A Supplement to the Several Discourses Upon Various Divine Subjects, Discourse 1

A Supplement to the Several Discourses Upon Various Divine Subjects · Discourse 1

A SUPPLEMENT To the ſeveral DISCOURSES Upon Various Divine Subjects.

By the Late Learned Divine STEPHEN CHARNOCK, B. D.

LONDON, Printed for Thomas Cockerill at the Three Leggs in the Poultry. 1683.

p. 1A DISCOURSE OF THE Sinfulneſs and Cure OF THOUGHTS.

Gen. 6.5.

And God ſaw that the wickedneſs of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

I Know not a more lively deſcription in the whole Book of God, of the Natural corruption derived from our firſt Parents, than theſe words; Wherein you have the Ground of that grief, which lay ſo cloſe to God's heart, v. 6. & the Reſolve thereupon to deſtroy man, and whatſoever was ſerviceable to that ungrateful creature. That muſt be highly offenſive, which moved God to repent of a fabrick ſo pleaſing to him at the creation: every ſtone in the building being at the firſt laying pronounced good by Him, and upon a review at the finiſhing the whole, He left it the ſame character with an Emphaſis;††Gen. 1.31.Gen 1:31 very good. There was not a pin in the whole frame, but was**Eccleſ. 3.11.Eccl 3:11 very beautiful, and being wrought by infinite**Pſa. 104.24. foreign. Euſeb. Praepar. Evang.Ps 104:24 wiſdom, it was a very comely piece of Art. What then ſhould provoke him to repent of ſo excellent a work? The wickedneſs of man, which was great in the earth. How came it to paſs that man's wickedneſs ſhould ſwell ſo high? Whence did it ſpring? From the imagination. Though theſe might be ſinful imaginations, might not the ſuperiour faculty preſerve it ſelf untainted? Alas! That was defiled; The imagination of the thoughts was evil. But though running thoughts might wheel about in his mind, yet they might leave no ſtamp or impreſſion upon the will and affections. Yes, they did, The imagination of the thoughts of his heart was evil. Surely all could not be under ſuch a blemiſh: Were there not now and then ſome pure flaſhes of the mind? No not one; Every imagination. But granting that they were evil, might there not be ſome fleeting good mixed with them: as a poiſonous toad hath ſomething uſeful? No, Only evil. Well, but there might be ſome intervals of thinking, and though there was no good thought, yet evil ones were not always rouling there. Yes, they were Continually; not a moment of time that man was free from them. One would ſcarce imagine ſuch an inward neſt of wickedneſs, but God hath affirmed it; and if any man ſhould deny it, his own heart would give him the lye.

Let us now conſider the words by themſelves.

foreign Imagination, properly ſignifies figmentum, of foreign to afflict, preſs or form a thing by way of compreſſion. And thus 'tis a metaphor taken from a potters framing a veſſel, and extends to whatſoever is fram'd inwardly in the heart, or outwardly in the work. 'Tis uſually taken by the Jews for that fountain of ſin within us:††Alii recti…s dicunt non eſſe foreign niſi in malum. Merc. in loc. Mercer tells us it is always uſed in an evil ſenſe: But there are two places (if no more) wherein it is taken in a good ſenſe, Iſa. 26.3.**foreign Maimon. More Nevoch. Par. 3. c. 22. Amam. Cenſur. in locum. Whoſe mind is ſtayed; and 1 Chron. 29.18. where David prays, that a diſpoſition to offer willingly to the Lord might be preſerved in the Imagination of the thoughts of the heart of the people. Indeed for the moſt part 'tis taken for the evil imaginations of the heart, as Deut. 31.21. Pſal. 103.14. &c. The Jews make a double figment, a good and bad; and fancy two Angels aſſign'd to man, one bad, another good: which Maimonides interprets to be nothing elſe but natural corruption, and reaſon. This word imagination being joyn'd with thoughts, implies not only the compleat thoughts, but the firſt motion or formation of them, to be evil.

The word Heart is taken variouſly in Scripture. It ſignifies properly that inward member, p. 2which is the ſeat of the vital ſpirits: But ſometimes it ſignifies, 1. The underſtanding and mind, Pſal. 12.2. With a double heart do they ſpeak: i. e. With a double mind, Prov. 8.5. 2. For the Will, 2 Kings 10.30. All that is in my heart; i. e. in my Will and purpoſe. 3. For the affections; as, Thou ſhalt love the Lord thy God with all thy heart: i. e. with all thy affections. 4. For conſcience, 2 Sam. 24.5. David's heart ſmote him: i. e. his Conſcience check'd him. But Heart here is uſed for the whole ſoul, becauſe (according to Pareus his note) the ſoul is chiefly ſeated in the heart, eſpecially the Will, and the affections her attendants; becauſe when any affection ſtirs, the chief motion of it is felt in the heart. So that by the imaginations of the thoughts of the heart are here meant all the inward operations of the ſoul, which play their part principally in the heart: whether they be the acts of the underſtanding, the reſolutions of the Will, or the bluſtrings of the affections.

Only evil.] The Vulgar mentions not the excluſive particle foreign, and ſo enervates the ſenſe of the place. But our Neighbour Tranſlations either expreſs it as we do, Only; or to that ſenſe, that they were Certainly, or no other than evil.

foreignContinually.] The Hebrew, All the day or every day. Some Tranſlations expreſs it verbatim as the Hebrew. Not a moment of a man's life, wherein our hereditary corruption doth not belch out its froth, even from his youth, as God expounds it, Gen. 8.21. to the end of his life.

Whether we ſhall refer the general wickedneſs of the heart in the Text to that age, as ſome of the Jeſuits do; becauſe after the Deluge God doth not ſeem ſo ſeverely to cenſure it: Or rather take the expoſition the learned Rivet gives of it, referring the firſt part of the Verſe [and God ſaw that the wickedneſs of man was great in the earth] to thoſe times:Gen. 8.21. Rivet. in Gen. ex…cit. 51.Gen 8:21 and the ſecond part to the univerſal corruption of man's nature, and the root of all ſin in the world. The Jeſuits argument will not be very valid, for the extenuation of original corruption, from Gen. 8.21. For if man's imaginations be evil from his youth, what is it but in another phraſe to ſay they were ſo continually? But ſuppoſe it be underſtood of the iniquity of that age, may it not be applied to all ages of the world? David complains of the wickedneſs of his own time, Pſal. 14.3. Pſal. 5.9. Yet St. Paul applies it to all mankind, Rom. 3.12. Indeed it ſeems to be a deſcription of man's natural pravity, by Gods words after the deluge, Gen. 8.21. which are the ſame in ſenſe, to ſhew that man's nature after that deſtroying judgment, was no better than before. Every word is emphatical, exaggerating man's defilement; Wherein conſider the Univerſality

1. Of the ſubject, Every man.

2. Of the act, Every thought.

3. Of the qualification of the act, Only evil.

4. Of the time, continually.

The words thus opened afford us this Propoſition:

That the thoughts, and inward operations of the ſouls of men, are naturally univerſally evil, and highly provoking.

Some by cogitation mean not only the acts of the underſtanding, but thoſe of the will, yea and the ſenſe too. But indeed that which we call cogitation, or thought, is the work of the mind;Carteſ. Princip. P…iloſ. Part 1. Sect. 9. imagination, of the fancy. 'Tis not properly thought, till it be wrought by the underſtanding; becauſe the fancy was not a power deſigned for thinking, but only to receive the images impreſt upon the ſenſe, and concoct them, that they might be fit matter for thoughts; and ſo 'tis the Exchequer, wherein all the acquiſitions of ſenſe are depoſited, and from thence received by the intellective faculty. So that thoughts are inchoativè in the fancy, conſummativè in the underſtanding, terminativè in all the other faculties. Thought firſt engenders opinion in the mind; thought ſpurs the will to conſent or diſſent; 'tis thought alſo which Spirits the affections.

I will not ſpend time to acquaint you with the methods of their generation. Every man knows he hath a thinking faculty, and ſome inward conceptions, which he calls thoughts, he knows that he thinks, and what he thinks; though he be not able to deſcribe the manner of their formation in the womb, or remember it any more than the ſpecies of his own face in a glaſs.

In this diſcourſe let us firſt ſee what kind of thoughts are ſins.

1. Negatively. A ſimple apprehenſion of ſin is not ſinful. Thoughts receive not a ſinfulneſs barely from the object: That may be unlawful to be acted, which is not unlawful to be thought of. Though the will cannot Will ſin without guilt, yet the underſtanding may apprehend ſin without guilt; for that doth no more contract a pollution by the bare apprehenſion, than the eye doth by the reception of the ſpecies of a loathſome object. Thoughts are morally evil, when they have a bad principle, want a due end and converſe with the object in a wrong manner. Angels cannot but underſtand the offence which diſplaced the Apoſtate Stars from heaven; but they know not ſin cognitione practicâ: Glorified Saints may conſider their former ſins, to enhance their admirations of pardoning mercy. Chriſt himſelf muſt needs underſtand the matter of the Devils temptation; yet Satan's ſuggeſtions to his thoughts were as the vapors of a jakes mixed with the Sun-beams, without a defilement of them. Yea God himſelf, who is infinite purity, knows the Object of his own acts, which are converſant about ſin; as his holineſs in forbidding it, wiſdom in permitting, mercy in p. 3pardoning, and juſtice in puniſhing. But thoughts of ſin in Chriſt, Angels, and glorified Saints, are accompanied with an abhorrency of it, without any combuſtible matter in them to be kindled by it. As our thoughts of a divine object are not gracious, unleſs we love and delight in it; ſo a bare apprehenſion of ſin is not poſitively criminal, unleſs we delight in the object apprehended. As a ſinful obiect doth not render our thoughts evil, ſo a divine object doth not render them good; becauſe we may think of it with undue circumſtances, as unſeaſonably, coldly, &c. And thus there is an imperfection in the beſt thought a regenerate man hath; for though I will ſuppoſe he may have a ſudden ejaculation without the mixture of any poſitive impurity, and a ſimple apprehenſion of ſin, with a deteſtation of it, yet there is a defect in each of them; becauſe 'tis not with that raiſed affection to God, or intenſe abhorrency of ſin, as is due from us to ſuch objects, and whereof we were capable in our primitive ſtate.

2. Poſitively. Our thoughts may be branched into firſt motions, or ſuch that are more voluntary.

1. Firſt motions; Thoſe unfleched thoughts, and ſingle threads, before a multitude of them come to be twiſted and woven into a diſcourſe: ſuch as skip up from our natural corruption, and ſink down again as fiſh in a River. Theſe are ſins, though we conſent not to them; becauſe, though they are without our will, they are not againſt our nature, but ſpring from an inordinate frame, of a different hue from what God implanted in us. How can the firſt ſprouts be good, if the root be evil? Not only the thought formed, but the very formation, or firſt imagination is evil. Voluntarineſs is not neceſſary to the eſſence of a ſin, though it be to the aggravation of it. 'Tis not my Will or Knowledge,Gen. 19.33, 35.Gen 19:33Gen 19:35 which doth make an act ſinful, but God's prohibition. Lot's Inceſt was not uſhered by any deliberate conſent of his Will; yet who will deny it to be a ſin, ſince he ſhould have exerciſed a ſeverer command over himſelf, than to be overtaken with drunkenneſs, which was the occaſion of it? Original ſin is not effectivè voluntary in Infants; becauſe no act of the will is exerted in an infant about it: Yet it is voluntary ſubjectivè; becauſe it doth inhaerere voluntati. Theſe motions may be ſaid to be voluntary negatively, becauſe the Will doth not ſet bounds to them, and exerciſe that ſoveraign dominion over the operations of the ſoul, which it ought to do, and wherewith it was at its firſt creation inveſted. Beſides, though the Will doth not immediately conſent to them, yet it conſents to the occaſions, which adminiſter ſuch motions; and therefore, according to the rule, that cauſa cauſae eſt cauſa cauſati, they may be juſtly charged upon our ſcore.

2. Voluntary thoughts, which are the bloſſoms of theſe motions. Such that have no lawful object, no right end, not governed by reaſon, eccentrick, diſorderly in their motions, and like the jarring ſtrings of an untun'd Inſtrument. The meaneſt of theſe floating phancies are ſins; becauſe we act not in the production of them, as rational creatures: and what we do without reaſon, we do againſt the law of our creation, which appointed reaſon for our guide, and the underſtanding to be foreign, the governing power in our ſouls.

Theſe may be reduced to three heads,

1. In regard of God. 2. Of our ſelves. 3. Of others.

I. In regard of God.

1. Cold thoughts of God; When no affection is raiſed in us by them. When we delight not in God, the object of thoſe thoughts, but in the thought it ſelf, and operation of our mind about Him, conſiſting of ſome quaint notion of God of our own conceiving. This is to delight in the act or manner of thinking, not in the object thought of; and thus theſe thoughts have a folly and vanity in them. They are alſo ſinful in a regenerate man, in reſpect of the faintneſs of the underſtanding, not acting with that vigor, and ſpritelineſs, nor with thoſe raiſed and ſpiritual affections, which the worth of ſuch an object doth require.

