The Right Government of Thoughts, Tract · Chapter 11
CHAP. XI.
I Forbear further rules for getting good thoughts, and ſhal now ſpeak of the rules more particularly whereby we muſt govern good thoughts once gotten. If it be expected by any, that I ſhould have been moſt large, or onelyonly, upon this point, for the right governing of a juſt mans thoughts. Let it alſo be conſidered, that all that hath been hitherto written, hath been but directions to the ſame purpoſe. He that would govern his thoughts aright, muſt know not onelyonly how to rule them being gotten, but how to remove hindrances of them; which I have done by diſcovery of the evils of thoughts, and the remedies thereof, general and particular. He muſt alſo know how to get good thoughts, which I have done, by directing means for that purpoſe; and therefore when I have alſo given you rules for the governing of your good thoughts being gotten, I ſhal think I have diſcharged my duty in this undertaking, according to the meaſure of the gift of God beſtowed upon me, for the edifying of his Church.
And that I may ſtir up your pure minds to this great Work of governing your good thoughts being gotten, Conſider:
1. Its honourable and praiſe-worthy, for a man to govern his own thoughts well: It was Salomons praiſe, that when God bid him ask and have: that leaving out riches, and long life, and honour, out of his petition, as things leſſe deſireable, he did earneſtly deſire, Lord give thy ſervant an underſtanding heart to judge thy people. 1 Kin. 3. 9 It is no leſſe praiſeable in a Chriſtian being made a king over a ſtate as diſordered, as people, as mutinous, viz. his thoughts, and having the ſame promiſe which Salomon had, to ask and receive, and particulary to ask wiſdom of God who gives it,Jam. 8. if he beg of God that wiſdom which is from above, whereby his heart may be guided to ſettle his diſordered (if not rebellious) thoughts in peace and ſecurity.
Certainly 'tis a work of great wiſdom to govern our thoughts aright, and if they be accounted wiſe who helped by power and cunning, can rule a multitude well; they are alſo to be reputed wiſe, who can rule their own thoughts, which are a great people for number, and as apt to mutiny as men are: ſurely ſuch who rule well within, are to be accounted worthy of double honour, as they that rule well without.
Further, when we conſider the difficulty of governing thoughts well, we muſt needs think them worthy praiſe, who can do it: ſome are born Kings, and many have made themſelves Kings over Countries, and Nations of people, which yet could never conquer their own thoughts, but continued ſlaves to their own wills, a man may conquer others by ſtrength of arms, and policy, but a man can never conquer his own thoughts truly; untill nature be helped by ſanctifying graces: in as much therefore as grace ſuperadded to nature, makes it in every thing more illuſtrious, by ſo much is the Chriſtian rightly ruling his own thoughts, more honourable then other men.
But notwithſtanding what can be ſaid for the praiſe of them that govern their thoughts aright: yet there are many in the world, and they men of no mean parts, who admire, and by their endeavours, advance the government of Houſes, Churches, and Kingdomes, who yet decry the ordering of the heart, the government of the thoughts as needleſſe, or impoſſible.
But needleſſe it is not, as ye may perceive by our prefixed diſcourſe, concerning the needfulneſſe of the government of thoughts, and this that followes.
The inward government of the ſoul, is the preſident for all external governments among men, and the Heathen knew this who called man a little world: if Moſes had not ſeen the form of the Tabernacle in the mount, he could never have made it, to Gods mind, & if men do not frame a form of government in their own minds, they will hardly be able to form a government acceptable to men, as he that will govern the Church, muſt firſt learn to govern his own houſe: ſo muſt he begin to rule well in that private little place of his own heart, that minds to govern others: the beſt men are the beſt Kings, and the moſt conquering their own hearts, are the greateſt Worthies.
Again, he that governs his thoughts well, God will ſubdue all his enemies under him, all the rebellions of his own fleſh, ſhall yield to him, all the ſtrivings of the world againſt him, cannot prevail; he rides on conquering all things, and not to be conquered: but he that is of a looſe and diſordered carriage towards his own ſoul, ſhall find his thoughts and actions as looſe to him, as his care is over them.
