The Vanity of Thoughts Discovered, Discourse

The Vanity of Thoughts Discovered · Discourse

p. 1THE VANITY OF THOVGHTS.

JEREM. 4. 14.

How long ſhall thy vaine thoughts lodge within thee?

IN theſe words hee compares the heart unto ſome houſe of common reſort, made as p. 2it were with many and large roomes to entertaine and lodge multitudes of Gueſts in; into which, before converſion, all the vaine, light, wanton, prophane, diſſolute thoughts, that poſte up and downe the World (as your thoughts doe) and runne riot all the day, have free, open acceſſe, the heart keeps open houſe to them, gives them willing, cheerfull welcome, and entertainment; accompanies, them, travels o're all the world for the daintieſt pleaſures to feed them with; Lodgeth, harbours them, and there they, like unruly Gallants, and royſters, lodge, and revell it p. 3day and night, and defile thoſe roomes they lodge in, with their loathſome filth and vomits. How long, ſayes the Lord, ſhall they lodge therein? Whilſt I with my Spirit, my Sonne, and traine of graces, ſtand at the doore and knock, Rev. 3. 20. and cannot finde admittance; of all which filthineſſe, &c. the Heart this houſe muſt be waſhed; waſh thy heart from wickedneſſe. Waſht, not ſwept onelyonly of groſſer evills (as Matth. 12. 43. the houſe, (the uncleane ſpirit re-enters into) is ſaid to bee ſwept of evills that lay looſe and uppermoſt) but waſht, and clenſed of thoſe defilements which ſticke p. 4more cloſe, and are incorporated, and wrought in, into the Spirit. And 2. thoſe vaine and unruly gueſts muſt bee turned out of doores, without any warning, they have ſtaid there long enough; too long; How long? and the time paſt may ſuffice, as the Apoſtle ſpeaks, they muſt lodge there no more. The houſe, the ſoule is not in converſion to bee puld downe, but onelyonly theſe gueſts turned out; and though kept out they cannot be, they will ſtill enter whilſt wee are in theſe houſes of clay, yet lodge they muſt not: if thoughts of anger and revenge come in, in the morning or p. 5day time, they muſt bee turned out e're night, Let not the Sunne goe downe upon your wrath, Epheſ. 4. 26. For ſo you may come to lodge yet a worſer gueſt in your heart with them: Give not place to the Devil, (for it followes) who will bring ſeven worſe with him. If uncleane thoughts offer to come to bed to thee, when thou lieſt downe, let them not lodge with thee. To conclude, it is not what thoughts are in your hearts, and paſſe through them, as what lodging they have, that doth difference your repentance: many good thoughts and motions may paſſe, as Strangers thorow a bad p. 6mans heart; and ſo likewiſe multitudes of vaine thoughts may make a thorow-fare of a beleevers heart, and diſturbe him in good duties, by knockings and interruptions, and breakings in upon the heart of a good man; but ſtill they lodge not there; are not foſtered, harboured.

My ſcope in our ordinary courſe is, to diſcover the wickedneſſe and vanitie of the heart by nature: in the heart we are yet but in the upper parts of it, the underſtanding, and the defilements thereof, which are to bee waſht out of it, and the next defilement, which in my broken order p. 7I meane to handle, is that which is here ſpecified, the vanity of your thoughts: for the diſcovery ſake of which onelyonly, I choſe this Text, as my ground; That is it, therefore, which I will chiefly inſiſt upon. A ſubject which, I confeſſe, would prove of all elſe the vaſteſt. To make an exact particular diſcovery of the vanities in our thoughts, to travell over the whole Creation, and to take a ſurvey, and give an account of all that vanity abounds in all the creatures, was (as you know) the taske of the wiſeſt of men, Solomon; the flowre of his ſtudies p. 8and labours: But the vanitie of our thoughts, are as multiplied much in us; this little world affoords more varieties of vanities, than the Great. Our thoughts made the creatures ſubject to vanitie, Rom. 8. 20. therfore themſelves are ſubject to vanity much more. In handling of them I will ſhew you, 1. What is meant by Thoughts. 2. What by vanity. 3. That our thoughts are vaine. 4. Wherein that vanity doth conſiſt, both in the generall, and ſome particulars.

