A Help to Better Hearts for Better Times, Chapter 3

A Help to Better Hearts for Better Times · Chapter 3

p. 113CHAP. III. Of the ſecond hinderance of instant worſhipping of God, wandring thoughts.

ISA. 29.13.

Foraſmuch as this people draw near me with their mouth, and do honour me with their lips, but have removed their hearts farre from me.

HAving finiſhed the firſt hindrance of our inſtant worſhipping of God, deſpiſing of Gods worſhip, we come to a ſecond, ſeated in the ſame faculty of the ſoul, the minde, and it is, wandring p. 114or roving thoughts in Gods worſhip. For the handling whereof, I have made choice of this text: wherein the Lord doth blame it in the Iſraelitiſh worſhipers of him. By heart, here, we are to underſtand the whole inward man, the minde, will, affections, for i… ſtands oppoſed to the whole o…t…ard man, included in a pa…t expreſſed, the mouth, and lips. In the like ſenſe, heart, put alone is taken, Mat. 15.…9. out of the heart proceed evil thoughts, murthers, adulteries, i. e. out of the whole inward man, part whereof is the heart, proceeds evil thoughts, the work of the minde, and murthers, adult…ri…s, the work of the will and a… …tions, manifeſted in the outward man. I am particularly to ſpeak of the abſence of one power p. 115of the minde from God, the thoughts.

N. The abſence of our thoughts in Gods worſhip doth weaken our worſhiping of God. Wandring thoughts in Gods worſhip, do hinder our earneſt worſhipping of God. God complains here, that his people drew near him with their mouths, but their hearts were gone from him: if the abſence of the heart, and particularly of the minde, and more particularly of the thoughts of the minde did not weaken and hinder their worſhip, why ſhould the Lord complain of the abſence? Nay, why ſhould he puniſh the abſ…nce ſo admirably as here he threatneth to do? Mat. 15.7. our Saviour calleth them that worſhip God with their bodies, and their heart p. 116farre from him, hypocrites: ſuch worſhip therefore hath hypocriſy in it, and the more wandring of minde, the more hypocriſy, and if ſo, it is but weak worſhip. The Lord by the Prophet doth particularly diſcommend the hearing of the wicked, Ezek. 33.31. that ſo farre as concerned the outward man, they did hear as well as a people could, they came duly, and ſate reſpectively: and attended, and were ſomewhat affected with the Word, as men are with pleaſant muſick, but their hearts walked after their covetouſnes, their bodies were in one place, but their thoughts and affections in another; their bodies were ſixed, but their ſouls were roving, and this made their hearing to become ſinne, and God to threaten, that p. 117the day ſhould come when they ſhould know, by lamentable experience, that they had a Prophet, and the Word amongſt them, and were hearers of it, but ſinned by the wandring of their hearts. When David, Pſal. 103.1. calls upon his ſoul to be exerciſed in the duty of praiſe, he explaineth in the later end of the verſe what he meaneth by, ſoul, all that is within me praiſe his holy Name. If the duty of praiſe (and ſo other duties) have not all that within us, and conſequently our thoughts, it hath not its due, and ſo Gods praiſe is ſhort. To this agrees that of our Saviour, ſumming up all Commandements of the firſt Table in this one, Thou ſhalt love the Lord thy God, with all thy heart, and with all thy ſoul, and with all thy minde. p. 118One branch of this love of God is the manner of worſhipping God, which muſt be with all the minde, as well as all the heart and ſoul, and if with all the minde, then with all the thoughts of the minde, and ſo much as the thoughts are abſent in Gods worſhip, ſo much love to God is abſent, therefore the worſhip of God is hindred.

Two things we muſt conſider of for our underſtanding of this point.

1. What wandring thoughts in Gods worſhip are.

2. How wandring thoughts do hinder our earneſt worſhipping of God.

1. What are wandring thoughts in Gods worſhip?

Anſ. We may know the nature of them by the deſcription of the holy ghoſt in this p. 119place, and in Ezekiel, Iſaiah deſcribeth them by their place, they are farr from God, there is a diſtance betwixt God and them, and that in oppoſition to the nearnes of the body to him: thoſe thoughts that are further from God in his worſhip, then the body, that are not buſied about the ſame action that the body is, are wandring thoughts, and do hinder Gods worſhip. Ezekiel deſcribeth them by their motion and wandring, their heart goeth, or walketh after their coveteouſnes; when the body is ſet, and ſixed, the … in … and thoughts, are up and walking, not about the ſervice in hand, but about other things. Theſe wandring thoughts, according to the objects they are converſant about, may be reduced to two heads. p. 120Thoughts about evil things, and thoughts about good things.

1. Wandring thoughts about things evil in themſelves, thoughts ſimply and materially evil, Amos 8.5, 6. Thus the Iews are brought in, Saying, When will the new moone be gone, and the ſabbath? why? that they may ſell corne, and ſet forth wheat. Is that all? No there is a worſe matter beſide, making the Ephah ſmall, and the ſhekel great, and falſifying the balances by deceit: That we may buy the poor for ſilver, and the needy for a paire of ſhoes, and ſell the refuſe of the wheat. It was not likely that they were ſo profane as to ſay ſo, but they ſaid ſo in their thoughts, which whiſpering the Lord heard, and ſo reports them, theſe were wandring p. 121thoughts, evil in themſelves, thoughts of deceit, of falſhood, of oppreſſion, of injuſtice, and that in the Sabbaths. Thus wicked Jezebel, 1 King. 21.8, 9, 10. calls upon the Elders of Ieſreel to proclaime a faſt, and in it to buſie their thoughts about falſe witneſſe, and murther, two men muſt come in and witneſſe that Naboth blaſphemed God and the King, and then he muſt be carried out and ſtoned, theſe things their thoughts muſt be buſied about as the maine end of their faſting. Our Saviour chargeth the Phariſees that they did devoure widows houſes, and for a pretence, or cloke, to hide it, make long prayers, in their prayers their thoughts did buſie themſelves about hiding their oppreſſion and cruelty, the main end of their praying. p. 122Thoughts in themſelves evil, in time of Gods worſhip, are moſt evil. 1. Becauſe they argue deepe hypocriſie, for they are directly contrary to God, & yet covered over with ſhew of love to God. To colour over great hatred of God with ſhow of love, is great hypocriſie. 2. Great injury is done to God, for in the very time that we ſhould do ſervice to him in a ſpeciall manner, we do ſpeciall ſervice to the devil. 3. Deepe diſhonour is put upon holy duties, as if they had fellowſhip with ſinne, and could complie with it, which doth indeede deſtroy their nature, why elſe are theſe thoughts, evil in themſelves, admitted when holy duties are in hand? 4. Our ſpirits are ſpecially poiſoned hereby, more then if we had them at another time, becauſe p. 123a greater curſe goeth with them in that they abuſe a time of bleſſing. The devil is therefore the worſt creature, being corrupted, becauſe he was the beſt creature in creation; and times of greateſt bleſſing perverted, are times of greateſt curſe. Let a man abuſe the ſabbath, time of prayer, time of hearing, with unclean, drunken, oppreſſing thoughts, he ſhall be more accurſed from God then if he had the ſame unclean, drunken, oppreſſing thoughts at another time, and in other occaſions, for the ſinne is aggravated from the time & occaſion, and ſo the curſe increaſed, which well conſidered of, would make us take heed how we ſpend the ſabbath, how we carry our ſelves in holy duties, leſt ſuffering ſin to be ſtirred we become deeply accurſed.

p. 1242. A ſecond ſort of wandring thoughts in Gods worſhip, are taken up about things lawfull and good in themſelves, and they are either.

