The Rich Fool Set Forth, Text (3 of 3)

The Rich Fool Set Forth · Text (3 of 3)

p. 76Ʋſe 1 The Doctrine of the Church of Rome is in this Point very unſound; they have this Conceit of Thoughts, that they are but Venial: Inward Luſt and Concupiſcence is either no Sin with them, or ſo ſmall that it needs no Reproof; and yet themſelvs confeſs, it is the Cauſe of mortal Sin. St. Paul, as Chemnitius, in his Examen, obſervs in that ſixth Chapter to the Romans, calls it five times Sin; in the ſeventh, ſix times; in the eighth, thrice. Hierom in 1 Amos thus diſtinguiſheth of Pin; the firſt degree is in Thought, to think it; the ſecond is, to yield to it; the third, to perform it in Act; the fourth, not to repent of it. And upon the fifth of Matthew, he diſtinguiſheth betwixt foreign and foreign; Pathos, is Paſſion with Conſent; Propatheia is a tickling of Luſt without Conſent: Yet ſaith Tollet, Bellarmin, and others, They all ſpeak unproperly; yet Tollet confeſſeth plainly, that it is not only St. Auſtin's Word, but his perpetual Doctrine, albeit the Papiſts now wholly depart from it. Vide Cade Serm. on Roman. 7.24 p. 7. Nor doth St. Paul all it only Sin, but deadly Sin, the Body of Death. All Sin with him was mortal; he knew not theſe venial, trivial, peccadilia; trivial Sins with Papiſts, to mince and make ſleight of. But I ſhall ſpend no more time with theſe, having none to ſpare.

Ʋſe 2 We have amongſt our ſelves very many who are poſſeſſed with this Atheiſtical Opinion, That Thoughts are free, and that they pay no Tribute, and that we ſhall never be called to any Account for them; and from hence it is, That ſo many play the Hypocrites in the Worſhip and Service of God, thinking it ſufficient that their Bodies are preſent, but their Thoughts are ſuffered to run after Covetouſneſs, Ezek. 33.32. And others who forbear to act Sin, and ſpeak lewdly; yet they give Liberty to Imagination to play with the Devil at what Game he will, at Murther, Theft, Adultery, &c. And when the Mark is out of their mouths, I mean, they are out of date in reſpect of the act of ſome Sin; yet they have ſtill an unſatiable deſire to it, and can pleaſe themſelvs in contemplative Wickedneſs, calling to mind their former brutiſh and luſtful practices with great delight, making their own hearts to be their Brothel-houſe, a Houſe of Bawdery and Uncleanneſs; and all upon this Deluſion that their Thoughts are free; and what is not lawful to act, nor fit to ſpeak, is lawful ſo think without Controul: Which Atheiſtical and damnable Opinion ariſeth from theſe Grounds;

p. 77Firſt, Ignorance of the Law of God, and the Spiritualneſs thereof, which commands the Soul with the motions of it, as well as the Body with the Actions thereof. Heb. 4.12. It pierceth even to the dividing aſunder of Soul and Spirit, and is a Diſcerner of the Thoughts and Intents of the heart, ſaith the Apoſtle. Now, they being carnall, and the Law ſpiritual, it is no marvel if they cannot underſtand it (for it muſt be ſpiritually underſtood). They have a Veil over their eyes, 2 Cor. 3.15. and, which is yet more, the god of this World hath further blinded them, 2 Cor. 4.4. that they ſhall not diſcern the Spirituality of if. So were the Phariſees blinded in their time, and St. Paul, all the while he was a Phariſee, Rom 7.7. They reſted only in the outward Rinde or Bark of the Law, but diſcerned not the pith and marrow of it.

Secondly, From the Defectiveneſs and Imperfection of Man's Law, which although it binds the Hands and ſtops the Mouth, yet it puniſheth not for Thoughts:Cogitationis poenam nemo patiatur. The Projects of the Heart lye not within the walk of Humane Juſtice, they are not liable to earthly Courts, they pay no Tribute to Man's Cuſtom-Houſe, where they cannot be ſearched, but as they bewray themſelvs by ſome outward Sign, either by Word or Deed; forgetting, that God ſeeth not as Man ſeeth, He hath an eye into our moſt ſecret Thoughts, Pſal. 139.12. He ſets our Thoughts in the Light of his Countenance, Pſal. 90.8. And if men call ſo account and puniſh Words and Deeds, becauſe they ſee and know them; Why then ſhall not God call to account, and puniſh too, our Thoughts, which he knows far better than any man can our Actions. That Man's Law puniſheth not for our Thoughts, proves rather a Defectiveneſs in Man's Law, than this Diabolical and Atheiſtical Opinion, that Thoughts are free.

A third Ground for this graceleſs Opinion, is, That they do no hurt to any by their thinking, Why then may they not think what they pleaſe? But indeed they do the greateſt miſchief: they fight againſt the Soul, yea, thy own Soul, as St. Peter ſhews, 1 Pet. 2.11. they tend to the Deſtruction of it. And from the Motions of thy mind proceeds all other Miſchiefs which are wrought, if the Prophet Michah is worthy to be believed, Mich. 2.1. or the Apoſtle St. James to be credited, James 4.1. or if Chriſt himſelf may be believed of us, Math. 15.16, 17. Indeed alwayes the Luſts of the p. 78Heart are not actually prejudicial to our Neighbour; for here a man may be an Adulteret, and the Woman chaſte with whom Adultery is committed: a man may be a Murtherer, and yet the man alive whom he is the Murtherer of, &c. But many times theſe Thoughts come into Act: What Wickedneſs is committed in Act that was not firſt in the Thought?

A fourth Ground for this Deviliſh and Helliſh conceipt, ariſeth from the ſuddenneſs and unexpectedneſs of their coming, and impoſſibility to avoid them. No Reaſon many times can be given of them; Therefore there is no Reaſon (ſay ſome, and more think), why they ſhould be called to any Account for them. But all the Thoughts that are in the hearts of Sinners, are, either Suggeſtions by Inſpiration from Satan; or Vapours that fume out of corrupt Nature, and from our ſinful hearts. How can it be otherwiſe then, but that they ſhould be offenſive unto God?

Beſides, their ſuddenneſs and exorbitancy proves them evil. All Good is from knowledg, deliberation, and direction; Did they come in God's Name they would come a ſlower pace, as they find by ſad experience, who ſet their minds ſo think of matters ſerious and ſpiritual.

And what though we cannot avoid thoſe wandring and ſinful Thoughts altogether, Muſt we therefore ſet open the door and give them free liberty of Ingreſs, Egreſs, and Regreſs? No man can keep the Birds from flying over his head, but I hope he may keep them from making their Neſts on that Tuft of haire which he wears.

Laſtly, Men imagine Thoughts to be free, becauſe of the common Opinion of the World and general Eſtimate of Religion, which is not by the Heart and Thoughts, but by our outward Performances, wherein if we approve our ſelves before men, it is all that is ſought after; forgetting what our Saviour ſaith, You are they which approve your ſelves to men, Luke 1….11.Luke 1:11but they who are approved of by men may be Abomination in the ſight of God. Men indeed judge of our Thoughts by our Words and Actions; but God, of our Words and Works by our Thoughts. No outward Works ſo good and holy, but Hypocrites have at ſome times done them: And few outward Works or none ſo evil, but ſome godly men at ſome times through Temptation have fallen into them. But how like ſoever ſuch Works whether p. 79good or bad, have been in the face; yet the difference is great in the heart of the Doer, which is that God diſtinguiſheth the one from the other by: Of which anon we ſhall ſpeak ſomewhat more.

Theſe are the Grounds of this Conceipt which mens hearts are poſſeſſed with, That Thoughts are free, and they have liberty to think what they liſt, which opens a doo… to all Impiety; For, if Thought be free, all will be free in the end. Such ſhew what their Actions would be, if they dared to act them: But, Do they not err that imagine evill? ſaith Solomon, Prov. 14.22. Which Queſtion is not put, by way of Doubt, as if it were uncertain whether ſuch erred or not; but that Interrogation is a confident Aſſeveration, They do err out of the wayes of Life, that think evil in their hearts. Say not then, That Thoughts are free; you have heard the contrary proved, and that upon good Grounds and undeniable Reaſons; and withall, the weak Grounds that are brought ſo this wicked Conceipt, which is in many mens minds; which (I hope) may ſerve to convince any of their Error that are ſo minded. The Truth is, ſo far are Thoughts from being free, as that they may in ſome Caſes prove unpardonable, as St Peter intimates in that Speech of his which he uſed to Simon Magus, Acts 8.22. Pray God, if perhaps the Thought of thine Heart may be forgiven thee: There was but a Perhaps in it, no Certainty. As the Thoughts of the Heart have been more or leſs active to plot and contrive Sin, the more or leſs difficultly is a pardon obtained of it. But to proceed.

Uſe 3 If God be diſpleaſed as well with ſinfull Thoughts as outward Actions, then let us repent of them, and be humbled before God for them, even the beſt of us. From many outward groſs Sins I doubt not but many of us can clear our ſelves, and ſay with the Phariſee Luke 18.11. God, I thank thee, we are not as other men, Extortioners, Unjuſt, Adulterers, &c. Yet, although we know nothing by our ſelvs, wherewith to charge our ſelves, in regard of outward demeanour, we are not thereby juſtified, 1 Cor. 4.4. For, Who can underſtand his ſecret faults? ſaith the Prophet Pſal. 19.12. Who can ſay, I have made my heart clean, I am pure from my Sin? Prov. 20.9. There is no Man nor Woman ſo upright and holy, living upon the Earth, that can clear himſelf from evil Thoughts; Let him live never p. 80ſo ſtrictly or preciſely, ſo that no man can tax him for any outward Crime, yet he ſhall find a Sea of Corruption and Filth in himſelf: And if in Caſe any one ſhould think himſelf perfect, that very Thought would prove him perverſe, and that he knew not his own Soul,Pro. 30.32.Prov 30:32 Job 9.20, 21. If thou haſt done fooliſhly (as without queſtion thou haſt often done, in lifting up thy ſelf) or it thou haſt thought evil (ſaith Agur), lay thine hand upon thy mouth; the meaning is, If in caſe thou haſt outwardly ſinned through Pride, in word or deed; or, if thou haſt thought evil and conceived miſchief in thy mind, never ſo cloſely and ſecretly; then, Manum ad Os, let thine hand be laid to thy mouth, plead not chine own Innocency, but be humbled before God, and repent thee of thy Wickedneſs from the bottom of thy heart; for in that ſenſe the Phraſe of laying the hand upon the mouth is uſed, Job 40.4.

In the Performance of this Duty whereto you are now exhorted, See, firſt, That you take a diligent Survey of your hearts, remembring, That Thoughts of all ſorts are in every man's mind by Nature.

