The Right Government of Thoughts, Tract · Chapter 4
CHAP. IV.
I Have proved that the getting and governing of his thoughts is neceſſary to the well-being of a juſt mans life; let me proceed to declare the common errours and exorbitancies of the Chriſtians thoughts: which though it be a thing difficult conſidering the variety and multiplicity of the ſouls unkind progeny of evil thoughts: yet by Gods grace, I will adventure in the humility of my ſoul, to give you my thoughts in this matter.
The ſoul is the nobler part of man, fitted of God unto the greateſt workes; to wit, the contemplation of himſelf, and of heavenly things; or the framing of our actions to earthly ſubjects, with reference to Gods glory, and its own ſalvation; yet ſometimes, it leaves off its noble work, and contrary to her eſſential being, thinkes of nothing at all, or contrary to its well-being, thinks of that which is unprofitable: in both theſe reſpects, the thoughts of men and women, are not juſt.
The firſt common errour of our thoughts may not unfitly be called, dulneſſe or drowſineſſe of thoughts, when imagination is dull and thinks of nothing at all, or but ſleepily: it ſometimes happens that the mindes of men are as it were dead within them; a ſpirit of heavineſſe comes upon them; Iſa. 61. 3. ſo Ezra ſate aſtoniſhed until the evening ſacrifice, like a clock that ſtands when the plummets are down, or as a man in a deep ſleep, or amazement; Ezra. 9. 4. 5. the ſoul thinks not of what it hath to do. A Chriſtian hath buſineſſe at home in himſelf, and abroad in the world, yet oftentimes he forgets himſelf, and thinks not at all, or but ſleepily of what he hath to do, ſay (beloved) Is it not ſometimes thus with you? Do you not ſometimes find a damp upon your ſpirits, ſo that ye had need to pray unto God to quicken them? My ſoul cleaveth to the duſt, quicken me according to thy word. Pſal. 119. 27. This is a fault of imagination, againſt the nature of it, which tends to its perfection by continual action.
The ſecond errour of our thoughts, is when our imaginations are buſie, but they act not to any profitable end to our ſelves or others, for prevention of evil, or attainment of good; and too often they act to wicked ends, to the harme of our ſelves and of others. The firſt of theſe two we may call the vanity of thoughts; the other the wickedneſſe of thoughts.
Firſt, there is a very vanity in ſome mens thoughts; ſo the Gentiles became vain in their imaginations, having their fooliſh hearts darkened, Rom. 1. 21. they could not know God as God, and therefore they conceive him in their mindes, in the ſimilitude of four-footed beaſts, of creeping things, and of flying fowles. This I may call a vanity of minde, in regard of object, or the thing thought upon. The Apoſtle notes it a fault, in that he forbids it. Refuſe vain and old wives fables, and exerciſe thy ſelf rather unto godlineſſe. 1 Tim. 4. 7
It would be an endleſſe labour to tell you in what variable manner the mindes of men are enclined to ſix their thoughts upon matters, according to their diſpoſition, education, place, or company; nothing poſſeſſeth the brains of ſome, but toyes, fancies, humours, faſhions, diſcourſes of Robin-Hood, tales of Southamptons Beavis, &c. or that Athenian diſpoſition, and unwearied deſire to hear news of others, with an idle invention how to utter the ſame complementally to others; ſome minding gameing and ſports, hawking, hunting, &c. Others new faſhions, good-fellowſhip, mirth, and jeſtings, which are not convenient.
Theſe vain thoughts are eſpecially appropriated to the worſer ſort of men and women; yet the beſt of Gods children want not ſome out-runnings in this kind. But it would be conſidered that theſe thoughts are vain imaginations indeed; for they neither lift the ſoul to communion with God upward, nor have reference to the ſetling of the ſouls peace inward, nor direct the ſoul to the performance of any warrantable action in its courſe downward. Such are all the daughters of this imaginary vanity.