Firſt, what is meant by thoughts, eſpecially as they are the intended ſubject of this diſcourſe, p. 9which in ſo vaſt an argument I muſt neceſſarily ſet limits unto: 1. By thoughts, the Scriptures do comprehend all the internall acts of the minde of man, of what faculty ſoever, all thoſe reaſonings, conſultations, purpoſes, reſolutions, intents, ends, deſires, and cares of the minde of man, as oppoſed to our external words and actions, ſo Iſay 66. 18. All acts are divided into thoſe two, I know their workes and their thoughts: what is tranſacted within the minde, is called the thoughts; what thereof do manifeſt themſelves, and breake out in actions, are called workes. p. 10And ſo Geneſ. 6. 5. Every imagination of the thoughts, (omne figmentum) all the creatures the minde frames within it ſelfe, purpoſes, deſires, &c. (as it is noted in the margin) are evill; where by thoughts are underſtood all that comes within the minde, (as Ezech. 11. 5. the phraſe is) and ſo indeed we vulgarly uſe it, and underſtand it, ſo To remember a man, is, to thinke of him, Gen. 40. 14. to have purpoſed a thing, we ſay, I thought to doe it. To take care about a buſineſſe, is to take thought, 1 Sam. 9. 5. And the reaſon, why all may thus bee called the thoughts, is, becauſe indeed p. 11all affections, deſires, purpoſes, are ſtirred up by thoughts, bred, fomented, and nouriſhed by them: no one thought paſſeth, but it ſtirreth ſome affection of feare, joy, care, grief, &c. No, although they are thus largely taken here, yet I intend not to handle the vanity of them in ſo large a ſenſe at preſent: I muſt confine my ſelfe, as ſtrictly as may be, to the vanity of that, which is more properly called the thinking, meditating, conſidering power of man, which is in his underſtanding or ſpirit, that being the ſubject I have in hand: Thoughts not being in this ſenſe oppoſed onelyonly p. 12to your workes, but unto purpoſes and intents, ſo Hebr. 4. 12. as the ſoule and ſpirit, ſo thoughts and intents ſeeme to bee oppoſed. And Iob 20. 2, 3. Thoughts are appropriated to the Spirit of underſtanding. And againe yet more ſtrictly, for in the underſtanding I meane not to ſpeake of, generally, all thoughts therein, neither, as not of the reaſonings or deliberations in our actions: but thoſe muſings onelyonly in the Speculative part.

And ſo, I can no otherwiſe expreſſe them to you, than thus. Thoſe ſame firſt, more ſimple conceits, apprehenſions that p. 13ariſe; thoſe fancies, meditations, which the underſtanding by the helpe of fancy frames within it ſelfe of things; thoſe whereon your mindes ponder and pore, and muſe upon things, theſe I meane by thoughts, I meane thoſe talkings of our mindes with the things wee know, as the Scripture calls it, Prov. 6. 22. thoſe ſame parleys, enterviews, chattings, the minde hath with the things let into it, with the things wee feare, with the things wee love. For all theſe things our mindes make their companions, and our thoughts hold them diſcourſe, and have a thouſand conceits p. 14about them; this I meane by thoughts. For beſides that reaſoning power, deliberating power, whereby wee aske our ſelves continually, what ſhall wee doe? and whereby wee reaſon and diſcuſſe things, which is a more inward cloſet, the Cabinet and privie councell of the heart, there is a more outward lodging, that preſence chamber, which entertaines all commers, which is the thinking, meditating, muſing power in man, which ſuggeſteth matter for deliberations, and conſultations, and reaſonings, which holds the objects till we view them, which entertaineth all that come to p. 15ſpeake with any of our affections.

2. I adde, which the minde frames within it ſelf, ſo the Scripture expreſſeth their originall to us, and their maner of riſing, Prov. 6. 14. Frowardneſſe is in his heart, fabricatur, hee forgeth miſchiefe, as a Smith doth Iron, hammers it out: and the thoughts are the materialls of this frowardneſſe in us; upon all the things which are preſented to us, the minde begets ſome thoughts, imaginations on them; and as luſts, ſo thoughts are conceived, Iames 1. Iſay 59. 4. They conceive miſchiefe, and bring forth iniquitie, and p. 16hatch Cochatrice egges, and weave Spiders webbes. And verſe 7. hee inſtanceth in thoughts of iniquity, becauſe our thoughts are ſpunne out of our owne hearts, are egges of our owne laying, though the things preſented to us bee from without.