We read, that when God called his Prophet Ezekiel to the Door, and willed him ſo digg through the Wall, and enter in at the Door; he was no ſooner entred, but he ſaw in the Chambers of the Houſe every Form of creeping things, and all ſorts of abominable Beaſts, Ezek. 8.7, 8, 9. Look into thy heart, that Chamber of thy Belly, as Solomon phraſeth it, Prov. 18.8. and there thou ſhalt eſpy, not onelyonly creeping things in abundance, ſuch as are all idle, fooliſh, frothy, earthly, wanton, and vain Thoughts, which like Motes in the Sun fly up and down, or, like Ants in a Mole-hill, run to and fro in thy mind hourly; but many abominable Beaſts, ſuch as are Thoughts of Atheiſm, Blaſphemy, Murther, Adultery, Pride, Revenge, and ſuch like, thou mayeſt there diſcover; which lodge and lye in thy polluted heart, and there revell it day and night, finding too friendly entertainment. Unleſs theſe be diſcovered (which is no hard matter to do), they will never be diſlodged and unrooſted. This is that which muſt be done that thou mayeſt be truly humbled, as is required Lam. 3.40. Let us ſearch and try our wayes (that is, both our hearts and lives) and ſo turn again to the Lord.

Secondly, Lament and bewail the Vileneſs and Wickedneſs of thy heart in the ſight of God. So did the Church, We have ſpoken p. 81Cruelty and Oppreſſion, conceiving and uttering out of the heart falſe matters, Iſa. 59.13. And this is that which God required of his People, Jer. 4.14. Jeruſalem, waſh thy heart from Wickedneſs that thou mayeſt be ſaved; which is in effect the ſame that is required by the Prophet, Iſa. 1.16. Waſh you, make you clean, &c. and by St. James, Cleanſe your hands you Sinners, and purify your hearts you double-minded men, Jam. 4.8. where, by hands, the outward Actions, and by hearts, the inward Cogitations; the one defiled by doing Evil, the other, by thinking Evil, are to be underſtood. And that we might not miſtake his meaning, in the words following he ſhews what a Waſhing and Cleanſing, both of the one and the other, he intendeth; Be afflicted, and mourn, and weep, Ver. 9. Humble your ſelvs before God, by godly Sorrow: This Mourning for the Sinfulneſs of our hearts, is termed Waſhing; for that as the Filth of the Body is done away by Water, ſo is the Filth of the Heart, by true Remorſe and godly Mourning for it. It is true, that the Blood of Chriſt, and that only, cleanſeth the Soul from Sin, (both in regard of Guilt, which is our Juſtification; and in regard of Filth, which is our Sanctification) Zach. 12.1. 1. John 1.7. But this Waſhing of Sanctification requires a double Act; the one, of God himſelf, in the firſt Converſion and Renovation of a Sinner, Ezek 36.25. and therein Man is meerly a Patient: The other, of Man, cleanſing himſelf yet more and more, through the Power of God's bleſſed Spirit, by Repentance; and therein Man is inſtrumentally an Agent, 2 Cor. 7.1. Chriſt's Blood is the Cauſe of the one, for without it there is no Remiſſion; and by our mourning and ſorrowing for Sin, the Soul is qualified and brought into ſuch an Eſtate, that it may be capable of the benefit of his Death.

That we may be cleanſed then from our ſpiritual defilements contracted by our ſinful Thoughts, let us waſh our hearts; often ſweeping the Houſe is not enough, the Devil with all his unclean Spirits likes well of the Houſe that is ſwept, Matth. 12.44. but he likes not the Houſe that is throughly waſhed. Nor is it enough to ſprinkle our hearts with a little Water, to ſend forth a Sigh, or ſhed a Tear or two: It muſt be a making clean with Waſhing. Iſa. 1.16. a thorow-Waſhing is required. We do as good as nothing in the buſineſs, if we exceed not; weeping bitterly with Peter, Mat. 26.75. p. 82waſhing the very feet of Chriſt with Tears, as did Mary Magdalen, Luke 7.38. We uſe to pour moſt Water upon that which moſt defileth us; and our Thoughts are, if not the only yet the principal defilers of the inward man, Mat. 15.18, 19.

Uſe 3 Thirdly, After this Waſhing, Reformation muſt follow: Let the Wicked forſake his way, and the unrighteous man his Thoughts, ſaith the Prophet, Iſa. 55.7. Unleſs there be a leaving; and forſaking of them, we deceive our ſelves, in thinking that we have truly mourned and repented for them. Now, in this Work of Reformation, we muſt begin where our Sin began, and that is in the heart; wherefore we are called upon to begin with that, Jer. 4.14. That man (ſaith a very judicious Doctor) that takes no notice of his Sin till it come into Act,Dr. Donn. doth poſt-date his Sin, and begins his Reckoning too late. It is the firſt time (ſay ſome, when they are taken in the Act) that I did it, when indeed it was not the firſt by an hundred: For, when the firſt conceived that Sin in the heart, then they did it; and in every Diſcourſe, Wiſh, or Dream that conduceth to that Sin, or that riſeth from the Thought of that Sin, they ſin it over again before they come to the actual Committing of it, which is the Nativity of it; out you muſt reckon from the Conception of it. As David did Pſal. 51.5. ſo muſt you do in this Caſe, and begin Reformation there: Never think to have reformed Lives, before you have reformed Hearts and Thoughts. It was the Character of a Phariſee in Chriſt's time, to make clean the out-ſide of the Cup and Platter, and leave the in-ſide foul, Mat. 23.25. Chriſt reproves them for that, and gives them directions where to begin firſt, Cleanſe that which is within, that the out-ſide may be clean alſo, Ver. 26.

Now, That we may carry on this Work comfortably and ſucceſfully, I ſhall proceed in my Application of the Point, with an Hortatory Direction, commending unto you ſome Motives to ſtir up your care about your Thoughts; and then preſcribe unto you ſome Rules to be followed, whereby you may be enabled to bring your Thoughts under ſubjection to the Government of Chriſt. And firſt, of the Motives.

Beſides what hath been already ſaid (when I gave you the Grounds and Reaſons of the Doctrine propounded), I ſhall commend unto your moſt ſerious thoughts, ſomething in Reference p. 83to God, and ſomething in Reference to your ſelves, and other ſome with reſpect to your ſinful Thoughts that are to be repented of and reformed.

In Reference to God: Let it be firſt remembred,foreign. that God is the Searcher of the Heart, and the Knower of your Thoughts, as we read Iſa. 66.18. I kn…w their Works and their Thoughts, ſaith God. So Jer. 17.10. I the Lord ſearch the Heart; although no other know it, neither Man nor Angel, directly; yet I know it, and ſearch it, that is my Prerogative. He underſtands our Thoughts very well without an Interpreter, Luke 6.8. John 2.24. Thou underſtandeſt my Thoughts afar off, ſaith David, Pſal. 139.2. We may know our own Thoughts when they are in the Bud, firſt conceived by us; & we may know, at leaſt gueſs at, the Thoughts of others, when they are in the Bloom and Bloſſom. We read of one that had ſuch an admirable Gift (ſcarce credible) that by the only Motion of the Lips, without any Utterance, he underſtood all men. Ordinarily,Dr. Gabriel Nele, Bart…l lib. 1. de Ver. Oblig. Aug. Conf. l. 10. c. 27. we know men's Thoughts by the fruit in Words and Actions. Austin tells us of a Jeſter who undertook to tell the People what their Thoughts were, and when they deſired to hear, he told them, Vill vultis emere, & care vendere, Your Thoughts are, to ſell dear and buy cheap; and this their Practice diſcovered. But God knows our Thoughts in the Seed or Root, before either Bud, or Bloſſom, or Fruit appears. The Gardiner, that knows what Seed was ſown in the Earth, and what Roots were ſet in his Beds, can tell what Herbs or Flowers he ſhall have in the Spring, which another that is ignorant thereof cannot diſcover: This appears by that Speech of God to Moſes, concerning the rebellious Iſraelites, I know their Thoughts and Imaginations, even now before I have brought them into the Land which I ſware, Deut. 31.21. He knew what Principles were within them, and what they would do when occaſion ſerved, and ſo knew their Thoughts afar off, better than they themſelves, Intus tu eras, & ego foris (ſaid St. Auguſtine), Thou wert within,Aug. Trin. lib. 13. c. 3. and I was without: God is within, and knows our ſecret Thoughts and Hearts, when we are without, and know them not. He made the Heart (ſaith David), And ſhall not he underſtand what is in it? Artificers know the Nature and Property of their Works, he that makes a Watch knows every pin that is in it, and is well acquainted with every Joint of it; and, Can God be ignorant think you of p. 84his workmanſhip? Hell and Deſtruction (ſaith Solomon) are before the Lord: how much more then the Hearts of the Children of men, Prov. 15.11. The condition of the dead and damned is, of all other things, moſt hidden from the Eyes of man; ſeeing the dead never return, and are in moſt ſecret and deep places: we know not where Hell is, nor what is done there; but although theſe things are hid from us, yet they are before the Eyes of God. Job attributeth this Praiſe unto God, as being peculiar to him alone, That Hell is naked before him, and Destruction uncovered in hit ſight, Job 26.6. How much more (ſaith Solomon) the Heart of the Children of men: Which though it be as deep as Hell it ſelf, by deviliſh devices, and he made a pit of Deſtruction, by miſchievous imaginations, yet that is manifeſt to God; If he look upon things, and hath an exact knowledg of them, although they be never ſo abſtruſe and hidden▪ we may eaſily be perſwaded, that he is not unacquainted with that which is more conſpicuous and appa…a…t. Now ſuppoſe that there were an open window into thy Heart, ſo that every one that paſſeth by, might ſee all thy Thoughts, as tranſparantly as thy Actions, in an open Market; would it not cauſe thee to be as careful of them as thou are of thy outward behaviour and carriage? Why, all things are naked and open before him with whom we have to do, Heb. 4.13. This ſhould move you to look to your Thoughts, and have a care of your inward diſpoſitions.

Secondly, Remember that as God knows the thoughts, ſo he ponders them, Prov. 21.2. The Lord ponders the heart, ſaith Solomon; He weighs them, and diſcovers what ſubſtance is in them: And for this end he doth it, that he may give to every one the Fruit of them, as Solomon ſhews, Prov. 24 12. Doth not he that pondereth the heart, conſider it; — and ſhall not he render to every man, according to his Works? Thy Thoughts he puts into one ballance, and the Recompence into the other, and gives weight for weight; For good Thoughts, a good Recompence; as David found, who had it in his heart ſo build a Houſe unto the Lord, 1 King. 8.18. And albeit God in his Wiſdom ſaw it not fit for him ſo do it; yet for his good Thought, God promiſed, and performed what he had promiſed, to build David a Houſe, and eſtabliſh his Kingdom for ever, 2 Sam. 16. But if our thoughts be vain and wicked, he will recompenſe us accordingly, and anſwer us according to the ſtumbling-block that is ſet up in our hearts, Ezek 14.3, 4. So Eſay 65.2, 6, 7. p. 85If thou beeſt his Child, and yet harboureſt vain and ſinful Thoughts within thee, he will correct thee for them; if thou beeſt not his Child, he will then judge thee and condemn thee for them, Jer. 6.19. This ſhould make us careful of our thoughts, as well as of our words and actions.

