IN these words hee compares the heart unto some house of common resort, made as [Page 2] it were with many and large roomes to entertaine and lodge multitudes of Guests in; into which, be­fore conversion, all the vaine, light, wanton, pro­phane, dissolute thoughts, that poste up and downe the World (as your thoughts doe) and runne riot all the day, have free, open accesse, the heart keeps open house to them, gives them willing, cheer­full welcome, and enter­tainment; accompanies, them, travels o're all the world for the daintiest pleasures to feed them with; Lodgeth, harbours them, and there they, like unruly Gallants, and roy­sters, lodge, and revell it [Page 3] day and night, and defile those roomes they lodge in, with their loathsome filth and vomits. How long, sayes the Lord, shall they lodge therein? Whilst I with my Spirit, my Sonne, and traine of graces, stand at the doore and knock, Rev. 3. 20. and cannot finde admittance; of all which filthinesse, &c. the Heart this house must be washed; wash thy heart from wicked­nesse. Washt, not swept onely of grosser evills (as Matth. 12. 43. the house, (the uncleane spirit re-en­ters into) is said to bee swept of evills that lay loose and uppermost) but washt, and clensed of those defilements which sticke [Page 4] more close, and are incor­porated, and wrought in, into the Spirit. And 2. those vaine and unruly guests must bee turned out of doores, without any warning, they have staid there long enough; too long; How long? and the time past may suffice, as the Apostle speaks, they must lodge there no more. The house, the soule is not in conversion to bee puld downe, but onely these guests turned out; and though kept out they can­not be, they will still enter whilst wee are in these houses of clay, yet lodge they must not: if thoughts of anger and revenge come in, in the morning or [Page 5] day time, they must bee turned out e're night, Let not the Sunne goe downe up­on your wrath, Ephes. 4. 26. For so you may come to lodge yet a worser guest in your heart with them: Give not place to the Devil, (for it followes) who will bring seven worse with him. If uncleane thoughts offer to come to bed to thee, when thou liest downe, let them not lodge with thee. To conclude, it is not what thoughts are in your hearts, and passe through them, as what lodging they have, that doth diffe­rence your repentance: many good thoughts and motions may passe, as Strangers thorow a bad [Page 6] mans heart; and so like­wise multitudes of vaine thoughts may make a thorow-fare of a belee­vers heart, and disturbe him in good duties, by knockings and interrupti­ons, and breakings in up­on the heart of a good man; but still they lodge not there; are not foste­red, harboured.

My scope in our ordi­nary course is, to discover the wickednesse and vani­tie of the heart by nature: in the heart we are yet but in the upper parts of it, the understanding, and the de­filements thereof, which are to bee washt out of it, and the next defilement, which in my broken or­der [Page 7] I meane to handle, is that which is here specifi­ed, the vanity of your thoughts: for the discove­ry sake of which onely, I chose this Text, as my ground; That is it, there­fore, which I will chiefly insist upon. A subject which, I confesse, would prove of all else the vast­est. To make an exact particular discovery of the vanities in our thoughts, to travell over the whole Creation, and to take a survey, and give an account of all that va­nity abounds in all the creatures, was (as you know) the taske of the wisest of men, Solomon; the flowre of his studies [Page 8] and labours: But the vani­tie of our thoughts, are as multiplied much in us; this little world affoords more varieties of vanities, than the Great. Our thoughts made the crea­tures subject to vanitie, Rom. 8. 20. therfore them­selves are subject to vani­ty much more. In hand­ling of them I will shew you, 1. What is meant by Thoughts. 2. What by va­nity. 3. That our thoughts are vaine. 4. Wherein that vanity doth consist, both in the generall, and some particulars.

First, what is meant by thoughts, especially as they are the intended sub­ject of this discourse, [Page 9] which in so vast an argu­ment I must necessarily set limits unto: 1. By thoughts, the Scriptures do comprehend all the inter­nall acts of the minde of man, of what faculty soever, all those reaso­nings, consultations, pur­poses, resolutions, in­tents, ends, desires, and cares of the minde of man, as opposed to our external words and actions, so Isay 66. 18. All acts are divi­ded into those two, I know their workes and their thoughts: what is trans­acted within the minde, is called the thoughts; what thereof do manifest them­selves, and breake out in actions, are called workes. [Page 10] And so Genes. 6. 5. Eve­ry imagination of the thoughts, (omne figmen­tum) all the creatures the minde frames within it selfe, purposes, desires, &c. (as it is noted in the mar­gin) are evill; where by thoughts are understood all that comes within the minde, (as Ezech. 11. 5. the phrase is) and so indeed we vulgarly use it, and un­derstand it, so To remem­ber a man, is, to thinke of him, Gen. 40. 14. to have purposed a thing, we say, I thought to doe it. To take care about a businesse, is to take thought, 1 Sam. 9. 5. And the reason, why all may thus bee called the thoughts, is, because in­deed [Page 11] all affections, desires, purposes, are stirred up by thoughts, bred, fomented, and nourished by them: no one thought passeth, but it stirreth some affecti­on of feare, joy, care, grief, &c. No, although they are thus largely taken here, yet I intend not to handle the vanity of them in so large a sense at pre­sent: I must confine my selfe, as strictly as may be, to the vanity of that, which is more properly called the thinking, medi­tating, considering power of man, which is in his un­derstanding or spirit, that being the subject I have in hand: Thoughts not being in this sense opposed one­ly [Page 12] to your workes, but unto purposes and intents, so Hebr. 4. 12. as the soule and spirit, so thoughts and intents seeme to bee oppo­sed. And Iob 20. 2, 3. Thoughts are appropriated to the Spirit of understan­ding. And againe yet more strictly, for in the understanding I meane not to speake of, generally, all thoughts therein, neither, as not of the reasonings or deliberations in our acti­ons: but those musings onely in the Speculative part.

And so, I can no other­wise expresse them to you, than thus. Those same first, more simple conceits, apprehensions that [Page 13] arise; those fancies, medi­tations, which the under­standing by the helpe of fancy frames within it selfe of things; those whereon your mindes ponder and pore, and muse upon things, these I meane by thoughts, I meane those talkings of our mindes with the things wee know, as the Scripture calls it, Prov. 6. 22. those same parleys, enterviews, chat­tings, the minde hath with the things let into it, with the things wee feare, with the things wee love. For all these things our mindes make their com­panions, and our thoughts hold them discourse, and have a thousand conceits [Page 14] about them; this I meane by thoughts. For besides that reasoning power, deli­berating power, whereby wee aske our selves conti­nually, what shall wee doe? and whereby wee reason and discusse things, which is a more inward closet, the Cabinet and privie councell of the heart, there is a more outward lodging, that presence chamber, which enter­taines all commers, which is the thinking, meditating, musing power in man, which suggesteth matter for deliberations, and con­sultations, and reasonings, which holds the objects till we view them, which en­tertaineth all that come to [Page 15] speake with any of our af­fections.