Impoſſible it is not, for a Righteous man to govern his thoughts aright: though I muſt confeſſe that to nature unreformed, it is impoſſible; as alſo that where nature is renewed, the higheſt perfection of this gift is not attainable, before the enjoyment of glory.
Yet notwithſtanding the meaner degrees may and ought to be expected from God, and are attained unto by every good Chriſtian in this life: for God hath promiſed to give unto his ſervants a new heart, and that his grace ſhall be ſufficient for them.Jer. 31. Wherefore ſeeing nothing is impoſſible, to whom God hath promiſed poſſibility; let not us be diſcouraged from preſcribing, let not others be diſcouraged from receiving rules for government of our thoughts, being a work both poſſible and neceſſary.
Rule 1. It will be the wiſdom of every Righteous man to lift up the head of ſome juſt thought into place of Eminency, and Command in his mind; whereunto all the reſt muſt be ſubject, which muſt have both coercive and coactive power, like that Centurion in the Goſpel, and ſay to one thought go, and to another come: parity, if but in thought, is next to mutiny; orderly government amongſt equals, is a ſoloeciſme in Politicks.
But where may we find ſuch a Saint among the people, ſuch a thought among the cogitations, as may overtop all the reſt? what if thou ſhalt ſet up the thought of Gods fear upon the throne of thy heart, holding up the Scepter of Gods word, and taking up the Regency of thy whole man, as of the multitude of thy thoughts. I conceive, the fear of God taking it in the Scripture ſenſe, pro toto Dei cultu, for the whole worſhip of God, is moſt meet to be a Maſter, a Prince over all our thoughts; for what but religion ſhould be the main ſcope of a Chriſtians whole life? and what rather then this ſhould command all the company of our thoughts into order amongſt themſelves, and into the obedience of Chriſt?
What is it which the Pſalmiſt chiefly promiſeth to teach his children, but the fear of the Lord? Come ye children, hearken unto me, and I will teach you the fear of the Lord: pſal. 34. 11 many would be accounted wiſe and prudent, but none are truly wiſe, but they that ſet up the fear of God in their hearts. Even a ſcorner ſeeketh wiſdom, but findes it not: Prov. 14. 6. alas, wiſdom lyes not in the ſcorners way, nor amongſt their great men, and wiſe men of the world, whoſe wiſdom is but fooliſhneſſe with God. 1 Cor. 3. 19. Where lyes it then, but amongſt them that are religious? The fear of the Lord is the beginning of wiſdome. Prov. 9. 10. Doubtleſſe they have a good underſtanding that do thereafter; the praiſe of it endureth for ever. And ſet this further upon your hearts; conſider that they which deſpiſe that wiſdome, which the fear of the Lord teacheth, are but fools for their labour; The fear of the Lord is the beginning of wiſdom, but fools deſpiſe wiſdom and inſtruction: Prov. 1. 7. my advice is therefore, that ye ſet this fear of the Lord, as Regent over your thoughts.
If ye pleaſe to look amongſt the men of this world, ye ſhall ſee a Maſter thought higher then the reſt, in every unregenerate man, at whoſe beck all the reſt as underlings bow, and give obedience, not unſitly compared to the Maſter Bee in the Hive, whoſe riſing or ſettling carries with it the whole ſwarm. Thus the thought of covetouſneſſe in Judas, of fame in Magus, of idolatry in Jezabel, of adultery in Herod, of honour in Nebuchadnezzar, of revenge in Cain, of nigardize in Nabal, of ſelf-preſervation in the unjuſt ſteward, were as the Pole-ſtarre, about which, all the reſt of their thoughts moved reſpectively.