Thirdly, It would be remembred, that God expects to have his Glory ſhine in our Thoughts, as well as in our outward Converſation. It is from him that we have our Souls, and all the powers of it (as well as our Bodies, with the members thereof); He hath planted them in us, and he looks to taſte of the Fruit of thoſe Trees that he hath planted. It is he that hath redeemed the Soul as well as the Body, and looks to be glorified both in Soul and Body by us: He hath a Soveraignty over the whole man, his Law binds both Soul and Body, and both muſt be yielded up to be governed by him. Thou ſhalt love the Lord thy God with all the heart, with all the Soul, and with all the Mind, is the Law, Luke 10.27. Now in giving way to any evil thought, we turn God out of our hearts at that time; the heart is not then for God, but taken up for the ſervice of the World, Fleſh, or Devil: we bring not forth Fruit to God, but to his Enemies, and the Enemies of our Salvation: Chriſt was angry with that Figg-Tree that grew by the way ſide, when he, being hungry, coming to it, found nothing but Leaves upon it, inſomuch that he curſed it, Never fruit grow on thee any more, Matth: 21.18, 19. So, coming to the garden of thy Soul, and finding little or nothing growing upon the beſt Tree there, thy Mind and Underſtanding, but empty and looſe imaginations at the beſt; thou mayſt be aſſured he will be ſo provoked by thee, as that he will paſs ſome ſore and ſevere Sentence againſt thee. Let this prevail with thee, to look unto thy thoughts that they be not ſinful.

Fourthly, God eſteems himſelf highly honoured by us, when care is had that we diſhonour him not in Thought; when we ſo regard his all-ſeeing Eye, as that we will not offend him in taking liberty ſo much as to offend him in thinking any thing that may diſpleaſe him, albeit man can take no notice thereof; this is to ſanctify God in our hearts, 1 Pet. 3.15. And ſuch as do thus, God eſteems as his Jewels, and hath promiſed to preſerve them ſafe, as his ſpecial Treaſure, Mal. 3.16, 17. And thus you have heard, how, in reference to God, we ought to make conſcience of our Thoughts and p. 86Cogitations: Next, in reference to our ſelves, the like care ſhould be taken. For,

Firſt, By admitting of ſinful Thoughts into our hearts, we become defiled and polluted, and are made as loathſome Lepers in the Eyes of God, Matth. 15.18, 19. Thoſe things which come from the heart, as evil Thoughts, Murders, Adulteries, Fornications, Thefts, &c. they defile the man. Where, our Saviour doth not ſpeak only of actual Murther and Adultery, but of the ſinful diſpoſition of the Soul; theſe are they that defile the Spirit of man in God's ſight, who looks upon them with a more hateful Eye, than any mortal Creature can look upon any thing loathſome with the eye of his Body. The Thoughts of the Wicked are an domination unto the Lord, ſaith Solomon, Prov. 15.26. Not only abominable and loathſome, but abomination it ſelf in the Abſtract: Nor are all our actual ſins committed by us in the Body, ſimply conſidered in themſelves, and committed by the Body, ſo hateful unto God as the pollution of the Spirit is. Hear the Judgment of a very judicious and …arned Divine in the Point,Dr. Preſt. on the Attrib. 2.7. I dare be bold to ſay, (ſaith he) that though the Act contracts the Guilt, (becauſe the Luſt is then grown up to a height, ſo that it is come to an abſolute will and execution); yet the act of Adultery and Murther is not ſo abominable in God's Eyes, as the filthineſſe of the Spirit. Indeed when Thoughts break forth into Words and Actions, and command the outward man, it argues, that Luſt hath a more full dominion and ſoveraignty over a man, than when it reſts in the Thoughts and Heart; and in breaking out, it doth more diſhonour God, and doth more hurt unto Men, 1 Cor. 15.33. in which regard, it is worſe to ſpeak and do evil, than to think evil: But, actual Sins being ſimply conſidered in themſelves (as was ſaid before), are not ſo odious nor abominable in the Eyes of Almighty God, as is the filthineſs and defilement of the Spirit; for that God is a Spirit, and it is the Spirit that he mainly looks upon. In which reſpect, our care ſhould be to keep our Spirit clean from theſe defilements by wicked Thoughts; if we would not be naſty, loathſome, and abominable Creatures in the Eyes and Noſtrils of the Lord God Almighty, who is of purer Eyes than to take any content in the Heart and Spirit of ſuch as are ſo defiled.

Secondly, In entertaining ſinful Thoughts, we make our hearts a Lodge and Harbor for Rebels and Traytors, which conſpire againſt the Crown and Dignity of the King of Heaven. (For, What Sin is p. 87committed againſt the moſt High God,Rom. 7.23.Rom 7:23 that is not firſt plotted in the heart? as anon ſhall be ſhewed more largely). It is a Rebel rebelling againſt the Law of our Minds, ſo Rom. 8.7. It rebells againſt God and his bleſſed Spirit of Grace, Gal. 5.17. Now to act Treaſon, and to harbour known Traytors, are alike Capital: It was the Command once of the King of France, to one of his Lords, That he would give way for one to inhabite in a Houſe that he had, who had been before found to have a Trayterous heart to his Prince; The lord replyed, That he would at his Command give way; but he ſhould no ſooner leave his Houſe, but he would burn it down with fire: For, my Ancestors, ſaid he, never built that Houſe to harbour Traytors: God giveth no command to us to harbour any treacherous Thought within us, but forbids it, Jer. 4.14. Nor did he make our hearts to harbour Traytors in, but to be his own peculiar, his Houſe and Temple; yea, Bed-Chamber. How dare we then entertain ſuch Traytors, as ſinful Cogitations are, and lay them in God's, own Bed, and ſet them upon his Throne? Can we think, that Treaſon againſt God is a leſs Crime then Treaſon againſt Man? What Sylla ſaid of Caeſar whilſt he was young, In this one Boy there be many Marii; ſo may we ſay of ſome one ſinful Thought, In that one, there are many Treaſons againſt God, therefore entertain it not.

Thirdly, There is nothing that doth more diſcover the power of Grace, and prove the ſincerity of the heart, than to make conſcience of Thoughts. A wicked man may watch over his words and actions, in reſpect of man; But the ſanctified man only is careful to obſerve the tenth Commandment, which rectifies the inward motions of the heart. The difference betwixt the Regenerate and Unregenerate, in reſpect of Thoughts, Solomon ſhews, Prov. 12.5. The Thoughts of the Righteous are right, but the Counſels of the Wicked are deceit. The one acknowledgeth God to be the Lord of his Thoughts, as well as of his Words and Actions, and therefore is careful that his Thoughts may be right; they ſhall be ordinarily working for the maintainance and furthering of God's Glory, and good Cauſes; for the procuring good to their Brethren, and for the furthering of their own Happineſs and Salvation: but the ſtudy of the wicked, and working of their minds, is, how to deceive God of his Glory, their Neighbours of their Right, and themſelves of Happineſs. If we then deſire to have the teſtimony and witneſs of a good p. 88Conſcience, then, we are upright, let us be careful to keep our thought and Cogitations within compaſs: And that,

In the third place, In reſpect of ſinful Thoughts themſelves (for in that reſpect they are not to be leightly ſet by): which will appear, if we ſeriouſly conſider their Nature or their Number.

They are of a vile Nature, being the fruits of the Fleſh, which being unmortified,Primogenita Diaboli. Jerom. will aſſuredly bring God's wrath upon us, Col. 3.5, 6. Yea, they are the firſt-born of the Devil. Sathan dares not tempt any one to Murther, Adultery, &c. or any ſuch grievous ſin, before he hath ſent forth an evil Thought, to try whether he ſhall be welcome. So that as Jacob ſtyled Reuben, his Might, and the beginning of his Strength, in that he was his firſt-born, and eldeſt Child, Gen. 29.3. So may ſinful Thoughts be termed the ſtrength of Sathan, for that his ſtrength to do miſchief lies in them, as Samſons ſtrength lay in his hair; for without their help, he could not hurt us. This their Strength is two wayes diſcovered; Firſt, In their promoting and furthering of all Sathans temptations. Secondly, In their interrupting and hindering us in every good performance.

Sathan ſuggeſts his Temptations into the Heart, and Luſt conceives by thoſe Suggeſtions of his, giving them admittance in thought; then follows delight, then conſent of will; after conſent, execution, or practiſe of the ſin; after practiſe, comes cuſtom in practiſe; and after that, follows Death and Damnation; This is that which St. James ſaith, Every man when he it tempted, is entiſed and drawn away by his own Concupiſcence. Aug. in Pſal. 91. Aſtutiam ſua dendi, non potentiam cogendi habet.Ps 91The Devil tempts, but he cannot conſtrain and make us ſin againſt our wills; he hath a perſwading ſleight, but no enforcing might; our own concupiſence carrieth the chief ſtroak therein. Nor will Seed ever grow into a living Creature, without a Womb to foſter it; there muſt be Partus Cordis as well as Seminarium hoſtis, ſaith Bernard, the conception of the Heart, as the temptation of Sathan. Luſt gives his ſuggeſtions admittance into the Mind and Thought, by delighting in them, conſenting to them, and ſhaping of them, and ſo conceives. And having thus conceived by the Devil, It bringeth forth Sin, ſaith the Apoſtle: The heart grows very big ſoon after the conception and formation in the Womb; and as the Mother, in order of Nature, is full of pain till ſhe be delivered, Job 15.32. ſo is it here, Pſal. 7.14. p. 89And then after Conception and Birth, in bringing into Act, follows it's Perfection: For Sin when it is finiſhed, it bringeth forth Death; It goeth on without wearineſs or murmuring, without repenting and repining in the wayes of Luſt, running on ſtill in ſinful Courſes, till the meaſure be filled up; the Thoughts taking great care how to fulfil the luſt of the Heart, till they come to their perfect growth, and are fit for the Slaughter.Rom. 13.13Rom 13:13

Nor is the Luſt of the Heart only a mother, and a nurſing-mother, in bringing forth and bringing up; but it is likewiſe a very fruitful mother, bringing forth many, and thoſe monſtrous Births.

1. No part of man can ſin without the Heart, the Heart can ſin without the reſt. The Hand cannot ſin, unleſs the thought of the Heart hath been conſenting; the thoughts of the Heart have many times intended a ſin which it never brought into action, yet ſinned in that intention.

2. The Body ſometimes waxeth weary in committing ſome ſinful act, but the thought of it never waxeth weary: once a day is enough for the Body, it may be tyred out with that; but a hundred times in a day, he mind can commit it without wearineſs.

3. No place nor company can keep the Thoughts from ſinning: An Adulterous heart will commit Adultery in the chaſteſt Company: A Theeviſh heart will rob and ſteal in the moſt ſacred place it comes into. But Place and Company, is a reſtraint to the Body from acting thoſe ſins it hath a deſire unto.