2. I adde, which the minde frames within it self, so the Scripture expresseth their originall to us, and their maner of rising, Prov. 6. 14. Frowardnesse is in his heart, fabricatur, hee forgeth mischiefe, as a Smith doth Iron, ham­mers it out: and the thoughts are the materi­alls of this frowardnesse in us; upon all the things which are presented to us, the minde begets some thoughts, imaginations on them; and as lusts, so thoughts are conceived, Iames 1. Isay 59. 4. They conceive mischiefe, and bring forth iniquitie, and [Page 16] hatch Cochatrice egges, and weave Spiders webbes. And verse 7. hee instanceth in thoughts of iniquity, be­cause our thoughts are spunne out of our owne hearts, are egges of our owne laying, though the things presented to us bee from without.

And this I adde to sever them from such thoughts as are injected, and cast in, onely from without▪ which are children of an­others begetting, and of­ten laid out of doores: such as are blasphemous thoughts cast in by Satan, wherein if the soule bee meerely passive, (as the word Buffeting implies, 2 Cor. 12. 7.) they are none [Page 17] of your thoughts, but his; wherein a man is but as one in a roome with ano­ther, where he heares ano­ther sweare and curse, but cannot get out from him; such thoughts, if they bee onely from without, defile not a man. For nothing defiles a man, but what comes from within, Matth. 15. 18, 19. or which the heart hath begotten upon it by the devil, as thoughts of uncleannes, &c. Where­in though he be the father, yet the heart is the mo­ther and wombe; and therfore accordingly they affect the heart, as naturall children doe, and by that wee may distinguish them from the other, namely, [Page 18] when we have a soft heart, an inward love unto them, so that our hearts doe kisse the childe, then they are our thoughts, or else when the heart broods upon these egges, then they are our thoughts, though they come from without.

Though this is to bee added, that even those thoughts, wherein the soule is passive, and which Satan casts in, which wee do no wayes owne, where­in hee ravisheth the heart, rather than begets them on us, (if there bee not any consent to them in us, then it is but a Rape, as in law it is not) I yeeld those thoughts are punish­ments often of neglect of [Page 19] our thoughts, and of our suffering them to wander; as Dinah, because she went cunningly out, to view the Daughters of the land, was taken and ravish't, though against her will: yet it was a punishment of her curio­sity: or else they are the punishment of the neglect of good motions of the spirit; which resisting, we thereby grieve him, and so he deales with us, as wee with our children, suffers us to bee scared with bug­beares, and to bee grieved by Satan, that wee may learne what it is to neg­lect him, and harbour vanity. Lastly, I adde, which the minde, in and by it selfe, or by the helpe of [Page 20] fancy, thus begets and en­tertaines, because there are no thoughts or like­nesses of things at any time in our fancies, but at the same time they are in the understanding also re­flected unto it: As when two Looking-glasses are placed opposite and nigh each to other, looke what species appeares in the one, doe also in the o­ther.

Secondly, let us see what vanity is, take it in all the acceptations of it; It is true of our thoughts that they are vaine.

1. It is taken for unpro­fitableness. So Eccles. 1. 2, 3. All is vanitie, because there is no profit in them [Page 21] under the Sunne, such are our thoughts by nature, the wisest of them will not stand us in any stead in time of need, in time of temptati­on, distresse of consci­ence, day of death or Judgement, 1 Corin. 2. 6. All the wisedome of the wise comes to nought, Pro. 10. 20. The heart of the wicked is little worth, not a penny for them all, whereas the thoughts of a godly man are his trea­sure: Out of the good trea­sure of his heart, hee brings them forth. He mints them, and they are laid up as his riches. Psal. 138. 17. How pretious are they? he there speakes of our thoughts of [Page 22] God, as the object of them thy thoughts, that is, ( of thee) are precious.

2. Vanitie is taken for lightnesse. Lighter than vanity is a phrase used, Psal. 62. 9. and whom is it spoken of? of men, and if any thing in them be ligh­ter than other, it is their thoughts which swim in the uppermost parts, float at the top, is as the scum of the heart; when all the best and wisest, and dee­pest, and solidest thoughts in Balthazar a Prince, were weighed, they were found too light, Dan. 5. 17.

3. Vanity is put for fol­ly. So Prov. 12. 11. Vaine men, is made all one with men void of understan­ding. [Page 23] Such are our thoughts among other e­vills which are said to come out of the heart, Mark. 7. 22. [...] is rec­koned as one, foolishnesse, that is, thoughts that are such as mad men have, and fooles, nothing to the pur­pose, of which there can bee made no use, which a man knowes not whence they should come, nor whither they would, with­out dependance.

4. It is put for Incon­stancy, and frailty, there­fore vanity and a shadow are made Synonomaes, Psal. 144. 4. such are our thoughts, flitting and peri­shing, as bubbles, Ps. 146. 4 All their thoughts perish.

[Page 24] Lastly, they are vaine, that is, indeed, wicked and sinfull; vanity in the Text here, is yoaked with wic­kedness: and vaine men, and sonnes of Belial are all one, 2 Chron. 13. 17. And such are our thoughts by na­ture. Prov. 24. 9. The thought of foolishnesse is sinne. And therefore a man is to bee humbled for a proud thought, Prov. 30. 32. For so laying hand on the mouth is taken, as Iob 39. 37. for being vile in a mans owne eyes.

And because this is the sense I chiefly must insist on, in handling the vanity of the thoughts, and also men usually thinke that thoughts are free; I will [Page 25] therefore prove this to you, which is the onely Doctrine raised, that Thoughts are sinnes.

1. The Law judgeth them, Hebr. 4. 12. rebukes a man for them, 1 Cor. 14. 25. and therefore they are transgressions of the Law: and so also did Christ re­buke the Pharisees for their ill thoughts, Mat. 9. 4. which argues the excel­lency of the Law, that rea­cheth thoughts.

2. Because they are Ca­pable of pardon, and must be pardoned, or wee can­not be saved, Acts 8. 22. which argues the multi­tudes of Gods compassions, seeing thoughts are so in­finite.