In the thoughts of a wicked man, the thoughts of ſome ſin takes the throne, in whoſe government he delights: this thought drives out all good ones that ſtand in his way and oppoſe him, and if any be received in, 'tis but with reſervation of power to remove them again at pleaſure. And even evill thoughts themſelves which are not of the ſame kind with the principal, are ſo farre countenanced as ſerviceable to the Regents purpoſe: ſo the thought of ambition, brings in all other thoughts of revenge; Covetouſneſſe, Pride, Envie, &c. to be her ſervants: ſo that a man may ſay, ſuch Maſter, ſuch Servants; ſuch Miſtreſſe, ſuch Maids: and when they ceaſe to be ſerviceable to their Maſters main deſign, he caſts them off, and takes in others.
If wicked men be thus wiſe in their generations, let the children of light learn to be more wiſe then they; and let them alſo enthrone the thought of Gods fear, and delight in her government, and then evil thoughts will vaniſh as the miſts before the morning Sun: this will take in all thoughts of ſuch vertues, and words, and works, as may be ſerviceable to the worſhip of God, and make even thoſe inferiour thoughts about things indifferent, and the lawful buſineſſes of our calling ſubſervient and profitable to her main deſign of honouring God: and when they ceaſe to be ſo ſerviceable, the fear of God enthroned among the thoughts, will caſt them off.
The ſecond rule, Let all thy thoughts be ordered according to Gods word, for if the fear of God be Regent, the word of God is her known Law, by which ſhe governs; The teſtimonies of the Lord, as they were the delight, ſo they were the Counſellers of the holy Prophet. Thy Teſtimonies are my delight, and my Counſellers, Pſal. 1 19. 24. they muſt be Counſellers to every ſoul that lives under the fear of God: Religion hath no Law above Scripture, nor equal with it: and that man cannot have ſet up the fear of God in his heart, who underſets the Scripture, or ſpeaks againſt it, or behaves himſelf frowardly towards the rule thereof. That man cannot have a good thought in his heart, who hath an evil heart to the Scripture: But as when Moſes took the rod into his hand, the waters ſtood on heaps, and divided themſelves above and beneath: So when the heart which fears God takes into conſideration the word of God, the thoughts that come from above, and the thoughts which come from below, divide themſelves, and ſtart aſunder: in which ſenſe, the word is called a diſcerner of the thoughts and intents of the heart: Heb. 4. 12. Wherefore that evil thoughts may divide from thee, and good thoughts may ſtay with thee; let all thy thoughts come before the word of God: Religion wil allow no thoughts under her government, but ſuch as wil be ruled by her Laws.
And this rule I have given the more willingly, leſt any thoughts ariſing out of zeal and affection to Religion, and not according to the word of God, ſhould uſurpe amongſt you the name of Good thoughts. In this kind I obſerve Gods children commit great errours, packing many unwarrantable and unſeaſonable actions upon ſeeming good affections to the fear of God. I love thoſe perſons whoſe good meanings and good affections make them zealous of Religion: but I love and honour that ſoul more, whoſe affections are zealous, yet wil not allow that for Religion, which is not according to Gods Word: if any other opinion get the ſtampe of men upon it for religious: its more than I know that it hath Gods Image and Superſcription upon it.