4. More ſins are committed, and far greater by the Thought than by any other Member. A world of wickedneſs is committed by the Tongue, ſaith St. James; yet it comes ſhort of the Heart in ſinning. A Thief doth not rob every man in the Town, but a covetous heart may wiſh, that the whole Town were his, and the next Town to that, &c. An Adulterer cannot vitiate every woman, good and bad; yet he may commit Adultery both with chaſt and unchaſt in his heart; A man may ſin infinitely in his Thoughts, and never have done. And thus you have heard wherein the ſtrength of this firſt-born of Sathan lies, in promoting of Evil. Now let me ſhew you the ſtrength of it, in hindring of us in the performance of what is Good.

St. James ſpeaks of a man's being drawn aſide by his own Luſts, Jam. 1.14. that is; they move the powers of the Soul out of their p. 90right place, they draw them out of the right path of God's Precepts, and entiſe them out of the way; as Theevs do an honeſt Traveller, that he may rob him of his money. Thus are our Thoughts drawn away from God, when we are about his Worſhip and Service; or elſe ſo diſturbed and diſtracted by them, as that we have but little profit or comfort in the diſcharge thereof.

God complains of the Hypocritical Jews, that they were a People that drew near to him with their mouths, but their hearts were far from him, Iſa. 29.13. Mat. 15.8. Their falſe and deceitful hearts were carried away with worldly and carnal thoughts, as we read, Ezek 33.31. Their hearts went after their Covetouſneſs, albeit their Bodies were preſent. Now you know what God ſaith of ſuch as ſhould go about to draw our hearts from him, If thy Brother, the Son of thy Mother, or thy Son, or thy Daughter, or the Wife of thy Boſom, or thy Friend, which is as thine own Soul, entiſe thee ſecretly, ſaying, Let us go and ſerve other gods. —Thou ſhalt not conſent nor hearken unto him, neither ſhall thine eye pity him, neither ſhalt thou ſpare him, neither ſhalt thou conceal him, but thou ſhalt ſurely kill him, &c. Deut. 13.6, 8, 9, 10. The like may be ſaid and applyed to the Point in hand Let our Thoughts and Cogitations be never ſo profitable and delightful, yet if they go about to draw our hearts from God in his Worſhip and Service, ſpare them not, but endeavour the mortification of them, even their utter ruine and deſtruction.

If, in caſe the Heart be ſo over-powred by the Spirit of Grace, as that it will not be wholly called off from the performance and diſcharge of Religious Duties by wicked Thoughts; then they will endeavour to intermingle themſelves with the motions of Grace, dealing herein as the Adverſaries of Judah and Benjamin did with Zerubbabel, and the chief of the Fathers, in offering their ſervice towards the building of the Temple, ſaying, Let us build with you, for we ſeek your God as you do, Ezra 4.2. This they did not with any purpoſe to promote, but to hinder the Building: So, whilſt we are hearing of the Word, ſome good meditation may come into the mind, or ſome good thought and purpoſe of doing this or that good Work; but ſuch thoughts tend but to diſtract us, and deprive us of the Bleſſings of a profitable Hearer. At the time of Prayer, they will be ready to fill the head with many holy inſtruction, that at ſome other time we have read, heard, and learned: Thoughts and p. 91Purpoſes in themſelves Divine, but the Spirit that ſuggeſts them at this time, is not Divine but Diabolical; for that it hinders devotion, and draws away the mind from being intent upon the buſineſs in hand, and ſo deforms the work, as colour miſplaced in the face doth the beauty; for if the blewneſs that ſhould be in the Veins, be in the Lips, and the redneſs that ſhould be in the Checks, be in the Noſe, we count it a deformity: Or, as Letters miſplaced in Printing, and not rightly compoſed, (be they never ſo fair) marr and corrupt the ſenſe. So is it in this Caſe, when good Thoughts, but unſeaſonable, and out of their due time, interpoſe in holy actions, be they never ſo pious ſeemingly, if they be not proper and pertinent to the work in hand.

And ſometimes we ſhall find our ſelves much troubled and annoyed with idle and vagrant Thoughts whilſt we are about holy Duties, which come about as like Bees, as David ſpeaketh of his Enemies, and with their humming noiſe keep our minds from being intent upon the work we are about:Gen. 15.11.Gen 15:11 Or like the Birds which Abraham drove away from lighting on his Sacrifice, that it might not be peck't; theſe muſt we by our beſt endeavour chaſe away: Indeed, we may ſooner drive away the Devil himſelf, then all wandring thoughts, at ſuch a time as we are Sacrificing; there is no good Duties that we go about, no place that we call upon God in, but we ſhall meet with theſe impudent Diſturbers of us: When I would do good, evil is preſent with me, ſaith the Apoſtle, Rom. 7.21. But this ſhould not diſhearten us from uſing the means that we may be rid of them, but ſtir up your diligence the more. Now what the means are, that muſt be uſed whereby our Thoughts may be brought in ſubjection to the Government of Chriſt; I ſhall in the next place ſhew.

Firſt, See that you be renewed in the Spirit of your minds, wherein thoughts and imaginations are conceived and framed: This direction the Apoſtle gives the Epheſians; Who after he had with a moſt ſerious atteſtation or admiration dehorted them from walking, as other Gentiles walked, In the vanities of their minds, Eph. 4.17.Eph 4:17by which he underſtood the vain and impious imaginations th…t they had of God, and of his Worſhip, the mind being the ſubject in which they are begot and reſide; The Seat of Principles, ſaith the Philoſopher,Ariſt. Ethic. l. 6. the manſion-Houſe, or dwelling-place which Vanities hath choſen to dwell in: p. 92He then comes to exhort them to the leading of a new life, which that they may do, he wills them to have a ſpecial care of renuing of the beſt and divineſt faculty of the Soul of man; Be ye renewed in the ſpirit of your Mind, Epheſ. 4.23. that is, in that ſpirit which is your mind: In that, the Apoſtle directs to begin the work of repairing; that, being the firſt mover, the root and fountain of all our actions: not by way of excluſion, as if the mind only were to be renewed, for it muſt be extended to the whole man, but by way of Principality; if that be renewed, the reſt will follow; and if that Spring be not firſt cleanſed, in vain do we ſcoure the Channels.

This Renuing Chryſoſtom expreſſeth, by the repairing of an old Houſe: as there is the ſame Houſe, the ſame Rooms, only it is new hung, or new whited; ſo there is the ſame man, the ſame mind; only the old Corruption is tak…n away, and new Grace beſtowed: As in a poyſoned River, there is the Water, the running, and the poyſon; when it is healed, the water and the running remain, only the poyſon is taken out of if. So it is in the renewing of the mind, the ſame ſubſtance, the ſame faculties of knowing, remembring, &c. abide; only new qualities are effected and wrought by the power of God's Spirit. Till this be done, we cannot expect that our thoughts will be altered and changed, or the other directions that ſhall be given, any thing available for the ſubduing of them: But, this being hoped of you, we proceed;

Secondly, Work thy Heart to a perfect deteſtation of all wicked and ſinfull Cogitations, that thou mayſt ſay with David, I hate all vain Thoughts, Pſal. 119.113. It is not enough for thee to diſlike them only, but that thou muſt abhorr them and deteſt them (for a cold diſlike may turn at laſt to an earneſt love); yea, ſo abhorr them, as that thou do abhorr and loath thy ſelf in regard of them: God promiſeth the Houſe of Iſreal, That He will ſave them from all their Uncleanneſs, Ezek. 36.29. But then ſaith he, You ſhall remember your own evil wayes, and your Doings which were not good; and ſhall loath your ſelves in your own ſight for your iniquities and abominations, ver. 31. intimating, That when a man begins to look upon himſelf, and comes once to ſee the pollution of his ſpirit, he cannot but loath himſelf, and grow into an indignation againſt himſelf for it. Whilſt he looks upon his ſinful Life, he appears like a rotten and dead Carkaſe, loathſome; but when he looks upon his inward p. 93ſpirit, from whence comes thoſe evil Thoughts and ſinful Cogitations of his, he doth; as it were, anatomize and open that rotten Carkaſſe, and then the ſavour of it is far more loathſome and odious in his Noſtrills; this muſt be done, before we can have any comfortable aſſurance, that God will ſave us from our Uncleanneſs, that is, pardon them in and through the merits of Chriſt. And thus, if thou hateſt thy ſinful Thoughts with a perfect hatred, ſo as to loath them, and abhorr thy ſelf in regard of them, thou wilt deal by them as Ammon did by his ſiſter Tamar; who after he had committed folly with her, and ſatisfied his Luſt upon her, hated her exceedingly, So that the hatred wherewith he hated her, was greater then the love wherewith he before loved her, ſaith the Text, 2 Sam. 13.15. Inſomuch that he thruſt her out of Doors, and commanded, that the Door ſhould be bolted after her, ver. 17, Thou muſt do what lies in thee to turn them out of thy heart, and keep them out of thy heart: which thou wilt never do, unleſs thou hateſt them exceedingly, which thou canſt not but do▪ if thou remembreſt effectually what hath been before ſaid of them in the Motives.