2. Debaſing Conceptions, unworthy of God. Such are called in the Heathen Vain Imaginations **Rom. 1.21. foreign, their reaſonings about God.Rom 1:21; who, as they glorified not God as God, ſo they did not think of God as God, according to the dignity of a Deity. Such a mental Idolatry may be found in us, when we dreſs up a God according to our own humors, humanize Him, and aſcribe to Him what is grateful to us, though never ſo baſe††Pſal. 50.21. Th u thoughteſt that I was altogether ſuch an one as thy ſe…f. Exod. 15.11. Iſa. 6.3. Pſal. 89.35.Ps 50:21Exod 15:11Isa 6:3Ps 89:35. Which is a groſſer degrading of the Deity, than any repreſentation of Him by material Images; becauſe it is directly againſt his Holineſs, which is His glory, applauded chiefly by the Angels; and an Attribute, which He ſwears by, as having the greateſt regard to the honour of it. Such an imagination Adam ſeemed to have, conceiting God to be ſo mean a Being, that he, a creature not of a daies ſtanding, could mount to an equality of knowledge with Him.

3. Accuſing thoughts of God: Either of his Mercy, as in deſpair; or of his Juſtice as too ſevere, as in Cain ‖‖Gen. 4.13.Gen 4:13. Of his Providence: Adam conceited, yea and charged God's Providence to be an occaſion of his crime**Gen. 3.12. T…e woman whom thou gaveſt to be with me.Gen 3:12: His poſterity are no juſter to God, when they accuſe him as a negligent Governour of the World, Pſal. 94.11. The Lord knoweth the thoughts of man that they are vanity. What thoughts? Injurious thoughts of his Providence, v. 7. as though God were ignorant of men's actions: or, at beſt, but an idle Spectator of all the unrighteouſneſs done in the world, not to regard it, though He did ſee it. And they in the Prophet were of the ſame ſtamp, That ſaid in their hearts, The Lord will not do good, Zeph. 1.12.Zeph 1:12neither will He do evil. From ſuch kind of thoughts moſt of the Injuries from oppreſſors, and murmurings in the oppreſſed, do ariſe.

p. 44. Curious thoughts about things too high for us. 'Tis the frequent buſineſs of mens minds to flutter about things without the bounds of God's revelation. Not to be content with what God hath publiſhed is to accuſe Him,Gen. 3.5. God knows that your eyes ſhall be open…d.Gen 3:5 in the ſame manner as the Serpent did to our firſt Parents, of envying us an intellectual happineſs. Yet how do all Adam's Poſterity long after this forbidden fruit!

II. In regard of our ſelves; Our thoughts are proud, ſelf-confident, ſelf-applauding, fooliſh, covetous, anxious, unclean; and what not?

1. Ambitious: The aſpiring thought of the firſt man runs in the veins of his Poſterity. God took notice of ſuch ſtrains in the King of Babylon, when he ſaid in his heart, I will exalt my Throne above the Stars of God: I will aſcend above the heights of the Clouds; I will be like the moſt High **Iſa. 14.13, 14.Isa 14:13Isa 14:14. No leſs a charge will they ſtand under, that ſettle themſelves upon their own bottom, eſtabliſh their own Righteouſneſs, and will not ſubmit to the Righteouſneſs of God's appointment ††Rom. 10.3.Rom 10:3. The moſt forlorn beggar hath ſometimes thoughts vaſt enough to graſp an Empire.

Obad. 3. That ſaith in his heart, Who ſhall bring me down to the ground? Dan. 4.30. Is not this great Babylon, that I have built for the houſe of the Kingdom. &c.Obad 1:3Dan 4:302. Self-confident: Edom's thoughts ſwelled him into a vain confidence of a perpetual proſperity. And David ſometimes ſaid in the like ſtate, that he ſhould never be moved.

3. Self-applauding: Either in the vain remembrances of our former proſperity, or aſcribing our preſent happineſs to the dexterity of our own wit. Such flaunting thoughts had Nebuchadnezzar at the conſideration of his ſetling Babylon the head, and Metropolis of ſo great an Empire. Nothing more ordinary among men, than overweening reflexions upon their own parts, and**Rom. 12.3, 4. foreignRom 12:3Rom 12:4 thinking of themſelves above what they ought to think.

4. Ʋngrounded Imaginations of the events of things, either preſent, or future: Such wild conceits, like Meteors bred of a few vapors, do often frisk in our minds. 1. Of things preſent: 'Tis likely Eve fooliſhly imagin'd ſhe had brought forth the Meſſiah, when ſhe brought forth a murderer, Gen. 4.1. I have gotten a man the Lord (as in the Hebrew) believing (as ſome interpret) that ſhe had brought forth the promiſed ſeed. And ſuch a brisk conceit Lamech ſeems to have had of Noah ††Gen. 5.29. Eſth. 6.6.Gen 5:29Esth 6:6. 2. Of things to come, either in beſpeaking falſe hopes, or antedating improbable griefs. Such are the jolly thoughts we have of a happy Eſtate in reverſion, which yet we may fall ſhort of. Haman's heart leap'd at the King's queſtion, (What ſhall be done to the man whom the King delighteth to honour?) phancying himſelf the mark of his Princes favour, without thinking that a halter ſhould ſoon choak his ambition. Or perplexing thoughts at the fear of ſome trouble, which is not yet fallen upon us, and perhaps never may.1 Sam. 27.1. And David ſaid in his heart, &c.1 Sam 27:1 How did David torture his Soul by his unbelieving fears, that he ſhould one day periſh by the hand of Saul? Theſe foreſtalling thoughts do really affect us: we often feel caprings in our Spirits upon imaginary hopes, and ſhiverings, upon conceited fears. Theſe pleaſing impoſtures, and ſelf-afflicting ſuppoſitions are ſigns either of an idle, or indigent mind, that hath no will to work, or only rotten materials to work upon.

5. Immoderate thoughts about lawful things: When we exerciſe our minds too thick, and with a fierceneſs of affection above their merit: not in ſubſerviency to God, or mixing our cares with dependencies on Him. Worldly concerns may quarter in our thoughts; but they muſt not poſſeſs all the room, and thruſt Chriſt into a manger: Neither muſt they be of that value with us, as the law was with David, ſweeter than the honey or the honey comb.

III. In regard of others; All thoughts of our neighbour againſt the Rule of Charity. Such that imagine evil in their hearts, God hates **Zech. 8.17.Zech 8:17. Theſe principally are 1. Envious, when we torment our ſelves with others fortunes.Gen. 4.5. 1 Tim. 6.4. 2 Cor. 13.5.Gen 4:51 Tim 6:42 Cor 13:5 Such a thought in Cain, upon God's acceptance of his Brother's Sacrifice, was the Prologue to, and foundation of that curſed murder. 2. Cenſorious, ſtigmatizing every freckle in our Brother's converſation. 3. Jealous, and evil ſurmiſes contrary to Charity,Eſth. 5.13. Gen. 27.41. Eſau ſaid in his heart, &c.Esth 5:13Gen 27:41 which thinks no evil. 4. Revengeful; ſuch made Haman take little content in his preferments, as long as Mordecai refuſed to court him. And Eſau thought of the daies of mourning for his Father, that he might be revenged for his Brother's deceits.

There is no ſin committed in the world, but is hatched in one or other of theſe thoughts. But beſide theſe, there are a multitude of other volatile conceits, like ſwarms of Gnats buzzing about us, and preying upon us, and as frequent in their ſucceſſions, as the curlings of the water upon a ſmall breath of wind, one following another cloſe at the heels. The mind is no more ſatisfied with thoughts, than the firſt matter is with forms, continually ſhifting one for another, and many times the nobler for the baſer: as when upon the putrefaction of a human body, part of the Matter is endued with the form of Vermin. Such changeable things are our minds, in leaving that which is good for that which is worſe, when they are enveigled by an active fancy, and Bedlam affections. This madneſs is in the hearts of men while they live, Eccleſ. 9.3.Eccl 9:3and ſtarts a thouſand frenzies in a day. At the beſt our phancy is like a Carrier's bag, ſtuffed with a world of Letters, having no dependence upon one another; ſome containing buſineſs, and others nothing but froth.

In all theſe thoughts there is a further guilt in three reſpects, viz. 1. Delight, 2. Contrivance, 3. Reacting.

1. Delight in them. The very tickling of our phancy by a ſinful motion, though without a formal conſent, is a ſin; becauſe it is a degree of complacency in an unlawful object. When the mind is pleaſed with the ſubject of the thought, as it hath a tendency to ſome p. 5ſenſual pleaſure, & not ſimply in the thought it ſelf, as it may enrich the underſtanding with ſome degree of knowledg. The thought indeed of an evil thing may be without any delight in the evil of it; as Philoſophers delight in making experiments of poiſonous Creatures, without delighting in the poiſon, as it is a noxious quality. We may delightfully think of ſin without guilt, not delighting in it as ſin, but as God by his wiſe providential ordering extracts Glory to himſelf, and good to his Creature. In this caſe, though a ſinful act be the material object of this pleaſure, yet 'tis not the formal object: becauſe the delight is not terminated in the ſin, but in God's ordering the event of it to his own glory. But an Inclination to a ſinful motion, as it gratifies a corrupt affection, is ſin: becauſe every Inclination is a malignant tincture upon the affections, including in its own nature an averſion from God, and teſtifying ſin to be an agreeable object. And without queſtion, there can be no inclination to any thing, without ſome degree of pleaſure in it: becauſe it is impoſſible we can incline to that, which we have a perfect abhorrency of. Hence it follows, that every inclination to a ſinful motion is Conſenſus inchoatus, or a Conſent in Embryo: though the act may prove abortive. If we think of any unlawful thing with pleaſure, and imagine it either in fieri or facto eſſe, it brings a guilt upon us, as if it were really acted. As when upon the conſideration of ſuch a man's being my enemy, I phancy robbers rifling his goods, and cutting his throat, and rejoyce in this revengeful thought, as if it were really done, 'tis a great ſin: becauſe it teſtifies an approbation of ſuch a butchery, if any man had will and opportunity to commit it. And though it be a ſuppoſition, yet the act of the mind is really the ſame it would be, if the ſinfull act I think of were performed. Or when a man conditionally thinks with himſelf, I would ſteal ſuch a man's goods, or kill ſuch a perſon, if I could eſcape the puniſhment attending it, it is as if he did rob and murder him: becauſe there is no impediment in his will to the commiſſion of it, but only in the outward circumſtances. Nay though it be a mere Ens intentionale, or rationis, which is the object of the thought, yet the act of the mind is real, and as ſignificant of the inclination of the Soul, as if the object were real too: As if a man hath an unclean motion at the ſight of a picture, which is only a compoſition of well mixed and well ordered colours: or at the appearance of the Idea of a beauty fram'd in his own phancy: 'tis as much uncleanneſs as if it were terminated in ſome ſuitable object, the hinderance being not in the will, but in the inſufficiency of the object to concur in ſuch an act. Now as the more delight there is in any holy ſervice, the more precious it is in it ſelf, and more grateful to God: ſo the more pleaſure there is in any ſinful motion, the more malignity there is in it.

2. Contrivance. When the delight in the thought grows up to the contrivance of the act, (which is ſtill the work of the thinking faculty:) When the mind doth brood upon a ſinful motion, to hatch it up, and invents methods for performance: which the wiſe man calls artificial Inventions. So a learned man interprets foreign, Mat. 15.19.Eccleſ. 7.29. foreign Dr. Hammond on Mat. 15.9.Eccl 7:29Matt 15:9 of contrivances of murder, adultery, &c. And the word ſignifies properly reaſonings. When mens wits play the Devils in their ſouls, in inventing ſophiſtical reaſons for the commiſſion and juſtification of their crimes, with a mighty jollity at their own craft. Such plots are the trade of a wicked man's heart. A covetous man will be working in his inward ſhop from morning till night to ſtudy new methods for gain**2 Pet. 2.14. foreign, a heart exercis'd in covetous practices.2 Pet 2:14: and voluptuous, and ambitious perſons, will draw ſchemes and models in their fancy, of what they would outwardly accompliſh: They conceive miſchief, and bring forth vanity, and their belly prepares deceit, Job. 15.35. Hence the thoughts are called the counſels ††1 Cor. 4.5.1 Cor 4:5and devices **Iſa. 32.7, 8.Isa 32:7Isa 32:8of the heart: when the heart ſummons the head, and all the thoughts of it, to ſit in debate, as a private Junto, about a ſinful motion.

3. Re-acting ſin after 'tis outwardly committed. Though the individual action be tranſient, and cannot be committed again: yet the Idea and Image of it remaining in the memory, may by the help of an apiſh fancy be repeated a thouſand times over with a rarified pleaſure: As both the features of our friends,Kimchi in 66; Pſal. as quoted by Grotius in Mat. 5.20. Ʋt jam ſervaris bene corpus adultera mens eſt. Nec cuſtodiri, ni velit, ille poteſt. Nec mentem ſervare potes, licet omnia claudas: Omnibus occluſis intus adulter erit. Ovid. Amor. l. 3. Eleg. 3. v. 5, &c.Matt 5:20 and the agreeable Converſations we have had with them may with a freſh reliſh be repreſented in our fancies, though the perſons were rotten many years ago.

Having thus declared the nature of our thoughts, and the degrees of their guilt: the next thing is to prove that they are ſins.