3. That thou mayeſt govern thy thoughts aright: Conſider thine own ſtanding, and qualification, in the Church of God; for every ſeveral ſtanding and ſtate, require ſeveral thoughts. The Apoſtle marſhals Chriſtians into three ranks:1 John 2. 13. Children, young Men, and old Men. Like thoughts become not every age, no more than like apparel doth. Joſephs party-coloured Coat, became him, while he was his father Jacobs wanton; but when he was Pharaohs Counſellour, he muſt put on his graver habits. While the Apoſtle was a child, he ſpake as a child, he underſtood as a child, he thought as a child; but when he became a man, be put away childiſh things. It may beſeem a child to hang upon the mothers breaſts, to ſtand at her knee, to be carried in her armes, to play away time, and truſt all to the care of father and mother, and cry for what he lacks: But young-men who are ſtrong, muſt think of fightings and battles, and overcoming the wicked one: and old men who have known him that is from the beginning, 1 Joh. 2. 13. muſt be grave, ſober, examples unto others, and teachers of others, filled with the fulneſſe of God, beyond the unſtayed thoughts of the child, or diſtempered motions of young-men. What an unnatural thing it is, to ſee children ruling their fathers, old men hanging upon the Paps, and young men in their full ſtrength leaning upon the Crutch? The thoughts of a King, become not the ſtate of a beggar: the poor man muſt think how to ſpeak ſupplications: the rich man how to diſtribute: the miniſter to divide the Word aright, and to feed the flock of Chriſt: the tradeſman not to defraud or circumvent his brother in any thing. When mens thoughts are ſuitable to their own ſtanding in the Church, and their own Calling in the world, there is a harmony in their ſocieties, and they are mutually helpful. In Martial affairs, if the common Souldier run upon the Captains office: in houſhold-government, if the ſervant will do the Maſters buſineſſe: in Corporations, if the Common man will act as Lord Mayor, their communions are but confuſions: but where every one takes, and keepeth his own place, how pleaſant is the whole action? Let every man conſider his own ſtanding and qualification in the Church of God, and let no man think of himſelf above that which is fitting, but let him think ſoberly.
4. Rule: Take a view of all thy thoughts, as that Maſter did who took an account of his ſervants: ſo do thou call thy thoughts together, and take notice of what kind they are, of what worth they are, of what uſefulneſſe they are, to the ſervice of the fear of God: Its probable thou mayeſt finde ſome evil ſervants among them that appear to be good; ſome unprofitable ones among them that ſeem to be uſeful; ſome leſſe ſerviceable among them that ſeem to be moſt; and ſome more ſerviceable among them that ſeem to be leſſe: It wil be thy wiſdom to know the ſtate of thy thoughts; and as the mouth taſtes meat, and the eare tryes words, ſo let the heart try her own thoughts; bring them to the trial of Gods Word, as gold to the Touchſtone: and accordingly as they endure this touch, ſo account of them for current or baſe ſilver: For as in a great houſe, there be veſſels of gold, and veſſels of ſilver, and veſſels of wood, and of ſtone: ſo are the thoughts in a mans heart, ſome for honour, and ſome for diſhonour, ſome for nobler, and ſome for meaner employments, and ſome not uſeful at all.
5. Having thus viewed thy own thoughts, what thoughts are found to be of an evil kind, lay them aſide, how pretious ſo ever they were in thine eyes. Our ſervants though of a good appearance, yet if they want worth and be unſerviceable to us, muſt ſeek them new maſters: ſo ſhould our thoughts do. That thought which is found not to fear God, let it not tarry in thy ſight: if Gold want weight, or be embaſed, it paſſeth not for current: if meat be never ſo wel cooked, yet if it be not ſweet, it wil not down with us. And ſhal we be wiſe for our bodies, for our eſtates, for our houſes? Let us be much more wiſe for our ſouls: and if thou have once caſt out an evil thought pernicious and wicked, let it not be entertained again, no not though it might do thee ſome appearing ſervice. Every man is not ſerviceable that looks like a man, and can hold a trencher: Its poſſible a wicked thought accompliſhed may ſtand thee inſtead for the world, ſuch thoughts are not ſerviceable to the fear of God, nor thy ſalvation.
6. Having caſt off thoſe which are evil: keep ſuch thoughts as are ſerviceable, and make much of them. I have ſpoken of this already as a rule for getting good thoughts, I need ſpeak the leſſe of it here: onelyonly this: goods are kept as they are gotten: he that makes not much of little which he hath, will hardly get any more: and he that makes not much of that which he hath, looſeth it by careleſneſſe. There's much good husbandry within doors in ſaving that which we have, as without doors, till we have got it in: a good huſwife at home, is as needful, as a good huſband abroad.