Thirdly, Furniſh thy heart with ſtore of good matter, that thy thoughts may find imployment about that which is good: A good man hath a good treaſury in his heart, as our Saviour tells us; and an evil man hath an evil treaſury there, and out of their treaſury Both bring forth accordingly, Math. 12.35. The good man, out of his habit of heavenly-mindedneſs, will ever be thinking and ſpeaking of what is good: The mouth of the Righteous, ſpeaketh wiſdom (ſaith David), and his Tongue talketh of Judgment: The Law of God is in his heart, Pſal. 37.30, 31. But the wicked man, or man of Belial walketh with a froward mouth; and, as if his mouth were not open enough to expreſs his wickedneſs; he winketh with his Eyes (as Solomon ſhews), and in ſo doing, he ſpeaks deceit; he ſpeaks with his Feet, rage and anger, by ſtamping; he teacheth his Fingers, and ſo by his pointings and ſigns, ſpeaks ſcoffs and mocks; And the reaſon of all this, is, lewd things are in his heart, Prov. 6.12, 13, 14. Out of that evil treaſury that is in him, he brings forth ſuch evil things; His heart is no other then a Stew of unclean and polluted thoughts; A very Shamble of cruel and bloody thoughts; An Exchange or Shop of vain thoughts; A very Forge and Mint of falſe, politique, and undermining thoughts: yea, many times a very Hell p. 94of confuſed and black thoughts (as ſpeaks a judicious and godly Divine);Dr. Sibbs Souls Conflict. p▪ 273.now; Who can expect to have any good come out of ſuch a Treaſury. Therefore be ſure, that the Treaſure in thy heart be a good Treaſure: A true Treaſure, as you know, is of what is precious, (we do not eſteem Stones and Pibbles, Traſh and Rubbiſh, to be a Treaſure); and there muſt be good good Store of it too, elſe it is no Treaſure. How precious are thy Thoughts unto me, O God, and how great is the Sum of them? Pſal. 139.17. that is, The Meditations that I have of thee and of thoſe excellent and great Works of thine (which before he had mentioned), they are in my eſteem very precious; the ſpecialties are innumerable, if I ſhould count them, they are more in number than the Sand: Here was a Treaſure indeed, Great and Good. And God is not wanting to furniſh our hearts with Store of ſuch Treaſure, affording us matter for Meditation, both from his Word and Works. It is his Will that his Word ſhould be in our hearts to this end, that it might take up our thoughts, Deut. 6.6, 7, 8. That which we read and hear ſhould furniſh our Treaſury with godly Meditations; that Chapter is but ſorrily and careleſly read, that doth not afford us ſome Mites for this Treaſury; that Sermon is but ſorrily preached and careleſly heard on the Lord's-day, that doth not furniſh us with ſome good matter, to meditate and exerciſe our thoughts upon, all the Week after. Then the Works of God, of Creation and Providence, the Sun, Moon, and Stars, the Winds and Vapours, Storms and Tempeſts, contribute very much towards our Treaſury, Pſal. 8. & 19. & 107. & 148. There is not a Fowl in the Heaven, a Fiſh in the Sea, a Worm crawling on the Earth, but brings a Penny in the Mouth of it, to pay Tribute to our Caeſar: Not a Tree in the Field, a Flower in the Garden, but affords us matter of heavenly Meditation, wherein ſome glorious Attribute of God may be ſeen: Nor is there any Act of Man's Life, be it never ſo vitious, nor any Calling wherein we are employed, but affords matter whereby the thoughts of thoſe that do exerciſe it may be ſpiritualized.Perſius. We read of one who ſeeing a foul Toad, bitterly lamented his Ingratitude towards God, who had made him a Man and not a Toad, yet he had not been ſo ſerviceable to his God as that Toad had been in it's kind. And we read of another,Pambo. who ſeeing a leight Woman finely tricked up and curiouſly adorned to allure and pleaſe her Lovers, burſt out into p. 95tears, and being asked why he wept, he anſwered, For that he did not take ſo much pains to pleaſe his God, and adorn his Soul, that it might he lovely in the Eyes of his Saviour, as that Strumpet did to pleaſe ſinful men. And Climacus (a Greek Father) tells us of a Cook-Servant in a Colledg, a very Religious man, who was very devout in ſerving God, and often moved with Compunction to mourn for Sin: This Father asking him by what means he attained to ſuch a degree of Mortification and Holineſs, anſwered; I, in this work of the Kitchen, did never think that I ſerved men but God, who hath enjoyned me to be faithful in my place; and when I look on this fire in the Chimney, and conſider how intolerable the burning of it would be to my Fleſh, I am put in mind of the everlaſting and much more unſufferable burning of Hell-fire, due to all impenitent Sinners; and the thought of that Torment doth cauſe me thus to ſhed tears for my Sins. Thus, as the Bee can ſuck Hony out of that Flower which the Fly cannot,See B. B. Hall's Occaſ. Med. Dr. Tayler's Med. from the Creature. ſo a good Heart (as we uſe to ſay of a good Wit) can make uſe of every thing, and bring forth out of the good Treaſury of his Heart things both new and old upon any Occaſion. See we then to it, that our Treaſury be never empty of good matters that we may have to find our thoughts employment. The mind is aptly reſembled unto a Mill which is alwayes grinding; and if it have not wherewith to feed it, it will fire it ſelf: If it hath Wind or Water it will go whether the Miller will or no; yet he may chuſe what kind of Grain it ſhall grind, whether Wheat or Darnel: And as the Corn is, ſo will the Floure be; If the Floure be bad, the fault is not in the Milſtones, but in thee Miller that fed them with no better a Griſt: So, if thy Thoughts, Words, and Deeds be bad; the Miller thy Heart is to bear the blame for minding no better matters, when thou haſt ſo many Sacks of good Corn round about thee to feed thy mind withall, and wherewith thou mayeſt ſet thy Mill on work; God's Titles and Attributes; his Word and Works, both of Mercy and Judgment; the Vanity of Life; Certainty of Death; and thy final Account; are neceſſary thoughts to be minded of thee daily. Set thy Mill a work with theſe, feed thy mind with ſuch profitable and neceſſary matter, and then Mercy and Truth will be the Floure that thy Mill will yield, Prov. 14.22.

p. 96Fourthly, Turn away thine Eyes from ſinful and carnal Objects, at leaſt ſuffer them not long to dwell upon them. Caſſian relates, that to preſerve the cleanneſs of the Heart, the Aegyptian Fathers taught, that men ought to be ſurdi, coeci, muti, deaf, blind, and dumb; that ſo, the Gates being ſhut, the ſafety of the Heart might be the ſurer kept. And Epiphanius, ſpeaking of the Practice of the Iſraelitesunder the Law, who uſed when any dead Corps was carried by any of their Houſes to ſhut their Doors and Windows, he gives this to be the Moral Reaſon of the Law, We are to ſhut both our Eyes and Ears when any Sin is propoſed; for, that Senſe is acceſſary to the Sin; that opens the Door and lets the Temptation come in. It is incredible what a deal of Pollution the Devil conveighs into our minds through our Senſes, (which ſome reſemble to the five Cinque-Ports, where all his lading is taken in,) eſpecially by the Ears and Eyes, the Doors and Windows by which the poyſonous Air of Wickedneſs is let in, to infect the Heart. By the Ear is received the Poyſon of ſcurrilous Songs, obſcene Jeſts, laſcivious Stories, which infect the mind with thoughts of Unchaſtity; or falſe Reports and Slanders, which breed thoughts of Revenge and Cruelty, and therefore Chriſt's warning ſhould in this Caſe take place, Take heed how you hear, Luke 8.18. A good Chriſtian, as he will not ſpeak filthy Language, ſo he will not hear it; as he will not ſlander with his Tongue, ſo he will not receive in his Ears a falſe Report, Pſal. 15.3. as he will not murther with his hands, ſo he ſtops his Ears from hearing of Blood, Iſa. 33.15. But a ſpecial care is to be had of the Eye; for, as God tells Iſrael, Their Eyes would cauſe them to go a Whoring, Numb. 15.39. ſo it fell out, Luſting was the Iſſue of their Looking, Numb. 25. Thus David was betrayed by his Eyes, in caſting an idle Glance on Bathſheba, 2 Sam. 11.2. and Joſeph's Miſtreſs was enſnared by caſting her Eyes upon Joſeph, Gen. 39.7. Luſt is quick-ſighted, and many thouſand Souls have dyed of the Wound in the Eye; for the Eye is an occaſion not only of this Sin of Adultery, but of moſt others. I ſaw a fine Babyloniſh Garment (ſaid Achan), I coveted, and I took it, Joſb. 7.21. Ahaz ſee… an Altar at Damaſcus, and he liked it, and cauſed another to be made like unto it, 2 King. 16.10, 11. Thine Eyes and th…ne Heart are not but for thy Covetouſneſs, and for to ſhed innocent Blood, and for Oppreſſion, and for Violence to do it, ſaith God p. 97to Shallum the King of Judah, Je…. 22.17. The Eye poyſoned the Heart with all theſe Infections, and allured the Heart to all that Wickedneſs. Job ſaid that he made a Covenant with his Eye, Job 31.1. and comforted himſelf in this; that his Heart had not walked after his Eyes, Ver. 7. And Nazianzen gloried in this, that he had learned to keep his Eyes from roving to wanton Proſpects. We cannot b… too wary of this Organ; for, if the Flies of Aegypt get into our Eyes, the Froggs of Aegypt will ſoon get into the Chambers of our Hearts, and then the Caterpillars of Aegypt will ſoon deſtroy the Fruit of our Land, the Actions of our Lives (as one ſpeaketh well). And, becauſe all our Care is too little for the keeping of ſo quick a Member, deſire the Lord with David, that he would turn away your Eyes from beholding Vanity, Pſal. 119.37. If thine Eye ſpy not Nets laid for thee in every Corner, it is becauſe it ſelf is become a Net, ſaith Ambroſe.

Fifthly, See that your Affections be rightly ordered and ſet upon good Objects, and kept in a good Frame and holy Temper, Coloſ. 3.2. Set your Affections upon things above, not upon things that are upon the Earth. We muſt get not minds only, or thoughts only, but ſound affections to things heavenly; they muſt be ſet upon them, and fixed on them. As our Affections are, ſuch of neceſſity will our Thoughts be; What we love or take delight in, we cannot keep our minds from thinking on: Can a Maid forget her Ornaments, or the Bride her Attire, Jer. 2.32. No, they cannot, for that they love them and take delight in them, and therefore mind them. We uſually ſay to ſome that mind not their buſineſs, What think you on? ſure, you are in Love: As if Love took up all their Thoughts. So Love to God, and Love to his Word, would take off our Thoughts from the Love of the World and worldly Vanities. The Godly and Bleſſed Man, ſpoken of Pſal. 1. is ſaid to have his Delight in the Law of God, and delighting in it he could not but he muſt meditate therein Day and Night, Ver. 2. Oh, How love I thy Law (ſaith David)? It is my Meditation continually, Pſal. 119.97. His Heart was filled with the Love of God and his Word, and that ſo filled his Soul with holy Thoughts and Meditations, as that he had neither room nor leiſure for vain and ſinful Thoughts to take place. So Malach. 3.16. the Fear of God and Thinking upon his Name, are joyned together; for what we do indeed fear, we p. 96moſt think upon. Thus the thoughts that proceed from holy, affections will eat up and devour our carnal thoughts and cares, as the Apoſtle intimates, Rom. 13.14. Wherefore keep ſpiritual Affections hot and lively in thy Soul, ſuffer them not to cool, and thou ſhalt ſoon be rid of many vain and ſinful thoughts that now annoy thee. Flies light not upon what is hot, but upon that Veſſel that hath cold Liquor in it.