If it be here objected, that God hath granted thoughts recreatory for the ſouls wearineſſe, as well as exerciſe for the bodies relief; it is true indeed; but theſe thoughts muſt be ſquared by theſe rules, or elſe they be not exempted from vanity.
1. The object of recreatory thoughts, muſt be things that are in their own nature truly indifferent; for we are herein ſubject to be partial, our thoughts blinded by affection, rather than led by judgement out of the Law of God. What we think to be no hurt, may be, and often is, no leſſe poiſonful than Hen-bane.
2. We muſt admit them as underlings, to our better and more neceſſary thoughts, leſt ſervants ride on horſeback, and Princes go on foot.
3. They muſt not take up over much time, leſt inſtead of fitting the minde thereby to better thoughts, they exclude good thoughts altogether.
4. We muſt be wary, leſt under pretenſe of theſe indifferent things for the mindes recreation, Satan do not faſten upon us ſome deadly temptation; for theſe recreatory thoughts are not ſeldome the bands to bring in ſome other filthy ſins; wherefore if thoſe which thou calleſt recreatory thoughts be ſinful, if they take up a diſproportionable time, if they faſten upon thee any wicked temptation, if they enfeeble thy mind from better thoughts; be thou aſſured, they have a meaſure of vanity in them. What though ſome plead for theſe things? as are the thoughts, ſo is the man. The ſervants of Chriſt ſhall find, that when they give way to ſuch thoughts, the holy courſes of their ſouls are interrupted; their peace which ought to be dear unto them is endangered, their pretious and unredeemable time ſpent, and their inward man ſeldom ſends them away without diſturbance. Let the thoughts therefore of vain matters paſſe for vain thoughts.
The ſecond vanity of thoughts is the unſtayedneſſe or levity of them; which is a kind of ſhuttleneſſe or ſickleneſſe of our thoughts; the mind in this reſpect, whether converſant about good or evil, may not unfitly be compared unto the unſtable eyes of the Adulterer, which be in every corner of the houſe; now in heaven ſoaring aloft, immediately in hell diving beneath; or like the lightning, which flaſheth in a moment out of the Eaſt, into the Weſt. Theſe may be called wandering imaginations, our mindes being naturally ſubject in this manner, to ſtray out of their appointed limits, as Dinah out of her fathers houſe, with no leſſe danger than ſhe found ſhame. This vanity the Apoſtle ſeems to note unto us, when deſcribing the blindneſſe of the Gentiles hearts, he tells us, That they walke in the vanity of their mindes; having their underſtandings darkened, being alienated from the life of God, through the ignorance that is in them. Eph. 4. 7. 18. They had walking imaginations, but they were in the dark, and therefore wandred in uncertainties. Such roving unſetled thoughts there was in the people of Iſrael, when ſometimes they were in their thoughts for Egypt, ſometimes for Aſſyriah: which occaſioned the Prophet to complain of them: Why gaddeſt thou about ſo much to change thy way? thou ſhalt be aſhamed of Egypt,as thou waſt of Aſſyriah. Jerem. 2. 36.
This Errour, as all others; began from the fall of Adam, before which, the mind being aſſured of its chief good, was moved in a ſtable manner about that Center, as the Stars equally about the Pole; but thenceforth loſing her enjoyment of the chief good; and inſtead thereof having the fruition of infinite ſeeming goods, it became like a Planet, or wandring Star, carried unſtayedly, or uncertainly about the ſame.