And this I adde to ſever them from ſuch thoughts as are injected, and caſt in, onelyonly from without▪ which are children of anothers begetting, and often laid out of doores: ſuch as are blaſphemous thoughts caſt in by Satan, wherein if the ſoule bee meerely paſſive, (as the word Buffeting implies, 2 Cor. 12. 7.) they are none p. 17of your thoughts, but his; wherein a man is but as one in a roome with another, where he heares another ſweare and curſe, but cannot get out from him; ſuch thoughts, if they bee onelyonly from without, defile not a man. For nothing defiles a man, but what comes from within, Matth. 15. 18, 19. or which the heart hath begotten upon it by the devil, as thoughts of uncleannes, &c. Wherein though he be the father, yet the heart is the mother and wombe; and therfore accordingly they affect the heart, as naturall children doe, and by that wee may diſtinguiſh them from the other, namely, p. 18when we have a ſoft heart, an inward love unto them, ſo that our hearts doe kiſſe the childe, then they are our thoughts, or elſe when the heart broods upon theſe egges, then they are our thoughts, though they come from without.

Though this is to bee added, that even thoſe thoughts, wherein the ſoule is paſſive, and which Satan caſts in, which wee do no wayes owne, wherein hee raviſheth the heart, rather than begets them on us, (if there bee not any conſent to them in us, then it is but a Rape, as in law it is not) I yeeld thoſe thoughts are puniſhments often of neglect of p. 19our thoughts, and of our ſuffering them to wander; as Dinah, becauſe ſhe went cunningly out, to view the Daughters of the land, was taken and raviſh't, though againſt her will: yet it was a puniſhment of her curioſity: or elſe they are the puniſhment of the neglect of good motions of the ſpirit; which reſiſting, we thereby grieve him, and ſo he deales with us, as wee with our children, ſuffers us to bee ſcared with bugbeares, and to bee grieved by Satan, that wee may learne what it is to neglect him, and harbour vanity. Laſtly, I adde, which the minde, in and by it ſelfe, or by the helpe of p. 20fancy, thus begets and entertaines, becauſe there are no thoughts or likeneſſes of things at any time in our fancies, but at the ſame time they are in the underſtanding alſo reflected unto it: As when two Looking-glaſſes are placed oppoſite and nigh each to other, looke what ſpecies appeares in the one, doe alſo in the other.

Secondly, let us ſee what vanity is, take it in all the acceptations of it; It is true of our thoughts that they are vaine.

1. It is taken for unprofitableneſs. So Eccleſ. 1. 2, 3. All is vanitie, becauſe there is no profit in them p. 21under the Sunne, ſuch are our thoughts by nature, the wiſeſt of them will not ſtand us in any ſtead in time of need, in time of temptation, diſtreſſe of conſcience, day of death or Judgement, 1 Corin. 2. 6. All the wiſedome of the wiſe comes to nought, Pro. 10. 20. The heart of the wicked is little worth, not a penny for them all, whereas the thoughts of a godly man are his treaſure: Out of the good treaſure of his heart, hee brings them forth. He mints them, and they are laid up as his riches. Pſal. 138. 17. How pretious are they? he there ſpeakes of our thoughts of p. 22God, as the object of them thy thoughts, that is, (of thee) are precious.

2. Vanitie is taken for lightneſſe. Lighter than vanity is a phraſe uſed, Pſal. 62. 9. and whom is it ſpoken of? of men, and if any thing in them be lighter than other, it is their thoughts which ſwim in the uppermoſt parts, float at the top, is as the ſcum of the heart; when all the beſt and wiſeſt, and deepeſt, and ſolideſt thoughts in Balthazar a Prince, were weighed, they were found too light, Dan. 5. 17.

3. Vanity is put for folly. So Prov. 12. 11. Vaine men, is made all one with men void of underſtanding. p. 23Such are our thoughts among other evills which are ſaid to come out of the heart, Mark. 7. 22. foreign is reckoned as one, fooliſhneſſe, that is, thoughts that are ſuch as mad men have, and fooles, nothing to the purpoſe, of which there can bee made no uſe, which a man knowes not whence they ſhould come, nor whither they would, without dependance.

4. It is put for Inconſtancy, and frailty, therefore vanity and a ſhadow are made Synonomaes, Pſal. 144. 4. ſuch are our thoughts, flitting and periſhing, as bubbles, Pſ. 146. 4 All their thoughts periſh.

p. 24Laſtly, they are vaine, that is, indeed, wicked and ſinfull; vanity in the Text here, is yoaked with wickedneſs: and vaine men, and ſonnes of Belial are all one, 2 Chron. 13. 17. And ſuch are our thoughts by nature. Prov. 24. 9. The thought of fooliſhneſſe is ſinne. And therefore a man is to bee humbled for a proud thought, Prov. 30. 32. For ſo laying hand on the mouth is taken, as Iob 39. 37. for being vile in a mans owne eyes.

And becauſe this is the ſenſe I chiefly muſt inſiſt on, in handling the vanity of the thoughts, and alſo men uſually thinke that thoughts are free; I will p. 25therefore prove this to you, which is the onelyonly Doctrine raiſed, that Thoughts are ſinnes.