The Jews did not acknowledg them to be ſins, unleſs they were blaſphemous, and immediately againſt God himſelf. Some Heathens were more Orthodox, and among the reſt Ovid, whoſe amorous pleaſures one would think ſhould have ſmothered ſuch ſentiments in him. The Lord (whoſe knowledg is infallible) knows the thoughts of men that they are vanity, Pſal. 94.11. yea, and of the wiſeſt men too, according to the Apoſtle's Interpretation, 1 Cor. 3.20. And who were they that became vain in their Imaginations, but the wiſeſt men the carnal world yielded? The Graecians the greateſt Philoſophers, the Aegyptians their Tutors, and the Romans their Apes. The elaborate operations of an unregenerate mind are fleſhly, Rom. 8.5, 7. If the whole web be ſo, needs muſt every thread. The thought of fooliſhneſs is ſin, **Prov. 24.9.Prov 24:9(i. e. a fooliſh thought; not objectively a thought of folly, but one formally ſo) yea, an abomination to God ††Prov. 1….26.Prov 1:26. As good thoughts and purpoſes are acts in God's account, ſo are bad ones. Abraham's intention to offer Iſaac is accounted as an actual Sacrifice‖‖Heb. 11.17. James 2.21.Heb 11:17Jas 2:21: that the ſtroke was not given, was not from any reluctance of Abraham's will, but the gracious indulgence of God. Sarah had a deriding thought, and God chargeth it as if it were an outward laughter, p. 6and a ſcornful word.**Gen. 18.12, 15. Therefore Sarah laughed within her ſelf, ſaying, foreign in viſceribus ſuis, Targum. Rom. 7.7. I had not known luſt, except the Law had ſaid, Thou ſhalt not covet.Gen 18:12Gen 18:15Rom 7:7 Thoughts are the words of the mind, and as real in God's account, as if they were expreſſed with the Tongue.

There are three Reaſons for the proof of this, that they are Sins.

1. They are contrary to the Law, which doth forbid the firſt foamings and belchings of the heart; becauſe they ariſe from an habitual corruption, and teſtifie a defect of ſomething, which the Law requires to be in us, to correct the excurſions of our minds. Doth not the Law oblige man as a rational creature? Shall it then leave that part, which doth conſtitute him rational, to fleeting and giddy fancies? No, it binds the ſoul as the principal agent, the body only as the inſtrument. For if it were given only for the ſenſitive part, without any reſpect to the rational, it would concern brutes as well as men, which are as capable of a rational command, and a voluntary obedience, as man without the conduct of a rational ſoul. It exacts a conformity of the whole man to God, and prohibits a difformity; and therefore engageth chiefly the inward part, which is moſt the man. It muſt then extend to all the acts of the man, conſequently to his thoughts, they being more the acts of the man than the motions of the body. Holineſs is the prime excellency of the Law, a title aſcribed to it twice in one Verſe, Rom. 7.12. Wherefore the Law is holy, and the Commandment holy, juſt and good. Could it be holy, if it indulged looſeneſs in the more noble part of the creature? Could it be juſt, if it favoured inward unrighteouſneſs? Could it be good, and uſeful to man, which did not enjoyn a ſuitable conformity to God, wherein the creatures excellency lies? Can that deſerve the title of a ſpiritual Law, that ſhould only regulate the brutiſh part, and leave the ſpiritual to an unbounded licentiouſneſs? Can perfection be aſcribed to that Law,Mat. 5.28.Matt 5:28 which doth countenance the unſavoury breathings of the Spirit, and lay no ſtricter an obligation upon us than the Laws of men? Muſt not God's Laws be as ſuitable to his Soveraignty, as mens Laws are to theirs? Muſt they not then be as extenſive as God's Dominion, and reach even to the privateſt cloſets of the heart? 'Tis not for the honour of God's holineſs, righteouſneſs, goodneſs, to let the Spirit, which bears more flouriſhing characters of his Image than the body, range wildly about without a legal curb.

2. They are contrary to the order of nature, and the deſign of our Creation. Whatſoever is a ſwerving from our primitive nature,Eccleſ 7.29. God made man perfect; but they have ſought out many inventions.Eccl 7:29 is ſin, or at leaſt a conſequent of it. But all inclinations to ſin are contrary to that righteouſneſs, wherewith man was firſt endued. Man was created both with a diſpoſition, and ability for holy contemplations of God; the firſt glances of his ſoul were pure; he came every way compleat out of the mint of his infinitely wiſe and good Creator; and when God pronounced all his Creatures good, he pronounced man very good amongſt the reſt. But man is not now as God created him, he is off from his end, his underſtanding is filled with lightneſs and vanity. This diſorder never proceeded from the God of order; infinite goodneſs could never produce ſuch an evil frame; none of theſe looſe inventions were of God's planting, but of man's ſeeking. No, God never created the intellective, no, nor the ſenſitive part, to play Domitian's game, and ſport it ſelf in the catching of Flies.Pſal. 49.20. Gen. 3.6.Ps 49:20Gen 3:6 Man that is in honour, and underſtands not that which he ought to underſtand, and thinks not that which he ought to think, is like the Beaſts that periſh: he plays the beaſt, becauſe he acts contrary to the nature of a rational and immortal ſoul. And ſuch brutes we all naturally are, ſince the firſt woman believed her ſenſe, her phancy, her affection, in their directions for the attainment of wiſdom, without conſulting God's Law, or her own reaſon. The phancy was bound by the right of nature to ſerve the underſtanding: 'Tis then a ſlighting God's wiſdom to invert this order, in making that our Governour which he made our Subject. 'Tis injuſtice to the dignity of our own ſouls, to degrade the nobler part to a ſordid ſlavery; in making the brute have dominion over the man; as if the Horſe were fitteſt to govern the Rider. 'Tis a falſeneſs to God, and a breach of truſt, to let our minds be impoſed upon by our phancy; in giving them only feathers to dandle, and chaff to feed on, inſtead of thoſe braver objects they were made to converſe withal.

3. We are accountable to God, and puniſhable for thoughts. Nothing is the meritorious cauſe of God's wrath but ſin. The Text tells us, that they were once the keys, which opened the floudgates of divine vengeance and broach'd both the upper & neather Ciſterns, to overflow the world. If they need a pardon**Acts 8.22. If perhaps the thought of thy heart may be forgiven thee.Acts 8:22, (as certainly they do) then, if mercy doth not pardon them, juſtice will condemn them. And 'tis abſolutely ſaid, that a man of wicked devices **Prov. 12.2. foreign A man of thoughts, i. e. evil thoughts: the word being uſually taken in an ill ſenſe. foreign.Prov 12:2[or thoughts] God will condemn. 'Tis God's prerogative, often mentioned in Scripture, to ſearch the heart. To what purpoſe, if the acts of it did not fall under His cenſure, as well as His cognizance? He weighs the Spirits, Prov. 16.2. in the ballance of His Sanctuary, and by the weights of His Law, to ſentence them, if they be found too light. The word doth diſcover, and judge them; Heb. 4.12, 13. It divides aſunder the ſoul and ſpirit, the ſenſitive part the affections, and the rational the underſtanding and will; both which it doth diſſect, and open, and judge the acts of them, even the thoughts and intents, foreign, whatſoever is within the foreign and whatſoever is within the foreign, the one referring to the Soul, the other to the Spirit: Theſe it paſſeth a Judgment upon; as a Critick cenſures the Errata's, even to ſyllables, and Letters, in an old Manuſcript. Theſe we are to render an account of, (as the Syriack renders thoſe words, v. 13. with whom we have to do.) Of what? Of the firſt bubblings of the heart, the motions, and intents of it. The leaſt Speck and Atome of duſt in every chink p. 7of this little world is known and cenſured by God. If our thoughts be not judged, God would not be a righteous judge. He would not judge according to the merit of the cauſe, if outward actions were only ſcann'd, without regarding the intents, wherein the principle and end of every action lies, which either ſwell or diminiſh the malignity of it. Actions in kind the ſame, may have different circumſtances in the thoughts to heighten the one above the other; and if they were only judged, the moſt painted hypocrite might commence a bleſſed ſpirit at laſt, as well as the exacteſt Saint. 'Tis neceſſary alſo for the Glory of God's omniſcience. 1 Cor. 4.5.1 Cor 4:5'Tis hereby chiefly that the extenſiveneſs of God's knowledge is diſcovered, and that in order to the praiſe, or diſpraiſe of men, viz. To their Juſtification or condemnation. Thoſe very thoughts will accuſe thee before God's Tribunal, which accuſe thee here before conſcience, His Deputy, Rom. 2.15, 16. Their thoughts the mean while (i. e. in this life, while conſcience bears witneſs) accuſing, or excuſing one another; in the day when God ſhall judge the ſecrets of men, i. e. and alſo at the day of judgment, when conſcience ſhall give in its final Teſtimony, upon God's examination of the ſecret counſels. This place is properly meant of thoſe reaſonings concerning good and evil in men's Conſciences, agreeable to the Law of nature imprinted on them, which ſhall excuſe them, if they practiſe accordingly, or accuſe them, if they behave themſelves contrary thereunto. But it will hold in this Caſe; for if thoſe inward approbations of the notions of good and evil will accuſe us for our contrary practices,Non ſolum opus, ſed mali operis cogitatio poenas luet. Hieron. in Hoſ… 7. Acts 8.22.Hos 7Acts 8:22 they will alſo accuſe us for our contrary thoughts. Our good thoughts will be our accuſers for not obſerving them, and our bad thoughts will be indictments againſt us for complying with them. 'Tis probable the Soul may be bound over to anſwer chiefly for theſe at the laſt day; for the Apoſtle chargeth Simon's guilt upon his thought, not his word, and tells him, pardon muſt be principally granted for that. The tongue was only an Inſtrument to expreſs what his heart did think, and would have been wholly innocent, had not his thoughts been firſt criminal. What therefore is the principal ſubject of pardon, would be ſo of puniſhment: as the firſt incendiaries in a rebellion are moſt ſeverely dealt with. And if (as ſome think) the fallen Angels were ſtript of their primitive Glory, only for, a conceiv'd thought, how heinous muſt that be, which hath inrolled them in a remedileſs miſery?

Having proved that there is a ſinfulneſs in our thoughts, let us now ſee what provocation there is in them: Which in ſome reſpects is greater than that of our actions. But we muſt take actions here in ſenſu diviſo, as diſtinguiſhed from the inward preparations to them. In the one there is more of ſcandal; in the other more of odiouſneſs to God. God indeed doth not puniſh thoughts ſo viſibly, becauſe, as He is Governour of the world, His Judgments are ſhot againſt thoſe ſins that diſturb humane ſociety: but He hath ſecret and ſpiritual Judgments for theſe, ſuitable to the nature of the ſins.

Now thoughts are greater in reſpect,

2. Of frui…fulneſs. The wickedneſs that God ſaw great in the earth was the fruit of imaginations. They are the immediate cauſes of all ſin. No Cockatrice but was firſt an Egg. It was a thought to be as God**Gen. 3.5. 2 Cor. 11.3.Gen 3:52 Cor 11:3, that was the firſt breeder of all that ſin, under which the world groans at this day; For Eve's mind was firſt beguiled in the alteration of her thought. Since that the lake of inward malignity acts all it's evil by theſe ſmoaking ſteams. Evil thoughts lead the van in our Saviour's Catalogue,Mat. 15.19.Matt 15:19 as that which ſpirits all the black regiment which march behind. As good motions cheriſh'd will ſpring up in good actions, ſo looſe thoughts favoured will break out in viſible plague-ſores, and put fire unto all that wickedneſs which lyes habitually in the heart: as a ſpark may to a whole ſtock of Gun-powder.2 Tim. 2.16.2 Tim 2:16 The vain babblings of the ſoul, as well as thoſe of the Tongue, will encreaſe to more ungodlineſs. Being thus the cauſe, they include virtually in them all that is in the effect; as a ſeed contains in its little body the leaves, fruit, colour, ſcent, which afterward appear in the plant. The ſeed includes all, but the colour doth not virtually include the ſcent, or the ſcent the colour, or the leaves the fruit: ſo 'tis here, One act doth not include the formal obliquity of another: but the thought which cauſed it, doth ſeminally include both the formal & final obliquity of every action; both that which is in the nature of it, and in the end to which it tends. As when a Trades-man cheriſheth immoderate thoughts of gain, and in the attaining it runs into many fooliſh and hurtful Luſts, there is cheating, lying, ſwearing, to put off the commodity:1 Tim. 6.9.1 Tim 6:9 all theſe ſeveral acts have a particular ſinfulneſs in the nature of the acts themſelves, beſides the tendency they have to the ſatisfying an inordinate affection; all which are the ſpawn of thoſe firſt immoderate thoughts ſtirring up greedy deſires.

2. In reſpect of Quantity. Imaginations are ſaid to be continually evil. There is an infinite variety of conceptions, as the Pſalmiſt ſpeaks of the Sea, wherein are all things creeping innumerable, both ſmall and great, and a conſtant generation of whole ſhoals of them; that you may as well number the Fiſh in the Sea, or the Atomes in the Sun-beams, as recount them.

There is a greater number in regard of the acts, and in regard of the objects.