Earthly good things.

Or ſpirituall good things.

1. Wandring thoughts about earthly good things in Gods worſhip, are ſuch thoughts as are imployed about our particular callings, or proviſion for our ſelves and children, or about our pleaſures and recreations, thoughts warrantable and lawfull, yea neceſſary at other times, but now wandring thoughts, becauſe the minde is in other imployment. God peremptorily ſaith, that on the ſabbath day we ſhall do no manner of work, Exod. 20.10. If our hands reſt and our thoughts be working, is that no p. 125work? Thoughts are as properly the labour and work of the minde, as actions and doings are the work of the body, Iſa. 58.13. God forbids us to finde our own pleaſure on his holy day: and do we not finde our pleaſure by our thoughts? Thoughts will frame the acting and enjoying of any pleaſure, or recreation. If thoughts about earthly good things holden in time, ſet apart for God, are wandring, and ſo ſinnefull, then in like manner ſuch thoughts had in duties ſet apart for God, are wandring, and therefore ſinfull. When God complains of the Jews by the Prophet, that their hearts went after their covetouſnes in time of hearing the Word, what doth he mean, b…t that they were buſy in thoughts and affections p. 126about worldly things, which they ſo much deſired, though their bodies were abſent from them.

2. Wandring thoughts in Gods worſhip about ſpirituall good things, are either ſuch ſpirituall things as are impertinent, and of a divers kinde from the duties in hand, or ſuch ſpirituall things as are pertinent, of the ſame kinde, and agreeable to the duty in hand.

Wandring thoughts in duty impertinent, and of divers kinde, are ſuch as theſe. When a man in time of hearing the Word, hath thoughts of praier, or of ſome Sermon th…t he heard at ſuch a time, in ſuch a place, how good it was, and uſefull unto him, when a man in praier hath thoughts of preparation unto praier, thoughts p. 127of meditation, thoughts of hearing the Word.

Spirituall thoughts pertinent, and of the ſame kinde with the worſhip in hand, are not alwaies to be accounted wandring and ſinfull thoughts: As for example, a man is hearing the Word of God, and ſome thoughts come into his minde ſuitable to what is ſpoken, ſome place of Scripture to the purpoſe, or ſome place of Scripture inlightned to a man, beyond what light the Miniſter giveth to it, or ſomething come to minde a man hath heard before to the ſame purpoſe.

A man alſo joins in praier with others, and beſides the thoughts of what is praied, he hath other like thoughts of his own; if theſe like thoughts do clear the duty in hand to the underſtanding p. 128do increaſe attention, and affection to what is in doing, they are not wandring thoughts, but they are conſerving thoughts, thoughts that keep up and keep cloſe the attention and affection to Gods worſhip, and do prevent the weakning and waſting of the ſame, and they are the work of the enlarging and eſtabliſhing ſpirit, which can at the ſame time ſuggeſt new thoughts, and make them helpfull to us. But if theſe pertinent and like thoughts do carry away the attention, and take it wholly up, that what is in hand, is neglected, and the thoughts lo…e the preſent duty, and are long before they can recall themſelves, and finde the duty, then ordinarily they are the work of Satan and corruption, working as p. 129an Angel of light, doing evil, but in ſuch a way as may not be diſcovered, for who would ſuſpect good thoughts in duty of the very ſame kinde, to come from Satan and corruption? I ſay, if theſe like thoughts do carry away the attention, they are ordinarily evil, for God may, and ſometimes doth, (as experience proves) ſo take up the thoughts and affections with ſomething in the Word and praier, that is ſuitable to the neceſſity of the ſoul, that it can minde nothing elſe for the preſent, but as the ſoul hath dwelt upon ſome matter of ſorrow, and been deeply humbled thereby, ſo God will have a man dwell upon ſome matter of comfort, till the heart be greatly refreſhed thereby: but this is more then ordinary, we may p. 130not neglect any part of worſhip, but God may imploy us about ſome part if he will, this act is not voluntary or deliberate, but the ſoul is carried thereto by the power of the ſpirit of God. Theſe wandring thoughts in Gods worſhip, imploied about things good in themſelves, earthly good, or ſpirituall good things, are therefore ſinfull, becauſe wandring, and therefore:

1. Impertinent, and ſo a part of diſorder and confuſion, which God is not the authour of, they are out of their place and ranke, they ſhould not come in when other occaſions and duties take place, they have no due place now, they doe but uſurp.

2. Being wandring, they are unſeaſonable, out of their time, and therefore undecent, uncomely, for time doth give p. 131a beauty to things.

3. Being wandring they are diſtracting, they goe from the duty in hand, take away part of the ſouls ſtrength, and thereby weaken the performance of duty: and thus pertinent thoughts ſometimes gain the name of wandring thoughts, from the effect, becauſe they make the ſoul to wander.

Having ſeen the nature and kindes of wandring thoughts in Gods worſhip; Let us now conſider how they do hinder our earneſt worſhipping of God.

Anſ. Two waies,

1. As they weaken the inward power of the ſoul to worſhip God.

2. As they weaken the aſſiſting power of the ſpirit of God.

p. 1321. Wandring thoughts do weaken the inward power of the ſoul to worſhip God, and ſo hinder our fervent and affectionate worſhipping of God.

Firſt, As they take up part of the minde, ſo that Gods worſhip hath not the whole minde, as it ſhould have. Thou ſhalt love the Lord with all thy minde. A man doth not pray with all his minde, nor hear with all his minde, part is beſtowed elſewhere: let a river be parted into two ſtreams, and it cannot runne ſo full in both, as it would in one. No finite minde can be ſo ſtrong about many objects at ſame time, as about one. Wandring thoughts make God to be worſhipped with a divided, parted minde, with a piece of the minde, therefore weakly.

p. 1332. Wandring thoughts in worſhip do not onelyonly take up part of the minde, and ſo weaken the power of the ſoul to worſhip God, but they do take off the minde from the worſhip in hand, ſo God ſaith, the heart is removed farre from me, and their hearts goeth after their covetouſnes: that is, the minde is much nearer ſuch thoughts, and more taken up with them, then with the Word or praier, the minde is wholly with them, or at leaſt chiefly with them. As it is often ſeen when doggs are following an hare, if a new one be ſtarted, they follow that, and leave the other: ſo when we are praying, reading, hearing, if new thoughts ariſe in our hearts, we let go our thoughts of the duty, and follow them, and ſo God hath ſcarce a part of our p. 134minde in his worſhip, if any, it is the leaſt part.

3. Wandring thoughts do weaken the power of the ſoul to worſhip God, not onelyonly becauſe they take up part of the minde, and take off the minde from Gods worſhip, but alſo becauſe in ſo doing, they take up and take off the affections and endeavours, the deſires and delights of the ſoul, and the actions of the body. What a man doth not think of, he cannot deſire or delight in, and what he doth but little think of, he will but little deſire and delight in, and conſequently will take little pains about. Thus wandring thoughts carrying away the minde from Gods worſhip, do alſo carry away the affections and outward man: and if God hath neither p. 135minde, nor affections, nor body, or but little of them, then he hath but weak ſervice.

2. Wandring thoughts do hinder our thorow worſhipping of God, as they do weaken the power of the aſſiſting ſpirit in our hearts; and that they doe three waies.