[Page 26] 3. They are to bee re­pented of, yea repentance is expressed, as to begin at them. So Esay 55. 7. Let the unrighteous man for sake his thoughts; and a man is ne­ver truely and throughly wrought on, (as 2 Cor. 10. 4, 5.) till every thought be brought into obedience; which argues that they are naturally rebellious, and contrary to grace. And this also argueth the Power of grace, which is a­ble to rule and to subdue so great an Army as our thoughts are, and com­mand them all, as one day it will doe, when wee are perfectly holy.

4. They defile the man: which nothing defiles but [Page 27] sinne, Matt. 15. 15, 16, 17. Out of the heart proceed e­vill thoughts, these defile the man.

5. They are an abomi­nation to the Lord, who hates nothing but sinne, and whose pure eyes can en­dure to behold no iniquity, Prov. 15. 16. as good Me­ditations are acceptable, Psal. 25. ult. so by the rule of contrary, bad are abo­minable.

6. They hinder all good wee should doe, and spoile our best performances. Vaine thoughts draw the heart away in them, that when a man should draw nigh to God, his Heart, by reason of his thoughts, is farre off from him, Esay [Page 28] 29. 16. A mans heart goes after his covetousnesse, when hee should heare, as the Prophet speakes, be­cause his thoughts thus run. Now nothing else but sinne could separate, and what doth estrange us from God, is sinne, and enmity to him.

7. Our thoughts are the first motioners of all the e­vill in us. For they make the motion, and also bring the heart and object toge­ther; are panders to our lusts, hold up the object, till the heart hath plaid the adulterer with it, and committed folly, so in speculative uncleanness, & in other lusts, they hold up the images of those [Page 29] gods they create, which the heart falls downe and worships; they present credit, riches, beauty, till the heart hath worshipt them, and this when the things themselves are ab­sent.

To come now to those Particulars wherein this vanity of the thinking, me­ditating power of the minde consists.

First, I will discover it in regard of thinking what is good, how unable and loth, &c. it is to good thoughts; and secondly, in regard of the readinesse of it to think of evill and vaine things.

For the first, first in a want of ability ordinarily, and naturally to raise and [Page 30] extract holy and usefull considerations & thoughts from all ordinary occur­rencies, and occasions; which the minde, so farre as it is sanctified, is apt un­to. A heart sanctified, and in whose affections true grace is enkindled, out of all Gods dealings with him, out of the things he sees and heares, out of all the objects are put into the thoughts he distilleth ho­ly, and sweet, and usefull meditations: and it natu­rally doth it, and ordina­rily doth it, so farre as it is sanctified. So our Saviour Christ, all speeches of o­thers which hee heard, all accidents and occurrences did still raise and occasion [Page 31] in him heavenly medi­tations, as wee may see throughout the whole Gospels: when he came by a well, hee speakes of the Water of life, Iohn 4, &c. Many instances might bee given; He in his thoughts translated the book of the creatures, into the booke of grace, and so did Adams heart in innocency: his Philosophy might be truely termed Divinity, because hee saw God in all; all rai­sed up his heart to thank­fulness and praise: So now in like manner our mindes, so farre as they are sancti­fied, will doe. As the Phi­losophers-stone turnes all Metals into Gold; As the Bee sucks honey out [Page 32] of every flower, and a good stomack sucks out some sweet and wholsome nourishment out of what it takes unto it selfe: so doth a holy heart, so farre as sanctified, convert and digest all into spiritual use­full thoughts; this you may see, Psalme 107. ult. That Psalme gives many instances of Gods pro­vidence, and wonderfull works which hee doth for the sonnes of men; as delive­rances by Sea, where men see his wonders: delive­rance to Captives, &c. and still the foot of the Song is, Oh that men would therefore praise the Lord for the wonderfull workes hee doth for the [Page 33] sonnes of men. Now after al these instances, hee con­cludes, that though o­thers passe over such oc­currences with ordinarie slight thoughts, yet sayes hee, The righteous shall see it, and rejoyce: that is, extract comfortable thoughts out of all, which shall be matter of joy, and who so is wise will observe those things, that is, makes holy observations out of all these, and out of a prin­ciple of wisedome hee un­derstands Gods goodness in all, and so his heart is raised to thoughts of praise, and thankfulnesse, and obedience. Now compare with this the 92. Psalme made for the Sab­bath [Page 34] (when in imitation of God, who that day view­ed his works, wee are, on our Lords day, still to raise holy praisefull thoughts out of them to his glory, which hee that penned that Psalme then did, vers. 1. and 2. and) ver. 5. How great are thy workes, &c! A brutish man knowes not, nor will a foole understand this: that is, hee being a beast, and having no san­ctified principle of wise­dome in him, lookes no further than a beast into all the works of God, and occurrences of things; lookes on all blessings as things provided for mans delight by God: but hee extracts seldome holy spi­rituall [Page 35] and usefull thoughts out of all, he wants the art of doing it.

If injuries be offered us by others, what doe our thoughts distill out of those wrongs, but thoughts of revenge? we meditate how to requite it againe. But see how na­turally Davids mind di­stills other thoughts of Shemeis cursing, 2 Sam. 16. 11. God hath bidden him, and it may prove a good signe of Gods favor. God may requite good for it. When we see judgements befall others, severe thoughts of censure our mindes are apt to raise a­gainst our brother, as Iobs friends did. But a godly [Page 36] man whose minde is much sanctified, raiseth other thoughts out of it, Prov. 21. 22. Wisely consi­ders, &c.

So when outward mer­cies befall us, the next thoughts wee are apt to have, is to project ease by our wealth, thou hast goods for many yeares: and when judgements befall us, wee are apt to be fill'd with thoughts of complaint, and feares, and cares how to winde out againe. But what were the first thoughts Iob had, upon the newes of the losse of all? God hath given, and the Lord hath taken, blessed be the Lord for all.

Such thoughts as these [Page 37] (which all opportunities hint unto) a good heart is apprehensive of, and doth naturally raise for its owne use. So farre Barren as our thoughts are, so farre vaine.

