Sin the Plague of Plagues, Part 11
Repent, and believe the Goſpel, Mark 1.13.
1. Repent, To repentJeſus Chriſt came to call ſinners to repentance, Mat: 9.12, 13. 'twas one of the errands he came into the world about; repent then not only for, but from dead works, Heb. 6 1. abhor both thy ſin and thy ſelf, repenting as in duſt and aſhes, Joh 42.6. be full of indignation againſt, and take a full revenge upon thy ſin and ſelf, as true repentance uſeth to do, 2 Cor. 7.11. to be merciful to ſin, is to be cruel to thy ſoul, to ſave that alive, is to put this to death; therefore ſpare it not, but repent unfeignedly from the very bottom of thy heart. Let it grieve thee that God is diſpleaſed with thee for thy ſin, but much more that he hath been diſpleaſed by thee, and by thy ſin: bring forth fruit worthy of repentance, amendment of life; that thy repentance may appear to be a change of heart and life, of thy mind and manners, yea, not only a reformation, but a renovation, and that thou art a new man.
The goodneſs of God leadeth thee to repentance, he might have driven thee into it by terrors, but he gently leads thee; 'tis indeed his goodneſs that he will admit us to repent, but that he will call and lead to repentance, is goodneſs much more: and, Oh, what goodneſs is it, that he puts us to no greater penance then repentance! Jer. 3.13. God might have ſaid, thou ſhalt lye in Hell ſo many thouſand years to feel the ſmart of thy ſin, and if he had bid thee do ſome great thing, wouldſt thou not have done it? how much more when he ſaith, waſh and be clean (that I may allude to that of Naamans ſervant unto him) 2 Kings 5.13. yea, which is yet more, God waits to be gracious, and is patient even to long-ſuffering: he might have called and knockt at thy door once and no more, but he hath ſtood, and knockt, and beg'd, given thee ſpace and means, Rev. 2.21. Luke 16.31. and why all this? but that thou mighteſt come to repentance, 2 Pet. 3.9. which if thou do not, 'tis a greater affront to God then thy former ſin was; Humanum eſt errare, 'tis humane frailty to ſin, but to continue in it without repentance is Deviliſh; 'tis to deſpiſe his goodneſs, Rom. 2.4. 'tis to juſtifie thy ſin, and to upbraid God with a ſcoff, as they did, 2 Pet. 3. where is the promiſe of his coming? But that his goodneſs may yet prevail, I intreat thee to conſider this much more.
1. If thou repent, thou ſhalt be forgiven, Acts 3.19. repent, and be converted, that your ſins may be blotted out: they ſhall be as if they had not been: where God gives repentance for, he alſo gives remiſſion of ſin, Acts 5.31. He that hardneth his heart in impenitency ſhall not proſper; but he that confeſſeth and forſaketh, ſhall find mercy, Prov. 28.13, 14. For God looketh upon men, and if any ſay, I have ſinned and perverted that which was right (i. e. if any do repent) he will deliver his ſoul from going into the pit, and his life ſhall ſee the light, Job 33.27, 28. yea, he is not only merciful, but if we confeſs our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs, 1 Joh. 1.9. Oh, how doth this oblige us to repent!
2. Repentance is (by Gods interpretation) the undoing of all the evil thou haſt committed, and the doing the good thou haſt omitted; indeed he that repents of his ſin, tells all the world, that if 'twere to do again, he would not do it; and he that repents for not having done the will of God, doth do it in repenting, Mat. 21.30. Oh, what goodneſs is this to put ſuch a conſtruction on repentance, and ſhall we not repent!