1. In regard of the acts of the mind:

1. Antecedent acts. How many preparatory motions of the mind are there to one wicked external act**foreign, &c. Plutarch. Moral. p. (mihi) 500.? Yea, how many ſinful thoughts are twiſted together to produce one deliberate ſinful word? All which have a diſtinct guilt, and, if weigh'd together, would outweigh p. 8the guilt of the action abſtractedly conſidered. How many repeated complacencies in the firſt motion, degrees of conſent, reſolved broodings, ſecret plottings, propoſals of various methods, ſmothering contrary checks, vehement longings, delightful hopes, and foreſtalled pleaſures in the deſign? All which are but thoughts aſſenting, or diſſenting in order to the act intended. Upon a diſſection of all theſe ſecret motions by the critical power of the word, we ſhould find a more monſtrous guilt, than would be apparent in the ſingle action, for whoſe ſake all theſe ſpirits were raiſed. There may be no ſin in a material act, conſidered in it ſelf, when there is a provoking guilt in the mental motion. A Hypocrite's Religious ſervices are materially good, but poiſoned by the Imagination skulking in the heart, that gave birth unto them. 'Tis the wicked mind or thought makes the Sacrifice (a commanded duty) much more an abomination to the Lord.Prov. 21.27. foreign with a wicked thought. Ezek. 23.3, 19. Yet ſhe multitiplied her whoredoms in calling to remembrance the days of her youth, &c. v. 21. the lewdneſs of her youth.Prov 21:27Ezek 23:3Ezek 23:19

2. Conſequent acts; When a man's phancy is pregnant with the delightful remembrance of the ſin that is paſt, he draws down a freſh guilt upon himſelf: as they did in the Prophet, in reviving the concurrence of the will to the act committed, making the ſenſual pleaſure to commence ſpiritual, and (if ever there were an aking heart for it) revoking his former grief by a renewed approbation of his darling luſt. Thus the ſin of thoughts is greater in regard of duration. A man hath neither ſtrength nor opportunity always to act, but he may always think; and imagination can ſupply the place of action. Or if the mind be tired with ſucking one object, it can with the Bee preſently faſten upon another. Senſes are weary, till they have a new recruit of ſpirits: as the poor horſe may ſink under his burden, when the rider is as violent as ever. Thus old men may change their outward profaneneſs into mental wickedneſs; and as the Pſalmiſt remembred his old ſongs, Pſal. 77.5, 6. ſo they their calcin'd ſins in the night, with an equal pleaſure. So that you ſee there may be a thouſand thoughts as uſhers and lacqueys to one act, as numerous as the ſparks of a new lighted fire.

2. In regard of the Objects the mind is converſant about. Such thoughts there are, and attended with a heavy guilt, which cannot probably, no nor poſſibly deſcend into outward acts. A man may in a complacent thought commit fornication with a woman in Spain, in a covetous thought rob another in the Indies, and in a revengeful thought ſtab a third in America; and that while he is in this Congregation. An unclean perſon may commit a mental folly with every beauty he meets. A covetous man cannot plunder a whole kingdom; but in one twinkling of a thought he may wiſh himſelf the poſſeſſor of all the eſtates in it. A Timon, a foreign cannot cut the throats of all the world; but like Nero, with one glance of his heart he may chop off the heads of all mankind at a blow. An Ambitious man's practices are confined to a ſmall ſpot of land, but with a caſt of his mind he may graſp an Empire as large as the four Monarchies. A beggar cannot aſcend a throne; but in his thoughts he may paſs the Guards, murder his Prince and uſurp the Government. Nay further, an Atheiſt may think there is no God, Pſal. 14.1. i. e. (as ſome interpret it) wiſh there were no God, and thus in thought undeifie God himſelf; though he may ſooner daſh heaven and earth in pieces, than accompliſh it. The body is confined to one object, and that narrow and proportionable to its nature: but the mind can wing it ſelf to various objects in all parts of the earth. Where it finds none, it can make one; for phancy can compact ſeveral objects together, coyn an image, colour a picture, and commit folly with it, when it hath done; It can neſtle it ſelf in cobwebs ſpun out of its own bowels.

3. In reſpect of Strength. Imaginations of the heart are only, i. e. purely evil. The nearer any thing is in union with the root, the more radical ſtrength it hath. The firſt ebullitions of light and heat from the Sun are more vigorous, than the remoter beams: and the ſteams of a dunghil more noyſom next that putrified body, than when they are dilated in the air. Grace is ſtronger in the heart-operations, than in the outward ſtreams: and ſin more foul in the imagination of the thoughts of the heart, than in the act, In the Text the outward wickedneſs of the world is paſſed over with a ſhort expreſſion; but the Holy Ghoſt dwells upon the deſcription of the wicked Imagination, becauſe there lay the maſs. Mans**Pſal. 5.9. foreignPs 5:9 inward part is very wickedneſſes, a whole neſt of vipers. Thoughts are the immediate ſpawn of the original corruption, and therefore partake more of the ſtrength and nature of it. Acts are more diſtant, being the children of our thoughts, but the Grandchildren of our natural pravity. Beſides, they lye neareſt to that wickedneſs in the inward part, ſucking the breaſt of that poyſonous dam that bred them. The ſtrength of our thoughts is alſo reinforced by being kept in, for want of opportunity to act them: as liquors in cloſe glaſſes ferment and encreaſe their ſpritelineſs. Muſing either carnal or ſpiritual, makes the††Pſal. 39.3.Ps 39:3 fire burn the hotter: as the fury of fire is doubled by being pent in a furnace. Outward acts are but the ſprouts; the ſap and juice lies in the wicked imagination or contrivance, which hath a ſtrength in it to produce a thouſand fruits as poyſonous as the former. The members are the inſtruments, or**Rom. 6.13. foreign.Rom 6:13 weapons, of unrighteouſneſs; now the whole ſtrength which doth manage the weapon lyes in the arm that wields it, the weapon of it ſelf could do no hurt without a force impreſt. Let me add this too, that ſin in thoughts is more ſimply ſin. In acts there may be ſome occaſional good to others, for a good man will make uſe of the ſight of ſin committed by others to encreaſe his hatred of it: but in our ſinful thoughts there is no occaſion of good to others; they lying lock'd up from the view of man.

p. 94. In reſpect of Alliance. In theſe we have the neareſt communion with the Devil. The underſtanding of man is ſo tainted, that his††Jam. 3.15.Jas 3:15 wiſdom, the chiefeſt flower in it, is not only earthly and ſenſual (it were well if it were no worſe) but devilliſh too. If the flower be ſo rank, what are the weeds? Satan's devices and our thoughts are of the ſame nature,1 Cor. 2.11. 2 Cor. 10.5.1 Cor 2:112 Cor 10:5 and ſometimes in Scripture expreſt by the ſame word, foreign. As he hath his devices, ſo have we againſt the authority of God's Law, the power of the Goſpel, and the Kingdom of Chriſt. The Devils are call'd ſpiritual wickedneſſes, becauſe they are not capable of carnal ſins.Eph. 6.12.Eph 6:12 Prophaneneſs is an Uniformity with the world, and intellectual ſins are an Uniformity with the God of it, Epheſ. 2.2, 3. There is a double walking, anſwerable to a double pattern in v. 2. Fulfilling the deſires of the fleſh is a walking according to the courſe of this world, or making the world our copy: and fulfilling the deſires of the mind is a walking according to the Prince of the power of the air, or a making the Devil our pattern. In carnal ſins Satan is a tempter, in mental an actor. Therefore in the one we are conformed to his will; in the other we are transformed into his likeneſs. In outward we evidence more of obedience to his laws; in inward more of affection to his perſon, as all imitations of others do. Therefore there is more of enmity to God, becauſe more of ſimilitude and love to the Devil; a nearer approach to the Diabolical nature implying a greater diſtance from the Divine. Chriſt never gave ſo black a character, as that of the Devil's children, to the prophane world, but to the Phariſees, who had left the ſins of men to take up thoſe of Devils, and were moſt guilty of thoſe high imaginations which ought to be brought into captivity to the obedience of Chriſt.

5. In reſpect of contrariety and odiouſneſs to God. Imaginations were only evil; Rom. 8.7.Rom 8:7and ſo moſt directly contrary to God, who is only good. Our natural enmity againſt God is ſeated in the mind. The ſenſitive part aims at its own gratification, and in mens ſerving their luſts they ſerve their pleaſures; but the foreign, the Prince in man,Titus 3.3. ſerving divers luſts and pleaſures.Titus 3:3 is poſſeſt with principles of a more direct contrariety; whence it muſt follow, that all the thoughts and counſels of it are tinctured with this hatred. They are indeed a defilement of the higher part of the Soul, and that which belongs more peculiarly to God. And the nearer any part doth approach to God, the more abominable is a ſpot upon it; as to caſt dirt upon a Prince's houſe is not ſo heinous as to deface his Image. The underſtanding, the ſeat of thoughts, is more excellent than the will; both becauſe we know and judge before we will, or ought to will only ſo much, as the underſtanding thinks fit to be willed; and becauſe God hath beſtowed the higheſt gifts upon it, adorning it with more lively lineaments of his own Image, Col. 3.10. Renewed in knowledge after the Image of Him that created him; implying, that there was more of the Image of God at the firſt Creation beſtowed upon the underſtanding, the ſeat of knowledge, than on any other part; yea, than on all the bodies of men diſtill'd together. Father of Spirits is one of God's titles: To beſpatter His Children then, ſo near a relation,Heb. 12.9.Heb 12:9 the Jewel that he is choice of, muſt needs be more heinous. He being the Father of Spirits, this ſpiritual wickedneſs of nouriſhing evil thoughts, is a caſhiering all child-like likeneſs to him. The traiterous acts of the mind are moſt offenſive to God: as 'tis a greater deſpite for a Son, to whom the Father hath given the greater portion, to ſhut him out of his houſe, only to revel in it with a company of Rioters and Strumpets, than in a Child, who never was ſo much the ſubject of his Father's favour. And 'tis more heinous and odious, if theſe thoughts, which poſſeſs our Souls, be at any time converſant about ſome Idea of our own framing. It were not altogether ſo bad, if we loved ſomething of God's creating, which had a phyſical goodneſs, and a real uſefulneſs in it to allure us: but to run wildly to embrace an Ens rationis, to prefer a thing of no exiſtence, but what is colour'd by our own imagination, of no vertue, no uſefulneſs, a thing that God never created, nor pronounced good, is a greater enmity, and a higher ſlight of God.

6. In reſpect of Connaturalneſs and Voluntarineſs. foreign; Plutarch. Moral. foreign. Thales. Diog. Laert.They are the imaginations of the thoughts of the heart, and they are continually evil. They are as natural as the aeſtuations of the Sea, the bubblings of a Fountain, or the twinklings of the Stars. The more natural any motion is, ordinarily the quicker it is. Time is requiſite to action, but thoughts have an inſtantaneous motion. The body is a heavy piece of clay, but the mind can ſtart out on every occaſion. Actions have their ſtated times and places; but theſe ſolicit us, and are entertain'd by us at all ſeaſons. Neither day nor night, ſtreet nor cloſet, exchange nor temple, can priviledge us from them; We meet them at every turn, and they ſtrike upon our Souls as often as light upon our Eyes. There is no reſtraint for them; the Laws of men, the conſtitution of the body, the intereſt of profit or credit, are mighty bars in the way of outward profaneneſs: but nothing lays the reins upon thoughts but the Law of God; and this man is not ſubject to, neither can be, Rom. 8.7. Beſides, the natural Atheiſm in man is a ſpecial friend and nurſe of theſe; few firmly believing either the omniſcience of God, or his Government of the world; which the Scripture ſpeaks of frequently, as the cauſe of moſt ſins among the ſons of men.††Iſa. 29.15. Ezek. 9.9. Job 22.13 14Isa 29:15Ezek 9:9Job 22:13 Actions are done with ſome reluctance, and nips of natural conſcience. Conſcience will ſtart at a groſs temptation, but it is not frighted at thoughts. Men may commit ſpeculative folly, and their conſcience look on, without ſo much as a nod againſt it: Men may tear out their neighbours bowels in ſecret wiſhes, and their conſcience never interpoſe to part the fray. Conſcience indeed cannot take notice of p. 10all of them; they are too ſubtil in their nature, and too quick for the obſervation of a finite principle. They are many, ††Prov. 19.21. There are many devices in a man's heart. Florus l. 2. c. 3. Major aliquanto labor erat invenire, quam vincere.Prov 19:21and they are nimble too: like the bubblings of a boyling pot, or the riſing of a wave, that preſently ſlides into its level; and as Florus ſaith of the Ligurians, the difficulty is more to find, than conquer them. They are ſecret ſins, and are no more diſcerned than motes in the air, without a ſpiritual ſun-beam; whence David cryes out, Pſal. 19.12. Cleanſe me from ſecret ſins: which ſome explain of ſins of thoughts that were like ſudden and frequent flaſhes of lightning, too quick for his notice, and unknown to himſelf. There is alſo more delight in them. There is leſs of temptation in them, and ſo more of election; and conſequently more of the heart and pleaſure in them, when they lodge with us. Acts of ſin are troubleſome, there is danger as well as pleaſure in many of them: but there is no outward danger in thoughts; therefore the complacency is more compact, and free from diſtraction. The delight is more unmixed too; as intellectual pleaſures are more refined than ſenſual. All theſe conſiderations will enchance the guilt of theſe inward operations.

The Uſes ſhall be two, though many Inferences might be drawn from the point.