Secondly, the vanitie, and sinfulnesse of the minde appeares in a loath­nesse to entertaine holy thoughts, to begin to set it selfe to thinke of God, and the things belonging unto our peace; even as loath they are to this as Schoole-boyes are to goe to their Books, or to busie their mindes about their lessons, their heads being full of play; so loath are our mindes to enter into serious considerations, in­to [Page 38] to sad solemne thoughts of God, or death, &c. Men are as loath to thinke of death, as theeves of the execution; or to thinke of God, as they are of their Judge. So to goe over their owne actions, in a review of them, and read the blurd writing of their hearts, and to commune with them, at night in the end of the day, (as David did, Psalm. 119. 59.) men are as loath to doe this, as Schoole-boyes are to perse their lessons, and the false Latins they have made, Iob 21. Depart from us (say they in Iob) unto God, from their thoughts they meant it, for it follows, we desire not [Page 39] the knowledge of thy wayes. They would not thinke of him, or know them by their good wills; and therefore our mindes, like a bad stomack, are nausea­ted with the very scent of good things, and soone casts them up againe, Rom. 1. 28. They like not to retaine the knowledge of God: let us goe and try to wind up our soules, at any time, to holy meditations, to thinke of what we have heard, or what wee have done, or what is our duty to doe, and wee shall finde our minds, like the peggs of an Instrument, slip be­tweene our fingers, as we are a winding them up, and to fall downe suddenly a­gaine, [Page 40] ere we are aware of it: yea you shall finde, that your mindes will labour to shun what may occasi­on such thoughts; even as men goe out of the way, when they see they must meet with one they are loath to speake withall; yea men dare not be alone, for feare such thoughts should returne upon them. The best shall finde a glad­nesse, for an excuse, by o­ther occasions to knocke off their thoughts from what is good: whereas in thinking of vaine earthly things, we thinke the time passeth too fast, clocks strike too soone, houres passe away ere wee are a­ware of it.

[Page 41] Thirdly, the vanity and sinfulnesse of the minde appeares in the godly, that though they enter­taine good thoughts, yet the minde is not, will not bee long intent on them. Some things there are, which wee are, and can be intent upon, and accor­dingly dwell long upon them, and therefore in Iob 17. 11. The thoughts are called the possessions of the heart, (so 'tis in the o­riginall, and noted in the margin) such thoughts as are pleasing, the heart dwells on them; yea so intent are wee often, that they hinder our sleepe: as 'tis said of wicked men, They cannot sleepe for mul­titude [Page 42] of thoughts, Eccles. 5. 12. So, to devise froward things, Solomon sayes, Prov. 16. 30. That a man shuts his eyes, that is, is ex­ceeding attentive, poreth upon his plots; for so a man doth use to do, to shut his eyes when hee would be intent, and therefore it is so expressed. But now let the minde be occupied and busied about good things, and things belong­ing to our peace, how un­steady is it? which things should yet draw out the intention of the minde: For the more excellent the object is, the stronger our intention should bee. God is the most glorious object our mindes can fa­sten [Page 43] on, the most alluring. The thought of whom therefore should swallow up all other, as not wor­thy to bee seene the same day with him: But I ap­peale to all your experi­ences, if your thoughts of him be not most unsteady, and are, (that I may so compare it) as when wee looke upon a Starre tho­row an Optique glasse, held with a palsie shaking hand: It is long ere wee can bring our mindes to have ken of him, to place our eyes upon him, and when wee have, how doe our hands shake, and so loose sight ever and anon? So whilst wee are in never so serious talke with him, [Page 44] when all things else should stand without, and not dare to offer entrance, till wee have done with him, yet how many chinkes are there in the heart, at which other thoughts come in? and our minds leave God, and follow them, and goe after our covetousnesse, our credit, &c. as the Prophets phrase is, Ezech. 33. So when wee are hearing the Word, how do our minds ever and anon runne out of the Church, and come [...] againe, and so doe not heare halfe that is said? So when wee are at our callings, which God bids us to bee conversant about with all our might, Eccles. 9. 10. yet our minds [Page 45] like idle truants, or neg­ligent servants, though sent about never so seri­ous a businesse, yet goe out of the way to see any sport, runne after the Hares that crosse the way, fol­low after Butter-flies that buzze about us.

And so when wee come to pray, Christ bids watch to prayer, Mark. 13. 33. that is, as if wee were at every dore to place a guard that none come in and disturbe [...] knock us off. But how oft doth the heart nod, and fall asleepe, and runne into another world, as men in dreames doe? Yea so naturall are distractions to us, when wee are busied about holy duties, that as [Page 46] excrements come from men, when very weak and sicke, ere they are aware of it; so doe worldly thoughts from us, and we are carried out of that streame of good our mind was running in, into some by creek ere we are aware of it.

Fourthly, the vanity of the minde appeares, in re­gard of good things, that if it doth thinke of them, yet it doth it unseasonably. It is with your thoughts as with your speeches, their goodness lies in their placing and order, Prov. 25. 11. If fitly spoken, they are as Apples of Gold in pi­ctures of silver. And as a man is to bring forth [Page 47] actions, so thoughts in due season; as those fruits, so these buds should come out in season, Psalm. 1. Now the vanity of the minde appears in thinking of some good things, some­times unseasonably; when you are praying, you should not onely have no worldly thoughts come in, but no other than pray­ing thoughts. But then haply some notions of, or for a Sermon will come readily in: so in hearing, a man shall often have good thoughts that are hetero­geneall to the thing in hand; So when a man is falling downe to prayer, looke what thing a man had forgotten, when it [Page 48] should have beene thought of, will then come in, or what will affect a man much comes in to divert him. This misplacing of thoughts (suppose they bee good) is yet from a vanity of the minde; did those thoughts come at another time, they should be wel­come: we finde our minds ready to spend thoughts about any thing, rather than what God at present calls unto. When we goe to a Sermon, we finde we could then spend our thoughts more willingly about reading; or happily searching our hearts; unto which at another time, when called to it, wee should be most unwilling [Page 49] to. We could bee content to run wild over the fields of meditations and miscel­lanious thoughts, though about good, rather than to bee tied to that taske, and kept in one set path.

In Adam and Christ no thought was mispla­ced, but though they were as many as the Starres, yet they marched in their courses, and kept their ranks. But ours as Mete­ors, dance up and dowve in us. And this disorder is a vanity and sinne, bee the thought materially never so good. Not every one that hath the best part must therefore first step up the Stage to Act, but take his right cue. In [Page 50] Printing, let the letters bee never so faire, yet if not placed in their order, and rightly comp [...]sed, they marre the sense. Souldi­ers upon no termes should breake their ranks: so nor should our thoughts, Prov. 16. 3. There is a promise to a Righteous man, that (as some reade it) his thoughts shall be ordered.

And so much for the first part, The privative sinfulnesse in our thoughts, in respect of what is good.

Now secondly, I pro­ceed to discover that posi­tive vanity, which appea­reth in our thoughts; in regard of what is evill. And here it is not to bee expected, nor indeed can [Page 51] it bee performed by any man, to reckon up the se­verall particularities of all those vaine thoughts which run through mans heart; I will insist onely on some more generall discoveries, to which par­ticulars may be reduced, for a taste of the rest.