3. Thou wilt, by repenting, rejoyce all whom thou haſt grieved by ſin; thou haſt grieved thine own ſoul, repentance will cheer it; for though it ſpring from ſorrow, it ends in joy, and will never be repented of, 2 Cor. 7.10. thou wilt rejoyce the generation of the righteous; yea, there will be joy in Heaven; God and Angels will be glad, and rejoyce at thy return, Luke 15. 'Tis their ſin, and greatly aggravated, Rev. 16.9. that they repented not to give him glory; ſin diſhonours, but repentance gives glory to God; and therefore Joſuah ſaid to Achan, Joſ. 7.19. confeſs thy ſin, and give glory to God: Oh, may we rejoyce the heart, and glorifie the Name of God both at once by repentance, and ſhall we not repent? Oh, repent, repent; if not, know,
4. That God hath appointed a day in which he will judge thee, and that calls on thee (at thy peril) to repent, Acts 17.30, 31. which if thou do not do, thou doſt but inrich thy ſelf for Hell, and by thy hardneſs and impenitent heart, doſt treaſure up wrath againſt the day of wrath, and the revelation of the righteous judgment of God. The God that is long-ſuffering will not be all-ſuffering, he that is a God of patience now, will (if that be abuſed) be a God of vengeance hereafter to the abuſers of his patience. Gods Patience will be at end one day, he will wait on thee no more, no longer: he waited forty years, but then ſwore in his wrath, Heb. 3.11. he waited three years on the Jewiſh Fig-tree, but at laſt cut it down. God hath ſet thee a day, and that's this day, to day while 'tis called to day hear his voice, and harden not your hearts. When this day of patience is over, if thou be found unprovided then, wo unto thee, thou art undone for ever. I pray thee, think of it, haſt not grieved God enough yet? nor wronged thy ſoul enough yet? art afraid of being happy too ſoon? or of going to Hell too eaſily and cheaply? that thou wilt not repent, or delayeſt it; Oh, if in this thy day thou conſider not the things of thy peace, thou mayſt have them hid from thine eyes, and go blindfold to Hell, and be damned for ever; and then God will require payment (even uſe upon uſe) to the utmoſt farthing, Mat. 18.23-34. he will be paid all that is due; for time, for talents, for means, for mercies, for patience, and for bearance, he will be paid for all: If he be not glorified by thee now, he will be glorified upon thee then. But, I hope, you are ſenſible, and I ſhall not need to urge or preſs this any further, and therefore I paſs to the
Second Counſel, believe the Goſpel; To believe the Goſpel.'tis not only repentance toward God, but faith in our Lord Jeſus Chriſt, that's required for the pardoning and purging of ſin, for deſtroying ſin, and ſaving thee. Repentance is not enough, for righteouſneſs is not by repentance, but by faith; Phil. 3.9. Prayers and tears, ſighs and ſorrows are not our Saviour; 'tis Jeſus only that ſaves from ſin, Mat. 1.21. None can put our ſint to death, but be that dyed for our ſins. Do not think to compound with God; if all the riches of the world were thine to give, and thou wouldſt give them all, it muſt coſt more then ſo to have thy ſoul juſtified and ſaved, Pſal. 49.9. If all the men of the world would lend thee their blood, and thou ſhouldſt offer it up, and with that thine own, and that of thy firſt-born too, 'twere all too little, Micah. 6 7. bring all thy repentance and righteouſneſs, and it cannot compenſate or make amends for one ſin; if all the Angels in Heaven ſhould lend thee their whole ſtock (and 'tis a great one) yet 'twould not do; there's no ſatisfaction could be made, nor any thing merited for thee, but by the Son of God; he, and he only is the Saviour from ſin, nor is there any Name given under Heaven but his, whereby we muſt be ſaved, nor is there ſalvation in any other, Acts 4.12. Oh then look to him, and be ſaved, for be thy ſins what they will, he can ſave to the very utmoſt all that come to God by him, for he ever lives to make interceſſion for them, Heb. 7.25. But if thou believe not in Chriſt Jeſus, though thou repent of ſin, and live as touching the Law blaineleſs (as Saul did, Phil. 3) though thou be celebrated for a Saint, and mayſt ſeem too good to go to Hell, yet without Chriſt and faith in him, thou wilt not be good enough to go to Heaven. Though there be a Chriſt to be believed in, who hath dyed for ſinners; yet if thou believe not in him, thou mayſt dye and be damned notwithſtanding that. Come then, come to, and cloſe with Chriſt, not with an idle or dead, but with an effectual and lively faith; receive whole Chriſt, not only Jeſus but Lord, not only Saviour but Prince, Col. 2.6. be as willing to dye to ſin, as he was to dye for ſin, and to live to him, as he was to dye for thee; be as willing to be his to ſerve him, as that he ſhould be thine to ſave thee. Take him on his own terms, give up thy ſelf wholly to him; forget thy fathers houſe, depart from all iniquity, and become wholly and intirely his: let thy works declare and juſtifie thy faith, by purifying thy heart, Acts 15.9. by ſanctifying thee, Acts 26.18. by overcoming the world, both the good and evil, the beſt and worſt, the frowns and flatteries thereof, 1 Joh. 5.4, 5. as Moſes and the reſt did by faith, Heb. 11. Thus come, and thus make good thy coming to, and believing in Chriſt.