1. The Law judgeth them, Hebr. 4. 12. rebukes a man for them, 1 Cor. 14. 25. and therefore they are tranſgreſſions of the Law: and ſo alſo did Chriſt rebuke the Phariſees for their ill thoughts, Mat. 9. 4. which argues the excellency of the Law, that reacheth thoughts.

2. Becauſe they are Capable of pardon, and muſt be pardoned, or wee cannot be ſaved, Acts 8. 22. which argues the multitudes of Gods compaſsions, ſeeing thoughts are ſo infinite.

p. 263. They are to bee repented of, yea repentance is expreſſed, as to begin at them. So Eſay 55. 7. Let the unrighteous man for ſake his thoughts; and a man is never truely and throughly wrought on, (as 2 Cor. 10. 4, 5.) till every thought be brought into obedience; which argues that they are naturally rebellious, and contrary to grace. And this alſo argueth the Power of grace, which is able to rule and to ſubdue ſo great an Army as our thoughts are, and command them all, as one day it will doe, when wee are perfectly holy.

4. They defile the man: which nothing defiles but p. 27ſinne, Matt. 15. 15, 16, 17. Out of the heart proceed evill thoughts, theſe defile the man.

5. They are an abomination to the Lord, who hates nothing but ſinne, and whoſe pure eyes can endure to behold no iniquity, Prov. 15. 16. as good Meditations are acceptable, Pſal. 25. ult. ſo by the rule of contrary, bad are abominable.

6. They hinder all good wee ſhould doe, and ſpoile our beſt performances. Vaine thoughts draw the heart away in them, that when a man ſhould draw nigh to God, his Heart, by reaſon of his thoughts, is farre off from him, Eſay p. 2829. 16. A mans heart goes after his covetouſneſſe, when hee ſhould heare, as the Prophet ſpeakes, becauſe his thoughts thus run. Now nothing elſe but ſinne could ſeparate, and what doth eſtrange us from God, is ſinne, and enmity to him.

7. Our thoughts are the firſt motioners of all the evill in us. For they make the motion, and alſo bring the heart and object together; are panders to our luſts, hold up the object, till the heart hath plaid the adulterer with it, and committed folly, ſo in ſpeculative uncleanneſs, & in other luſts, they hold up the images of thoſe p. 29gods they create, which the heart falls downe and worſhips; they preſent credit, riches, beauty, till the heart hath worſhipt them, and this when the things themſelves are abſent.

To come now to thoſe Particulars wherein this vanity of the thinking, meditating power of the minde conſiſts.

Firſt, I will diſcover it in regard of thinking what is good, how unable and loth, &c. it is to good thoughts; and ſecondly, in regard of the readineſſe of it to think of evill and vaine things.

For the firſt, firſt in a want of ability ordinarily, and naturally to raiſe and p. 30extract holy and uſefull conſiderations & thoughts from all ordinary occurrencies, and occaſions; which the minde, ſo farre as it is ſanctified, is apt unto. A heart ſanctified, and in whoſe affections true grace is enkindled, out of all Gods dealings with him, out of the things he ſees and heares, out of all the objects are put into the thoughts he diſtilleth holy, and ſweet, and uſefull meditations: and it naturally doth it, and ordinarily doth it, ſo farre as it is ſanctified. So our Saviour Chriſt, all ſpeeches of others which hee heard, all accidents and occurrences did ſtill raiſe and occaſion p. 31in him heavenly meditations, as wee may ſee throughout the whole Goſpels: when he came by a well, hee ſpeakes of the Water of life, Iohn 4, &c. Many inſtances might bee given; He in his thoughts tranſlated the book of the creatures, into the booke of grace, and ſo did Adams heart in innocency: his Philoſophy might be truely termed Divinity, becauſe hee ſaw God in all; all raiſed up his heart to thankfulneſs and praiſe: So now in like manner our mindes, ſo farre as they are ſanctified, will doe. As the Philoſophers-ſtone turnes all Metals into Gold; As the Bee ſucks honey out p. 32of every flower, and a good ſtomack ſucks out ſome ſweet and wholſome nouriſhment out of what it takes unto it ſelfe: ſo doth a holy heart, ſo farre as ſanctified, convert and digeſt all into ſpiritual uſefull thoughts; this you may ſee, Pſalme 107. ult. That Pſalme gives many inſtances of Gods providence, and wonderfull works which hee doth for the ſonnes of men; as deliverances by Sea, where men ſee his wonders: deliverance to Captives, &c. and ſtill the foot of the Song is, Oh that men would therefore praiſe the Lord for the wonderfull workes hee doth for the p. 33ſonnes of men. Now after al theſe inſtances, hee concludes, that though others paſſe over ſuch occurrences with ordinarie ſlight thoughts, yet ſayes hee, The righteous ſhall ſee it, and rejoyce: that is, extract comfortable thoughts out of all, which ſhall be matter of joy, and who ſo is wiſe will obſerve thoſe things, that is, makes holy obſervations out of all theſe, and out of a principle of wiſedome hee underſtands Gods goodneſs in all, and ſo his heart is raiſed to thoughts of praiſe, and thankfulneſſe, and obedience. Now compare with this the 92. Pſalme made for the Sabbath p. 34(when in imitation of God, who that day viewed his works, wee are, on our Lords day, ſtill to raiſe holy praiſefull thoughts out of them to his glory, which hee that penned that Pſalme then did, verſ. 1. and 2. and) ver. 5. How great are thy workes, &c! A brutiſh man knowes not, nor will a foole underſtand this: that is, hee being a beaſt, and having no ſanctified principle of wiſedome in him, lookes no further than a beaſt into all the works of God, and occurrences of things; lookes on all bleſſings as things provided for mans delight by God: but hee extracts ſeldome holy ſpirituall p. 35and uſefull thoughts out of all, he wants the art of doing it.