First, the vanitie of them discovers it selfe, in that which Christ calls, Mark. 7. 22. [...] foolish­ness: that is, such thoughts as mad men have, and fooles; which foolishnesse is seene, both in that un­setled wantonnesse and unstayednesse of the minde in thinking, that like quick-silver it cannot fixe, but as Solomon sayes, Prov. [Page 52] 17. 24. A fooles eyes are in the ends of the earth, are garish, and runne up and downe from one end of the earth to the other, shooting and streaming, as those Meteors you see sometimes in the ayre. And though indeed the minde of man is nimble and able thus to run from one end of the earth to another, (which is its strength and excellency) yet God would not have this strength and nimble­nesse, and metall-spirit in curvetting and tumbling, (as I may call it) but in steady directing all our thoughts straight on to his glory, our owne salvati­on, and the good of o­thers; [Page 53] he gave it this nim­blenesse to turne away from evill, and the first ap­pearance of it. As we are to walke in Gods wayes hee calls us to, so every thought, as well as every action is a step: and there­fore ought to bee steady, Make straight steps to your feete, sayes the Apostle, Hebrews 12. 13. turning not to the right hand, nor to the left, untill we come to the journeys end of that businesse wee are to think of. But our thoughts, at best, are as wanton Spa­niels, who though indeed they goe with, and accom­pany their Master, and come to their journeys end with him in the end, [Page 54] yet doe runne after every Bird, and wildly pursue every slock of sheepe they see. This unsteadinesse, it ariseth from the like curse on the minde of Man, as was on Caine, that it being driven from the presence of the Lord, it proves a vaga­bond, and so mens eyes are in the ends of the earth.

This foolishnesse or [...] is also seene in that Independence in our thoughts; they hanging oft together as ropes of sand; this wee see more e­vidently in dreames: And not onely then, but when awake also, and that, when we would set our selves to be most serious, how doe our thoughts jangle and [Page 55] ring back-ward? and as wanton Boyes, when they take pens in their hands, scribble broken words that have no dependence. Thus doe our thoughts: and if you would but looke over the copies thereof, which you write continually, you would finde as much non-sense in your thoughts, as you find in mad mens speeches. This madnesse and distem­per is in the minde since the fall (though it appeares not in our words, because wee are wiser) that if notes were taken of our thoughts, we should finde thoughts so vagrant, that wee know not how they come in, nor whence they [Page 56] came, nor whither they would. But as God doth all things in weight, num­ber, and measure, so doth his Image in us, so farre as it is renewed. And, by reason of these two, the folly, unsetlednesse, and independence of our thoughts, wee bring our thoughts often to no issue, to no perfection, but wilder away our time in thinking (as you use to say) of nothing, and as Se­neca sayes of mens lives, as of Ships that are tost up and downe at Sea, it may bee said they have beene tossed much, but sayled no­thing; The like in this re­spect may bee said of the thoughts: Or as when [Page 57] men make imperfect dash­es, and write non-sense, They are said to scribble, they doe not write: So, in these follies and indepen­dencies, wee wilder and lose our selves, wee doe not thinke.

But 2. on the contrary if any strong lust, or vio­lent passion be up, then our thoughts are too fixed and intent, and run in so farre into such sinfull objects, that they cannot bee puld out againe, or any way di­verted or taken off: which is another vanity. For our thoughts and our un­derstanding part was or­dained to moderate, allay, and coole, and take off our passions, when they are a [Page 58] playing over, to rule and governe them. But now our thoughts are them­selves subjected to our af­fections, and like fuell put under them, doe but make them boile the more. And although our thoughts do first stirre up our feares, joyes, desires, &c. yet these being stirred up once, chaine, and fixe, and hold our thoughts to those objects, so as wee cannot loosen them again. Therefore sayes Christ to his Disciples, Why are you troubled, and why doe thoughts arise in your hearts: For perturbations in the affections cause thoughts like fumes and vapours to ascend. Thus [Page 59] if a passion of feare bee up, how doth it conjure up multitudes of ghostly thoughts which wee can­not conjure downe againe, nor hide our eyes from? But which haunt us, and follow us up and downe, where ever wee goe, so as a man runnes away pursu­ed by his owne thoughts, the heart then meditates on terrour: As Isay 33. 18. So when sorrow is up, how doth it make us study the crosse that lights upon us? which to forget, would be an ease unto the minde. But a mans passions makes his thoughts to con it, and to say it by heart, over and over againe, as if it would not have us forget [Page 60] it. So when love and desire is up, bee the thing what it will, wee are taken with, as preferment, credit, beau­ty, riches, it sets our thoughts aworke to view the thing all over, from top to toe (as wee say) to observe every part and circumstance, that doth make it amiable unto us: as if a picture were to bee drawn of it. So when joy is up, wee view the thing we rejoice in, and reade it over and over, as wee doe a Booke wee like, and wee marke every tittle, wee are punctuall in it; yea so in­ordinate are wee herein, as often we cannot sleepe for thinking on them. Eccles. 5. 12. Abundance of riches [Page 61] will not suffer him to sleepe, for the multitude of thoughts in his head, spea­king of a man who is co­vetous: how doe thoughts trouble the Belshazzers and Nebuchadonezers of the world? Dan. 4. 19. so Proverbs 4. 16. They sleepe not unlesse they have done mischiefe; if their de­sires remaine unsatisfied, they doe disturbe their thoughts, like froward children by their crying: so as, often, these which men count free (as the most doe thoughts) doe prove the greatest bon­dage and torment in the earth unto them, and doe hinder sleepe, the nurse of nature, eate out, and live [Page 62] upon the heart that bred them, weary the spirits, that when a man shall say (as Iob 7. 13.) My bed shall comfort mee, by put­ting a parenthesis to his thoughts, and sad discourses, which hee hath when awake, yet then they haunt a man; and as vers. 14. terrifie him. A man cannot lay them a­side as he doth his cloake: and when men die they will follow them to hell, and torment them worse there; your thoughts are one of the greatest execu­tioners there, even the worme that dies not.