1. As they draw us from preſent ſpirituall thoughts about the worſhip in hand, which are the work of Gods ſpirit, concurring with grace in the heart. We cannot think a good thought in a duty, without the aſſiſtance of Gods ſpirit, All our ſufficiency (ſaith Paul, 2 Cor. 3.5.) is of God, and he inſtanceth in the ſmalleſt power of the ſoul, thoughts; we cannot think any thing of our ſelves: when therefore wandring thoughts do take us from ſuch thoughts, p. 136as the aſſiſting ſpirit hath wrought in us, doth it not weaken the power of the aſſiſting ſpirit?

2. Wandring thoughts being evil, and ſinfull do grieve the ſpirit of God, and ſo weaken the aſſiſting power of the ſpirit: when a man is grieved he will have no minde to ſhew his love and power, Epheſ. 4.30. Grieve not (ſaith the Apoſtle) the holy ſpirit of God, unholines is contrary to the nature of the ſpirit, therefore doth grieve it, and wandring thoughts in holy duties are unholines, becauſe they ſeparate the ſoul from God, when the body comes near him, they are therefore contrary and grievous to Gods ſpirit, and makes it unwilling to ſhew it ſelf.

3. Wandring thoughts doe p. 137weaken the power of the aſſiſting ſpirit of God. Becauſe they hinder us in the way of the ſpirit, the Word, Praier, Sacraments, wherein the ſpirit is wont to conveigh himſelf more unto us. Wandring thoughts do prevent our carefull uſe of the ordinances, and ſo a greater meaſure of the ſpirits aſſiſtance, which we ſhould have in thoſe Ordinances, were wandring thoughts abſent. If wandring thoughts do weaken the power of Gods aſſiſting ſpirit in our hearts, they muſt needs hinder our fervent worſhipping of God, for the exerciſe of the ſtrength of our ſouls depends upon the aſſiſtance of the ſpirit.

But it may be demanded further, what are the cauſes of theſe wandring thoughts? and p. 138how comes it to paſſe that the godly are troubled with them in good duties, that do ſo hinder them in the due worſhipping of God?

Anſ. There is a three-fold cauſe of them.

1. Our ſelves.

2. Satan.

3. God.

1. We our ſelves are the cauſes of wandring thoughts in Gods worſhip. How? Surely many waies.

1. As we have a remnant of originall corruption, a root and ſtock, yet living and fruit bearing, and one fruit is evil thoughts, Matth. 13.19. out of the heart proceed evil thoughts, i. e. the heart being an evil tree. It is the happines of a good tree to bring forth fruit in ſeaſon, Pſal. 1.3. good, and ſeaſonable good, and it is the curſe of corruption, a bad tree, to bring p. 139forth fruit out of ſeaſon, good thoughts, but out of ſeaſon. More particularly, ſinne hath brought a vanity upon our mindes, Epheſ. 4.17. and there is yet a remnant of it in us, i. e. the more worth, and weight, and excellency is in a…y thing, the leſſe we in our mindes ſuit with it, and the more light and empty any thing is, the more our mindes agree thereto: now thoughts on the by, have not that worth and excellency in holy duties, that pertinent thoughts inlarging our affections. Beſides, the more any thing requires the fixing, ſetling, and holding cloſe of the thoughts, as good duties do, the leſſe do our mindes ſuit therewith, our mindes are vain, & inconſtancy, variety, change, and alteration of thoughts, do p. 140beſt pleaſe them. Experience tells us, that it is painfull to keep our mindes cloſe to a duty, and to let them rove and wander, is an eaſe to us, a ſigne of their vanity.

2. Want of inuring and accuſtoming our ſelves unto good thoughts in ordinary courſe, and to ſetlednes therein, and accuſtoming our mindes to rove and wander, to take their lawleſſe, and boundleſſe liberty, whereby their averſenes unto good thoughts is not weakned, but their forwardnes unto vanity, and wandring of thoughts ſtrengthened: cuſtome is a ſecond nature, what we uſe our ſelves to, will be ready and eaſy to us. If we ordinarily diſuſe good thoughts, we do not raiſe up our mindes to heaven in our callings, upon ſight of the creatures, p. 141we do not parley, and commune with our hearts, in ſome holy ſpirituall conference, when we lie down, and when we riſe up, when we ſit in our houſes, and when we walk by the way, we ſhall finde that when we come to holy duties, holy thoughts will be tedious and painfull, for we ſtrive againſt two natures: one that ſin hath brought, and another that cuſtom hath brought. And ſuppoſe we have a new nature, a little grace, yet what will a little grace do againſt two natures? on the other ſide, if we uſe our ſelves to ſinfull thoughts, or to roving and wandring of minde; we ſhall come to an art and trade of ſinfull and vain thoughts, they will eaſily come into our mindes in holy duties, without any pains, any ſtudy or p. 142deviſing, there will be ſwarms and treaſures there, the minde by continuall uſe, will have gotten a more perfect faculty and ability in ſuch thoughts.

3. An overfullneſſe of earthly occaſions, or a fullneſſe of thoughts, deſires and cares about a few occaſions hindring, or inſtead of dependence upon God. When a mans hands are ſo full of occaſions, that his minde hath hardly room enough for the thoughts thereof, at leaſt in due time, or when all a mans thoughts, morning, evening, all the day long, are taken up about that buſineſſe he hath in hand, that no ſpirituall thoughts can get place in the minde, they will not be ſhut out in good duties, thoſe thoughts that have all place at other times, will have ſome place in p. 143Gods worſhip. Beſide, too much to do with the world, or too much thought about the world, will make all the faculties of the ſoul more ready and obſervant that way. Some occaſion amongſt many will be neglected, or an occaſion might have been diſpatched ſome other way, and the memory will not be wanting to ſuggeſt it, no not in midſt of good duties. Multitude of occaſions or ſollicitude about them, have a power to pull the minde apeeces, to divide it into parts, that if the worſhip of God have any of the minde, it ſhall have but a part. When Martha was ſo ſollicitous about providing for our Saviours entertainment, he chides her, Martha, Martha, thou careſt, and he uſeth a word that ſignifieth to cut into parts, her ſoul was all p. 144apeeces with it, and therefore unfit to hear till that care ſhould be gone, and her ſoul return unto it ſelf. Immoderacie of affection will breed immoderacie of thoughts, if there be not a greater dependence. If a man be ſollicitous about good duties, how he ſhall perform them, how he ſhall pray, how he ſhall hear, and do not look up to God as able and willing to helpe him, thoſe thoughts will not reſt, nor lye ſtill, when the duty is in hand, for a man ſeeth nothing to quiet his thoughts.

In like manner, if a mans thoughts be taken up with his earthly occaſions, and he do not think, and that much, that God taketh care for him, if he doth not often call to minde the promiſes of God, the providence of God, his preventing and ſucceeding p. 145providence, what experiences he hath had of the ſame, his carefull thoughts will not be quiet in holy duties, for only two things can give any quiet to the minde. 1. A mans own imployment about them. 2. Aſſurance and remembrance of Gods care. If a mans thoughts be full of his occaſions, he will forget Gods care, therefore his thoughts will be ranging in duties, for he hath nothing to quiet him, but imployment about them; his body cannot be imployed, for that is about good duties, he muſt let his minde therefore be caſting, and thinking about them in holy duties, or elſe he will have no quiet of minde.

4. Want of reverence: did we look upon Gods worſhip reſpectively as a matter of that p. 146worth and weight that indeed it hath, we would take heed that our thoughts be weighty.

5. Want of preparation: When we come with earthly thoughts, with wandring mindes, do not winde them up, nor ſet them in tune by ſome ſpirituall thoughts, by prayer, how ſhould they but worke after their naturall frames, when we do not ſtir up the ſpiritualneſſe of our mindes? We muſt not thinke that we have good thoughts at command, and alwaies ready, unleſſe our mindes were perfectly regenerate: what we get now muſt be by the luſting of the ſpirit againſt the fleſh, Gal. 5.17. by ſtrugling and ſtriving.