If injuries be offered us by others, what doe our thoughts diſtill out of thoſe wrongs, but thoughts of revenge? we meditate how to requite it againe. But ſee how naturally Davids mind diſtills other thoughts of Shemeis curſing, 2 Sam. 16. 11. God hath bidden him, and it may prove a good ſigne of Gods favor. God may requite good for it. When we ſee judgements befall others, ſevere thoughts of cenſure our mindes are apt to raiſe againſt our brother, as Iobs friends did. But a godly p. 36man whoſe minde is much ſanctified, raiſeth other thoughts out of it, Prov. 21. 22. Wiſely conſiders, &c.

So when outward mercies befall us, the next thoughts wee are apt to have, is to project eaſe by our wealth, thou haſt goods for many yeares: and when judgements befall us, wee are apt to be fill'd with thoughts of complaint, and feares, and cares how to winde out againe. But what were the firſt thoughts Iob had, upon the newes of the loſſe of all? God hath given, and the Lord hath taken, bleſſed be the Lord for all.

Such thoughts as theſe p. 37(which all opportunities hint unto) a good heart is apprehenſive of, and doth naturally raiſe for its owne uſe. So farre Barren as our thoughts are, ſo farre vaine.

Secondly, the vanitie, and ſinfulneſſe of the minde appeares in a loathneſſe to entertaine holy thoughts, to begin to ſet it ſelfe to thinke of God, and the things belonging unto our peace; even as loath they are to this as Schoole-boyes are to goe to their Books, or to buſie their mindes about their leſſons, their heads being full of play; ſo loath are our mindes to enter into ſerious conſiderations, into p. 38to ſad ſolemne thoughts of God, or death, &c. Men are as loath to thinke of death, as theeves of the execution; or to thinke of God, as they are of their Judge. So to goe over their owne actions, in a review of them, and read the blurd writing of their hearts, and to commune with them, at night in the end of the day, (as David did, Pſalm. 119. 59.) men are as loath to doe this, as Schoole-boyes are to perſe their leſſons, and the falſe Latins they have made, Iob 21. Depart from us (ſay they in Iob) unto God, from their thoughts they meant it, for it follows, we deſire not p. 39the knowledge of thy wayes. They would not thinke of him, or know them by their good wills; and therefore our mindes, like a bad ſtomack, are nauſeated with the very ſcent of good things, and ſoone caſts them up againe, Rom. 1. 28. They like not to retaine the knowledge of God: let us goe and try to wind up our ſoules, at any time, to holy meditations, to thinke of what we have heard, or what wee have done, or what is our duty to doe, and wee ſhall finde our minds, like the peggs of an Inſtrument, ſlip betweene our fingers, as we are a winding them up, and to fall downe ſuddenly againe, p. 40ere we are aware of it: yea you ſhall finde, that your mindes will labour to ſhun what may occaſion ſuch thoughts; even as men goe out of the way, when they ſee they muſt meet with one they are loath to ſpeake withall; yea men dare not be alone, for feare ſuch thoughts ſhould returne upon them. The beſt ſhall finde a gladneſſe, for an excuſe, by other occaſions to knocke off their thoughts from what is good: whereas in thinking of vaine earthly things, we thinke the time paſſeth too faſt, clocks ſtrike too ſoone, houres paſſe away ere wee are aware of it.