Thirdly, the vanity of the minde appeares in cu­riosity, a longing and itch­ing [Page 63] to bee fed with, and to know (and then delight­ing to thinke of) things that do not at all concerne us. Take an experiment of this in Schollers (whose chiefe worke lies in this shop) how many precious thoughts are spent this way? as in curiosity of knowledge, as appeares by those the Apostle of­ten rebukes, that affect, as 1 Tim. 6. 4, 20. oppositions of science falsely so called curiosities of knowledge of things they have not seene. So Coloss. 2. and 1 Tim. 4. 7. hee calls such issues of mens braines, they dote on, old wives fa­bles: because as fables please old wives, so doe [Page 64] these their mindes, and of that itch they have in them, even as women with child, in their long­ings, content not them­selves with what the place affords, or the season, with what may he had; but of­ten long after some un­heard of rarity, far fetcht, or, it may bee, not at all to bee had: Thus men not contenting themselves with the wonders of God discovered in the depth of his Word and Workes, they will launch into ano­ther Sea, and world of their owne making, and there they saile with pleasure, as many of the Schoole-men did in some of their speculations, [Page 65] spending their pretious wits in framing curious webs out of their owne bowels.

Take another instance also in others, who have leisure and parts to reade much, they should ballast their hearts with the Word, and take in those more pretious words of wisdome and sound know­ledge to profit themselves and others, and to build up their owne soules, and whereby they may bee enabled to serve their Countrey: but now what doe their curious fancies carry them unto, to bee versed in, but Play-books, jearing Pasquils, Roman­ses, fained stayes, which [Page 66] are the curious needle-worke of idle braines, so as they load their heads with Apes and Peacocks feathers, in stead of pearles and pretious stones; so as a man may say as Solomon Prov. 15. 14. The heart of him that hath understand­ing seeketh knowledge, but the mouth of fooles feeds on foolishnesse. Foolish dis­courses please their eares and eyes to reade: all these being but purveiors (as it were) for food, for the thoughts, like Camelions men live on ayre and winde.

To leave them, how doe others out of meere curiosity to know and please their thoughts, li­sten [Page 67] after all the news that flies up and downe the world, scum all the froth that floats in foolish mens mouths, and please them­selves onely with talking, thinking, and hearing of it.

I doe not condemne all herein: some their ends are good, and they can make use of it, and doe as Nehemiah did, who inqui­red how things went at Ierusalem, to rejoyce with Gods people, and mourne with them, and pray for them, and to know how to fashion their prayers accordingly. But I con­demne that curious itch that is in men, when it is done, but meerly to please [Page 68] their fancies, which is much delighted with new things, though they con­cerne us not; such the Athenians were, Acts 17. 21. How doe some men long all the weeke, till they heare events and issues, and make it a great part of the happinesse of their lives, to study the state more than their own hearts, and affaires of their callings: who take actions of State as their text to study the meaning of, and to preach on where-ever they come. I speake of those that yet lay not to heart▪ the miseries of the Church of Christ, nor helpe them with their prayers, if at any [Page 69] time they happen.

The like curiosity is seene in many, in desiring to know the secrets of other men, which yet would doe them no good to know, and who doe stu­dy mens actions and ends, not to reforme, or doe good to them, but to know them, and think and muse thereof, when alone, with pleasure; this is curi­osity, and properly a va­nity of the thinking pow­er, which it mainely plea­seth; and is indeed a great sin, when much of mens most pleasing thoughts are spent on things con­cerne them not. For the things we ought to know, and which doe concerne [Page 70] us, are enough to take up all our thoughts alone, neither shall wee have any to spare: and thoughts are pretious things, the immediate fruits and buds of an immortall na­ture; and God hath given us power to coyne them, to lay them out in things concerne our owne good, and of our neighbours, and his owne glory; and thus not to spend them is the greatest waste in the world; examine what Corne you put in to grind, for God ought to have toll of all. Prover. 24. 8. Hee that deviseth evill shall be called a mischievous per­son, not alwayes hee that doth a mischievous action, [Page 71] but that deviseth it: and verse 9. he aggravates it, à minori, for every thought is sinne, then a combination and conspi­racy of wicked thoughts is much more.

But 4. there is a worse vanity than this, and that is that intimated Rom. 13. ult. Taking thought to ful­fill the lusts of the flesh, [...] [To make projects for it.] For thoughts are the Caterers for our lusts, and lay in all their provision, they are they that looke out where the best markets are, the best opportunities for sin­ning in any kind, the best bargaines for credit, for preferment; for riches, &c. [Page 72] For example, would a man rise? his thoughts stu­dy the art of it, men frame their owne ladder to climbe withall, invent wayes how to doe it, though often it proves as to Haman their owne Gal­lows. Would they bee rich? what doe they stu­dy? even all cheats and tricks on the Cards, (as I may so speake) that is, all the cunning tricks of the world, all the wayes of oppressing, defrauding, and going beyond their brethren, so to pack things in all their dealings, that they themselves shall bee the winners, and those that deale with them, the losers, Isay 32. 7. It is [Page 73] said, that the Instruments of the churlish are evill, and hee deviseth wicked devices to destroy the poore: would a man undermine his op­posite, as one that stands in his light, and who hin­der his credit? he'll digge and fall a pioning, with his thoughts, his engins, in the night, digge a pit, as the Scripture phrase is, and dig deepe to hide his counsell, to blow him up in the end, and so as hee shall not know who hurt him; and this is worse than all the former, this studied artifi­ciall villanie. The more devising there is in sinne, the worse: therefore the fact about Vriah, not so much that of Bathsheba, [Page 74] is objected against David, because hee used art in it; hee tooke thought for it, but in the matter of Bathsheba, thoughts tooke him.

Fiftly, the fifth is the representing or acting over sinnes, in our thoughts and imaginations, per­sonating those plea­sures by imagination, which at present wee en­joy not really, faining and imagining our selves to act those sinfull practises wee have not opportunity outwardly to performe: speculative wickednesse Di­vines doe call it, which to be in the power of imagi­nation to doe; is evident to you by your dreames; [Page 75] when fancy playes its part most, and to allude to what the Prophet sayes, makes us beleeve wee eate when wee are an hungry, to drinke when our soules are thirsty. Isay 29. 8. But I meane not to speake of the power and corruption of it; as in our dreames: it were well if, as the Apo­stle speakes of Drunken­nesse, that this speculative wickednesse were onely in the night. But corrupt and distempered affecti­ons doe cast men into such dreames in the day, and when they are awake, there are then (to borrow the Apostles expression) filthy dreames, Jude 8. that defile the flesh, even [Page 76] when awake: when, their lusts wanting worke, their fancie erects to them a stage, and they set their imaginations and thoughts a worke to entertaine their filthy and impure desires, with shewes and playes of their owne making, and so reason and the intention of their mindes, sit as specta­tours all the while to view with pleasure, till their thoughts inwardly act o­ver their owne uncleane desires, ambitious pro­jects, or what ever else they have a minde unto.