6. Want of watchfullneſſe in duties. 1. We do not watch our mindes that they do not p. 147wander, but keep cloſe to the duty. 2. We do not watch our affections, that they be affected and moved with the duty: if they were affected, they would keep the thoughts cloſe. 3. We do not watch our eies, that they do not rove from one object to another, for then they will miniſter matter of wandring to the minde.

And on the Lords day we do not watch our tongues, that they ſpeak not of the world, and our eares that they hear not others ſpeak of the world; for if our tongue may have liberty to ſpeak of the world, and our ears to hear matters of the world ſpoken of, (ſave in caſe of ſome ſpirituall ends or uſe made thereof) our mindes will be thinking of them.

2. Satan hath his hand in p. 148wandring thoughts. He comes to Church with us, Zech. 3.1. He ſtood at Ioſuas right hand to reſiſt him, he watcheth the beſt opportunity to hinder us. The high-way ſide ground hearers have the word taken from them by the Devil. How? they underſtand it not: when the Word is delivering, the Devil fills their mindes with other thoughts, that they do not attend to the Word, nor know what is ſpoken: ſome wandring thoughts he immediately caſts in without any help of our corruption: he is a ſpirituall wickednes, therefore can conveigh himſelf into our ſpirits, have communion and converſe with them. Such as come immediately from Satan, diſcover themſelves thus.

1. By their ſuddainnes, they p. 149are with us ere we are aware, we cannot diſcern the riſe of them, other thoughts, wherein our corruption hath an hand, do come more leaſurely and by degrees, upon occaſion of ſome object, or ſome thing remembred, or ſome thing repreſented to the minde, we ſee their riſe.

2. By their ſinfulnes ordinarily, for comming immediately from Satan, and being his children onelyonly, they muſt needs more lively expreſſe his nature and image (ſave when he doth transform himſelf into an Angel of light, as ſometimes he doth) and Satan is worſe, more ſinfull then our hearts, therefore the thoughts that come from him, will ordinarily be more ſinfull, like their p… then thoſe in which our hearts p. 150have an hand.

2. By the meaſure of the oppoſition of the gracious heart, it doth more forcibly repell them with greater ſtrength of deteſtation, for grace not being weakned by them, having no hand in them, doth more eaſily diſcern them, and is more able to deteſt them, whereas when the ſo…l is a party in them, they being his own, having affection to them, and having given ſome countenance to them in their riſing, cannot ſo eaſily ſee their ſinfulnes, nor ſo ably reſiſt the ſame.

Some wandring thoughts he caſts immediately, by means of the corruption of our hearts.

1. By occaſion of ſome object to our eie or ear.

2. Joining with our memories, to remember ſomewhat forgotten.

p. 1513. Repreſenting ſome fancy to our mindes.

3. God ſo diſpoſeth that his people ſhall have wandring thoughts, by withdrawing his preventing ſpirit, by leaving them in the hands of Satan and corruption, by caſting in occaſions to be ſnared and diſtractions unto them: and that he doth for many wiſe ends.

1. To chaſtiſe them for a double ſin. Firſt neglect of good motions: they that have ſl…ighted good thoughts, and the comfort of them, it is juſt they ſhould feel the ſorrow of evil thoughts. Secondly, too much favouring of wandring thoughts: what hath been the ſin, God often makes the rod of his; wandring thoughts have been their ſin, therefore ſhall be their rod.

p. 1522. To keep their hearts under and humble: the ground of pride is ſome good thing, ſome worth, ſome excellency reall, or imagined: what greater good then communion with God in holy duties, the exerciſe of graces, the powring out of the ſpirit upon us? nothing therefore ſo fit to be matter of pride: but when the godly look into their hearts, and ſee ſuch wandring thoughts, they are kept from exalting themſelves.

3. Still to convince them thorowly, and to put them in minde what need they have of a Saviour: they ſee matter of damnation, deſert of hell in their beſt duties. If their praiers, hearings, receivings of the Sacrament will not ſave them, what will? Nothing in themſelves: they muſt have a p. 153Jeſus, a daies-man betwixt God and them, one that hath perfect holines, that hath perfectly obeied God.

4. To quicken and increaſe their care of preparation before they come, and of watchfulnes in duty; for they ſee in experience, what need they have, they dare not come without meditation, without praier for the ſpirits aſſiſtance; when they are there, they dare not ſleep, or give way to drouſines, as others, nor look about them, leſt thus they ſet their mindes a wandring.

Vſe 1. Hence we may take notice. 1. Of the evil nature of ſin, it ſtands in direct oppoſition to the good God, to his ſervice and glory, for this doctrine doth manifeſt, that though ſin be never ſo ſecret, p. 154never ſo ſmall if but in thought, yet it doth weaken the worſhip of God, and therefore hinder his glory. Men may, to the eie of men, worſhip and honour God as much as any, the outward carriage of their bodies may be ſuch, but if ſin be but within the thought, it will divide the ſoul from the body, carry away the beſt part of man from the worſhip of God.

2. The exactnes and ſtrictnes of the worſhip of God. It requires the whole man, and every part thereof, even to the leaſt thought of the minde. It will not abate a thought, it will not ſuffer one thought to wander, but will complain that its due is wanting, that it is weakned and wronged.

3. The miſtake of the world, who being very looſe themſelves, p. 155do condemn the godly of too much ſtrictnes and preciſenes, but they know not what they ſay: can they be more ſtrict then God requires? No not poſſible. Nay they cannot poſſibly be ſo ſtrict, as they ſhould be, therefore it is leſſe poſſible that they ſhould be too ſtrict, too preciſe. The worſhip of God requires that all our thoughts ſhould be kept cloſe unto it, that not one ſhould wander. This is not poſſible, nor will it be poſſible when the godly have attained the greateſt meaſure of grace that is attainable in this world, ſo long as corruption remains, there will be …andring thoughts: if then … …dly cannot be ſo ſtr…ct… … ſhould be, though they … and endeavour it, much … can they be too p. 156ſtrict. That which makes men think the godly too ſtrict, is pa…tly ignorance of that ſtrictn… God requireth, partly love … …o…enes, they neither prac…, nor love ſtrictnes in themſelves, therefore they condemn it in others, that they might juſtify themſelves.

4. God hath much bad ſervice done him, that the world knoweth not of, no body is privy thereto but God, and the conſciences of men, wandring thoughts, worldly thoughts, ſinfull thoughts, impertinent good thoughts do hinder Gods worſhip; yet how full are all mens mindes of theſe? ſome let their mindes go looſe all Sermon while, all Praier while, they think not at all of what is in hand; and they that do keep their minde in meaſure, have p. 157no faſt hold of them, but ſoon let them goe. Oh what ſtrange hearing and praying will be diſcovered, and brought into judgement at the laſt day for Eccleſ. 12.14. God will bring jnto judgement every ſecret thing, and Rom. 2.16. God will iudge the ſecrets of men! ſome ſhall be brought in hearing and praying with their bodies, but thinking of their whoring, gaming, drinking, and the like; others buſy about their recreations: others buying and ſelling, and making bargains; others plowing, and ſowing and reaping. Herein ſhall be diſcovered the meeting of prophanenes, hypocriſy and idolatry in the hearts of men. Prophanenes, in that they have ſuffered unholy, common thoughts to come into their mindes in holy time p. 158and holy worſhip, a thing that the ſoul, if perfectly ſanctified, would not do. Hypocriſy, in that they make ſhew of what they do not, they make ſhew of true and earneſt worſhipping of God, by the preſence of their bodies, but they do nothing leſſe. Idolatry, in that they give leave to their ſouls, becauſe their operations are hidden and ſecret, to do that which they will not give leave to their bodies to do in the eie of man. What is this but to make an Idol of God, as if he did not ſee the ſouls actions, as well as men ſee the actions of the body: and if he doth ſee them, why do men give more liberty to their thoughts, which are in Gods eie, then to their actionsi which are in mans eie?