7. Thoſe thoughts which are retained, let them have their due place: ſome thoughts are about things purely religious, other are about things indifferent, and ſome about buſineſſes of our lawful Callings: all may have their place, and their ſeaſons; but much wiſdom is required in giving theſe thoughts what belongs to them: they are all uſeful, and none of them to be contemned if they keep their places. Martha is needful in the houſe, as well as Mary: But Mary muſt have the firſt place, becauſe her part choſen is the better: the younger children in the family muſt have portions provided; but firſt-borns muſt have a double portion: our Divine thoughts muſt have the preeminence; for the excellency of dignity belongs unto them: Seek ye firſt the Kingdom of God, and the Righteouſneſſe thereof: yet worldly thoughts are needful in their places. I like not that Monkiſh pretenſe to thruſt all worldly and recreatory thoughts out of the mind, as too baſe to come into their Cloiſters: for thus they make themſelves unprofitable to the ſocieties of men, and diſſenters from the rule of Chriſt, who would not that ſuch as are devoted to his worſhip, ſhould go out of the world,John 17. but be kept from the evil of the world. And I account it an errour on the formal Proteſtants part alſo, to thruſt out better thoughts, for the entertainment of worſe: whereas it ſhould be a Chriſtians care rightly to ſubordinate the lower thoughts to the higher, the baſer, to the better: I can think that worldly thoughts are needful ſervants, though they be bad maſters. Zibah did his Maſter Mephiboſheth good ſervice, till he got above him: but then a ſervants allowance will not content him; he will be pleaſed with no leſſe then the whole inheritance. Even ſo our inferiour thoughts may do religion good ſervice, while they keep their ſubordination, but if they juſtle out religious thoughts themſelves; it's time for a righteous man to put them again into their own place.
The eigth Rule is: Let the Righteman wiſely mixe his ſpiritual and other lawful thoughts together; it's a part of the cogitative faculty to intermixe the ſpecies of things received, and 'tis the office of a wiſe Chriſtian to intermixe his thoughts together, ſo as they may be helpful one to another, to forward the worſhip of God: a mans thoughts ſhould be agreeable to his preſent ſtate, and condition, which being the ſtate of a travailer betwixt earth and heaven, he ſhould be like the Pilot in his ſhip, oculus ad coelum, manus ad clavem, lifting up his eyes to heaven, and laying his hand upon the Card: when the husband-man can at the ſame time lay his hand on the Plough; & ad ſtivam aliquid Davidicum, ſing Davids Pſalms with Davids heart, there is a ſweet mixture of thoughts in him: God indeed hath allowed unto man one kinde of thoughts for his work, another for his devotion; yet when we are at our labour, we may eaſily perceive our minds are more nimble to think, then our hands to work; ſo that in all the buſineſſe of our calling, there are certain ſpaces for holy thoughts: ſo Abrahams ſervant was ſent out to take a wife for his young Maſter, and ſtood watering the Camels at the Well, he found a ſpace for that prayer: Oh Lord God of my Maſter Abraham, I pray thee ſend me good ſpeed this day, and ſhew kindneſſe unto my Maſter Abraham. Gen. 24. 12.
9. Rule; Let the Righteous mans thoughts have their ſeaſons and ſucceſſions: there is a time for mixtures, and yet the ſeaſon of every thing muſt be regarded, all thoughts of mirth make us ſecure, all muſing upon judgement is the high way to deſperation. All our thoughts upon priviledges and enjoyments, may poſſibly lift us up, and all thoughts of ſin and judgement may make us unprofitable to men, and uncomfortable to our ſelves: here mixture is convenient, yet ſeaſons muſt be obſerved, and ſucceſſions. There is a time for all things, and he that is able to diſcern the time and ſeaſon of his thoughts, is a wiſe man: the mind is an active Agent, and hath almoſt infinite things to think of; yet being it ſelf of a finite and limited poſſibility, muſt of neceſſity take ſeaſonable opportunities, as the means to produce actions in an orderly ſucceſſion, where thoughts have not their allotmenss of ſuitable time, they will be diſorderly, confuſed, interrupted, and impertinent.
Where this is not obſerved; two inconveniences do uſually trouble the righteous man.
Firſt, when he ſhould mind the duties of holineſſe, the thoughts of his calling break in upon him.