1. Reproof. What a maſs of vanity ſhould we find in our minds, if we could bring our thoughts in the ſpace of one day, yea but one hour, to an account? How many fooliſh thoughts with our wiſdom, ignorant with our knowledge, worldly with our heavenlineſs, hypocritical with our religion, and proud with our humiliations? Our hearts would be like a Grott; Ezek. 8.5, 10.Ezek 8:5Ezek 8:10furniſhed with monſtrous and ridiculous pictures: or as the wall in Ezekiel's Viſion pourtrayed with every form of creeping things, and abominable beaſts; a greater abomination than the Image of Jealouſie at the outward gate of the Altar. Were our inwards opened, how ſhould we ſtand gazing both with ſcorn, and wonder at our being ſuch a pack of fools?Prov. 30.2.Prov 30:2 Well may we cry out with Agur, We have not the underſtandings of men: We make not the uſe of them, as is requiſite for rational creatures; becauſe we degrade them to attendances on a brutiſh phancy. I make no queſtion, but were we able to know the phancies of ſome irrational creatures; we ſhould find them more noble, heroick and generous in ſuo genere, than the thoughts of moſt men; more agreeable to their natures, and ſuited to the Law of their Creation††Pſal. 10.4. God is not in all his thoughtsPs 10:4. How little is God in any of our thoughts, according to His excellency? No, our ſhops, our rents, our backs and bellies uſurp God's room. If any thoughts of God do ſtart up in us, how many covetous, ambitious, wanton, revengeful thoughts are jumbled together with them? Is it not a monſtrous abſurdity to place our friend with a crew of vipers, to lodge a King in a Sty, and entertain him with the fumes of a jakes and dunghil?Prov. 10.20. The tongue of the juſt is as choice ſilver, &c. Apud nos & engitare peccare eſt. Minucius Foelix.Prov 10:20 A wicked man's heart is little worth; all the pedling wares and works in his inward ſhop are not valuable with one ſilver drop from a gracious man's lips. It was an invincible argument of the Primitive Chriſtians for the purity of the Chriſtian Religion above all others in the world, that it did prohibit evil thoughts: And is it not as unanſwerable an argument that we are no Chriſtians, if we give liberty to them? What is our moral converſation outwardly, but only a bare abſtinence from ſin; not a diſaffection? Were we really and altogether Chriſtians, would not that which is the chiefeſt purity of Chriſtianity, be our pleaſure? And would we any more wrong God in our ſecret hearts, than in the open ſtreets? Is not thought a beam of the mind, and ſhall it be enamour'd only on a dunghil? Is not the underſtanding the eye of the Soul, and ſhall it behold only guilded nothings? 'Tis the flower of the Spirit: Shall we let every Caterpillar ſuck it? 'Tis the Queen in us:foreign. Plat. Shall every Ruffian deflore it? 'Tis as the Sun in our Heaven; and ſhall we beſmear it with miſty phancies? It was created ſurely for better purpoſes, than to catch a thouſand weight of Spiders (as Heliogabalus employ'd his Servants.Lampridius.) It was not intended to be made the common ſewer of filthineſs, or ranked among thoſe foreign, which eat not only fruit,Ariſt. Hiſtor. animal. lib. 8. and fleſh, but flies, worms, dung, and all ſorts of loathſom materials. Let not therefore our minds wallow in a ſink of phantaſtical follies; whereby to rob God of his due, and our Souls of their happineſs.

Mirandul. de Imaginat. c. 7. Iſa. 55.7. Let the wicked forſake his way, and the unrighteous man his thoughts, &c. Gal. 5.24.Isa 55:7Gal 5:242. Exhortation. We muſt take care for the ſuppreſſion of them. All vice doth ariſe from imagination; Upon what ſtock doth ambition and revenge grow, but upon a falſe conceit of the nature of honour? What engenders covetouſneſs, but a miſtaken fancy of the excellency of wealth? Thoughts muſt be forſaken as well as our way; we cannot elſe have an evidence of a true converſion: and if we do not diſcard them, we are not like to have an abundant pardon; and what will the iſſue of that be, but an abundant puniſhment? Mortification muſt extend to theſe: Affections muſt be crucified, and all the little brats of thoughts, which beget them, or are begotten by them. Shall we nouriſh that, which brought down the wrath of God upon the old world; as though there had not been already ſufficient experiments of the miſchief they have done? Is it not our higheſt excellency to be conform'd to God in holineſs, in as full a meaſure as our finite natures are capable? And is not God holy in his counſels and inward operations, as well as in his works? Hath God any thoughts but what are righteous and juſt? Therefore the more fooliſh and vain our imaginations are, the more are we alienated from the life of God. Eph. 4.17, 18.Eph 4:17Eph 4:18The Gentiles were ſo, becauſe they walked in the vanity of their mind; and we ſhall be ſo if vanity walk and dwell in ours. As the tenth Commandment forbids all unlawful thoughts and deſires: ſo it obligeth us to all thoughts and deſires, that may make us agreeable to the divine Will, and like to God himſelf. p. 11We ſhall find great advantage by ſuppreſſing them: We can more eaſily reſiſt temptations without, if we conquer motions within. Thoughts are the mutineers in the ſoul, which ſet open the gates for Satan: He hath held a ſecret intelligence with them (ſo far as he knows them) ever ſince the fall: and they are his ſpies to aſſiſt him in the execution of his devices. They prepare the tinder and the next fiery dart ſets all on a flame. Can we cheriſh theſe, if we conſider that Chriſt dyed for them? He ſhed his blood for that which put the world out of order? which was accompliſhed by the ſinful imagination of the firſt man, and continued by thoſe imaginations mention'd in the Text. He dyed to reſtore God to his right, and man to his happineſs: neither of which can be perfectly attained, till thoſe be thrown out of the poſſeſſion of the heart.

That we may do this, Let us conſider theſe following directions, which may be branched into theſe heads: 1. For the raiſing good thoughts. 2. Preventing bad. 3. Ordering bad when they do intrude. 4. Ordering good when they appear in us.

1. For raiſing good thoughts.

1. Get renewed hearts. The fountain muſt be cleanſed which breeds the vermine. Pure vapors can never aſcend from a filthy quagmire. What iſſue can there be of a vain heart,2 Cor. 5.17. Jer. 4.14. Waſh thy heart from wickedneſs, &c. How long ſhall thy vain thoughts lodge within thee?2 Cor 5:17Jer 4:14 but vain imaginations? Thoughts will not become new, till a man is in Chriſt. We muſt be holy, before we can think holily. Sanctification is neceſſary for the diſlodging of vain thoughts, and the introducing of good. A ſanctified reaſon would both diſcover, and ſhame our natural follies. As all animal operations, ſo all the ſpiritual motions of our heads, depend upon the life of our hearts**Prov. 4.23Prov 4:23 as the principium originis. As there is a law in our members to bring us into Captivity to the law of ſin, Rom. 7.23. ſo there muſt be a law in our minds to bring our thoughts to the obedience of Chriſt, 2 Cor. 10.5. We muſt be renewed in the ſpirit of our minds, Epheſ. 4.23. in our reaſonings and thoughts, which are the ſpirits whereby the underſtanding acts; as the animal ſpirits are the inſtruments of corporeal motion. Till the underſtanding be born of the ſpirit ††John 3 6. That which is born of the fleſh, is fleſh; and that which is born of the ſpirit, is ſpirit.John 3:6, it will delight in, and think of, nothing but things ſuitable to its fleſhly original: but when 'tis ſpiritual, it receives new impreſſions, new reaſonings and motions, ſuitable to the Holy Ghoſt, of whom it is born. A ſtone, if thrown upwards a thouſand times, will fall backward; becauſe 'tis a forced motion: but if the nature of this ſtone were changed into that of fire, it would mount as naturally upward, as before it ſunk downward. You may force ſome thoughts toward heaven ſometimes, but they will not be natural, till nature be changed. Grace only gives ſtability, ††Heb. 13.9. It is a good thing that the heart be eſtabliſhed with grace.Heb 13:9and prevents fluctuation, by fixing the ſoul upon God as its chief end: and what is our end will not only be firſt in our intentions, but moſt frequent in our conſiderations. Hence a ſanctified heart is called in Scripture a ſtedfaſt heart. There muſt be an enmity againſt Satan put into our hearts, according to the firſt promiſe, before we can have an enmity againſt his imps, or any thing that is like him.

2. Study Scripture. Original corruption ſtuffs us with bad thoughts, and Scripture-knowledge would ſtock us with good ones; for it propoſeth things in ſuch terms, as exceedingly ſuit our imaginative faculty, as well as ſtrengthen our underſtanding. Judicious knowledge would make us approve things that are excellent: and where ſuch things are approved,Phil. 1.9, 10.Phil 1:9Phil 1:10 toys cannot be welcom. Fulneſs is the cauſe of ſtedfaſtneſs. The cauſe of an intent and piercing eye is the multitude of animal ſpirits. Without this skill in the Word we ſhall have as fooliſh conceits of Divine things, as ignorant men without the Rules of Art have of the Sun and Stars, or things in other Countries which they never ſaw. The Word is call'd a Lamp to our feet, i. e. the affections: a light to our eyes, i. e, the underſtanding.Pſa. 119.105. Pſal. 19.8. enlightens the ey s.Ps 119:105Ps 19:8 It will direct the glances of our minds, and the motions of our affections. It enlightens the eyes, and makes us have a new proſpect of things: as a Scholar newly entred into Logick, and ſtudied the Predicaments. &c. looks upon every thing with a new eye, and more rational thoughts, and is mightily delighted with every thing he ſees; becauſe he eyes them as clothed with thoſe notions he hath newly ſtudied. The Devil had not his engines ſo ready to aſſault Chriſt, as Chriſt from his knowledg had Scripture-precepts to oppoſe him.Lectione aſſidua & meditatione diuturna pectus ſuum bibliothecam Chriſti ſecerat. Hierom Ep. 3. As our Saviour by this means ſtifled thoughts offered, ſo by the ſame we may be able to ſmother thoughts ariſing in us. Converſe therefore often with the Scripture, tranſcribe it in your heart, and turn it in ſuccum & ſanguinem; whereby a vigor will be derived into every part of your ſoul, as there is by what you eat to every member of your body. Thus you will make your mind Chriſt's library, as Hierom ſpeaks of Nepotianus.

3. Reflect often upon the frame of your mind at your firſt converſion. None have more ſettled, and more pleaſant thoughts of divine things than new converts, when they firſt claſp about Chriſt; partly becauſe of the novelty of their ſtate, and partly becauſe God puts a full ſtock into them; and diligent trades-men at their firſt ſetting up have their minds intent upon improving their ſtock. Endeavour to put your mind in the ſame poſture it was then. Or if you cannot tell the time when you did firſt cloſe with Chriſt, recollect thoſe ſeaſons wherein you have found your affections moſt fervent, your thoughts moſt united, and your mind moſt elevated; as when you renewed repentance upon any fall, or had ſome notable chearings from God; and conſider what matter it was which carried your heart upward, what employment you were engaged in, p. 12when good thoughts did fill your ſoul; and try the ſame experiment again. Aſaph would oppoſe God's ancient works to his murmuring thoughts: he would remember his ſong in the night, i. e. the matter of his ſong, and read over the records of God's kindneſs.**Pſal. 77.6, 7, 8, 9, 10, 11, 12.Ps 77:6Ps 77:7Ps 77:8Ps 77:9Ps 77:10Ps 77:11Ps 77:12 David too would never forget, i. e. frequently renew the remembrance of thoſe precepts, whereby God had particularly quicken'd him ††Pſa. 119.93.Ps 119:93. Yea, he would reflect upon the places too, where he had formerly converſed with God, to reſcue himſelf from dejecting thoughts; therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Miſſar ‖‖Pſal. 42.6.Ps 42:6. Some elevations ſurely David had felt in thoſe places, the remembrance whereof would ſweeten the ſharpneſs of his preſent grief. When our former ſins viſit our minds, pleading to be ſpeculatively reacted, let us remember the holy diſpoſitions we had in our repentance for them,Luke 24.32. Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures?Luke 24:32 and the thankful frames, when God pardoned them. The Diſciples at Chriſt's ſecond appearance reflected upon their own warm temper at his firſt diſcourſe with them in a diſguiſe, to confirm their faith, and expel their unbelieving conceits. Strive to recollect truths, precepts, promiſes with the ſame affection which poſſeſt your Souls, when they firſt appeared in their glory and ſweetneſs to you.

4. Ballaſt your heart with a Love to God. David thought all the day of God's Law, as other men do of their luſts, becauſe he unexpreſſibly loved it**Pſal. 119.97, 113. O how I love thy Law! It is my meditation all the day. v. 113. I hate vain thoughts, but thy Law do I love. Aeneas oculis ſemper vigilantis inhaeret. Aenean animo nóxque di…ſ…ue refert. Ovid. Ep. 7. foreign. Lucian. Dialog. foreign. Chryſoſt.Ps 119:97Ps 119:113. This was the ſucceſsful means he uſed to ſtifle vain thoughts, and excite his hatred of them, 'Tis the property of love to think no evil, 2 Cor. 13.5. It thinks good and delightful thoughts of God; friendly and uſeful thoughts of others. It fixeth the Image of our beloved object in our minds, that 'tis not in the power of other phancies to diſplace it. The beauty of an object will faſten a rolling eye. 'Tis difficult to divorce our hearts and thoughts from that which appears lovely and glorious in our minds, whether it be God or the world. Love will by a pleaſing violence bind down our thoughts, and hunt away other affections. If it doth not eſtabliſh our minds, they will be like a Cork, which with a light breath, and a ſhort curl of water, ſhall be toſſed up and down from its ſtation. Scholars that love learning, will be continually hammering upon ſome notion or other, which may further their progreſs, and as greedily claſp it, as the Iron will its beloved Loadſtone, He that is wing'd with a divine love to Chriſt, will have frequent glances and flights towards him, and will ſtart out from his worldly buſineſs, ſeveral times in a day, to give him a viſit. Love in the very working is a ſettling grace; it encreaſeth our delight in God, partly by the ſight of his amiableneſs, which is clear'd to us in the very act of loving, and partly by the recompences he gives to the affectionate carriage of his creature; both which will ſtake down the heart from vagaries, or giving entertainment to ſuch looſe companions, as evil thoughts are. Well then, if we had this heavenly affection ſtrong in us, it would not ſuffer unwholeſom weeds to grow up ſo near it; either our Love would conſume thoſe weeds, or thoſe weeds will choak our Love.