So vaine and empty is the heart of man become, so impatient are our desires and lusts of interruption in their pleasures, so sin­full [Page 77] and corrupt.

First, vaine and empty it appeares to bee in this; for take all the pleasures of sinne, when they are never so fully, solidly, re­ally, and substantially en­joyed, they are but sha­dows, a meere outside and figure, as the Apostle cals the world. It is opinion of imagination that casts that varnish of goodnesse on them, which is not tru­ly in them. So Felix and Bernices pompe is te [...]ed [...]; but now this speculative enjoying of them onely in imaginati­on, (which many mens hearts take so much plea­sure in,) the pleasing our selves in the bare [Page 78] thoughts and imaginati­ons of them, this is but a shadow of these shadows, that the soul should Ixion-like embrace and commit adultery with clouds one­ly; this is a vanitie be­yond all other vanities, that maketh us vainer than other creatures, who, though subject to vanity, yet not to such as this.

Secondly, it argues our desires to be impatient, to bee detained from, or in­terrupted of their plea­sures. When the soule shall bee found so greedy, that when the heart is de­barred or sequestred from those things it desires, and wants meanes or opportu­nities to act its lusts, as not [Page 79] being to stay, it will at least enjoy them in imagi­nation, and in the interim, set fancie to entertaine the minde with empty pi­ctures of them drawne in its owne thoughts.

3. Thus they appear also to bee exceeding sin­full and corrupt; an out­ward act of sinne, it is but as an act of whoredome with the creature, when really enjoyed: But this is Incest, when we defile our soules and spirits with these imaginations and likenesses which are be­gotten in our own fancies, being the children of our owne hearts.

And yet (my brethren) such speculative enjoying [Page 80] of pleasures, and acting o­ver of sinnes the minde of man is full of, as will ap­peare in many particu­lars.

First, looke what com­forts men have at present in their possession, and at command, what excellen­cies or endowments, men love to be alone to study, and thinke of them, and when they are sequestred from the present use of them, yet they will then bee againe and againe re­counting and casting of them up, taking a survey of their happiness in them, applauding their owne hearts in their conditions. And as rich men, that love money, love to be looking [Page 81] on it, and telling it over; so do men to be summing up their comforts and pri­viledges they enjoy, which others want; as, how rich they are, how great, how they excell o­thers in parts and gifts, &c. Oh how much of that precious sand of our thoughts runne out this way! Thus he in the Go­spell, hee keepes an audit in his heart; Soule (saith he) thou hast goods laid up for many yeares. So Ha­man, Ester. 5. 11. takes an Inventory of his honours and goods, he talkes of all the glory of his riches, and all the things wherein the King had promoted him. So Nebuchadnezzar, Dan. [Page 82] 4. 30. as it may seeme, hee was alone walking and talking to himselfe, like a foole, saying to himselfe; Is not this the great Babell which I have built by the might of my power, for the glory of my Ma­jesty.

And as thus upon their comforts, so also upon their excellencies, as their learning, wisdome, parts, &c. Men love to stand looking upon these in the glasse of their owne spe­culation, as faire fa­ces love to looke often and long in Looking-glasses: which, as it ariseth from that selfe-flattery is in men; so also that they might keepe their happi­nesse [Page 83] still fresh and conti­nued in their eye; which thoughts, when they raise not up the heart to thanke­fulnesse to God, and are not used to that end, but are bellows of pride; they are vaine and abominable in the eyes of God, as ap­peares by Gods dealing with those fore-mentio­ned; for to the one hee sayes, Thou foole, this night; the other, whilst the word was in his mouth, (giving him no longer warning) hee strikes with madnesse and brutishnesse: and Ha­man, you know, was like a Wall that doth swell be­fore it breakes, and falls to ruine and decay.

Secondly, this specula­tive [Page 84] enjoying of pleasures, and acting over sinnes thus in fancy, doth appeare in regard of things to come; which when wee have in view, or any hopes of mens thoughts goe forth afore to meet them, with how much contentment doe mens thoughts enter­taine their desires, with vaine promisings and ex­pectations afore-hand of their pleasures, that are in view and in possibility to bee enjoyed. So they in Esay wind up their hearts to a higher pin of jollity in the midst of their cups, in that their hearts thought and promised them, To morrow shall bee as to day, and much more [Page 85] abundant, Isay 56. 12. So they, Iames 4. 13. they say with themselves, Wee will goe to such a City, and continue there a yeare, and get gaine. And the pro­mise of this, and the thoughts of it afore-hand feeds them, and keepes up their hearts in comfort. When men rise in a mor­ning, they begin to fore­thinke with much plea­sure, what carnall plea­sures they have the ad­vousion and promise of that day or weeke, as to goe to such company, and there bee merry; to goe such a pleasant journey, enjoy satisfaction in such a lust, heare such newes, &c. And thus as godly [Page 86] men live by faith in Gods promises, Hab. 2. 4. Isay 38. 16. By these men live, and this is the spirit of my life, saith Hezechiah, even what God hath spoken, vers. 15. So doe carnall men live much upon the pro­mises of their owne hearts and thoughts afore-hand, (for to this head of vaine thoughts, these vaine pro­misings are to be reduced, Psalm. 49. 11. Their in­ward thought is, their hou­ses shall continue for ever, and this thought pleaseth them:) what pleasure al­most is there, which a man makes much account of, but hee acts it first over in private in his owne thoughts? and thus doe [Page 87] men foolishly take their owne words and pro­mises, and so befoole themselves in the end, as Ieremy speakes, Ierem. 17. They take up before-hand in their thoughts upon trust, the pleasures they are to enjoy, even as spend-thrifts doe their rents, or Heires their re­venews before they come of age to enjoy their lands, that when they come indeed to enjoy the pleasures they expected, either they prove but dreames, as Isay 29. 6. they finde their soules empty; or so much under their expectation, and so stale, as they have little in them, that there still [Page 88] proves more in the imagi­nation than in the thing, which ariseth from the vastnesse and greediness of mens desires, as the cause hereof; for that makes them swallow up all at once. So Hab. 2. Enlarg­ing his desires as Hell, hee heapes up all Nations, swal­lowes them up in his thoughts. So an ambitious Scholler doth all prefer­ments that are in his view.