p. 41Thirdly, the vanity and ſinfulneſſe of the minde appeares in the godly, that though they entertaine good thoughts, yet the minde is not, will not bee long intent on them. Some things there are, which wee are, and can be intent upon, and accordingly dwell long upon them, and therefore in Iob 17. 11. The thoughts are called the poſſeſsions of the heart, (ſo 'tis in the originall, and noted in the margin) ſuch thoughts as are pleaſing, the heart dwells on them; yea ſo intent are wee often, that they hinder our ſleepe: as 'tis ſaid of wicked men, They cannot ſleepe for multitude p. 42of thoughts, Eccleſ. 5. 12. So, to deviſe froward things, Solomon ſayes, Prov. 16. 30. That a man ſhuts his eyes, that is, is exceeding attentive, poreth upon his plots; for ſo a man doth uſe to do, to ſhut his eyes when hee would be intent, and therefore it is ſo expreſſed. But now let the minde be occupied and buſied about good things, and things belonging to our peace, how unſteady is it? which things ſhould yet draw out the intention of the minde: For the more excellent the object is, the ſtronger our intention ſhould bee. God is the moſt glorious object our mindes can faſten p. 43on, the moſt alluring. The thought of whom therefore ſhould ſwallow up all other, as not worthy to bee ſeene the ſame day with him: But I appeale to all your experiences, if your thoughts of him be not moſt unſteady, and are, (that I may ſo compare it) as when wee looke upon a Starre thorow an Optique glaſſe, held with a palſie ſhaking hand: It is long ere wee can bring our mindes to have ken of him, to place our eyes upon him, and when wee have, how doe our hands ſhake, and ſo looſe ſight ever and anon? So whilſt wee are in never ſo ſerious talke with him, p. 44when all things elſe ſhould ſtand without, and not dare to offer entrance, till wee have done with him, yet how many chinkes are there in the heart, at which other thoughts come in? and our minds leave God, and follow them, and goe after our covetouſneſſe, our credit, &c. as the Prophets phraſe is, Ezech. 33. So when wee are hearing the Word, how do our minds ever and anon runne out of the Church, and come … againe, and ſo doe not heare halfe that is ſaid? So when wee are at our callings, which God bids us to bee converſant about with all our might, Eccleſ. 9. 10. yet our minds p. 45like idle truants, or negligent ſervants, though ſent about never ſo ſerious a buſineſſe, yet goe out of the way to ſee any ſport, runne after the Hares that croſſe the way, follow after Butter-flies that buzze about us.

And ſo when wee come to pray, Chriſt bids watch to prayer, Mark. 13. 33. that is, as if wee were at every dore to place a guard that none come in and diſturbe … knock us off. But how oft doth the heart nod, and fall aſleepe, and runne into another world, as men in dreames doe? Yea ſo naturall are diſtractions to us, when wee are buſied about holy duties, that as p. 46excrements come from men, when very weak and ſicke, ere they are aware of it; ſo doe worldly thoughts from us, and we are carried out of that ſtreame of good our mind was running in, into ſome by creek ere we are aware of it.

Fourthly, the vanity of the minde appeares, in regard of good things, that if it doth thinke of them, yet it doth it unſeaſonably. It is with your thoughts as with your ſpeeches, their goodneſs lies in their placing and order, Prov. 25. 11. If fitly ſpoken, they are as Apples of Gold in pictures of ſilver. And as a man is to bring forth p. 47actions, ſo thoughts in due ſeaſon; as thoſe fruits, ſo theſe buds ſhould come out in ſeaſon, Pſalm. 1. Now the vanity of the minde appears in thinking of ſome good things, ſometimes unſeaſonably; when you are praying, you ſhould not onelyonly have no worldly thoughts come in, but no other than praying thoughts. But then haply ſome notions of, or for a Sermon will come readily in: ſo in hearing, a man ſhall often have good thoughts that are heterogeneall to the thing in hand; So when a man is falling downe to prayer, looke what thing a man had forgotten, when it p. 48ſhould have beene thought of, will then come in, or what will affect a man much comes in to divert him. This miſplacing of thoughts (ſuppoſe they bee good) is yet from a vanity of the minde; did thoſe thoughts come at another time, they ſhould be welcome: we finde our minds ready to ſpend thoughts about any thing, rather than what God at preſent calls unto. When we goe to a Sermon, we finde we could then ſpend our thoughts more willingly about reading; or happily ſearching our hearts; unto which at another time, when called to it, wee ſhould be moſt unwilling p. 49to. We could bee content to run wild over the fields of meditations and miſcellanious thoughts, though about good, rather than to bee tied to that taske, and kept in one ſet path.