5. Exerciſe Faith. As the habit of Faith is attended with habitual Sanctification, ſo the acts of Faith are accompanied with a progreſs in the degrees of it. That Faith which brings Chriſt to dwell in our Souls, will make us often think of our inmate. Faith doth reallize divine things, and make abſent objects as preſent; and ſo furniſheth fancy with richer ſtreams to bathe it ſelf in, than any other principle in the world. As there is a neceſſity of the uſe of fancy, while the ſoul is linked to the body; ſo there is alſo a neceſſity of a corrective for it.Mirand. de Imaginat. c. 11, 12. Reaſon doth in part regulate it, but 'tis too weak to do it perfectly, becauſe fancy in moſt men is ſtronger than reaſon; man being the higheſt of imaginative beings, and the loweſt of intelligent; fancy is in its exaltation more than in creatures beneath him, and reaſon in its detriment more than in creatures above him; and therefore the imagination needs a more skilful guide than reaſon. Fancy is like fire, a good Servant but a bad Maſter; if it march under the conduct of faith, it may be highly ſerviceable, and by putting lively colours upon divine truth may ſteal away our affections to it.Pſal. 42.5. Why art thou caſt down, Oh my ſoul? and why art thou diſquieted within me? Hope thou in God.Ps 42:5 Faith is the evidence of things not ſeen. viz. not by a corporeal, but intellectual eye; and ſo it will ſupply the office of ſenſe: 'Tis the ſubſtance of things hoped for; and if hope be an attendant on faith, our thoughts will ſurely follow our expectations. The remedy David uſed, when he was almoſt ſtifled with diſquieting thoughts, was to excite his ſoul to a hope and confidence in God, Pſal. 42.5. and when they return'd upon him, he uſeth the ſame diverſion, v. 11. The peace of God, i. e. the reconciliation made by a Mediator between God and us believingly apprehended, will keep [or garriſon] our hearts and minds [or thoughts] againſt all anxious aſſaults both from within and without††Phil. 4.6, 7. foreign.Phil 4:6Phil 4:7. When any vain conceit creeps up in you, act faith on the interceſſion of Chriſt; and conſider, Is Chriſt thinking of me now in Heaven, and pleading for me, and ſhall I ſquander away my thoughts on trifles, which will coſt me both tears and bluſhes? Believingly meditate on the promiſes; they are a means to cleanſe us from the filthineſs of the ſpirit, as well as that of the fleſh **2 Cor. 7.1. Having therefore theſe promiſes, let us cleanſe our ſelves, &c.2 Cor 7:1. If the having them be a motive, the uſing them will be a means to attain this end. Looking at the things that are not ſeen, preſerves us from fainting, and renews the inward man day by day ††2 Cor. 4.16, 18. Intus exiſtens prohibet alienum.2 Cor 4:162 Cor 4:18. Theſe inviſible things could not well keep our hearts from fainting, if faith did not firſt keep the thoughts from wandring from them.

6. Accuſtom your ſelf to a ſerious meditation every morning. Freſh airing our ſouls in Heaven will engender in us purer ſpirits, and nobler thoughts. A morning ſeaſoning would ſecure us for all the day. Though other neceſſary thoughts about our callings will, and p. 13muſt come in, yet when we have diſpatch'd them, let us attend our morning Theme as our chief companion. As a man that is going with another about ſome conſiderable buſineſs, ſuppoſe to Weſtminſter, though he meets with ſeveral friends in the way, and ſalutes ſome, and with others with whom he hath ſome affairs he ſpends a little time, yet he quickly returns to his companion, and both together go their intended ſtage. Do thus in the preſent caſe. Our minds are active, and will be doing ſomething though to little purpoſe, and if they be not fixed upon ſome noble object, they will like mad men and fools be mightily pleaſed in playing with ſtraws.Pſal. 139.17, 18.Ps 139:17Ps 139:18 The thoughts of God were the firſt Viſiters David had in the morning; God and his heart met together as ſoon as he was awake, and kept company all the day after. In this meditation look both to the matter and manner.

1. Look to the matter of your meditation. Let it be ſome truth, which will aſſiſt you in reviving ſome languiſhing grace, or fortifie you againſt ſome triumphing corruption; for 'tis our darling ſin which doth moſt envenom our thoughts††Prov. 23.7. As a man thinks in his heart, ſo is he.Prov 23:7. As if you have a thirſt for honour, let your fancy repreſent the honour of being a child of God and heir of Heaven. If you are inclined to covetouſneſs, think of the riches ſtored up in a Saviour, and diſpenſed by him. If to voluptuouſneſs, fancy the pleaſures in the ways of wiſdom here, and at God's right hand hereafter. This is to deal with our hearts as Paul with his hearers,The heads of the Catechiſm might be taken in order, which would both encreaſe and actuate our knowledge. Pſal. 40.5.Ps 40:5 to catch them with guile. Stake your ſoul down to ſome ſerious and profitable myſtery of Religion; as the Majeſty of God, ſome particular Attribute, his condeſcenſion in Chriſt, the love of our Redeemer, the value of his ſufferings, the vertue of his blood, the end of his aſcenſion, the work of the Spirit, the excellency of the ſoul, beauty of holineſs, certainty of death, terror of judgment, torments of Hell, and joys of Heaven. Why may not that which was the ſubject of God's innumerable thoughts, be the ſubject of ours? God's thoughts and counſels were concerning Chriſt, the end of his coming, his death, his precepts of holineſs, and promiſes of life; and that not only ſpeculatively, but with an infinite pleaſure in his own glory, & the creatures good to be accompliſhed by him. Would it not be work enough for our thoughts all the day to travel over the length, breadth, height, and depth of the love of Chriſt? Would the greatneſs of the journey give us leiſure to make any ſtarts out of the way? Having ſettled the Theme for all the day, we ſhall find occaſional aſſiſtances, even from worldly buſineſſes; as Scholars, who have ſome Exerciſe to make, find helps in their own courſe of reading, though the Book hath no deſign'd reſpect to their proper Theme. Thus by imploying our minds about one thing chiefly, we ſhall not only hinder them from vain excurſions, but make even common objects to be oyl to our good thoughts, which otherwiſe would have been fuel for our bad. Such generous liquor would ſcent our minds and converſations all the day; that whatſoever motion came into our hearts, would be tinctured with this ſpirit, and ſavour of our morning thoughts: as veſſels having been filled with a rich wine, communicate a reliſh of it to the liquors afterward put into them. We might alſo more ſteadily go about our worldly buſineſs, if we carry God in our minds; as o…e foot of the Compaſs will more regularly move about the Circumference, when the other remains firm in the Center.

2. Look to the manner of it.

1. Let it be intent. Tranſitory thoughts are like the glances of the eye, ſoon on, and ſoon off; they make no clear diſcovery, and conſequently raiſe no ſpritely affections. Let it be one principal ſubject, and without flitting from it; for if our thoughts be unſteady, we ſhall find but little warmth: a burning glaſs often ſhifted fires nothing. We muſt look at the things that are not ſeen, as wiſtly as men do at a mark they ſhoot at.2 Cor. 4.18. foreign, 2 Cor. 3.18.2 Cor 4:182 Cor 3:18 Such an intent meditation would change us into the image, and caſt us into the mould of thoſe truths we think of; it would make our minds more buſie about them all the day: as a glaring upon the Sun fills our eyes for ſome time after with the image of it. To this purpoſe look upon your ſelves as deeply concern'd in the things you think of. Our minds dwell upon that whereof we apprehend an abſolute neceſſity. A condemned perſon would ſcarce think of any thing but procuring a reprieve, and his earneſtneſs for this would bar the door againſt other intruders.

2. Let it be affectionate and practical. Meditation ſhould excite a ſpiritual delight in God, as it did in the Pſalmiſt ††Pſa. 104.34. My meditation of him ſhall be ſweet: I will be glad in the Lord.Ps 104:34; and a divine delight would keep up good thoughts, and keep out impertinencies. A bare ſpeculation will tire the Soul, and without application, and preſſing upon the will and affections, will rather chill, than warm devotion. 'Tis only by this means, that we ſhall have the efficacy of truth in our wills, and the ſweetneſs in our affections, as well as the notion of it in our underſtandings. The more operative any truth is in this manner upon us, the leſs power will other thoughts have to interrupt, and the more diſdainfully will the heart look upon them, if they dare be impudent. Never therefore leave thinking of a ſpiritual ſubject, till your heart be affected with it. If you think of the evil of ſin, leave not till your heart loath it; if of God, ceaſe not till it mount up in admirations of him. If you think of his Mercy, melt for abuſing it; if of his Soveraignty, awe your heart into obedient reſolutions; if of his Preſence, double your watch over your ſelf. If you meditate on Chriſt, make no end till your hearts love him; if of his Death, plead the value of it for the juſtification of your perſons, and apply the vertue of it for the ſanctification of your natures. Without this practical ſtamp upon our affections, we ſhall p. 14have light ſpirits, while we have opportunity to converſe with the moſt ſerious objects. We often hear fooliſh thoughts breathing out themſelves in a houſe of mourning, in the midſt of Coffins, and trophies of death, as if men were confident they ſhould never die; whereas none are ſo ridiculous as to aſſert they ſhall live for ever. By this inſtance in a Truth ſo certainly aſſented to, we may judg of the neceſſity of this direction in truths more doubtfully believed.

7. Draw ſpiritual Inferences from occaſional Objects. David did but wiſtly conſider the Heavens,Pſal. 8.3, 4.Ps 8:3Ps 8:4 and he breaks out in ſelf-abaſement, and humble admirations of God. Glean matter of inſtruction to your ſelves, and praiſe to your Maker, from every thing you ſee: It will be a degree of reſtoration to a ſtate of innocency, ſince this was Adam's task in Paradiſe. Dwell not upon any created object only as a Virtuoſo, to gratifie your rational curioſity, but as a Chriſtian call Religion to the feaſt, and make a ſpiritual improvement. No creature can meet our eyes, but affords us leſſons worthy our thoughts, beſides the general notices of the power and wiſdom of the Creator. Thus may the Sheep read us a Lecture of patience, the Dove of innocence, the Ant and Bee raiſe bluſhes in us for our ſluggiſhneſs, and the ſtupid Oxe,Iſa. 1.3.Isa 1:3 and dull Aſs correct and ſhame our ungrateful ignorance. And ſince our Saviour did ſet forth his own excellency in a ſenſible dreſs, the conſideration of thoſe Metaphors by an acute fancy, would garniſh out divine truths more deliciouſly, and conduct us into a more inward knowledge of the Myſteries of the Goſpel. He whoſe eyes are open, cannot want an inſtructer, unleſs he wants a heart. Thus may a Tradeſman ſpiritualize the matter he works upon, and make his commodities ſerve in wholſom meditations to his mind, and at once enrich both his Soul and his Coffers; yea, and in part reſtore the creatures to the happineſs of anſwering a great end of their Creation, which Man depriv'd them of when he ſubjected them to vanity. Such a view of ſpiritual truths in ſenſible pictures would clear our knowledge, purifie our fancies, animate our affections, encourage our graces, diſgrace our vices, and both argue and ſhame us into duty; and thus take away all the cauſes of our wild wandring thoughts at once. And a frequent exerciſe of this method would beget and ſupport a habit of thinking well, and weaken, if not expel, a habit of thinking ill.

2. The ſecond ſort of directions are for the preventing bad thoughts. And to this purpoſe,

1. Exerciſe frequent humiliations. Pride expoſeth us to impatient and diſquieting thoughts;Prov. 30.32.Prov 30:32 whereas humility clears up a calm and ſerenity in the Soul. 'Tis Agur's advice to be humbled particularly for evil thoughts. Frequent humiliations will deaden the fire within, and make the ſparks the fewer. The deeper the Plough ſinks, the more the weeds are killed, and the ground fitted for good grain. Men do not eaſily fall into thoſe ſins, for which they have been deeply humbled. Vain conceits love to reſide moſt in jolly hearts: but by the ſadneſs of the countenance the heart is made better. Eccleſ. 7.3, 4.Eccl 7:3Eccl 7:4There is more of wiſdom, or wiſe conſideration in a compoſed and graciouſly mournful ſpirit, whereas carnal mirth and ſports cauſe the heart to evaporate into lightneſs and folly. The more we are humbled for them, the more our hatred of them will be fomented; and conſequently the more prepared ſhall we be to give them a repulſe upon any bold intruſion.

2. Avoid entangling your ſelves with the world. This clay will clog our minds, and a dirty happineſs will engender but dirty thoughts.Lutea faelicitas. Aug. de Civ. Dei. l. 10. Who were ſo fooliſh to have inward thoughts that their houſes ſhould continue for ever, but thoſe that truſted in their riches ††Pſal. 49.6, 11. 1 Tim. 6.9.Ps 49:6Ps 49:111 Tim 6:9? If the world poſſeſs our Souls, it will breed carking thoughts: much buſineſs meets with croſſes, and then it breeds murmuring thoughts; and ſometimes it is crown'd with ſucceſs, and then it ſtarts proud and ſelf-applauding thoughts. Thoſe that will be rich fall into many fooliſh and hurtful luſts; ſuch luſts that make men fools; and one part of folly is to have wild and ſenſleſs fancies. Miſts and fogs are in the lower Region near the Earth, but reach not that next the Heavens. Were we free from earthly affections, theſe groſs vapours could not ſo eaſily diſturb our minds; but if the World once ſettle in our hearts, we ſhall never want the fumes of it to fill our heads. And as covetous deſires will ſtuff us with fooliſh imaginations, ſo they will ſmother any good thought caſt into us; as the thorns of worldly cares choak'd the good ſeed, and made it unfruitful, Matth. 13.22. As we are to rejoyce in the World as though we rejoyced not; ſo, by the ſame reaſon, we ſhould think of the World as though we thought not.Rom. 12.2.Rom 12:2 A conformity with the World in affection is inconſiſtent with a change of the frame of the mind.