2. To reprove. 1. An opinion p. 159planted by Satan in the mindes of men, contrary to this truth I have in hand; That thoughts are not to be mattered, thoughts are free, we need not be troubled at them: If thoughts be free, then they are not to be regarded in the worſhip of God.

But they are to be regarded in Gods worſhip, for they make it better or worſe; therefore they are not free.

And do we think the law of God doth take hold of thoughts onelyonly in Gods worſhip? No, it is not ſo partiall, it is more compleat and perfect then ſo. What ſhould make men thinke thoughts are not to be regarded? Surely ſuch grounds as will not hold.

1. The ſecrecy of them, they are unknown, hidden, ſecret in p. 160the ſoul. To whom are thoughts unknown? to men. And is mans knowledge the only or chief rule of our care about our thoughts, that if he know them not, we need not regard them? Hath man given us a command? Or muſt man be our judge? Our thoughts are ſufficiently known to God, and our conſciences do know them, and if theſe could be ignorant, it were better, though all the world did know them; and though they be hid from men for a time, yet they ſhall know them at the day of judgement: if therefore the knowledge of men would make us regard them, we muſt regard them, for though they do not know them at preſent, yet they ſhall know them.

2. The multitude of them, p. 161they are numberleſſe, who can count or tell them: Therefore they are not to be regarded? The more our thoughts are, the leſſe free they are, the more to be regarded, for were all our thoughts good, as in innocency they were, and in heaven they ſhall be, what a world of good were there? And if they be evil, the more they are the more evil.

3. The impoſſibility of ruling them: would a man put to all his care, the minde will not be kept in compaſſe: paſſions are unruly, but not ſo unruly as thoughts: the moſt paſſionate man in the world doth not offend ſo much in paſſion, as in thoughts: If paſſions at any time break out, if we look back, we ſhall ſee many paſſionate thoughts have gon before, p. 162thoſe paſſions that have broken out, have been acted over in our thoughts, our thoughts have been very angry, when our tongues have been ſilent. There is indeed an impoſſibility of ruling our thoughts alltogether, but was this planted in us by God? Then indeed it would be an excuſe, did not ſin bring it upon us? And ſhall we think to make that want an excuſe, which we have brought upon our ſelves? And becauſe we cannot perfectly governe our thoughts, ſhall we let looſe the raines unto them? becauſe we cannot do all we ſhould do, ſhall we do nothing at all? Not go to the furtheſt we can? That thoughts are to be regarded will appear, if we conſider,

1. There are abominations in the thoughts, we think that p. 163lying, ſwearing, drunkennes, uncleanneſſe, are abominations, and ſo they are, but there are abominations in the thoughts, though we think not ſo, 1 Chron. 29.9. he underſtandeth the abominations of the th…ughts; there are then abominations in our thoughts, Matth. 15.28. Our Saviour ſaith, that he who looketh upon a woman to …uſt after, hath committed adultery with her already in his heart, adultery may be committed in the heart, and ſo any other groſſe ſin. The betraying of our Saviour was firſt in Judas thoughts, before it was in his tongue or actions, Iohn 13.2. Simons ſimony, his deſire to buy the gifts of the Holy Ghoſt, was firſt in his thoughts, Act. 8.20, 22. Thou haſt thought that the gifts of p. 164God may be purchaſed with money, pray God, if perhaps the thought of thy heart may be forgiven thee. And this thought is called wickednes.

2. God as well knowes our thoughts as our actions: this is one of Gods peculiar abilities, Amos 4.13. He declareth unto man what is his thought. An inſtance whereof we have in Nebuchadnezzars dr…am, he dreamed, and forgat his dream, the Devil could not tell it, for then the Magicians, and Soothſayers, and Aſtrologers ſhould have known it, but God diſcovered it to Daniel, when he and his companions joined in praier unto Heaven in this regard, Dan. 2.17, 18. In this reſpect Daniel ſaith, ver. 22. That God revealeth deep and ſecret p. 165things, he knoweth what is in the darknes, and the light dwelleth with him, i. e. he is as well acquainted with the night and the actions thereof, as with the day. If our thoughts be ſecret and hidden, yet God ſearcheth all hearts, Jer. 17.10. The heart is deceitfull above all things, who can know it? I the Lord. How ſhould God know it, and it be dece…tfull above all things? He doth ſearch the hearts and try the reins. By how much the heart is more deceitfull then other things, by ſo much the Lord doth more narrowly look into it, then into other things. This is made the reaſon, why the Word of …od is a diſcerner of the thoughts and intents of the heart, Heb. 4.12, 13. becauſe all things are naked and opened before him, p. 166with whom we have to do: what though the heart have many coverings and garments to hide it from the eie of man? yet when God comes to look upon it, they are taken away, the heart is naked. What though there be many curious inworks in the heart, one …hought wrapt within another: as in the body of man is a curious unknown workmanſhip, and one part more inward and hidden then another, yet when God comes to look upon it, it is a body anatomized, all the moſt inward inwrapt thoughts, may be ſeen diſtinctly and fully, Pſal. 13.9.

2. God knows our thoughts a farre off, what we will think before we think it, his infinite eie will ſee all things at the ſame time, much more therefore p. 167doth he know our thoughts, when we our ſelves know them.

3. According to our thoughts, ſo will conſcience, Gods vicegerent, acquit and condemn us; our thoughts are evidence ſufficient, whether we ſhall go to heaven or to hell therefore they are to be regarded, Rom. 2.1…. their thoughts accuſing or excuſing one another. If ſome thoughts be evil, other thoughts will accuſe them, and if ſome thoughts be good, other thoughts will excuſe them, and as our conſciences inlightned do accuſe or excuſe, ſo will God do, 1 Ioh. 3.20, 2. If our hearts condemn us, God is greater then our hearts, and knoweth all things: our hearts know but ſomethings to condemn us for, but God knoweth p. 168all things amiſſe in us, but if our hearts condemn us not, then have we boldnes towards God. It is ſo farre from being a truth, that thoughts are not to be regarded, that if we ſeriouſly conſider it, they are in the firſt place, and chiefly to be regarded.

1. Becauſe they are the firſt ſtep and beginning of our communion with God, in any ordinance publike or private, for they are the very firſt expreſſions of the firſt and leading faculty of the ſoul, the minde. They that would have any thing furthered, muſt eſpecially have an eie to the beginning, for a little help in the beginning will help much, and a little hinderance in the beginning will hinder much: if therefore we would have that which is good, p. 169go forward, and would have our communion with God in holy duties furthered, we muſt look to our thoughts, for they are the beginning.

2. Our thoughts are the riſe and well-ſpring of all evil. No evil is at any time in tongue or life, but was firſt in thought. Such breakings out in tongue, as men are aſhamed of, did firſt make a gap in the thoughts. Actuall ſins in Scripture are called inventions, Eccleſ. 7.9. God made man upright, but he hath found out many inventions: the firſt apoſtaſy and fall of our parents, was a finding out of many inventions, Pſal. 99.8. He took vengeance of their inventions. Actuall ſins, the ſins of the outward man, are therefore called inventions, becauſe f you follow any ſin to the fountain p. 170and ſpring, you ſhall finde it was an invention, it began in a device, an imagination. Art thou aware that the furtheſt ſin goeth, the worſe, and would'ſt thou ſtop it in the beginning? then look to thy thoughts, regard them, if any anger, ſwearing, lying, come into thy tongue, they will be firſt in thy thoughts, and if thou wouldſt keep them out of thy tongue, thou muſt regard thy thoughts.