Secondly, when he ſhould tend the buſineſſe of his calling his religious duties, are to do; which ſhould have been done before, both theſe inconveniences are avoyded; by ſetting our thoughts to their time, and keeping them to their orderly ſucceſſions. But here I muſt commit the Reader to his own ſpiritual wiſdom, which may direct for the time and ſeaſon of his own thoughts, and which ſhould be firſt, and which ſhould be laſt, better then any other can do.
Yet herein I will give my advice; let him imitate wiſe States-men, who hear and diſpatch buſineſſes of greateſt concernment firſt, and then thoſe that are of leſſer concernment; uſually ſpiritual thoughts are meet to be diſpatched firſt, for they are of the higheſt concernment, next the thoughts of our calling; and laſtly, thoughts of recreation: yet I confeſſe this advice is not generall for all purpoſes, and for all perſons: general Rules have their exceptions, and ſo hath this: heavenly thoughts are without controverſie our beſt thoughts, yet worldly thoughts and recreatory thoughts, have their uſe; and in caſe of extreme neceſſity of the body, muſt have the firſt place, and be done firſt: if my neighbours Oxe or his Aſſe be fallen into a pit, I muſt lift him out, though it be on the Sabbath day. If my houſe be on fire, I muſt think to quench it, rather then to go into my Cloſet to prayer, or into the Pulpit to preach, or into the Church to hear. If my brother be ready to ſtarve for want of cloathing, to famiſh for want of food, my almes is more ſeaſonable then my Counſell; my cloth then my good word: goe and learn what that meanes. I will have mercy, and not ſacrifice.
10. Rule: In the government of all thy thoughts, be careful thou have no violent paſſion, of what kind ſoever, upon thy ſpirit: a paſſionate man cannot be a juſt governour of his own thoughts: paſſion of what kind ſoever, if violent, is the great enemy to a welſettled order of good thoughts. Who, that ſaw David in his unlawful love to Bathſheba, in his grief for Abſolom, and in his rage againſt Nabal, would have called him a man after Gods own heart, or a man of compoſed thoughts? Paſſions diſorder the whole man, as the ſudden incurſion of a wing of Horſe, diſ-ranks a Company of Foot-men, and puts them into ſuch confuſion, that every one is ready to fall foul upon his fellow. Do paſſions break in upon thy thoughts? what an altered man thou art? thy mind like an Eden before them, repleniſhed with variety of good thoughts, but behind them, a barren Wilderneſſe, uneaven, and rough, and over-grown with unpleaſant and unprofitable intentions, and reſolutions, tending to evil. Oh the miſerable eſtate of our ſouls when they are hurried along upon the wheels of paſſion, and how unperceived are a mans deſcents to wickedneſſe in thoſe his fits? and after the ſtorm of them is a little over; what a trouble it is to look back upon his miſcarriages? what a labour to gather up his ſcattered good thoughts again? Wherefore if thou deſire to ſettle the government of thy thoughts in peace and ſafety, look well to thy paſſions, that they be not too ſtrong for thee.
I may not ſay all paſſions are utterly unlawful in a Chriſtian, we are all men of paſſions: and even Elijah that great Prophet, was a man ſubject to like paſſions as we are, Jam. 5. 17. ſaid a great Apoſtle. Prophets and Apoſtles had their paſſions, and Holy and Juſt men, have them ſtill; and I could tell you, that they are ſometimes of great uſe, to carry on Religious deſires; as zeal in Chriſt himſelf, moved him to whip buyers and ſellers out of the Temple: But I muſt not follow this Precept to the full, leſt I ſhould inſert another diſcourſe. I will therefore commit this rule, and all elſe that hath been writen in this matter, to your Chriſtian care; in the uſe of them, and your ſouls to the direction, and protection of God, who lives for ever.
FOUR SERMONS,
Viz.
The Right ordering of the Converſation;
Being two Sermons on Pſ. 50. verſ. ult.
A Funeral Sermon on Pſ. 39. 5.
A preparation to the Communion, on 1 Cor. 11. 28.
By John Angell.