3. Avoid Idleneſs. Serious Callings do naturally compoſe mens ſpirits; but too much Recreation makes them blaze out in vanity. Idle ſouls, as well as idle perſons, will be ranging. As Idleneſs in a State is both the Mother and Nurſe of Faction; and in the natural body gives birth and encreaſe to many diſeaſes, by enfeebling the natural heat: ſo it both kindles and foments many light and unprofitable imaginations in the ſoul, which would be ſufficiently diverted, if the active mind were kept intent upon ſome ſtated work. So truly may that which was ſaid of the ſervant,Mat. 25 26. T…ou wicked and ſlothful ſervant. Mat. 13.25.Matt 25:26Matt 13:25 be applied to our nobler part, that it will be wicked, if once it degenerates into ſlothfulneſs in its proper charge. As empty minds are the fitteſt ſubjects for extravagant fooleries; ſo vacant times are the fitteſt ſeaſons. While we ſleep, the importunate enemy within, as well as the envious adverſary without us, will have p. 15a ſucceſsful opportunity to ſow the tares; whereas a conſtant imployment fruſtrates the attempt, and diſcourageth the Devil, becauſe he ſees we are not at leiſure. Therefore when any ſinful motion ſteps in, double thy vigour about thy preſent buſineſs, and the fooliſh impertinent will ſneak out of thy heart at this diſcountenance. So true is that in this caſe, which Pharaoh falſly imagined in another, that the more we labour, the leſs we ſhall regard vain words ††Exod. 5.9.Exod 5:9. As Satan is prevented by diligence in our Callings, ſo ſometimes the Spirit viſits us, and fills us with holy affections at ſuch ſeaſons; as Chriſt appeared to Peter and other Diſciples, when they were a fiſhing††Joh. 21.3, 4.John 21:3John 21:4; and uſually manifeſted his grace to men, when they were engaged in their uſeful buſineſſes, or religious ſervices. But theſe motions (as we may obſerve by the way) which come from the Spirit, are not to put us out of our way, but to aſſiſt us in our walking in it, and further us both in our attendance on, and ſucceſs in our duties. To this end look upon the work of your Callings as the work of God, which ought to be done in obedience to Him; as He hath ſet you to be uſeful in the community. Thus a holy exerciſe of our Callings would ſanctifie our minds, and by prepoſſeſſing them with ſolid buſineſs, we ſhould leave little room for any Spider to weave its Cobwebs.

4. Awe your hearts with the thoughts of God's Omniſcience, eſpecially the diſcovery of it at the laſt Judgment. We are very much Atheiſts in the concern of this Attribute: for though it be notionally believed, yet for the moſt part it is practically deny'd. God underſtands all our thoughts afar off ††Pſa. 139.2.Ps 139:2: as He knew every creature, which lay hid in the Chaos, and undigeſted lump of matter. God is in us all **Eph. 4.6.Eph 4:6; as much in us all, as He is above us all; yea in every creek, and chink, and point of our hearts. Not an Atom in the ſpirits of all men in the world, but is obvious to that All-ſeeing Eye, which knows every one of thoſe things that come into our minds ††Ezek. 11.5.Ezek 11:5. God knows both the order and confuſion of them, and can better tell their natures one by one, than Adam named the creatures. Fancy then, that you hear the ſound of the laſt Trumpet, that you ſee God's Tribunal ſet, and His Omniſcience calling out ſingly all the ſecrets of your heart. Would not the conſideration of this allay the heat of all other imaginations? If a fooliſh thought break in, conſider, What if God, who knows this, ſhould preſently call me to Judgment for this ſinful glance? Say with the Church, Shall not God ſearch this out? Is it fit either for God's glory, or our intereſt,Pſal. 44.21.Ps 44:21 that when he comes to make inquiſition in us, He ſhould find ſuch a naſty dunghil, and ſwarms of Aegyptian Lice and Frogs creeping up and down our Chambers? Were our heads and hearts poſſeſt by this ſubſtantial truth, we ſhould be aſhamed to think, what we ſhall be aſhamed to own at the laſt day.

5. Keep a conſtant watch over your hearts. Pſal. 141.3.Ps 141:3David deſires God to ſet a watch before the door of his lips; much more ſhould we deſire that God would keep the door of our hearts. We ſhould have grace ſtand Sentinel there eſpecially; for words have an outward bridle, they may diſgrace a man, and impair his intereſt and credit, but thoughts are unknown, if undiſcovered by words. If a man knew what time the Thief would come to rob him, he would watch. We know we have Thieves within us to ſteal away our hearts; therefore when they are ſo near us, we ſhould watch againſt a ſurprize, and the more carefully, becauſe they are ſo extraordinary ſudden in their riſe, and quick in their motion. Our minds are like idle School-Boys, that will be frisking from one place to another, if the Maſter's back be turned, and playing inſtead of learning. Let a ſtrict hand be kept over our affections, thoſe wild beaſts within us;foreign. Plato. becauſe they many times force the underſtanding to paſs a judgment according to their pleaſure, not its own ſentiment. Young men ſhould be moſt intent upon their guard, becauſe their fancies gather vigor from their youthful heat, which fires a world of ſquibs in a day; (which mad-men, and thoſe which have hot diſeaſes are ſubject to, becauſe of the exceſſive inflammation of their brains): and partly becauſe they are not ſprung up to a maturity of knowledge, which would breed and foſter better thoughts, and diſcover the plauſible pretences of vain affections. There are particular ſeaſons wherein we muſt double our guard; as when Incentives are preſent, that may ſet ſome inward corruption on a flame. Timothy's Office was to exhort younger, as well as elder women:1 Tim. 5.2. foreign.1 Tim 5:2 and the Apoſtle wiſheth him to do it with all purity or chaſtity, that a temptation, lying in ambuſh for him, might not take his thoughts and affections unguarded. Engage thy diligence more at ſolitary times, and in the night; wherein freedom from buſineſs gives an opportunity to an unſanctified imagination, to conjure up a thouſand evil ſpirits: whence perhaps it is that the Pſalmiſt tells us, God had tryed him in the night, and found him holy.Pſal. 17.3. Gen. 19.30. Cellulam mearum cogitationum pertimeſcebam. Hieron.Ps 17:3Gen 19:30 The ſolitary Cave tainted Lot with Inceſt, who had preſerved himſelf freſh in the midſt of the ſalt luſts of Sodom. In ill company, wherein we may be occaſionally caſt, there is need of an exacter obſervation of our hearts; leſt corrupt ſteams, which riſe from them, as vapours, from Lakes and Minerals, being breath'd in by us, may tincture our ſpirits; or as thoſe foreign, which (as Phyſicians tell us) exhaling from conſumptive perſons, do by inſpiration ſteal into our blood, and convey a contagion to us. And though above all keepings and watchings we are to keep and watch our hearts, becauſe out of them are the iſſues of life; Prov. 4.23.Prov 4:23yet we muſt walk the rounds about our ſenſes, and members of the body, as the wiſe man there adviſeth, v. 24. the mouth which utters wickedneſs; the eyes, v. 25. which are Brokers to make bargains for the heart; and v. 26. the feet which are Agents to run on the errands p. 16of ſin. And the rather muſt we watch over our ſenſes, becauſe we are naturally more ready to follow the motions of them, as having had a longer acquaintance and familiarity with them before we grew up to the uſe of reaſon.Plotinus deſcribes thoughts thus; foreign. Ennead. 1. lib. Cor & oculi ſunt proxenetae peccati. Beſides, moſt of our thoughts creep in firſt at the windows of ſenſe: The Eye and the Ear robb'd Eve of original righteouſneſs: and the Eye rifled David both of his Juſtice and Chaſtity. If the Eyes behold ſtrange women, the heart will utter perverſe things, Prov. 23.33. Perverſe thoughts will ſparkle from a rolling Eye. Revel-rout is uſual where there is a negligent Government. He that hath no rule over his own ſpirit, is like a City that is broken down, and without walls ††Prov. 25.28.Prov 25:28, where any Thieves may go in and out at pleaſure.

3. The third ſort of directions are for the ordering of evil thoughts, when they do intrude; and,

1. Examine them. Look often into your heart to ſee what it is doing: and what thoughts you find dabling in it, call to an account: enquire what buſineſs they have, what their errand and deſign is,Pſal. 42.11. Why art thou diſquieted, O my ſoul?Ps 42:11 whence they come, and whither they tend. David askt his ſoul the reaſon of its troubled thoughts; ſo ask thy heart the reaſon why it entertains ſuch ill company, and by what authority they come there, and leave not chiding, till thou haſt put it to the bluſh. Bring every thought to the teſt of the Word. Aſaph had envious thoughts at the proſperity of the wicked, Pſal. 73.2, 3. which had almoſt tript him up, and laid him on his back. And theſe had blown up Atheiſtical thoughts that God did not much regard, whether his commands were kept or no; as though God had untied the link between duty and reward, and the breach of his laws were the readieſt means to a favourable recompence; v. 13. I have cleanſed my hands in vain. But when he weighed things in the ballance of the ſanctuary, by the holy rules of God's patience and Juſtice, v. 17. He ſees the brutiſhneſs of his former conceits; v 22. So fooliſh was I and ignorant, I was as a beaſt before thee; and v. 25. he makes an improvement of them to excite his deſire for God, and delight in Him. Let us compare our thoughts with Scripture-rules. Comparing ſpiritual things with ſpiritual, is the way to underſtand them; comparing ſpiritual ſins with ſpiritual commands, is the way to know them; and comparing ſpiritual vices with ſpiritual graces, is the way to loath them. Take not then any thing upon truſt from a crazy fancy: nor, without a ſcrutiny, believe that faculty, whereby dogs dream, and animals perform their natural exploits.

2. Check them at the firſt appearance. If they bear upon them a palpable mark of ſin, beſtow not upon them the honour of an examination. If the leproſie appear in their foreheads, thruſt them as the Prieſts did Ʋzziah out of the Temple: or as David anſwered his wicked ſollicitors, Pſal. 119.115. Depart from me ye evil doers: for I will keep the commandments of my God. Though we cannot hinder them from haunting us, yet we may from lodging in us. The very ſparkling of an abominable motion in our hearts is as little to be look'd upon, as the colour of wine in a glaſs by a man inclined to drunkenneſs. Quench them inſtantly, as you would do a ſpark of fire in a heap of ſtraw. We muſt not treat with them: Paul's reſolve is a good pattern,His Annibal virtute, non morâ frangitur. not to confer with fleſh and blood ††Gal. 1.16.Gal 1:16. We do not debate whether we ſhould ſhake a viper off our hands. If it be plainly a ſinful motion, a treaty with it is a degree of diſobedience; for a putting it to the queſtion whether we ſhould ſuckle it, is to queſtion whether God ſhould be obeyed or no. If it ſavour not of the things of God, hear not its reaſons, and complement it with no leſs indignation than our Saviour did his officious Diſciple upon his carnal advice; Get thee behind me Satan, Mat. 16.22, 23. Excuſe it not, becauſe 'tis little: Small vapours may compact themſelves into great clouds, and obſtruct our ſight of heaven: a little poiſon may ſpread its venom through a great quantity of meat.Ex hinc nota eſt infirmitas mea: quia multo faciliùs irruunt abominandae phantaſiae quam diſcedunt. Kemp. de Imit. Chr. lib. 3. cap. 20. We know not how big a ſmall motion, like a Crocodile's egg, may grow, and how ravenous the breed may prove: it may, if entertain'd, force our Judgment, drag our Will, and make all our affections Bedlams. Beſides, ſince the Fancy is that Power in us upon which the Devil can immediately imprint his ſuggeſtions, and that we know not what army he hath to back any ſinful motion, if once the gate be ſet open; let us cruſh the brat betimes, and fling the head over the wall to diſcourage the party. Well then, let us be aſhamed to cheriſh that in our thoughts, which we ſhould be aſhamed ſhould break out in our words or actions: therefore as ſoon as you perceive it baſe, ſpit it out with deteſtation: as you do a thing you unexpectedly find ungrateful to your Palate.

3. Improve them. Poiſons may be made medicinable. Let the thoughts of old ſins ſtir up a commotion of anger and hatred. We feel ſhiverings in our ſpirits, and a motion in our blood at the very thought of a bitter Potion we have formerly taken: why may we not do that ſpiritually, which the very frame and conſtitution of our bodies doth naturally, upon the calling a lothſom thing to mind? The Romans ſins were tranſient, but the ſhame was renewed every time they reflected on them††Rom. 6.21. Whereof you are now aſhamed.Rom 6:21: they reacted a deteſtation inſtead of the pleaſure: ſo ſhould the revivings of old ſins in our memories be entertain'd with our ſighs, rather than our joy. We ſhould alſo manage the opportunity ſo as to promote ſome further degrees of our converſion**Pſal. 119.59. I thought on my ways, and turned my feet unto thy teſtimonies.Ps 119:59. There is not the moſt helliſh motion, but we may ſtrike ſome ſparks from it, to kindle our love to God, renew our repentance, raiſe our thankfulneſs, or quicken our obedience. Is it a blaſphemous motion againſt God? It gives you a juſt occaſion thence to awe your heart into a deeper reverence of His Majeſty. Is it a luſtful thought? Open the floud-gates of your godly ſorrow, and groan for your original ſin. Is it a remembrance p. 17of your former ſin? Let it wind up your heart in the praiſes of him, who delivered you from it. Is it to tempt you from duty? Endeavour to be more zealous in the performance of it. Is it to ſet you at a diſtance from God? Reſolve to be a light ſhining the clearer in that darkneſs, and let it excite you to a cloſer adherence to him. Are they envious thoughts which ſteal upon you? Let thankfulneſs be the product, that you enjoy ſo much as you do, and more than you deſerve. Let Satan's fiery darts enflame your love rather than your Luſt, and like a skilful Pilot, make uſe of the violence of the winds, and raging of the Sea to further you in your ſpiritual voyage. This is to beat the Devil and our own hearts with their own weapons; who will have little ſtomach to fight with thoſe arms, wherewith they ſee themſelves wounded. There is not a remembrance of the worſt objects but may be improved to humility and thankfulneſs; as St. Paul never thought of his old perſecuting, but he ſank down in humiliation, and mounted up in admirations of the riches of grace.