Thirdly, this specula­tive wickednesse is exerci­sed in like maner towards things past, in recalling namely, and reviving in our thoughts the pleasure of sinfull actions passed; when the minde runnes [Page 89] over the passages and cir­cumstances of the same sins long since committed, with a new and fresh de­light; when men raise up their dead actions long since buried, in the same likenesse they were trans­acted in, and parley with them, as the Witch & Saul did with Satan in Samuels likenesse. And whereas they should draw crosse lines over them, and blot them out through faith in Christs blood, they rather copy and write them o­ver againe in their thoughts, with the same contentment. So an un­cleane person can study and view over every cir­cumstance passed in such [Page 90] an act, with such a person committed; so a vaine­glorious Scholler doth re­peate in his thoughts an eminent performance of his, and all such passages therein as were most ele­gant. And thus men chew the cudd upon any speech of commendation uttered by others of them. And all this even as a good heart doth repeate good things heard or read, with the remembrance also of what quicknesse they had in such and such passages, and with what affections they were warmed, when they heard them; or as a godly man recalls with comfort the actions of a well-past life, as Heze­chiah [Page 91] did, Lord I have walked before thee with a perfect heart; and thereby doe also stirre and provoke their hearts to the like temper againe: So on the contrary, doe wicked men use to recall, and revive the pleasingest sinfull pas­sages in their lives, to suck a new sweetnesse out of them: Then which nothing argues more hardnesse and wickednesse of heart, or provokes God more. For,

First, it argues much wickednesse of heart, and such as when it is ordinary with the heart to doe thus, is not compatible with grace: for in the 6. of the Romans, ver. 12. the Apo­stle shewes that a good [Page 92] heart useth to reape no such fruit of sinfull acti­ons past, But what fruit had you of those things whereof yee are now asha­med? The Saints reap and distill nothing out of all those flowers, but shame and sorrow, and sad sighs: when Ephraim remem­bred his sinne, he was asha­med, & repented; and canst thou in thy thoughts, reap a new harvest and crop of pleasure out of them, again and againe?

Secondly, it argues much hardnesse of heart; nothing being more op­posite to the truth and practice of repentance, the foundation of which is to call to mind the sinne with [Page 93] shame and sorrow, and to recall it with much more griefe, than ever there was pleasure in the com­mitting of it: and whose property is to hate the ap­pearance of it, and to en­flame the heart with Zeale and revenge against it. And thereby it provoketh God exceedingly, our hearts are thereby embru­ed in a new guilt, wee thereby stand to, and make good our former act: even so, by remem­bring it with pleasure, wee provoke God to remem­ber it with a new detesta­tion of it, and so to send downe new plagues; who, if wee recall it with griefe, would remember it no more: [Page 94] wee shew wee take delight to rake in those wounds wee have given Christ al­ready; to view the sinnes of others with pleasure, Rom. 1. ult. is made more than to commit them: But much more to view and revive our owne with a fresh de­light: and therefore know that how-ever you may take delight here to re­peat to your selves your old sins, yet that in Hell nothing will gall you more, than the remem­brance of them; every circumstance in every sin will then be as a dagger at thy heart. This was the rich mans taske and study in Hell, to remember the good things hee had recei­ved, [Page 95] and his sins commit­ted in the abuse of them. And if godly men here be made to possesse the sinnes of their youth with horrour, as Iob, and to have them e­ver afore them, as David, how will wicked men bee continually affrighted with them in hell? whose punishment is in a great part set forth to us, by this Psalme 50. 20. I will set them in order before thee.

Fourthly, the fourth thing wherein this specula­tive vanity appeares, is in acting sinnes upon meere imaginary suppositions men faigne, and contrive to themselves, and make a supposition to themselves [Page 96] in their own thoughts, first of what they would bee, and then what they would doe. Men create fooles paradi­ses to themselves, and then walke up and downe in them; as, if they had money enough, what plea­sures they would have; if they were in such places of preferment, how they would carry themselves. To allude to that Absolom said, 2 Sam. 15. 4. Oh if I were a Iudge in the Land, I would doe this or that, &c. doing this with a great deale of pleasure, almost as much as those that really enjoy them. This may well bee the meaning of that Psalme 50. 18. where of the hypocrite (who [Page 97] outwardly abstaines from grosse sins) 'tis said, that hee consenteth with the thiefe, and partaketh with the adulterer, namely, in his heart and fancie, sup­posing himself with them, and so desires to bee doing what they doe. Thus take one who is na­turally ambitious (whom both nature, parts and education have all made, but a Bramble never to rule over the trees, and hath fixt in a lower sphere, as uncapable of rising higher or being greater, as the earth is of becom­ming a Starre in Hea­ven, yet) hee will take upon him in his owne heart, faining and suppo­sing [Page 98] himselfe to bee, and then act the part of a great man there, erect a throne, and sit downe in it; and thinkes with him­selfe what hee would doe, if a King or a great Man, &c. So take a man that is uncleane, but now growne old, and a dry tree, and so cannot act his lust as for­merly, yet his thoughts shall supply what is wan­ting in his strength or op­portunity. And he makes his owne heart both Bawd, Brothel house, Whore, Whoremonger, and all: so a man that is na­turally voluptuous, loves pleasures, but wants meanes to purchase them, yet his inclinations will [Page 99] please themselves with the thoughts of what mixture and composition of delights hee would have; hee will set downe with himselfe his Bill of fare, how hee would have, if he might wish, his cup of pleasure mingled, what ingredients put into it. So a man that is revengefull, and yet wants a sting, yet he pleaseth himselfe with revengefull thoughts and wishes, and will be making invectives and railing dia­logues against him, hee hates, when hee is not by. A man in love, in his fan­cy hee will court his Para­mour though absent, he will by his imagination make her present, and so [Page 100] frame solemn set speeches to her.

In a word, let mens in­clinations and dispositions bee of what kinde so ever, and let the impossibilities and improbabilities be ne­ver so great of being what they desire; yet in their fancies and thoughts they will discover themselves what they would be. To­tumque quod esse desiderant sibi apud semetipsos cogita­tionibus depingunt, men will bee drawing Maps of their desires, calculate their owne inclinations, cut out a condition of life which fills their hearts, and they please them­selves withall: and there is no surer way to know a [Page 101] mans naturall inclination, than by this.

First, which yet first is as great a folly as any o­ther, imitating children herein; for is it not chil­dish to make clay pies, and puppets? what else are such fancies as these? and to bee as children acting the parts of Ladies and Mistresses, and yet such childishnesse is in mens hearts.

2. And secondly, a vanitie also, because a man sets his heart on what is not: the things themselves are not, if a man had them, Prov. 23. 5. but to please themselves with suppositions is much worse.

[Page 102] Thirdly, this argues the greatest incontentati­on of minde that may bee, when men will in their owne thoughts put themselves into another condition than God ever ordained for them.