Theſe Roveings are eſpecially in ſanguine men, and ſuch as are moſt removed from undiſtempred melancholly; for doubtleſſe melancholly perſons in their beſt temper, have the moſt ſolid and fixed imaginations, as the ſanguine and cholerick the moſt moveable: but the wanderings of imagination, they breed a diſturbance in every action about which the mind is employed, a diſturbance ſenſible to any who carry about them an obſervant eye. Yet Gods ſervants find the moſt apparent harme by ſuch thoughts, when they ſet themſelves about heavenly buſineſſe; ſuppoſe prayer, or meditation, or hearing, &c. Gen. 15. 11 If Abraham be about his ſacrifice, the birds come down and trouble him, till they be frighted away: ſo while we are about Gods worſhip, theſe kind of thoughts do moſt; of all moleſt us. It is a hard matter to keep the ſoul to a ſtable motion of thoughts: but moſt difficult when 'tis exerciſed about ſupernatural duties; For now the Devil who envies our good, and the glory of God in ſuch duties, caſteth into our mindes vain and impertinent thoughts. Beſides our mindes themſelves are unhandſome and indiſpoſed to ſuch work naturally; and though where grace is, there may be a willingneſſe of ſpirit, yet there is alſo a weakneſſe of fleſh.
But it may be ſome will be ſo far from accounting this an errour, that they will rather call it variety of invention, quickneſſe of wit, ſharpneſſe of underſtanding: and the contrary, no better than dull melancholly, or blockiſh ſtupidity.
I anſwer theſe; There is a wide difference betwixt this unſtayed courſe of thoughts, and true, and quick, or ſharp invention, or wit: For firſt this levity of thoughts is from an intercourſe of impertinent imaginations, hindering, if not fruſtrating the maine intendment; whereas variety of inventions, and quickneſſe of wit, truly ſo called, is a quick minding and managing of thoughts ſuitable to the project intended. Again unſtayed thoughts diſable the heart from reſolutions propounded for bringing forth actions. But quickneſſe of underſtanding is the beſt Midwife for ſpeedy delivery of the ſoul from the hard labour of unreſolvedneſſe, into an eſtate of liberty to act freely and ſtoutly.
The third vanity of thoughts is, when as to the end propounded, or which ought to be, they are unprofitable. Some have working imaginations, never idle, alwayes buſie; but as good never a whit, as never the better. Some think themſelves to be wiſe above other men; but they imagine vain things, and the Lord knowes the thoughts of thoſe wiſe men that they are vain. Pſal. 2. 1. 1 Cor. 3. 20. The Jews in Pauls time were wholly bent to the maintenance of Moſes Ceremonies; which yet the Apoſtle taxeth as unprofitable to thoſe that were occupied in them: for (ſaith he) there is a diſanulling of the Commandment going before, becauſe of the unprofitableneſſe thereof. Heb. 7. 18. Thoſe fooliſh Queſtions about the Law edifie not; but rather turn to the ſubverſion of the hearers, and by conſequence are not profitable in Apoſtolical judgement. There are that trouble themſelves about Queſtions, and ſtrife of words;1 Tim. 6. 4. but mark what Mark the Apoſtle puts upon them: They are proud, knowing nothing, men of corrupt mindes: ver. 5. if their mindes were not corrupt, they would not trouble themſelves about ſuch matters.
This errour is moſt common in theſe forward times, wherein the moſt refined wits, and ſharpeſt inventions, are unprofitably taken up with needleſſe diſputes, fruitleſſe, and curious, if not curſed arts, fooliſh ſpeaking, witty jeaſtings, and a thouſand ſuch unneceſſary impertinencies, not deſtinated unto any good end, the accompliſhment whereof never brings any true content to the party, nor any profit to the brethren. This fault, howſoever many make ſmall account of, as thinking it a great glory to be accounted knowing or witty: or thinking it a ſufficient perfection, not to be idle, or in the intention of their thoughts not to be hurtful; yet thoſe that know all their actions ſhould be reſpective unto ſome good, and content not themſelves with a bare negation of evil, cannot but abhor the unprofitableneſſe of their thoughts.
And is it not pitty to ſee men ſpend ſuch pretious time, and lay out ſuch unvalueable gifts, as ſome have acquired, in purchaſing that which profits nothing? Its pitty ſuch wine as is contained in ſome veſſels, ſhould run at waſte, and do no man good. And this is ſo much the more to be regarded and pitied, becauſe where this unprofitable vanity of the mind reigns, it fills the apprehenſions of men with ſuch vain delight, in their frothy undertakings, that they become utterly uncapable of any courſe of ſtudy, or endeavour to do good unto the Church of God. Of our thoughts therefore as of our actions, let this be a general rule: They muſt be deſtined unto ſome good end: for it matters not with what earneſtneſſe or with what eagerneſſe we purſue them, unleſſe directly, or by conſequent they be in ſome way profitable.