4. Continue your reſiſtance, if they ſtill importune thee; and lay not down thy weapons till they wholly ſhrink from thee. As the wiſe man ſpeaks of a fool's words,Eccleſ. 10.13.Eccl 10:13 ſo I may not only of our blacker, but our more aerial phancies, The beginning of them is fooliſhneſs, but if ſuffered to gather ſtrength, they may end in miſchievous madneſs; therefore if they do continue, or reaſſume their arms, we muſt continue and reaſſume our ſhield **Eph. 6.16. Above all taking the ſhield of faith. foreign, taking up again.Eph 6:16. Reſiſtance makes the Devil and his imps fly: but forbearance makes them impudent. In a battel when one party faints and retreats, it adds new ſpirits to the enemy that was almoſt broken before: ſo will theſe motions be the more vigorous, if they perceive we begin to flag. That encouraging command, Reſiſt the Devil, and he will flye from you ††Jam. 4.7.Jas 4:7, implies not only the beginning a fight, but continuance in it, till he doth fly. We muſt not leave the field, till they ceaſe their importunity; nor encreaſe their courage by our own cowardiſe.

5. Joyn Supplication with your oppoſition. Watch and pray are ſometimes linkt together**Mat. 26.41.Matt 26:41. The diligence and multitude of our enemies ſhould urge us to watch, that we be not ſurpriz'd; and our own weakneſs and proneneſs to preſumption ſhould make us pray, that we may be powerfully aſſiſted. Be as frequent in ſolliciting God, as they are in ſolliciting you: as they knock at your heart for entrance, ſo do you knock at heaven for aſſiſtance. And take this for your comfort, As the Devil takes their parts, ſo Chriſt will take yours at his Father's Throne; he that pray'd that the Devil might not winnow Peter's faith, will intercede that your own heart may not winnow yours. If the waves come upon you, and you are ready to ſink, cry out with Peter, Maſter I periſh; and you ſhall feel his hand raiſing you, and the winds and waves rebuked into obedience by him. The very motion of your hearts heaven-ward at ſuch a time is a refuſal of the thought that preſſeth upon you, and will be ſo put upon your account. When any of theſe buzzing flies diſcompoſe you, or more violent hurricanes ſhake your minds, cry out with David, Pſa. 86.11, 12.Ps 86:11Ps 86:12Ʋnite my heart to fear thy Name; and a powerful word will ſoon ſilence theſe diſturbing enemies, and ſettle your ſouls in a calm, and a praiſing poſture.

4. A fourth ſort of directions is concerning good motions; whether they ſpring naturally from a gracious principle, or are peculiarly breath'd in by the ſpirit. There are ordinary bubblings of grace in a renewed mind, as there are of ſins in an unregenerate heart; for grace is as active a principle as any, becauſe 'tis a participation of the divine nature. But there are other thoughts darted in beyond the ordinary ſtrain of thinking: which like the beams of the Sun, evidence both themſelves and their original. And as concerning theſe motions joyn'd together, take theſe Directions in ſhort.

1. Welcom and entertain them. As 'tis our happineſs, as well as our duty, to ſtifle evil motions: ſo 'tis our miſery, as well as our ſin, to extinguiſh heavenly. Strange fire ſhould be preſently quench'd, but that which deſcends from heaven upon the Altar of a holy ſoul,foreign. Polycarp. Epiſt. ad Phil. terms holy perſons. muſt be kept alive by quickning meditation. When a holy thought lights ſuddenly upon you, which hath no connexion with any antecedent buſineſs in your mind (provided it be not unſeaſonable, nor hinder you from any abſolutely neceſſary duty either of religion, or your calling) receive it as a meſſenger from heaven: and the rather becauſe 'tis a ſtranger. You know not but you may entertain an Angel, yea, ſomething greater than an Angel, even the Holy Ghoſt. Open all the powers of your ſouls, like ſo many Organ-pipes, to receive the breath of this Spirit when he blows upon you. 'Tis a ſign of an agreeableneſs between the heart and heaven, when we cloſe with, and preſerve ſpiritual motions. We need not ſtand long to examine them: they are evident by their holineſs, ſweetneſs, and ſpirituality. We may as eaſily diſcern them, as we can exotick plants from thoſe that grow naturally in our own ſoil: or as a palate at the firſt taſt can diſtinguiſh between a rich and generous wine, and a rough water. The thoughts inſtill'd by the Spirit of adoption are not violent, tumultuous, full of perturbation: but, like himſelf, gentle and dove-like ſolicitings,Gal. 5.22.Gal 5:22 warm and holy impulſes, and (when cheriſhed) leave the ſoul in a more humble, heavenly, pure, and believing temper than they found it. 'Tis a high aggravation of ſin to reſiſt the Holy Ghoſt, Acts 7.51. Yet we may quench his motions by neglect, as well as by oppoſition, and by that means loſe both the profit and pleaſure, which would have attended the entertainment. Salvation came both to Zacheus his houſe and heart, upon embracing the firſt motion our Saviour was pleaſed to make him; Had he ſlighted that, 'tis uncertain whether another ſhould have been beſtowed upon him. The more ſuch ſprouts are planted p. 18and nouriſhed in us, the leſs room will ſtinking weeds have to root themſelves, and diſperſe their influence. And for thy own good thoughts, feed them and keep them alive, that they may not be like a blaze of ſtraw which takes birth, and expires the ſame minute. Brood upon them, and kill them not, as ſome birds do their young ones, by too often flying from their neſts. David kept up a ſtaple of ſound and good thoughts: he would ſcarce elſe have deſired God to try and know them, Pſal. 139.23. T…y me and know my thoughts.Ps 139:23had they been only ſome few weak flaſhes at uncertain times.

2. Improve them for thoſe ends, to which they naturally tend. 'Tis not enough to give them a bare reception, and forbear the ſmothering of them; but we muſt conſider what affections are proper to be rais'd by them, either in the ſearch of ſome truth, or performance of ſome duty. Thoſe gleams, with ſhoot into us on the ſudden, have ſome leſſon ſeal'd up in them, to be opened, and learned by us. When Peter upon the crowing of the cock call'd to mind his Maſter's admonition, he thought thereon and wept: ††Mar. 14 72.Mark 14:72he did not only receive the ſpark, but kindled a ſuitable affection. A choice graff, though kept very carefully by us, yet if not preſently ſet, will wither, and diſappoint our expectation of the deſired fruit. No man is without ſome ſecret whiſpers to diſſwade him from ſome alluring and buſie ſin††Job 33.14, 17. God ſpeaks once, yea, twice, that he may withdraw man from his purpoſe.Job 33:14Job 33:17; as Cain had by an audible voice, Gen. 4.7. which had he obſerved to the damping the revengeful motion againſt his brother, he had prevented his brother's death, his own deſpair, and eternal ruin. Have you any motion to ſeek God's face, as David had? Let your hearts reply, Thy face, Lord, will I ſeek. **Pſal. 27.8.Ps 27:8The addreſs will be moſt acceptable at ſuch a time, when your heart is tuned by One, that ſearcheth the deep things of God, ††1 Cor. 2.10.1 Cor 2:10and knows his mind, and what airs are moſt delightful to Him. Let our motion be quick in any duty which the Spirit doth ſuggeſt; and while he heaves our hearts, and oyls our wheels, we ſhall do more in any religious ſervice, and that more pleaſantly and ſucceſsfully, than at another time with all our own art and induſtry; for his injections are like water poured into a pump to raiſe up more; and as Satan's motions are not without a main body to ſecond them, ſo neither do the Spirit's go unattended, without a ſufficient ſtrength to aſſiſt the entertainers of them. Well then, lye not at anchor, when a freſh gale would fill thy ſails, but lay hold of the preſent opportunity. Theſe ſeaſons are often like thoſe influences from certain conjunctions of the Planets, which if not (according to the Aſtrologer's opinion) preſently applied, paſs away, and return not again in many ages: So the Spirit's breathings are often determined, that if they be not entertained with ſuitable affections, the time will be unregainable, and the ſame gracious opportunities of a ſweet entercourſe may be for ever loſt; for God will not have his holy Spirit diſhonoured in always ſtriving with wilful man.Gen. 6.3.Gen 6:3 When Judas neglected our Saviour's advertiſement, John 13.21. the Devil quickly enters and hurries him to the execution of his traiterous project, v. 27. and he never meets with any motion afterwards, but from his new Maſter, and that eternally fatal both to his body and ſoul.

3. Refer them, if poſſible, to aſſiſt your Morning Meditation; that like little Brooks ariſing from ſeveral Springs, they may meet in one channel, and compoſe a more uſeful Stream. What ſtraggling good thoughts ariſe, though they may owe their birth to ſeveral occaſions, and tend divers ways, yet liſt them in the ſervice of that truth, to which you have committed the government of your mind that day: As Conſtables in a time of neceſſary buſineſs for the King take up men that are going about their honeſt and lawful occaſions, and force them to joyn in one employ for the publick Service. Many accidental glances (as was obſerved before) will ſerve both to fix and illuſtrate your Morning Propoſition. But if it be an extraordinary injection, and cannot be referred to your ſtanding Theſis, follow it, and let your thoughts run whither it will lead you: A Theme of the Spirit's ſetting is better than one of our own chuſing.

4. Record the choicer of them. We may have occaſion to look back upon them another time, either as grounds of comfort in ſome hour of temptation, or directions in ſome ſudden emergency; but conſtantly as perſuaſive engagements to our neceſſary duty. Thus they may lye by us for further uſe, as money in our purſe. Since Mary kept and ponder'd the ſhort ſayings of our Saviour in her heart, ††Luk. 2.14, 51.Luke 2:14Luke 2:51committing and fitting them as it were in her common-place book; why ſhould not we alſo preſerve the whiſpers of that Spirit, who receives from the ſame mouth and hand,foreign. H…ych. what he both ſpeaks and ſhews to us? It is pity the duſt and filings of choicer metals, which may one time be melted down into a maſs, ſhould be loſt in a heap of droſſy thoughts. If we do not remember them, but like children, are taken with their novelty, more than their ſubſtance; and like John Baptiſt's hearers, rejoyce in their light only for a ſeaſon ††Joh. 5.35.John 5:35, it will diſcourage the Spirit from ſending any more; and then our hearts will be empty, and we know who ſtands ready to clap in his helliſh ſwarms and legions. But howſoever we do, God will record our good thoughts as our excuſers, if we improve them; as our accuſers, if we reject them; and as He took notice how often He had appear'd to Solomon ††1 Kin. 11.9.1 Kgs 11:9, ſo He will take notice how often His Spirit hath appeared to us, and write down every motion, whereby we have been ſolicited, that they may be witneſſes of his endeavours for our good, and our own wilfulneſs.

5. Back them with Ejaculations. Let our hearts be ready to attend every injection from Heaven with a motion to it: ſince 'tis ingratitude to receive a preſent, without returning p. 19an acknowledgment to the Benefactor. As God turns His thoughts of us into promiſes, ſo let us turn our thoughts of Him into prayers; and ſince his regards of us are darted in beams upon us, let them be reflected back upon Him in thankfulneſs for the gift, and earneſtneſs both for the continuance and encreaſe of ſuch impreſſions; as David prayed that God would not take his holy Spirit from him ††Pſa. 51.11.Ps 51:11, which had inſpired him with his penitential reſolutions. To what purpoſe doth the Holy Ghoſt deſcend upon us, but to declare to us the things which are freely given us of God 1 Cor. 2.12.1 Cor 2:12? And is it fit for us to hear ſuch a declaration, without a quick ſuitable reflection? Since the Comforter is to bring to our remembrance ††Joh. 14.26.John 14:26what Chriſt both ſpake and did; it muſt be for the ſame end, for which they were both ſpoken and acted by him, which was to bring us to a near converſe with God. Therefore when the Spirit renews in our minds a Goſpel-truth, let us turn it into a preſent plea, and be God's remembrancers of His own promiſes, as the Spirit is our remembrancer of Divine Truths. We need not doubt ſome rich fruit of the application at ſuch a ſeaſon; ſince, without queſtion, the impreſſions the Spirit ſtamps upon us, are as much according to God's will ††Rom. 8.27.Rom 8:27, as the interceſſions he makes for us. Therefore when any holy thought doth advance it ſelf in our Souls, the moſt grateful reception we can beſtow upon it, will be to ſuffer our hearts to be immediately fired by it, and imitate with a glowing devotion the Royal Prophet, in that form he hath drawn up to our hands; O Lord God of Abraham, Iſaac, and of Iſrael our fathers, keep this for ever in the imagination of the thoughts of the heart of thy ſervant, and prepare my heart unto thee. ††1 Chron. 29.18.1 Chr 29:18This will be an encouragement to God to ſend more ſuch gueſts into our hearts. And by an affectionate entertainment of them, we ſhall gain both a habit of thinking well, and a ſtock too.