3. Little doſt thou, or any man know, to what one thought may grow, be it good or evil: behold, ſaith the Apoſtle, Iam. 3.5. how much a little fire kindleth, a thought is but a ſpark, yet a ſpark of fire that will kindle wonderfull much, if not quenched there. To ſee the ſtream and ſpring of ſome river, a man would hardly believe p. 171that ſo great a ſtream came from ſo ſmall a fountain. The greateſt good and evil that ever was in the world, was at firſt but a little thought. Thoughts therefore are to be regarded, yea chiefly to be regarded. If a good thought come into thy heart, and thou cheriſh it, and the ſpirit of God move upon it, thou canſt not tell what may proceed from it. If an evil motion come into thy heart, and thou let it go without controll, and the Devil be ſuffered to hatch it, it will grow to a monſter of ſin.

4. Thou maieſt ſin in thought, and not ſin in word or deed, but thou canſt not ſin in word or deed, but thou muſt firſt ſin in thought. Sin in thought is more eaſily and ſuddainly committed, and more independently p. 172then in word or deed, therefore thoughts are chiefly to be looked unto. Many will bleſſe themſelves from ſuch and ſuch ſins in life, which others runne into, and they look carefully to their ſteps, not conſidering they may commit the ſame ſin in their thoughts, (which they give liberty unto) though not in life, and therefore they ſhould look firſt to their thoughts.

2. Generall and common careleſnes of thoughts in Gods worſhip is to be reproved. Is it not a fault for men to be careles how they worſhip God? who is ſo great and ſo good, ſo great that none is like him, ſo good that he gives us rain from heaven, and fruitfull ſeaſons, filling our hearts with food and gladnes, yea giveth us his ſtatutes p. 173and ordinances? he hath not ſo dealt with all his people. Is it not careleſneſſe in Gods worſhip to be careleſſe what we think therein, whether good or evil, whether impertinent good, or pertinent? Thus they rob God of a part of their ſoul, who hath made all, requires all, and deſerves all, That there is a common careleſneſſe in men of thoughts, appears in that they do not ſet their thoughts in order when they come to Gods worſhip, but rather bring that with them, which may diſtract them, viz. thoughts of meeting with ſuch and ſuch, and ſpeaking with them about ſome worldly buſines: and when they are there, ſuffer their eies to wander and rove, and to delight themſelves with variety of objects. They that take no p. 174care of their eies, take no care of their thoughts, for the eies do feed the thoughts, the thoughts depend upon the eies. God out of his care of his glory and our good, ſpirituall, temporall and eternall, hath appointed his worſhip: is it not our great ſin to be careleſſe of it? Our own thoughts will in time accuſe us, and paſſe this reproof upon us, when it ſhall be an evil day of affliction with us, or when the word ſhall be a light in our mindes, and a terrour in our hearts. Time of ſicknes is a time of thoughts, then our hands and feet are bound, onelyonly our thoughts are at liberty, which will then toil and buſy themſelves about our wandring in good duties, and thereby vex and torment us. The more careleſſe we have p. 175been of our thoughts in Gods worſhip, the more carefull will our thoughts be to diſquiet us, for conſcience muſt, and ſhall do its office, and there is more matter of diſquiet.

3. The particular careleſſenes of Gods people, of their thoughts in Gods worſhip, is particularly to be reproved, their mindes are in part ſanctified, they know the weight of Gods worſhip, the worth of good thoughts, the evil of wandring thoughts, how comfortable the one leaves the heart, and how ſad the other, yet they take but little care to keep their minde cloſe to Gods worſhip. I ſpeak not of that infirmity which doth follow neceſſarily upon the remainings of corruption, and is common to all the godly, ſome wandring thoughts in p. 176good duties, but I ſpeak of their careleſſenes and negligence to prevent wandring thoughts, whereupon follows ſtore, and abundance of them. The former is their ſin, becauſe unavoidable; wandring thoughts are the fruits of our ſin, our firſt voluntary Apoſtaſy from God, but this is an addition of ſin to ſin, an increaſe of ſin, not only a neglect of Gods worſhip, but alſo a neglect of our firſt injuring of God and his worſhip by our fall. For were we ſenſible of our ſinfull frame of minde, that doth as neceſſarily and naturally ſend out wandring thoughts, as the fire doth heat, were we troubled that we have brought upon our ſelves a neceſſity of wandring and roving from God in his worſhip, we would take care that this originall p. 177corruption ſhould not be fruitfull. I appeal to the conſciences of the godly: do not your thoughts accuſe you for careleſſenes of your thoughts in Gods worſhip? Were there nothing elſe to convince the godly of the careleſſenes of their thoughts in Gods worſhip, and their fault therein, this were ſufficient, the fruit of their wandring thoughts. What makes Sabbaths ſo weariſome to the godly, but this, that they cannot keep their thoughts to God? the more the day and our thoughts ſuit, the more contentment and delight therein, and the leſſe out thoughts and the day ſuit, the more weariſome the day will be. What makes the ordinances ſo unprofitable? the hearts of the godly are not affected in the word, p. 178in praier, becauſe of theſe wandring thoughts, as the thoughts are taken up about any thing, ſo the affections do work; if the thoughts be but ſleighty, the affections will be but ſleightly moved; if the thoughts be deeply poſſeſſed with a thing, the affections are ſtrongly moved. Nay, what is the cauſe of Gods abſence in his worſhip, that the godly cannot ſee him, feel him, have communion with him? Surely wandring thoughts are the cauſe, if not all the cauſe, yet one cauſe, and a firſt cauſe, they carry away the ſoul from Gods worſhip, and leave only the body, and God is a ſpirit, and doth converſe with our ſpirits; if they be abſent, God allſo will be abſent, for there is no ſuitablenes between him and our bodies, a meer bodily worſhip p. 179is ſit onelyonly for idol Gods, that are all body, God is a ſpirit, and ſpirituall worſhip only doth agree unto him.

3. To teach the godly, and to preſſe them. 1. In their ſoul-ſearchings and examinations, to finde out their ſins, to remember their wandring thoughts in Gods worſhip, which are no ſmall part of the ſinne of their ſouls, eſpecially when we come to look over the manner of the performance of holy duties, forget not our wandring thoughts, but conſider them, and look into them: theſe do as well robbe and ſpoil the worſhip of God of its due, as other ſins, theſe neglected in our hearts, may make God angry with us, and we not aware of the cauſe. The more theſe are removed from the ſight of p. 180others, the more need we have to look after them, becauſe they are the more eaſily overskipped and forgotten, they have the excuſe of ſecrecy.

2. In their humiliations, to humble their ſouls for their wandring thoughts, theſe are part of their ſin, an offence and injury to God, therefore ſhould be part of their humiliation. Foure things conſidered may help our humiliation in this reſpect.

1. We ſin by wandring thoughts in all the ordinances of God, none excepted, in praier, wherein we come neereſt to God, when we ſpeak unto the higheſt majeſty of ſome things, our though…s are buſy about other things, yea in extraordinary praier, when we ſpecially ſeparate our ſelves unto p. 181communion with God, and have nothing, or little to do with the creatures, leſt they ſhould hinder us in the worſhip of God, yet we cannot ſeparate our ſelves from wandring thoughts: nor in the word, when God ſpeaks unto us: nor in the Sacraments, when we come to binde our ſelves from wandring thoughts.