Sixthly, Begin the day with holy Thoughts and Meditations. It was God's Command, that the firſt that opened the Matrix ſhould be his, Exod. 34.19. So the firſt-born of thy thoughts daily are God's, not thine but by Sacriledg: When I awake (ſaith David) I am ſtill with thee, Pſal. 139.18. that is, I no ſooner open mine eyes but my thoughts are of thee, and I am with thee in meditating of thy wonderful Goodneſs, in preſerving and keeping of me, and of thy great Works and Wiſdom. So at the inſtant of you awaking, let your hearts be lifted up to God in a thankful acknowledgment of his Goodneſs to you the Night paſt, in giving you comfortable Reſt; for he it is that giveth his beloved Sleep, Pſal. 127.2. In preſerving of you from the dangers of the Night-paſt; for it is he that hath kept thee, Prov. 6.22. And he it is that reneweth his Mercies to thee every Morning Lament. 3.22, 23. This is to awake with God, and to ſpeak firſt with him; till then no other thought nor buſineſs is to be admitted. At your firſt awaking, you ſhall find multitude of Thoughts attending on you to ſpeak with you,Dr. Tho. Goodwin's. Vanity of Thoughts. like Clients (ſaith one ſpeaking of this Subject) at a great Lawyers Door in the Term time. Now put Caſe ſome great Lord ſhould be there amongſt the reſt; Would he take it well if every inferiour Perſon ſhould be admitted into the Lawyer's Cloſet before him, and he made to waite without doors till every Country Client were diſpatched? Judge then in this Caſe whether God will take it well at thy hands, if every baſe and worldly thought ſhall be admitted into thy mind ſo ſoon as thou awakeſt, and he laſt and leaſt thought of who ought firſt to be heard and ſerved. It is good to conſecrate a man's firſt awaking unto God; In the Morning (ſaith David) I will direct my Prayer unto thee, and will look up, Pſal. 5.3. In ſo doing, he knew his Prayer and Meditations ſhould not be loſt; he would look after it (as Suiters do after their Petitions which they prefer unto their Prince), not doubting but to have a gracious Anſwer. Certainly, you ſhall p. 97find, that religious Thoughts let into the heart in the Morning at our firſt awaking, will keep it in better tune all the day after; when worldly Thoughts are admitted, they will but trouble us and diſtract us the more the whole day following; or they ſtand about us but as Cheſſe-men, to take up the Heart for the Uſe of the World, Fleſh, and Devil, and to draw away the Heart from the Service of our Maker. The Wicked give their firſt Thoughts to thoſe: let us devote our firſt Meditations to God's Glory, ſo if we be ready to praiſe him (and till that be done we are unready) he will be ready to bleſs us.

Seventhly, Have a vigilant and watchful eye over thy Thoughts the whole day after; for albeit thou ſeaſon thy Soul with private and holy Meditations in the Morning, yet a great care muſt be had the whole day following to keep them from Infection, which in regard of our corrupt Nature we are apt ſo receive. He that gives way to the ſuggeſtion of an evil Thought, can hardly ſtop the Conſent of a depraved Will, or ſtay the working of an evill hand. It is Wiſdom's Advice, above all keepings ſo keep the Heart, Prov. 2.24. Set a ſtrong Watch about that; which if thou doſt, thou ſhalt be ſure to take in thy Watch many wandring and roving Thoughts; theſe muſt be taken up as Vagrants, and corrected and ſent away with a Paſs to the place where they were born: Others are ſtubborn and unruly Thoughts, Thoughts of Atheiſm, Blaſphemy, Infidelity, diſhonourable to God; or Thoughts of Malice, Revenge, Pride, Deceipt, prejudicial to thy Neighbour: Theſe are like your ſturdy Rogues that come unto your Doors, and give ill Language, uſe threatning words, &c. Theſe lay hands upon, and carry them to the next Juſtice, even to the Lord chief Juſtice of the whole World and complain of them to him, that they may be brought into Subjection, 2 Cor. 10.4. Shew not the leaſt favour to any of them; and do it betimes, at the very firſt appearance of them. Theſe are thoſe Brats which muſt be daſhed againſt the Scones whileſt they are little ones,Pſal. 137.Ps 137 if we would be freed from Babyloniſh Captivity of Sin: Other Thoughts thou ſhalt apprehend in thy Watch which are lawful but unſeaſonable: and in performance of Family Duties or private Devotions (of which ſomething was ſaid before), be aſſured that ſome Thought or other (it may be of thy particular Calling) will be jogging thee on the Elbow, or pulling thee by the Sleeve, p. 100and will thee to make haſte, thy Mother and thy Brethren are without to ſpeak with thee; let theſe ſtay a while, put them by till another time. Say as Abraham did to his Servants, Abide you here at the bottom of the hill with the Aſſe, whilſt I and the Lad go to worſhip yonder, and I will come again to you, Gen. 22.5. Other thoughts you ſhall meet withall, that can give you a good, account whence they come, and what they go about, being good ſeaſonable, and neceſſary; theſe relieve and ſuccour according to Statute, as God hath commanded.

And as this Watch much be daily kept, ſo eſpecially upon the Lord's Day above all other Dayes; for then naughty thoughts (like vagrant Rogues) are prone to do us moſt miſchief. If we can but order our thoughts well this day, we ſhall order them the better the whole week after; but if in caſe you let your thoughts looſe upon the Sabbath (as ſome careleſs Maſters do their Servants) to go where they will, and do what they will, you ſhall not have them at ſo good command the ſix dayes following. It is a day that God hath ſet apart for this end, that we may be better enabled to keep our thoughts in order when we come to follow the works of our particular Calling; and without we do it, we cannot expect a bleſſing on our Labour, Eſay 58.13, 14.

Eighthly, Avoid Solitarineſs and Idleneſs, I joyn them, becauſe they are ſeldom ſeparated, and the Devil makes a like uſe of both, taking occaſion from both to fill the mind with dangerous and deteſtable thoughts. When Eve was ſtragling from her Husband (for ſo it is generally held) curiouſly viewing the pleaſant Plants of the Garden, then the Devil took an occaſion to ſuggeſt into her mind baſe thoughts of God:Gen. 3.1, 2.Gen 3:1Gen 3:2 When Dinah, Jacob's Daughter, was wandring alone idly from her Father's Tent, to ſee the faſhions of the Country,Gen. 34.1, 2. Gen. 39.11, 12.Gen 34:1Gen 34:2Gen 39:11Gen 39:12 then Shechem, the ſon of Hamor, caught her, and defiled her: When Potiphars Servants were all abroad about their buſineſs, and Joſeph left alone in the Houſe, then his laſcivious Miſtriſs thought it a fit time to ſolici…e him to commit wickedneſs with her: When David was idle and ſolitary alone,2 Sam. 11.2.2 Sam 11:2 walking on the top of his Houſe; then was he tempted to luſt, and overcome. And who finds not this experimentally true, that they are no ſooner idle and alone, but armies of ill thoughts and deſires come about them, to offer their Service about one ſinful imployment or another? This p. 101the Heathen man obſerved; the like may we. Theſe, or many of theſe, might be prevented by Chriſtian ſociety,Sc…n…c. Ep…ſt. 10. and diligence in our Calling.

I know there is a time when to be private and alone; Chriſtianity requires it, and ſome men's Calling of neceſſity enforceth it, (as the Student to be in his Study, the Workman in his Shop,Math. 6.6.Matt 6:6 the Traveller by the Way, &c.)B. B. Hall Med. & Vows. lib. 2. med. 60. And it is a great miſery (ſaith one) to be either alwayes or never alone; But in ſuch a caſe, when we are alone, wandring thoughts would be carefully avoided, and the mind kept and imployed, either about ſomething belonging to Godlineſs, or at leaſt about the Works of our lawful Callings; and not with Domitian the Emperour, to ſpend the time of our privacy in catching flyes, (for to Suetonius relates of him, that one hour in a day he was wont to ſequeſter himſelf from Company, and all the while he did nothing but catch flyes, and then kill them with a pen-knife; which cauſed one, being asked, Who was with the Emperour? to make anſwer ſcoffingly, There is no body with him, no, not a flye); but Beelzebub, that Maſter-flye (for ſo it ſignifieth, ſay the Hebrew Writers) will be ever preſent with ſuch idle and ſolitary perſons, blowing upon them with his ſuggeſtions and temptations. Let us that profeſſe our ſelves Chriſtians, be aſhamed not to ſpend our ſolitary hours better. The Heathen man profeſſed of himſelf,Cic. Offic. l. 3. That he was never leſſe idle, then when he was idle; nor never leſs alone, then when he was moſt alone; For when he was at leiſure, he thought of his buſin…ſ…; and when he was alone, he uſed to talk with himſelf. So ſaith that Learned B. B. aforementioned, In greateſt Company, I will he alone to my ſelf; in greateſt privacy, in company with God. And ſo the Devil ſhall take no advantange againſt us in our Solitarineſs.

Ninthly and Laſtly, Commit thy heart and thoughts to God by earneſt prayer; daily beſeech him to preſerve thee from ſecret ſins (ſuch are thy ſinful thoughts), Pſal. 19.12. And humbly beſeech him, that the meditations of thy heart may be ſuch, as that they may be acceptable in his ſight, ver. 13. This doing, reſt aſſured, that thy thoughts ſhall be eſtabliſhed, as is promiſed, Prov. 16.3. Follow theſe Directions carefully, and conſcionably, and doubt not but the ſucceſs will be bleſſed and happy.

Uſe 5 I have yet a word or two more to ſpeak for the comfort of ſuch as truly and ſincerely make conſcience of the thoughts which they p. 102think, as well as of the words which they ſpeak, and actions which they do before men; there is no ſurer ſign of inward ſanctity and holineſs than it, and thou mayſt comfort thy ſelf therewith, though other marks and ſigns may be wanting: As ſome, whom I have heard of, have done, who in the hour of temptation that they have been in, when they could not be brought to faſten upon any mark of Salvation that was brought and applyed; This only hath been a ſtay to their hearts, that they have made conſcience of their inward Thoughts and Cogitations, as well as of their outward Converſation: And this (as I have ſhewed you before) is made the note of an upright heart by Solomon, Prov. 12.5. The Thoughts of the Righteous are right; which is not ſo to be underſtood, as if an upright heart were altogether void of Thoughts that are not right and allowable. For ſometimes Sathan caſteth in matter to turn them out of the right courſe; ſometimes their own Fleſh will play its part, and ſtir up deſires of Commodity, and Praiſe, and Pleaſures, and ſuch like in them; but theſe are as the muddineſs that may be for a time in a good Fountain, that is troubled with the tramplings of a Beaſt, which the Fountain ſoon works out; theſe they reſiſt, and judg themſelves for, and God takes no notice of them, foraſmuch as the general bent of their hearts and thoughts is to that which is right and pleaſing in his ſight. And, I beſeech you, mark me in this Point (ſaith a judicious Divine,Mr. Bolton, His D…ſcourſe of true Happineſs, the 5th. Edit. p. 122. and one that had an excellent dexterity in comforting afflicting Conſciences): for words, actions, and all outwardneſs of carriage, do not ſo clearly and impartially diſtinguiſh the power of ſanctifiation from the ſtate of formality, as doth the compoſing and ordering of the thoughts according to the light of God's Word, and holy motions of his ſanctifying Spirit.

I know that many of God's dear Children are much troubled in mind, and very much caſt down in regard of the Vanity and ſinfulneſs of their thoughts, which ariſeth from that evil concupiſcence which remains unmortified in them; ſo that they cannot be perſwaded their hearts are upright before God, or that they are truly ſanctified, their Soul refuſeth comfort in that reſpect, when yet none have more cauſe to be comforted then they,Pſal. 77.2.Ps 77:2 in regard of the uprightneſs of their hearts towards God. But let me uſe the word of the Evangelical Prophet to you, Eſay 51.1. Hearken unto me you that follow after Righteouſneſs, ye that ſeek the Lord. Stir up your hearts, p. 103ſo many of you as fear the Lord, and are ſubject to trouble of mind and heavineſs of heart, in regard of your diſtracting thoughts; and admit of a word of comfort.