In Adam and Chriſt no thought was miſplaced, but though they were as many as the Starres, yet they marched in their courſes, and kept their ranks. But ours as Meteors, dance up and dowve in us. And this diſorder is a vanity and ſinne, bee the thought materially never ſo good. Not every one that hath the beſt part muſt therefore firſt ſtep up the Stage to Act, but take his right cue. In p. 50Printing, let the letters bee never ſo faire, yet if not placed in their order, and rightly comp…ſed, they marre the ſenſe. Souldiers upon no termes ſhould breake their ranks: ſo nor ſhould our thoughts, Prov. 16. 3. There is a promiſe to a Righteous man, that (as ſome reade it) his thoughts ſhall be ordered.

And ſo much for the firſt part, The privative ſinfulneſſe in our thoughts, in reſpect of what is good.

Now ſecondly, I proceed to diſcover that poſitive vanity, which appeareth in our thoughts; in regard of what is evill. And here it is not to bee expected, nor indeed can p. 51it bee performed by any man, to reckon up the ſeverall particularities of all thoſe vaine thoughts which run through mans heart; I will inſiſt onelyonly on ſome more generall diſcoveries, to which particulars may be reduced, for a taſte of the reſt.

Firſt, the vanitie of them diſcovers it ſelfe, in that which Chriſt calls, Mark. 7. 22. foreign fooliſhneſs: that is, ſuch thoughts as mad men have, and fooles; which fooliſhneſſe is ſeene, both in that unſetled wantonneſſe and unſtayedneſſe of the minde in thinking, that like quick-ſilver it cannot fixe, but as Solomon ſayes, Prov. p. 5217. 24. A fooles eyes are in the ends of the earth, are gariſh, and runne up and downe from one end of the earth to the other, ſhooting and ſtreaming, as thoſe Meteors you ſee ſometimes in the ayre. And though indeed the minde of man is nimble and able thus to run from one end of the earth to another, (which is its ſtrength and excellency) yet God would not have this ſtrength and nimbleneſſe, and metall-ſpirit in curvetting and tumbling, (as I may call it) but in ſteady directing all our thoughts ſtraight on to his glory, our owne ſalvation, and the good of others; p. 53he gave it this nimbleneſſe to turne away from evill, and the firſt appearance of it. As we are to walke in Gods wayes hee calls us to, ſo every thought, as well as every action is a ſtep: and therefore ought to bee ſteady, Make ſtraight ſteps to your feete, ſayes the Apoſtle, Hebrews 12. 13. turning not to the right hand, nor to the left, untill we come to the journeys end of that buſineſſe wee are to think of. But our thoughts, at beſt, are as wanton Spaniels, who though indeed they goe with, and accompany their Maſter, and come to their journeys end with him in the end, p. 54yet doe runne after every Bird, and wildly purſue every ſlock of ſheepe they ſee. This unſteadineſſe, it ariſeth from the like curſe on the minde of Man, as was on Caine, that it being driven from the preſence of the Lord, it proves a vagabond, and ſo mens eyes are in the ends of the earth.

This fooliſhneſſe or foreign is alſo ſeene in that Independence in our thoughts; they hanging oft together as ropes of ſand; this wee ſee more evidently in dreames: And not onelyonly then, but when awake alſo, and that, when we would ſet our ſelves to be moſt ſerious, how doe our thoughts jangle and p. 55ring back-ward? and as wanton Boyes, when they take pens in their hands, ſcribble broken words that have no dependence. Thus doe our thoughts: and if you would but looke over the copies thereof, which you write continually, you would finde as much non-ſenſe in your thoughts, as you find in mad mens ſpeeches. This madneſſe and diſtemper is in the minde ſince the fall (though it appeares not in our words, becauſe wee are wiſer) that if notes were taken of our thoughts, we ſhould finde thoughts ſo vagrant, that wee know not how they come in, nor whence they p. 56came, nor whither they would. But as God doth all things in weight, number, and meaſure, ſo doth his Image in us, ſo farre as it is renewed. And, by reaſon of theſe two, the folly, unſetledneſſe, and independence of our thoughts, wee bring our thoughts often to no iſſue, to no perfection, but wilder away our time in thinking (as you uſe to ſay) of nothing, and as Seneca ſayes of mens lives, as of Ships that are toſt up and downe at Sea, it may bee ſaid they have beene toſſed much, but ſayled nothing; The like in this reſpect may bee ſaid of the thoughts: Or as when p. 57men make imperfect daſhes, and write non-ſenſe, They are ſaid to ſcribble, they doe not write: So, in theſe follies and independencies, wee wilder and loſe our ſelves, wee doe not thinke.