And then thou ſhalt be ſaved, as the Apoſtle told the Jaylor, Acts 16.30, 31. believe in the Lord Jeſus Chriſt, and thou ſhalt be ſaved. Sin, this deſtructive thing Sin, ſhall not deſtroy them; ſin, this damning thing ſin, ſhall not damn them that do unfeignedly, and with their heart believe in Jeſus: as there was need of a Jeſus Chriſt, and as there inrequired faith in Jeſus Chriſt, ſo Salvation i… aſcertain'd and enſured to them that believe in Jeſus Chriſt; He that perſeveres to the end, ſhall find the end of his faith, the ſaving of his ſoul. Oh then haſten to take hold on him, cloſe with him, and cleave to him, as ever you would be ſaved from your ſin and Gods wrath. Do you like the end, and not the way? is Salvation deſirable, and is not faith? without which 'tis impoſſible to pleaſe God here, or to be ſaved hereafter. Have ye not ſouls as well as bodies? would ye not be ſaved from ſin as well as from ſickneſs? haſten to Chriſt Jeſus then, the Phyſitian, the Saviour of Sours; is there any other Chriſt? is there Salvation in any other? hath God any more Sons to ſend? is there any other way to Heaven? have we not been in hazard long enough? Oh, now, come now to Chriſt, if ever there will be reaſon for it, there is now: wilt thou need him? thou doſt now: will he be lovely hereafter? he is now. Oh, methinks theſe things being ſo, we ſhould flye like Doves to the windows, and not ſtand off a moment longer, leſt we dye, and dye in our ſins, and then adieu to happineſs and hope for ever. But I truſt this is not in vain, I am willing to hope, I have not preacht from, nor prayed to God in vain, expoſtulated with, and beg'd of you in vain, but that you will yet repent and believe the Goſpel.
There is yet another thing I have to exhort to on this occaſion, and that is,
3. Not to ſin again by returning to folly.That you would ſin no more, nor return again to folly; hear and fear, and do no more wickedly: 'tis ſad to lick up vomits, and after being waſht, to wallow in the mire, the latter end of ſuch is worſe then their beginning, 2 Pet. 2. and better it had been for them they had not known the way of righteouſneſs, then after they have known it, to apoſtatize and depart from the holy Commandment: 'twill be difficult (next to impoſſible) to renew ſuch again unto repentance, Heb. 6.6. and what can they expect but judgment, fiery indignation, and vengeance, Heb. 10.26-30. Oh, how is, and will the ſin and condemnation of Apoſtates be aggravated! what, after all his kindneſs, wilt thou kick with the heel againſt him! after ſin hath coſt thee ſo many ſighs and tears, and aking hearts, wilt thou make work for more! thou wilt have thy belly-full, for the back-ſlider in heart ſhall be filled with his own ways, he will have enough of it one day, Prov. 14.14. and then cry out, Oh, what an evil and a bitter thing is Apoſtacy! Oh, this evil heart of unbelief that made me (again) depart from (after my returning to ſerve) the living God!
The fourth and laſt thing I have to ſay is, Not to live in any known ſinby way of Caution, Take heed of living in any one (eſpecially any known) ſin. Let us lay aſide all the remains of naughtineſs, and the ſin that doth moſt eaſily beſet us, let's not have any favorite-ſin, but out with right eyes, and off with right hands, rather then offend; yea, let's cleanſe our ſelves from all filthineſs of fleſh and ſpirit (without and within) that we may perfect Holineſs, and grow up to a perfect man, the meaſure of the ſtature of Chriſt Jeſus. Shall we continue in ſin? Oh no, not in one, God forbid; he ſpeaks as if it were not only inconſiſtent, but impoſſible for them ſo to do, that have ſeen and taſted that the Lord is gracious: for now they ſee the ſinfulneſs of ſin more then they did before, as that which went about to murder God, and did indeed put the Son of God to death, and ſhall (ſay they) ſhall we crucifie him again? King David would not drink the water that hazarded mans blood; how then, how can we do any wickedneſs, and ſin againſt the blood of God, which was ſhed to cleanſe us from our ſin? Shall we take pleaſure in that which put Chriſt to pain, and live in that which put Chriſt to death? Oh no, by no means: ſhall his love and power have no better influences and effects then? have we put off the old man, and ſhall we put it on again? are we dead, and ſhall we not ceaſe from ſin? can we ſay we believe in him, and not obey him? no, no, get ye hence, all ye Idols. Thus will gracious perſons and new creatures both reaſon and reſolve the caſe. I caution and beſeech you then to take heed of living in any ſin, whether in Thought, Word, or Deed.