Object. 1 Thou complaineſt of thy many worldly and wandring Thoughts, wherewith thy heart is daily peſtered, which cauſeth thee (as thou ſayeſt) to queſtion very much whether thou art in the ſtate of Grace or not; thy Thoughts are not right, How then canſt thou conceive that thou art righteous?

Reſp. But this I know, That the beſt man living upon the Earth, ſhall find cauſe enough, whilſt he is in the ſtate of mortality, to complain in this kind, I believe not (ſaith one of the Fathers),Non puto illum qui cl…uſ…rat coelum o…a tio…, quòd …lauſ…r… animam à cogitation…: & facilius eſt coe…um obſ…ra…e, quàm animam. that He who ſhut the Heavens by his prayer (meaning Elijah) could ſhut his heart from all vain and worldly Thoughts, (for he was ſubject to like paſſions, ſaith St. James, as we are, Jam. 5.17.) And hence infers, That it is an eaſier thing to ſhut the Heavens, than to keep the heart from wandrings; Our thoughts are generally more evil then good, and more upon worldly then heavenly things, in regard of our corrupt nature, we being more Fleſh then Spirit, and the many earthly and wordly Objects preſented to o…r ſenſes in our ordinary Callings, which do enforce us ordinarily to think of earthly things, more then of heavenly; but it doth not follow from hence, that our hearts are unſanctified, for that the tryal of Sanctification conſiſts not in the multitude of our thoughts, but in the mightineſs of our thoughts; not ſo much in the number of them, as in the entertainment that we give them. The Workman thinks more of his Work and Tools, the Husbandman of his Husbandry, &c. than of their dear Wives and Children; yet, who will ſay that they affect them better? When they think of Wife or Children, (if they be as they ought to be) they think of them with much more joy and delight then on any thing in this World, their thoughts towards them are very ſtrong and fervent. So though our thoughts, that paſs through our hearts of vain and tranſitory things, be very many, yet our mighty and ſtrong thoughts are upon God and his wayes.

Object. 2 But when I am about holy Duties, then I am troubled moſt with ſinful thoughts; Not a Sermon that I hear, not a Prayer that I make, but I am diſtracted with the thought of ſome ſin or other.Cogitationem matammali

Reſp. Firſt, Know that all thoughts of ſin in praying or hearing, &c. are not ſinful: Divines have taught us wiſely to diſtinguiſh betwixt an evil p. 104thought, and the thought of evil; Every thought of evil is not an evil thought. There may be thoughts about evil, which are either in pure ſpeculation, or natural conſideration of the thing; or with averſeneſs of affection from the matter thought on. And ſuch thoughts of evil may be inſpired in us by the Spirit of God moving us to to conſider of Sin, and think of evil forbidden; as alwayes to fear the defilement of it, and to ſtir us up ſo abhor and ſhun it. And ſuch thoughts of evil, are not evil, but good, nor can any be good without it: Beware leſt you miſtake in this.

Aſcendentes.Secondly, Such thoughts as are evil would be diſtinguiſhed of; ſome ariſe from that evil concupiſcence that is within us; theſe are Aſcending thoughts, ſuch as the corrupt heart of man doth breathe out: Of theſe, our Saviour ſpeaks, Luke. 24.38. Why do Thoughts ariſe in your hearts? Nothing that aſcendeth out of the corrupt heart can be good, which is as the foaming Sea ſteeming out, and evaporating up continually a world of ſinful thoughts,… and ill-diſpoſed imagination…. And others are put into us from without, either from Sathan's immediate ſuggeſtions: So Sathan provoked David to number the People,mmiſſae. 1 Chron. 21.1. and Judas to betray his Maſter, Joh. 13.27. Or from Satan's Inſtruments, as Job 2.9. Matth. 16.22, 23. Now, thoſe thoughts that are from without us, which Sathan doth put into us, or are occaſioned from man's ſolicitation or provoking of us, or do ariſe by occaſion of ſome external Object; they may be ſo reſiſted, as that they ſhall not be accounted ours: they do no farther defile us, than we make them ours by aſſent and conſent, as may appear by that Speech of Chriſt, Matth. 15.18, 19. Nothing defiles a man, but what comes from within; If they be only from without, they defile us not (if by Grace they are repelled by us).

Yet it cannot be denied, that thoſe ſinful thoughts which diſtract us in holy Duties, are (if not altogether yet) for the moſt part from within our ſelves, ariſing from man's corrupt heart, and occaſioned by a great neglect in the performance of our Duties: As in want of preparation, before we enter upon the Duty, we bring with in unſanctified and unprepared thoughts to the hearing and reading of the Word, to Prayer, and the like; we ſet not our ſelves as in God's preſence, not conſidering how great a God and holy a God we have to deal withall; we receive the Word, as the Word of p. 105Man; we pray as to man (it may be, not ſo reverently, but) carnally and hypocritically, for vain-glory and by-reſpects. That is a great wane of attention ſo what is …id, when the Word is preached; few Lydias's are amongſt us, whoſe heart God ſo opens, that we diligently attend to what is ſpoken: Great want of Intention and Retention; we give too much liberty to our ſenſes,Act. 16.14.Acts 16:14 and ſuffer our Eyes and Ears to wander too much; we are too formal in that we do, regarding formality more then ſubſtance: And are very inconſtant in the Duties of God's Worſhip and Service. Beſides a cuſtomary and carnal keeping of the Sabbath, may be a great cauſe that we are moleſted with ſinful thoughts in our Prayers all the week after. Theſe, and ſuch like, may be the reaſons why we are ſo troubled with wandering thoughts in holy performances.

And yet albeit we are ſo deeply faulty, and muſt needs charge our ſelves as guilty: Yet we may not conclude that, becauſe of theſe, there is no ſaving Grace in us.

Beſides, Theſe evil Thoughts God will ſanctify unto us, and cauſe them to work for our good; God could, if he would, and would, if he had ſeen fitting, have taken away the ſwarm of evil thoughts, wandrings, and rovings out of our minds upon out Regeneration; but he ſuffers them to fly up and down in our imaginations for our profit. As to humble us under a ſight and ſenſe of our ſinful and corrupt Nature, which is needfull for us to be often put in mind of, & by nothing better then by the wandring of our Spirits, which ſhew manifeſtly of what a Nature we are, and what we would be; For as our Thoughts are, ſuch would we be, were we left alone: So to make us the more watchful over our hearts and to have an eye to the door thereof; Seeing ſuch a multitude of vagrants hanker about the Houſe, which we may conclude upon, come for no good. It cauſeth us to renue our intereſt every day in Chriſt's Righteouſneſs and Obedience. There is nothing that moveth a godly man to do this, more then thoſe ſinful ſtirrings of his Soul which he finds daily in him, intiſing and drawing away his heart from God (ſaith a holy man).Dr. Sibbs, His Souls Conflict. p. 273. And it is a means ſo cauſe us to long the more after our diſſolution, that we may be rid of this Body of Sin; it maketh them to pant and breathe after a full and perfect deliverance from the corruption of Nature, and from thoſe ſpiritual evils they find in themſelves, as did the Apoſtle, Rom. 7.24. p. 106Thus God leaves theſe vain and wandring motions, theſe ſinful Luſts in u…,Aug. de bayt. Parn. c. 39. as he left the Canaanites in the Land (ſaith Auguſtine), to teach and exerciſe his People withall, which (if they grew careleſs) ſhould be as pricks and goads in their ſides, and thorns in their Eyes; and that they ſhould not think they were come yet to their final reſt, but ſhould ſtill look for a better. If we make this good uſe of them, we need not doubt, but although they be evil in themſelves, yet they are ſanctified unto us: For as good motions rejected, become thereby unſanctified unto us; ſo evil Thoughts repelled and reſiſted, may be ſanctified, and occaſion much good unto us through God's good Grace. Let not any godly Soul then be too much perplexed, for that they are not wholly rid of them; It is humane to have them, deviliſh only not to reſiſt them but to be overcome of them, by aſſent, conſent, and liking. It is half the conqueſt to bear them as a burthen,Gregory. and that through God's aſſiſtance; Sathan, and our own concupiſcence, are not able to bring ſin farther then to the Thought, and not into Act, which is that they principally aim at. Let me demand of thee, and let me have a true anſwer from thy Conſcience.

Firſt, Are not theſe thy wanderings of thy Spirit grievous unto thee, and burthenſome; doſt thou not go under them, as under a heavy load, which thou wouldſt give a world, were it in thy power, to be rid of?

Secondly, And do they not cauſe thee to draw near to the Throne of Grace, and put up many a ſuit to God humbly in the Name of Chriſt, that thou mayſt be rid of them, and they whipped out of the Temple of thy Soul, that it may not become a den of Theeves?

Thirdly, Doſt thou not in obedience to God's Will, ſtill maintain the combate betwixt the Fleſh and Spirit, and fighteſt lawfully; and albeit thou receiveſt many a foil, yet thou are careful preſently to ralley thy ſcattered forces again and again, and wilt not give over thy attendance upon God's Ordinances, but putteſt on firmer Reſolutions to be more watchful?

Fourthly, Doth not this cauſe thee to caſt away all confidence in thy ſelf, in reſpect of the work done; confeſſing ingenuouſly, that when thou haſt done all that thou canſt do, thou art but an unprofitable Servant, Luke 17.10?

Fifthly, And doſt not thou learn from hence, more and more to p. 107live the Life of Faith in the Son of God, truſting and relying only on his Obedience for Life and Salvation? Bleſs God, that thy Conſcience can give a comfortable anſwer in ſome meaſure to theſe Interrogatories, and chear up thy drooping Soul; let not thy imperfect Obedience diſhearten thee: For God will accept of us according to that which we have, and not according to that which we have not.

Object. 3 But, ſay our Thoughts be of a higher Nature; Alas may ſome poor and perplexed Spirit ſay, I am buffetted many times with horrid and blasphemous Thoughts; Such as call, God's Beeing, his Truth, his Power and Providence into queſtion; with Thoughts unnatural and inhumane; and can ſuch Thoughts as theſe ever creep into the heart of a Child of God?