The fourth vanity of our thoughts appears, in the diſorderlineſſe, or confuſion of them; it ſometimes happens that the Devil cannot faſten upon us a deadneſſe of thoughts, nor lodge vain imaginations in our hearts, nor cauſe us to wander in uncertain cogitations, nor caſt our minds into the mould of unprofitable inventions: but that by the grace of God we are in ſome meaſure freed from all theſe; and then he labours to make confuſion and diſorder amongſt our moſt profitable and neceſſary inventions, and reſolutions: for though the thoughts of a good man be warrantable in themſelves, and intended for a good end; yet the order of them may be ſo confuſed, that the good intended is impeded, if not diſappointed. As in a courſe of ſpeech long and often parentheſes, darken the ſpeakers meaning, and hinder the apprehenſion of the hearer: So in thoughts, and in things of continued action, impertinencies and out-runnings, diſgrace the courſe and ſpeedy performance. When the thoughts of a mans mind are double, the man is a tottering thing: and therefore if Satan can bring a man to double-mindedneſſe, he knows he will be unſtable in all things, political or religious: for a double-minded man is unſtable in all his wayes: Jam. 1. 8. and then he hath gotten much advantage of him, by this wile.
Behold this thing in thy ſelf: firſt what an unpleaſant accident, in thy ſoul (when formerly well ſetled) is this confuſion of thoughts, though good in themſelves: as when amongſt thy divine meditations and ſpiritual cogitations, there creep into thy minde thoughts of profit, lawful pleaſures, or neceſſary labours, which howſoever they be not onelyonly permitted, but alſo commanded of God to have a place in our thoughts, at their times, and in their order; for there is a time for all things: yet ruſhing in at the time of thy devotions, they put all out of order.
further as they are unpleaſant, ſo they are diſturbant: A devoted heart cannot indure interruption in ſpiritual duties, by worldly attendance, or other occaſions from without. While Chriſt was about his Fathers buſineſſe, he likes not the importunity of brothers or ſiſters, that ſtand without to ſpeak with him. Suppoſe a ſoul upon ſome extraordinary occaſion, reſolve upon a courſe of thoughts to humble himſelf; How troubleſom are cogitations of joy and rejoyceing? Who would not now ſhut the door upon them, as intruders unſent for, and unwelcome; like water in a ſhip, or like ſnow in harveſt?
3. God requires a ſeaſon for our thoughts; and therefore likes not a hudling confuſion of them: as the Lord hath appointed labour to fit every perſon, and to fit every time; ſo he hath appointed ſuitable thoughts for every occaſion. When we are about Sacrifice, God hath appointed one ſort of thoughts to poſſeſſe our minds, and when we are about our Callings another. Our minds muſt have their changeable ſuites, as well as our bodies: the working day hath his thoughts, and the Sabbath his: vain thoughts are no more lawful on the Sabbath, than vain words are. He that ſaid, Thou ſhalt not ſpeak thine own words, nor do thy own workes, ſaid alſo, Thou ſhalt not think thine own thoughts. Iſai. 58. 13.
What we are about, if it be warrantable and ſeaſonable, God would have our hearts and hands to intend it: otherwiſe diſorder cannot be avoided. The phanſie of men that is but natural, left to its own wilde way of working, and not moderated by reaſon, will make ſtrange compoſitions and mixtures, and locations of things preſented to it by the ſenſes, as we ſee in dreames: and if grace moderate not, there will be ſtrange confuſions in the thoughts of men. If therefore our thoughts be confuſed: I cannot reckon them among the thoughts of the Righteous, whoſe thoughts are juſt.