Caution againſt
1. Thought-ſins.
2. Word-ſins.
3. Deed-ſins.
1. Not in Thought-ſins.Take heed of ſinning in Thought, or of Thought-ſins: Seeing ſin is ſo ſinful, 'tis evil to be (though but) a thinking ſinner, or a ſinner, though but in thought. 'Tis too commonly ſaid, That thoughts are free; they are indeed free in reſpect of men, they cannot judge us for them, but God can and will. Many perſons that ſeem to be modeſt and ſparing as to evil words and deeds, will yet make bold with thoughts, and (as the ſaying is) Pay it with thinking; ſuch as are ſpeculative, contemplative ſinners: There are ſome who are ſo wiſe, as not to ſay with their tongues, yet ſuch fools as to ſay in their heart, there is no God, Pſal. 14.1. There are ſome that do not actually murder, yet (by anger and envy) are murtherers in heart or thought, as Joſeph accuſeth his Brethren, ſaying, you thought evil againſt me, Gen. 50.20. There are Thought-adulterers, who it may be never were, nor durſt to be, adulterers as to fact, Mat. 5.28. There are Blaſphemers in heart, who ſpeak it not with their mouths, as they who when they heard Chriſt forgiving ſins, they thought in their heart, that he blaſphemed, and thereby blaſphemed him, Mat. 9.3, 4, 5. Some talk of the world, and declaim againſt it as a vanity, who think vainly in their heart, that their houſes ſhall endure for ever, Pſal. 49.11. So the rich man ſaid within himſelf, thou haſt good laid up for many years (as if he thought theſe things his happineſs) but 'tis ſaid of the former, this their way is their folly, Pſal. 49.12. and of the latter, thou fool, Luke 12 20 for the thought of fooliſhneſs (or a fooliſh thought) is ſin, Prov. 24.9. and therefore 'tis ſaid in Deut. 5.9. Take heed that there be not a thought in thy wicked heart, i. e. that there be not a wicked thought in thy heart.
'Tis true, all thoughts of evil are not evil thoughts, as all thoughts of good are not good thoughts: a man may think of evil, and yet his thoughts may be good; and a man may think of good, and yet his thoughts be evil. One then thinks of evil, yet with good thoughts, when he thinks of evil, to grieve and repent for it, to abhor and forſake it: and one thinks of good with evil thoughts, when he thinks of good to neglect and ſcorn it, to call it evil, and ſo to perſecute it. But thoughts of ſin may be ſinful thoughts, with reſpect to ſin paſt, or ſin to come; with reſpect to ſin paſt, when men pleaſe themſelves in the thoughts of their paſt ſins, when they chew the cud, and lick their lips after it, or as 'tis ſaid in Job 20.12, 13. they hide (and rowl) it (as if 'twere a Sugar-plum) under their tongue; they do it over and over again by thinking of it, when they do not act it: ſo ſome underſtand that, in Ezek. 23.19. She multiplied her whoredoms in calling to remembrance the ſins of her youth; ſhe acted it over again in her memory, in new ſpeculations of her old ſins: and on the other hand others (and it may be the ſame perſons) think ſinfully of the ſins they have not done, grieving at, and regretting it, that they had not taken ſuch and ſuch occaſions, and embraced ſuch and ſuch temptations as they had to ſin. So with reſpect to ſins to come, men think ſinfully in plotting, contriving, and fore-thinking what ſins they will do, though they do them not. Againſt this we are charged, Rom. 13.14. make no proviſion for the fleſh (the word is) do not project and cater for the fleſh; lay not in fuel for ſuch fire, do not lye abed and fore-caſt to fulfil the luſts hereafter, which thou canſt not act at preſent.
That you may ſee the ſinfulneſs of evil Thoughts, conſider,
1. That ſinful Thoughts do defile a man, though they never come to words or deeds, be never utter'd, never practis'd: Mat. 15.19, 20. Out of the heart proceed evil thoughts, murthers, adulteries, &c. and theſe defile the man; not only murther and adultery, but the thoughts of murthering and committing adultery defile the man, as the Text ſpeaks, and our Savior again in another Text ſays as much, Mat. 5.22. & 28. as Job made a Covenant with his eyes, that he might not think (luſt fully) of a Maid, Job 31.1. So ſhould we take heed to our ways, that we may not offend, not only not with our tongues, but in our thoughts; for they are the words of our heart, and the deeds thereof, and all the words of our mouth, and the acts of our lives come from thence: and therefore above all keepings, keep thine heart, Prov. 4.23.
2. Sinful thoughts are an abomination in th… ſight of God: God hath a ſpecial eye to th… thoughts of mens hearts, to them of good men, Mal. 3.16. and to them of bad men, Gen. 6.5. In good men God accepts (very often) the will for the deed, if to will be preſent with them, though to do they have not power; if they be as willing to do as to will the deed, God accepts the will for the deed, though they cannot do it, 2 Cor. 8.12. Math. 26.41. So when men will and think wickedly, God takes their will for the deed; as he takes the good mans will for the deed with acceptation, ſo he takes the wicked mans will for the deed with abomination: for Prov. 15.26. the thoughts of the wicked are an abomination to the Lord, i. e. their wicked thoughts are filthy ſteams and ſtinks in the noſtrils of God. Sin is a filthineſs, and ſinful thoughts have their filthineſs as well as ſinful actions, and it's therefore ſaid, Jer. 4.14. Oh, Jeruſalem, waſh thine heart from wickedneſs, that thou mayſt be ſaved, how long ſhall vain thoughts lodge within thee? the very remedy ſpeaks out the diſeaſe; if they muſt be waſht, they were filthy ſure; for ſweeping will not ſerve the turn: and what was the wickedneſs of their heart? it follows in the Text, the vain thoughts that were there, and theſe muſt be waſht, or they could not be ſaved, ſo abominable in the ſight of God is the villany and vanity of thoughts.