Reſp. And why not? who can keep Sathan from tempting (God permitting) to the vileſt ſins that ever was committed? And in that they are ſo horrid, the more likely are they to be Sathans, and that he did put them into you, and ſo not your own. Indeed it is ſomewhat hard and difficult to put an exact difference betwixt Sathans ſuggeſtions, and thoſe that ariſe from our own corrupt Nature, and ſomewhat curious to enquire. That there is a difference, I know,Bern. Cant. Ser. 32. Capel on Tempt. ſaith one, but where the indiviſible point of that difference doth ſtand, I know not: Indeed we ſhall find, that ordinarily they are ſo mixed, that the ſame ſinful thoughts are aſcribed both to Sathan and to Man. It is ſaid (as was noted before), That Sathan moved David to number the People, 1 Chron. 21.1. And yet afterwards David confeſſed it to be his ſin, that he numbred them, ver. 8. So Acts 5.3. Peter tells Ananias, That Sathan had filled his heart to lye to the Holy Ghoſt; and yet, ver. 4. he ſaith, Thou haſt lyed not to Man, but to God. Sathan begets, but it is the Heart that conceiveth and brings forth: Notwithſtanding the ſuggeſtions of Satan may at ſome times be diſtinguiſhed from thoſe of our own Hearts, by theſe apparant Differences.

Firſt, For matter; Sathan's ſuggeſtions are oftentimes ſo outragiouſly wicked, that even Nature it ſelf (though corrupted) doth abhorr them, when they are firſt ſuggeſted to the mind. No Temptation doth ariſe from the Fleſh, but the Devil interpoſeth himſelf, and ſpeaks his good word for them. And though commonly the Fleſh, to re-gratifie the Devil, ſets forward his Temptation; yet it p. 108may ſometimes ſo fall out, that the Devil tempts alone, and that ſo groſly (ſaith a godly Divine), that the very Fleſh is a ſhamed of them; thoſe that come from the Fleſh, are more ſutable to Nature, and more delightful and pleaſing to it.

Secondly, For the manner of their injection; Sathans ſuggeſtions are ſudden, like a flaſh of Lightening, and with ſuch unavoydable violence, as that they cannot by any wit or ſtrength of the party be prevented, But thoſe that come from our ſinful and corrupt Nature, are more deliberate; it doth rather lead and entiſe, than enforce unto ſin, Jam. 1.14. His temptations are ſometimes ſo ſubtil and ſtrange, that, before the inſtant that they are ſuggeſted, we never thought of ſuch a thing; nor was it poſſible that they ſhould be the thoughts of a ſimple ignorant man, but the apparant ſuggeſtions of the old Serpent. But the Fleſh takes occaſion of things preſent, and ſubject to the ſenſes, to intiſe us unto evil.

Thirdly, For the Effect: A man's thoughts being natural, work no extraordinary perturbation of mind; But Satan's ſuggeſtions being blaſphemous, ſtrikes the heart with horror: the Underſtanding is aſtoniſhed, the Heart quaketh, &c. unleſs by long cuſtom, and continual ſinning,Dearnad. the heart is become Diabolical. And theſe are the chief differences that Divines give between thoſe ſinful thoughts that are the immediate ſuggeſtions of Satan, and thoſe that ariſe from our own hearts: Otherwiſe they are ſo like the one to the other, that they can hardly be diſcerned. But if in caſe ſuch horrid thoughts ariſing in your hearts, be ſuch, as that not ſo much as the Affections do incline unto them; but on the contrary, thou doſt wholly abhor them in the very firſt ariſing thereof; you may conclude them to be rather the ſuggeſtions of Sathan, then from your own concupiſcence. And that they ſhall be put on his Score, and not on yours; nor ſhall they ever be imputed unto us, for that they leave no guilt upon us.

And put caſe, that theſe horrid and blaſphemous Thoughts are ours, either becauſe they ariſe from our own ſinful concupiſcence, or for that we give too much way unto them when they do ariſe: yet there is no cauſe for thee to infer from thence, that thou art not therefore the Child of God, or that God loves thee not, in that he thus ſuffers thee to be tempted.

Firſt, For that there are no kind of Temptations more commonly p. 109incident to God's Children, eſpecially being afflicted in mind, than theſe. So ordinarily doth Sathan ſight with this Weapon, that he durſt aſſault the Son of God with it, Matth. 4.9. and yet he was the unſpotted Lamb of God, in whom was no manner of Sin, no, not ſo much as the leaſt degree of carnal Concupiſcence; Can we wonder then, if any of the members of his Body-myſtical be thus aſſaulted? With this conſideration St. Paul ſtayes the hearts of the godly Corinthtans, leſt they ſhould be too much dejected under Sathan's Temptations; There hath no Temptation taken you, but ſuch as are common to man, 1 Cor. 10.13. that is, to a Chriſtian man whilſt he is in the ſtate of mortality: It ſo appertains to him (ſaith a learned Doctor) as the Soul it ſelf, Dr. Donne. p. 789.and as Reaſon appertains to a natural man. He is not a man, that is without a reaſonable Soul; he is not a Chriſtian, that is without Temptation. It appertains unto man, ſo, as that it is convenient; more then ſo, as that it is expedient; more then that, that it is neceſſary; more then all that, that it is eſſential to a Chriſtian. Indeed, every Chriſtian is not aſſaulted with ſuch horrid and blaſphemous Thoughts, as ſome others are; but none are wholly freed from all Satanical Temptations; nor can any man aſſure himſelf that he ſhall be exempted from Temptations of that Nature, ſeeing they appertain to man; to one as well as to another.

Secondly, Albeit God in his wiſdom may permit Sathan to buffet thee with theſe helliſh Temptations; yet he keeps the hook in his Noſtrils, and wills nothing to his Children, but what he overrules to their good; ſometimes Pride is hereby prevented: Thus St. Paul was buffeted, leſt he ſhould be exalted above meaſure, through the abundance of Revelations, 2 Cor. 12.7. And ſometimes we are awaked thereby out of our deep ſleep of Sin, and ſtirred up to renue our Repentance for ſome Sin, that as yet we have not been throughly humbled for. Sometimes God ſuffers it for the tryal and exerciſe of our Graces, Jam. 1.3. And ſometimes that his Grace may appear in our weakneſs, ſupporting and upholding of us, 2 Cor. 12.9. But whatever the Reaſons are, God hath promiſed to turn all to the good of his; And therein we may comfortably reſt aſſured, that albeit it be not God's good pleaſure wholly to free us from them; yet they ſhall tend to our profit, and that he will give a good iſſue out of them in the end, 1 Cor. 10.13.

p. 110Thirdly, The Comfort of a Chriſtian lyes in his reſiſting of Temptation: It is not a Sin ſimply to be tempted, if we do not yield to the Temptation, but reſiſt it with all our Power, we are ſafe enough. The chaſteſt Matron in the World may be aſſaulted, (as Joſeph was by a great Lady), yet ſhe is never a whit the worſe for that, if ſhe aſſent not, but the better to be thought of: Ill Counſel is the fault of the Giver, not of the Receiver. We read in the Law of Moſes, Deut. 22.26. that if a Virgin were raviſhed in the field, and that ſhe cryed out for help when ſhe was aſſailed, and that none came in to her reſcue, in ſuch a Caſe it ſhould not be reckoned as her Sin; for, as when a man riſeth up againſt his Neighbour and ſlayeth him, even ſo is this matter. So, if the Devil commit a Rape upon thy Soul, and thou cryeſt out ſo God, and ſpreadeſt thy blaſphemous Suggeſtions before him, as Hezekiah did the Letter of railing Rabſhekah, Iſa. 37.14. If thou humbly and ſincerely proteſteſt thine own Innocency in his ſight, thou art a happy man, and in the Caſe of God's bleſſed Children. The greater thy Temptations are, the more noble ſhall thy reſiaſtnce be accounted, the more exemplary thy Life and Vertues, the greater in the end ſhall be thy Crown and Glory.

Object. 4 But before my Converſion and Profeſſion of a holy Life, I never found the Devil ſo buſy with me, I was never troubled with ſuch helliſh and horrid Thoughts; this cauſeth me to fear that my Converſion is unfound, &c.

Anſw. And why ſo? Do you not know, that whileſt the ſtrong man keeps the Houſe, all things are in peace and quietneſs, Luke 10.21. No Prince will make War againſt his own Subjects: What Birds doth the Fowler ſhoot at, tame or wild? Whom doth the Dog bark at, the Stranger or Home-Dweller? Ephraim is joyned to Idols (ſaid God in Juſtice, Hoſ. 4.17.) let him alone: So ſaith Satan in malice, they are joyned, united, incorporated to Sin, let them alone; and as the Spouſe gave Charge concerning her beloved,Cant 2.7.Song 2:7 Waken him not untill he pleaſe. Such is Satan's Command to his officious Spirits concerning ſleepy and ſecure Sinners, I charge you waken them not by any Temptation, affright them not therewith, but let them ſleep on till they ſleep their laſt. Whileſt Satan and you were Friends, he was well content that you ſhould go on in your formal Profeſſion without diſturbance; meddle not with Repentance, and p. 111he will not meddle with you ſo as to diſquiet you: But if you fall out with him, and complain of his Service, and cry out, a new Maſter a new, then be ſure to meet with Temptation upon Temptation. The Lyon foams and roars, and be ſtirs himſelf that he may keep his prey, or recover his loſs again.

Object. 5 But I am troubled (may ſome ſay) with fearfull Thoughts, not onelyonly waking but ſleeping; When I think my Bed ſhall comfort me, then am I ſcared with fearful Dreams and Viſions.

Anſw. And was not this Job's Caſe, who notwithſtanding was as juſt & holy a man as lived upon the Earth, Job 7.13, 14.

We ſhall do well to diſtinguiſh of Dreams: Some are Natural, others Supernatural. The Natural ariſe from Complexion or from Affection: From Complexion or Conſtitution, as from Choller, Blood, Flegm, and Melancholy: The Sanguine hath merry Dreams; the Melancholy, ſorrowful; the Chollerick, Dreams of ſire; the Flegmatick, of Floods and Rain, and ſuch watery, Objects. And as theſe Elemental Humours do abound in a Man, Dreams have a ſtronger Force, and more violent Perturbation.

From Affection; What a man moſt thinks of in the day with deſire and delight, that he ſooneſt dreams of in the Night. A Dream comes through Multitude of buſineſs, ſaith Solomon, Eccleſ. 5.3.

Somnia ne cures, nam mens humana quod optat, &c. Sanderf. 6. Serm. ad Pop. p. 493.Though Dreams of this Nature are not much to be regarded, yet they are not altogether to be neglected: There is Uſe to be made of them, both in Phyſick, as to diſcern our Temperatures and natural Conſtitution in time of Health; and in time of Sickneſs ſome reaſonable Conjecture may be taken thence, concerning the Ranckneſs and Tyranny of that Humour from which the Malady ſpringeth: And in Divinity too, good Uſe may be made of them in finding out our beloved Sin: Our Dreams (for the moſt part) look the ſame way, which our freeſt Thoughts encline. The voluptuous dreameth of his Pleaſures; the covetous, of his Profit; the ambitious, of high Place and Preferment; and ſo thereby we may make ſome kind of Diſcovery, whether the Luſt of the Fleſh, or the LuſtB.B. Hall Med. of the Eyes, or Pride of Life, be the Maſter-Sin in us. And thus, by thy Thoughts in the Night thou mayeſt learn to know ſomewhat of page missing

End of the text · Nehemiah Rogers, The Rich Fool Set Forth (1662)