2. We ſin much by wandring thoughts in all parts of Gods worſhip. If our wandring and pertinent thoughts were compared, for the moſt part, it were hard to ſay, which would be the moſt: ſo often do our hearts runne out in duty, and ſometimes long ſtay out ere they returne, eſpecially in ſuch duties wherein we join with others, to be ſure our wandring thoughts would be found to be very many.

p. 1823. We continually & at all times do much offend, by wandring thoughts in all parts of Gods worſhip, though ſometimes more then at other, yet all times much, not one time excepted.

4. Though we offend ſo much in all the ordinances of God, and ſo continually, yet we are but little ſenſible of our ſin this way. We complain of our other ſins in publique, private and ſecret, but litt…e do we complain of this ſin, though we offend more and more continually by it, thē by words ordeeds.

3. To labour in the uſe of all appointed and ſanctified means to prevent wandring thoughts in Gods worſhip. Though we cannot altogether prevent them, yet let us do what we can: though we cannot attain to what we deſire, yet it will be p. 183our comfort that we have done our duty. Is not my doctrine argument ſufficient, that they weaken Gods worſhip, i. e. make our praiers, hearing, crackt veſſels that they cannot hold and carry that meaſure of glory to God, that otherwiſe they would, nor that good to us? The very beſt thing we do, or can do, is to worſhip God. We do well when for Gods ſake we do right unto our neighbour, but we do beſt when we worſhip God, for we do that which is moſt his command, the other is the ſecond command, but this is the firſt and great Commandement; We do that which is moſt for Gods glory, we do that which is neareſt our work in heaven, for there we ſhall worſhip God, even when we ſhall have no outward works of p. 184juſtice or mercy to do one to another. Should we not be carefull to do our beſt work, the worſhip of God, in the beſt manner? and if in the beſt manner, then with as much of our hearts as may be, for they are the beſt part, then take we heed our thoughts do not wander. But beſide, let me uſe ſome other arguments to preſſe us to take heed of wandring thoughts in holy duties.

1. They make a Chriſtian to play the part of an hypocrite in Gods worſhip: what is it to be an hypocrite, but to ſeem to be that which he is not? When we bring our bodies to the worſhip of God, we ſeem to worſhip him earneſtly, but when our thoughts wander, we do nothing leſſe, we ſeem to do that we do not, and therefore play p. 185the part of an hypocrite: ſo much as our thoughts wander in good duties, ſo much do we as hypocrites do, though our hearts be ſincere, yet herein we play the part of hypocrites. This is contrary to the nature of grace, which deſires a man may have truth, though he have never ſo little, and may do what he doth in truth, though he do never ſo little, now the leſſe our hearts wander, the more truth we expreſſe in Gods worſhip, and the more truth, the more acceptable to Gods grace.

2. Wandring thoughts conſidered in themſelves and their own nature, are a curſe. God may, and certainly doth ſanctify them to his own people, to be means of humiliation, of watchfulnes, of more dependance upon Chriſt, but in themſelves p. 186they are a curſe. For what is a curſe but ſeparation from God, the fountain of bleſſing, the fountain of good, in whoſe preſence is all good, nothing but good, and out of whoſe preſence is all evil, nothing but evil? Matth. 25.41. Depart, ye curſed, therefore curſed, becauſe they muſt depart from God, never to come near him again. Wandring thoughts they do carry the heart from God. God comes near to his people in his worſhip, wandring thoughts do carry the heart farre from the worſhip of God, therefore farre from God. So ſaith God, they draw neer me with their mouths, and honour me with their lips, but their hearts are removed farre from me: and the firſt inſtrument of removing of the heart, is the wandring of p. 187the thoughts. Will not the name of a curſe prevail with us, to perſwade us to take heed of wandring thoughts? Oh conſider when wandring thoughts come to us in holy duties, the curſe comes, and when they ſtay with us, the curſe ſtaies with us. We come to the Ordinances of God for a bleſſing, and to have a curſe inſtead of a bleſſing in time of bleſſing, is a double curſe. Prophane ignorant Eſau, when the bleſſing was denied him, he lift up his voice and wept, he had ſo much underſtanding, that he thought the bleſſing was worthy having, though it coſt dear. So on the contrary, wandring thoughts being a curſe, are worthy preventing, though it coſt us tears to God, yea many tears, and much pains with our own hearts.

p. 1883. The Lord hath threatned to puniſh theſe wandring thoughts, which carry away the heart in his worſhip, and make it only a bodily exerciſe without ſpirit and life, with a ſecret but ſure blaſting of inward ſpirituall good, that as God hath but a ſhadow and outſide of worſhip; ſo they ſhall have but a ſhadow, and ſhew of ſpirituall wiſdom and prudence, Iſa. 29.14. Therefore the wiſdom of the wiſe ſhall periſh, and the underſtanding of the prudent ſhall be hid. Therefore, why? Becauſe they have drawn neer to God with their mouths, and have removed their hearts farre from him. They gave God a body without an heart, therefore he will give them a body without an heart, the ſhape of wiſe men without wiſdom and p. 189prudence, a ſuitable judgement. What is the reaſon that Chriſtians are ſo much ſhadows and ſhews of Chriſtians, rather then ſubſtance and truth? when they ſhould come to bear injuries and wrongs, to forget and forgive, they can do it no more then other men: when they ſhould expreſſe their dependance upon God, and ſubmiſſion unto God, in willing and chearfull parting with comforts and friends, when God will have it ſo, they can no more do it then other men, they hold comforts faſt, as if they ſhould part with God and all, when they part with them, and they hold friends faſt, and will not let them go, as if friends were made more to ſerve one another, then to ſerve God, and when friends and comforts are gon, they grieve p. 190as if all their joy were gone. When they ſhould bear quietly the croſſe and grieving paſſages of Gods providence, as thoſe who have learned in whatſoever ſtate they are to be content, knowing they are in heavines if need be, they cannot bear, but carry themſelves as untamed heifers, that would rather ſhake off the yoke, then bear it: they have the ſhew of theſe graces in their profeſſion, but they want that meaſure of ſubſtance, the reaſon is, becauſe their ſervice of God is more in ſhew then ſubſtance, therefore they are Chriſtians more in ſhew then ſubſtance. As we ſpend our Sabbaths, ſo will our week daies be ſpent, and as we perform holy duties, ſo will our converſation be. Is it not a heavy judgement to be inwardly p. 191worſe then we think our ſelves, or others think us to be? to be unable to uſe grace, when we have moſt need to exerciſe it? yet thus hath God threatned to afflict us, and he will make his Word good, if we ſuffer our thoughts to wander in his ſervice.

Queſt. By what means may we prevent wandrings in Gods worſhip?

Anſw. Firſt labour the increaſe of grace: Heb. 13.9. It is good that the heart be eſtabliſhed with grace, i. e. with g…acious knowledge of old and well known truths, which the Apoſtle oppoſeth to new and ſtrange doctrine. And when the Apoſtle would direct the people of God to keep their own ſtedfaſtnes, yea though the errour of the wicked took courſe to draw p. 192them away. He gives them counſell to grow in grace, 2 Pet. 3.17, 18. Which places do ſhew, that grace is of an eſtabliſhing, ſetling nature, and ſo indeed it is, for

1. It is contrary to vanity and inconſtancy, being the nature of God, who is ſtable and firm, alwaies one and the ſame.

2. It ſets the ſoul in order, puts every faculty into its place, and ſets it about its own proper office, and ſo it doth eſtabliſh.