3. Thought-ſins are root-ſins, and the roots of all other ſins; they are the mother-ſins, actions are their iſſue, Prov. 4.23. evil deeds are the off-ſpring and children of evil thoughts, the branches and fruit that grow out of this root. Thoughts are the firſt-born of the ſoul, words and actions are but younger brothers: They are the oyl that feeds and maintains the wick, which would elſe go out; life-ſins receive their juyce and nouriſhment from thought-ſins. St. James ſpeaks as if our thoughts were the belly and womb where ſin is conceived, James 1.15. Now when men would (as Job did) curſe grievouſly, they curſe the day and place of their birth, the womb that bare them; ſo do you curſe ſin even in the very womb that bare it, lay the ax to the root of this tree. The wickedneſs of mens lives is charged upon their thoughts, as having its root and riſe there, Gen. 6.5. Mat. 12.35. & 15.19. murders, adulteries, &c. they all come out of the heart, as out of the belly of a Trojan-horſe: one would wonder (as we do at ſome birds, where they lodge all winter) to ſee ſo many flocks and herds of wickedneſs, one would wonder whence, from what corner of the world they come; why, they all come out of the heart, the rendez-vous of wickedneſs, the common Inn that lodges all the thieves and travelling luſts that are in, and do ſo much miſchief in this world; all the unclean ſtreams flow from this unclean Fountain, this Ocean, and Sea of Sin. Saith holy David, Pſal. 119.113. I hate (vain) thoughts, any thoughts that are againſt thy Law, which I love; we all hate that which is againſt what we love: but why doth he hate thoughts of ſin? becauſe evil thoughts beget evil words, and evil words corrupt good, and beget ill manners; vain imaginations beget vain converſations: 'tis hard for them that think well to do ill, and more hard for them that think ill to do well, for as the root is, ſo is the fruit, and by that the tree is known, Mat. 7.17.
4. If we had no other ſins to be pardoned, yet we were to beg pardon for ſinful thoughts: a may think himſelf to Hell, if the ſinfulneſs of his thoughts be not forgiven him: Acts 8.20. ſaith St. Peter to Simon Magus, repent of thy thought-wickedneſs, and pray, if perhaps the thoughts of thine heart may be forgiven thee: if God ſhould pardon all our word-ſins and evil deeds, and leave but our thought-ſins unpardoned, we were undone for ever; yea, bleſſed David was ſo afraid of ſin, that he begs God to cleanſe him from his ſecret ſins, which lay lurking in his heart, and were undiſcernable there, Pſal. 19. if they ſhould not increaſe to more ungodlineſs (which they will attempt, and too eaſily effect) yet there is impiety and ungodlineſs enough in them to ruine us everlaſtingly: Oh, that they would think of it, that make nothing of vain thoughts, no not of evil thoughts, as if they had no evil in them!
5. 'Tis the great deſign (and indeed argues the great power) of the Goſpel, to bring thoughts to the obedience of Chriſt Jeſus: 'Tis far more caſie to reform mens manners, then to renew mens minds, the Laws of men may do that, but 'tis the Law of God doth this. Many men could live alone with their heart and thought-ſins, though they had no other company, pleaſing themſelves, and bleſſing themſelves too in their own vain imaginations, and acting ſins in their fancy: they will more caſily ſurrender their tongue and hand, then their heart-ſins: Now the Goſpel comes to throw down theſe ſtrong Towers, to caſt down imaginations, to conquer whole Armies of thoughts, to reduce theſe ſtragling and thieviſh high-way men into good order and obedience. This is the glory of the Goſpel (beyond all the Philoſophy in the world) that it hath ſo great influence on the hearts and thoughts of men, 2 Cor. 10.4, 5.
6. Converſion begins, is carried on, and is compleated in the heart and thoughts of men. It begins there, while men are in (and dead in ſins) they are inconſiderate, and regard not what's in their heart and thoughts; but when the grace of God comes in power, and they receive it in truth, they bethink themſelves and conſider, what ſhall we do to be ſaved? men are in a great quandary in their thoughts, they begin to wamble, and their bowels are turned within them: and therefore regoneration is called the Renewing of the mind, and Repentance is a change of mind, and the heart becomes a new heart, and when the heart is gained, all the reſt follows. If the wicked forſake his thoughts, he will quickly forſake his ways, Iſa. 55.7. The firſt turn is in the thoughts, Pſal. 119.59. I thought on my ways, and turned my feet unto thy teſtimonies; the thoughts go before, and the feet follow after: and the firſt motions of the Prodigal were in his thoughts, when he came to himſelf, he ſaid within himſelf, I will ariſe and go to my father, and while he was thus thinking (which is ſaid, while he was afar off, but taking the firſt ſtep) his father ſaw him, and had compaſſion on him, &c.
As Converſion begins, ſo its carried on in the heart and thoughts eſpecially, though not only; when others ſtudy (like the Phariſees) only to make the outſide look fair and beautiful, the godly man is employed about his inſide, to keep his heart clean; the prayers of godly men are chiefly taken up about their heart, Pſal. 51.10. create in me a clean heart, and renew a right ſpirit within me. And (as an excellent perſon words it) wherein lyes the difference between ſincere-hearted Chriſtians and others? but in the keeping of thoughts, without which all Religion is but bodily exerciſe: Papiſts may mumble over their prayers, Hypocrites talk, but this is Godlineſs.
As it begins, and is carried on, ſo Converſion is compleated, finiſhed, and perfected in thoughts, it ends there; for when a godly man comes to dye, his chief and laſt employment is about his thoughts; he hath done with works, he hath made his Will, and concluded all without him, and his ſpeech (it may be) fails him, and then his main work and the concluſion, the ſhutting up of the whole matter is in his thoughts; ſo that when he comes into the new world, and continues here, and when he is going into the world to come, his main employment is about and in his thoughts: there he began, and here he ends.
7. God keeps an account of, and will call us to account for thoughts, as well as for words and actions: he hath a book of remembrance written for them that think on his Name, I, and for them that think on their ſins too, with ſinful thoughts. There is no thought hid from him, all things are naked and open before him with whom we have to do, Heb. 4.13. or as the words may be read, before him, to whom we are to give an account. God knows our thoughts afar off, Pſal. 139.2. long before they came out into words or actions, Deut. 31.21. So the father ſaw the Prodigal, while yet afar off, while but thinking to return: yea, he doth ſearch and try the heart to this very end, that he may give to every man according to his way, Jer. 17.9, 10. God will judge righteous judgment (not according to appearance, as men do) as the man thinketh, ſo is he, and ſo ſhall he be judged: man judgeth our inſide by our outſide, our heart by our works; but God judgeth our outſide by our inſide, our works by our hearts: and 'tis therefore we ſhould fear God, and keep his Commandments, becauſe God will bring, as every work, ſo, every ſecret thing, to judgment, whether good or evil, Eccl. 12.13, 14. When the Lord comes, he will bring to light the hidden things of darkneſs, and make manifeſt the counſels of the heart, all the ſecret deſigns and projects of it, 1 Cor. 4.5. and will judge the ſecrets of men by Jeſus Chriſt, as our Goſpel teacheth, Rom. 2.16. Oh think then that for thoughts thou muſt be judged, and therefore make conſcience of them, for not only ſcientia divina, Gods ſcience or knowledge, but conſcientia humana, mans conſcience will be (one of the books opened, and) a witneſs in that day, according to which men ſhall be judged.
Well then, what ſayeſt thou, or what ſhall I ſay to thee? haſt thou thought evil? lay thine hand upon thy mouth, Prov. 30.32. not only if thou have done fooliſhly, but if thou have but thought evil, lay thine hand on thy mouth, i. e. be humbled and abaſed: The vanity and vileneſs, the folly and the filthineſs of our thoughts ſhould make us aſhamed. And lay thy hand on thy mouth for prevention alſo, as perſons when they cough lay their hand on their mouth, leſt any unſavory or unſeemly thing ſhould come from them, ſo do thou; for that which we ſay in our hearts, we ſhall ſoon ſay with our lips, if we lay not our hands on our mouth, to ſtop the iſſue of vain thoughts from flowing out into, and infecting our lips and lives, our words and actions. This Hive of Drones will ſwarm, if thou lay not thy hand on the mouth: This Cage of unclean birds will be open, and they will take their flight: thy thoughts will run waſt at leaſt like water beſide the Mill, if thou keep not a ſtrong hand over them; Oh, keep thine heart with thine hand, with mighty power, and ſuppreſs ſinful thoughts as well as keep them from expreſſing themſelves. In relation hereunto, take theſe directions for thine help and aſſiſtance; for know this, that of thy ſelf thou art not ſufficient to think one good thought, nor to ſubdue one evil thought.