3. It doth eſtabliſh, as it is the work of the free or liberall ſpirit, Pſal. 51.12. David praieth that God would eſtabliſh him with his free ſpirit: grace doth eſtabliſh a man as it is the work of the free ſpirit, becauſe it maketh a mans ſpirit free and p. 193liberall, like to the ſpirit of God, to ſleight earthly things in compariſon, and to minde heaven and heavenly things: earthly things do unſettle, they are themſelves changeable, and do change the thoughts and affections pitched upon them. Let a man pitch his thoughts and heart upon his neareſt friends he hath in the world, to whom nature, ſociety, interchange of love, Chriſtianity hath bound him, yet his thoughts and affections placed upon theſe neareſt friends, ſhall change, and not alwaies contitinue one and the ſame; becauſe they change, and are not alwaies the ſame, therefore the thoughts pitched upon them, do change alſo; ſpirituall and heavenly things are of the nature of the ſpirit and heaven, ſteady and p. 194ſtable, immoveable, unchangeable, therefore will eſtabliſh the affections pitched upon them. Now the more grace we have, the more we ſhall minde heavenly things, and ſo be the more eſtabliſhed.

2. Labour the increaſe of thy reverence and high eſteem of the worſhip of God. According to thy thoughts of the worſhip of God, ſo much-what will thy thoughts be in it, Pſal. 48.9. We have thought of thy loving kindnes, oh God, in the midſt of thy Temple. They profeſſe their thoughts were buſied about Gods loving kindnes in his Ordinances: why ſo? becauſe of their high thoughts thereof, ver. 2, 3. beautifull for ſituation, the joy of the whole earth is mount Sion: God is known in her palaces for a refuge. And p. 195herein were they helped by the report of their fathers, ver. 8. as we have heard, ſo have we ſeen in the City of the Lord of hoſts: they had ſeen Gods mighty preſence and protection, in and about his own Ordinances, but they had alſo heard ſo, and that before they had ſeen it. To help our reverence of Gods worſhip, it is good to talk with ancient Chriſtians, that have lived long before us, to hear what they will ſay; we may be helped by their experience, when we have none, or but little of our own, and if we have experience of the worth of the Ordinances, we may be further helped by their experience.

3. Prepare our ſelves aforehand, Prov. 18.1. Through deſire a man having ſeparated himſelf, intermedleth with all p. 196wiſdom, if a man have a deſire to meddle with matters of wiſdom, and would do it as becomes ſuch occaſions, and as may be for profit, he will firſt ſeparate himſelf, not paſſe immediately from common and triviall matters, to matters of wiſdom, but he will have ſome time betwixt the leaving off of the one, and taking to the other. If we paſſe from our callings to Gods worſhip without ſeparating our ſelves, how is it ordinarily poſſible, but that we ſhould have the ſame thoughts in Gods worſhip, that we bad in our callings? There are ſome ſeparating duties that do prepare unto others, as examination, meditation, praier, and they do prepare, by ſtirring up the grace of God, and providing an heavenly aſſiſtance to begin p. 197with us in the duty. If thou canſt not alwaies have ſeparating time, betwixt other occaſions and Gods worſhip; Yet have ſome ſeparating thoughts ere thou enter upon the duty, thou art not fit elſe to meddle with wiſdom.

4. Accuſtom our ſelves to meditation, ſo we ſhall get a skill of thinking well. Meditation in its nature, is the compoſing, ſetling, and congealing of our thoughts. It is to our roving ſluent mindes, as a damme to running water: when much water is gathered together, the damme makes it there to ſtand: So when many thoughts are gathered together in the ſoul, meditation makes them there to ſtand, keeps them from running out again. The nature of it being a ſetling of p. 198the minde: the effect of it muſt needs be ſo, and the uſe of it frequently muſt needs perfect the effect, more and more ſettle our mindes. When Paul deſired to have a good conſcience alwaies, the means he uſed, was to exerciſe himſelf therein, ſo Paul to Timothy, 1 Tim. 4.7. Exerciſe thy ſelf unto godlines: the way to gain the trade and skill of godlines, is to exerciſe our ſelves therein: ver. 15. M… ditate on theſe things, give thy ſelf wholly unto them, that thy profiting may appear unto all. If Timothy would be buſied wholly in ſtirring up the gift of God, all ſhould ſee his profiting. So if we would give our ſelves to meditation, be much in it, it would apparently ſettle our mindes. It is made the property of a bleſſed meditating man, p. 199to bring forth fruit in ſeaſon, Pſal. 1.3. Why ſo? becauſe he is as a tree planted by the rivers of waters. As a tree planted by the rivers of waters, cannot want fitnes to bring forth fruit in ſeaſon, b…cauſe it hath abundance of nouriſhment: So the meditating ſoul cannot want fitnes to bring forth fruit in ſeaſon, good thoughts in holy duties, becauſe it is planted amongſt Gods ſprings, the fulnes of the aſſiſting ſpirit.

5. Adde to theſe watchfullnes: wandring thoughts will not be prevented without watching. Watch

1. Thy minde; it needs watching, for it is nimble, therefore will ſoon be gone, and go far in a little time.

2. Watch thine eie: a rolling eie, a wandring heart: if p. 200thou give libertie to thy eie, that will ſet the minde at liberty, Job. 31.1. I have made a Covenant with mine eies, why ſhould I think on a maid? the eie depends on the minde, elſe why ſhould he make one Covenant to binde them both? So he argues, I have made a covenant with mine eies, why ſhould I think? It might be ſaid, though the eie be bound by covenant, yet the minde is at liberty. The anſwer is, that the eie is the ſervant of the minde, made to help that, therefore in binding the eie, the minde is bound, for if it cannot have the help and ſervice of the eie, it hath not full liberty: if the minde ſhould not be bound, why ſhould the eie to which it ſerves?

3. Watch thy ears: when thou art hearing or praying, the Devil p. 201will cauſe ſome ſound or other to draw away thy ear, he is that cunning charmer that labours to inchant our ears, he will make us think that we hear ſome pleaſant melody, of our profit, or pleaſure, or honour, if we keep not our ears ſtopped with attention, thickned with watchfullnes.

4. Watch thy affections,

1. That they be affected and moved with the duty in hand; dead affections make a wandring minde: if what is thought on do not affect, the minde will think of ſomething elſe that may affect: this is one reaſon of wandring thoughts, becauſe preſent thoughts do not affect: the minde doth naturally ſerve the affections, the more they are delighted, the more content the minde hath, for it hath p. 202its ende, if duties in hand delight not, the minde will wander till it hath found matter of delight.

2. Watch thy affections, that they continue as they begin, if they be affected. A bowe continuing bent, doth carry the arrow levell to the mark, but if it ſlip, the arrow wanders: So if our affections continue in that vigour and life wherein they begin, they will keep our mindes ſteady, but if our affections tire, and wax weary, our mindes will rove. Though by watchfulnes we cannot wholly prevent wandring thoughts, yet we ſhall in part prevent them: hereby we ſhall more eaſily diſcern them, and reſiſt them: this is a way of command, therefore a ſure way.

Ob. But when we have uſed p. 203all means, ſtill we ſhall be troubled with wandring thoughts.

Anſw. True, therefore when we have done God the beſt ſervice in his Ordinances that is attainable, theſe three things muſt allwaies follow.

1. Senſe of our failings.

2. Recourſe unto the Lord Jeſus, for renewment of repentance, and pardon, and increaſe of power.

3. Confidence of Gods acceptance, in and through Chriſt, of what he enableth us unto.