1. Humbly make thine addreſs and ſupplication to God, in whoſe hand thy heart is, and to whom alone heart-work doth belong: he only can ſearch it, cleanſe it, new-make, and keep it. Pray to God, not only that paſt ones may be forgiven, but that thy future ones may not need forgiveneſs, beg him to new-make thine heart, and to create a clean one in thee. Wouldſt thou be rid of ſinful thoughts, pray againſt them, lift up a prayer, and cry out as St. Paul did againſt the Meſſenger of Satan, and pray without fainting, that if they be not removed, yet his grace may be ſufficient for thee. Cry out as a Virgin would do in caſe of a Rape, and God will hear the cry of the oppreſſed, and them that groan. Be often in ſpiritual ejaculations, which will be as ſo many deadly darts to wound and kill ſinful thoughts: call in God to thy relief, tell him, thou canſt not ſtand before theſe Troops and Armies that defie Iſrael and Iſraels God, and beg him to vindicate his own Name by his own Power, as he can eaſily do; for not only the heart of Kings is in his hand, but he is the King and Ruler of all hearts, and can by his Word command them into, and keep them in order and obedience. Then,
2. Do as holy David did, that he might be more holy, hide the Word of God in thine heart, that thou mayſt not ſin againſt him, Pſal. 119.11. apply the plaiſter to the ſore place, the heart is the ſeat and center of ſin, apply the Word there, lay it up, and 'twill rout and root out theſe Canaanites and Daughters of the Land that are a grief of heart unto thee. Sin is in the heart, hide the Word there (as in ambuſh) to cut it off upon the firſt appearance of it: The Word of God is the ſword of the Spirit, and there's none like it to wound and kill ſin withal: 'tis one of the weapons of our warfare, which is mighty through God to caſt down, and caſt out wicked imaginations, 2 Cor. 10.4, 5. put on therefore this and the whole armour of God, that thou mayſt be ſtrong in the Lord, and in the power of his might, Eph. 6. He is a God that works wonders (even in this matter and of this kind) by his Word and Spirit; hide this Word then, which is the ſword of the Spirit, and by which he atchieves ſuch glorious conqueſts over hearts and thoughts.
3. Begin the day with thoughts of God and good things; let not fancies and vain imaginations get the ſtart of thee in the morning: fancy and we were Play-fellows many a year, before we knew what reaſon and underſtanding was, our child-hood and youth was vanity; and you know that many times there's ſuch an intimate acquaintance and familiarity gotten by School and Play-fellows, that its hard to break it off; but fancy and imagination (theſe childiſh things which yet have ſtrong bold of, and ſtrong holds in us) muſt be caſt off, before our thoughts will become obedient to Chriſt, as the Apoſtle tells us, 2 Cor. 10.5. and therefore (mount up with the Lark) begin with God, think much and often that he ſees and obſerves thee (Cave tibi, ſpectat Cato) this will awe thee, as it did them, Pſal. 44.20, 21. and ſo it did David, Pſal. 139.17, 18. If vanity get poſſeſſion in the morning, 'twill ſtrive to keep it all the day (Quo ſemel eſt imbuta recent ſervabit odorem teſta diu) what the veſſel is firſt ſeaſoned with, it reſerves a tang of it long after. Take a good mornings-draught to prevent the windy vapours of vain thoughts; as ſoon as thou wakeſt, there are many Fidlers at thy Chamber door to ſing thee wanton Songs, but liſten not to them, tell them, and all the Suitors and Clients that ſollicite thee, that thou art otherwiſe engaged, and haſt buſineſs of conſequence to mind; liſten not to any Syrens, ſtop thine ear againſt all ſuch Charmers, though they chant and charm never ſo pleaſingly, for it can never be wiſely nor to advantage. Thus, if when thou awakeſt, thou art with God in meditation, thou art like (when thou riſeſt) to walk with God in thy whole converſation, and to be in the fear of the Lord all the day long.
4. If this do not do, but they haunt thee ſtill (and like flies that are beaten off, yet they return again) then chide and check them, uſe ſeverity and ſharpneſs: we are (alas, that we are!) but too indulgent, courteous, and gentle to theſe bold intruding Travellers, for ſo they are called, 2 Sam. 12.4. There came a Traveller to the rich man (a luſt to David in the caſe of Bathſheba, for to that it refers) and he killed anothers Lamb for this Traveller, this luſt; if he had but examined it, he would have found it a Spye or a Vagabond, which ſhould not have been feaſted, but ſent to the Whipping-poſt. The reaſon we have ſo many Pedlars come to our doors, is becauſe we uſe to buy and take their trifles, and the reaſon ſo many of theſe wandring Beggars and Gipſies knock at our door, is becauſe we give them alms and lodging: if we did but frown on them, and execute the Law upon them, we ſhould probably have none, or leſs of their company.
5. Turn away thine eyes from beholding vanity, avoid occaſions and appearances of evil; for the world is cheated by appearances and ſhews, and men become thieves (occaſio facit furem) when occaſion is offered them, who without it, would not perhaps have thought of being ſo: As the heart inflames the eye, ſo the eye affects and inflames the heart. Curioſity to ſee and hear laſcivious pictures and wanton ſongs hath often induced perſons to think ſuch thoughts, and to do ſuch things, as elſe they would ſcarce have dreamt of; vain objects and vain diſcourſes ingender vain fancies and imaginations, and ſo proceed and increaſe to more ungodlineſs, 2 Tim. 2.16. Therefore the Apoſtle would not that Chriſtians ſhould tell ſtories of fornication, uncleanneſs, or covetouſneſs, they ſhould not be ſo much as named or mentioned, Eph. 5.3. ſuch ſtories, (though but Romantick) yet leave ill impreſſions on the ſancies of men. There needs to be a ſtrict watch over eyes and ears, as ever we would preſerve our hearts and thoughts to be pure and chaſt, leſt we tempt the Tempter to tempt us, and make our hearts worſe by occaſion and cuſtom, then they are by nature: which made King David beg of God to turn away his eyes from beholding vanity, Pſal. 119.37. and good Job was ſo much afraid of himſelf, that he made a Covenant with his eyes, leſt he ſhould think (unbecomingly) of a maid: Looking produceth luſting, as luſting puts on looking, Mat. 5.28.
6. Take heed of Idleneſs: every man ſhould have a Calling to follow, and follow his Calling, which is an excellent preſervative from evil thoughts: Idle perſons have no buſineſs but to ſin, and they that follow their Callings have no leiſure to ſin; their thoughts are too intent to be diverted. Time lies heavy on ſome mens hands for want of imployment, and therefore they become buſie-bodies, gadding and wandring about, as their Fancy or the Devil (like a wind) doth drive them, or like a Decoy doth draw and allure them, 1 Tim. 5.13-15. yea, theſe idlers or buſie-bodies are joyned with evil doers, thieves, and murtherers, 1 Pet. 4.15. they know that their time doth, and will paſs away, but they know not how to paſs it away … ſo that come what temptation will come, they ſeem to be ready; the wink of an eye, the holding up of a finger prevails with them; they follow the Devils whiſtle, and dance after his Pipe: they ſpend their days like Vagrants, and their life is a meer diverſion from that which is the buſineſs of it: they cannot endure to be with themſelves, and therefore viſit away (moſt impertinently) their precious time, and adventure the loſs of their precious ſouls, by becoming ſinners for company. Our thoughts are ſo active and reſtleſs, that ſomething or other they will be doing, and like unruly ſoldiers, if others employ them not well, they will employ themſelves ill: God hath therefore in mercy appointed us Callings to take up our thoughts, that they may be not only innocent, but profitable to our ſelves and others. Paradiſe had, and Heaven alſo will not be, without, employment. Idleneſs is an hour of temptation; and we can have no excuſe to ſtand idle in the market-place, when God himſelf offers to imploy us. The beſt way to rid our ground of weeds, is to till it, and the beſt way to free our hearts from evil thoughts, is good imployment; only remember, that thy particular Calling muſt not juſtle out, nor intrench upon thy general, nor thy being a Tradeſman make thee forget that thy converſation (foreign) thy Trading muſt be for Heaven: 'I would be ill with thee to mind what's convenient, and forget what's neceſſary. Let Maries one thing be preferr'd before Martha's many.
7. Love God and his Law much, and thy thoughts will be much upon him and it; the love of God will fi…d thy heart work enough to do: he that delights in God and his Law, will find occaſion enough to meditate therein, and pleaſure enough in meditating thereof day and night, Pſal. 1.2. Pſal. 119.97. your ſoul will be where it loves, and where your treaſure is, there your heart and thoughts will be, Mat. 6.21. ſet your affections on things above, and when once your love is ſetled, your thoughts will center and dwell there: Love will make you watchful and fearful, leſt you ſhould offend the Beloved of your Soul; 'twill make you angry with, and cauſe you to hate all the ſinful thoughts that would attempt to withdraw you, or to divert you; and 'twill make you like a tree planted by the rivers ſide, exceeding and beautifully fruitful, for you will be ſo in ſeaſon; and 'tis meditation that's there likened to the watering of the river, and that meditation flows from delight, and that from love, as you may ſee, Pſal. 1.2, 3. Thus wilt thou grow up and proſper, and ſo much, that thy leaf ſhall not fade or wither, verſ. 3. Thus I have endeavoured to diſcover the ſinfulneſs, and endeavoured the prevention of ſinful thoughts: I now proceed to Caution.