But 2. on the contrary if any ſtrong luſt, or violent paſſion be up, then our thoughts are too fixed and intent, and run in ſo farre into ſuch ſinfull objects, that they cannot bee puld out againe, or any way diverted or taken off: which is another vanity. For our thoughts and our underſtanding part was ordained to moderate, allay, and coole, and take off our paſſions, when they are a p. 58playing over, to rule and governe them. But now our thoughts are themſelves ſubjected to our affections, and like fuell put under them, doe but make them boile the more. And although our thoughts do firſt ſtirre up our feares, joyes, deſires, &c. yet theſe being ſtirred up once, chaine, and fixe, and hold our thoughts to thoſe objects, ſo as wee cannot looſen them again. Therefore ſayes Chriſt to his Diſciples, Why are you troubled, and why doe thoughts ariſe in your hearts: For perturbations in the affections cauſe thoughts like fumes and vapours to aſcend. Thus p. 59if a paſsion of feare bee up, how doth it conjure up multitudes of ghoſtly thoughts which wee cannot conjure downe againe, nor hide our eyes from? But which haunt us, and follow us up and downe, where ever wee goe, ſo as a man runnes away purſued by his owne thoughts, the heart then meditates on terrour: As Iſay 33. 18. So when ſorrow is up, how doth it make us ſtudy the croſſe that lights upon us? which to forget, would be an eaſe unto the minde. But a mans paſſions makes his thoughts to con it, and to ſay it by heart, over and over againe, as if it would not have us forget p. 60it. So when love and deſire is up, bee the thing what it will, wee are taken with, as preferment, credit, beauty, riches, it ſets our thoughts aworke to view the thing all over, from top to toe (as wee ſay) to obſerve every part and circumſtance, that doth make it amiable unto us: as if a picture were to bee drawn of it. So when joy is up, wee view the thing we rejoice in, and reade it over and over, as wee doe a Booke wee like, and wee marke every tittle, wee are punctuall in it; yea ſo inordinate are wee herein, as often we cannot ſleepe for thinking on them. Eccleſ. 5. 12. Abundance of riches p. 61will not ſuffer him to ſleepe, for the multitude of thoughts in his head, ſpeaking of a man who is covetous: how doe thoughts trouble the Belſhazzers and Nebuchadonezers of the world? Dan. 4. 19. ſo Proverbs 4. 16. They ſleepe not unleſſe they have done miſchiefe; if their deſires remaine unſatisfied, they doe diſturbe their thoughts, like froward children by their crying: ſo as, often, theſe which men count free (as the moſt doe thoughts) doe prove the greateſt bondage and torment in the earth unto them, and doe hinder ſleepe, the nurſe of nature, eate out, and live p. 62upon the heart that bred them, weary the ſpirits, that when a man ſhall ſay (as Iob 7. 13.) My bed ſhall comfort mee, by putting a parentheſis to his thoughts, and ſad diſcourſes, which hee hath when awake, yet then they haunt a man; and as verſ. 14. terrifie him. A man cannot lay them aſide as he doth his cloake: and when men die they will follow them to hell, and torment them worſe there; your thoughts are one of the greateſt executioners there, even the worme that dies not.

Thirdly, the vanity of the minde appeares in curioſity, a longing and itching p. 63to bee fed with, and to know (and then delighting to thinke of) things that do not at all concerne us. Take an experiment of this in Schollers (whoſe chiefe worke lies in this ſhop) how many precious thoughts are ſpent this way? as in curioſity of knowledge, as appeares by thoſe the Apoſtle often rebukes, that affect, as 1 Tim. 6. 4, 20. oppoſitions of ſcience falſely ſo called curioſities of knowledge of things they have not ſeene. So Coloſſ. 2. and 1 Tim. 4. 7. hee calls ſuch iſſues of mens braines, they dote on, old wives fables: becauſe as fables pleaſe old wives, ſo doe p. 64theſe their mindes, and of that itch they have in them, even as women with child, in their longings, content not themſelves with what the place affords, or the ſeaſon, with what may he had; but often long after ſome unheard of rarity, far fetcht, or, it may bee, not at all to bee had: Thus men not contenting themſelves with the wonders of God diſcovered in the depth of his Word and Workes, they will launch into another Sea, and world of their owne making, and there they ſaile with pleaſure, as many of the Schoole-men did in ſome of their ſpeculations, p. 65ſpending their pretious wits in framing curious webs out of their owne bowels.

Take another inſtance alſo in others, who have leiſure and parts to reade much, they ſhould ballaſt their hearts with the Word, and take in thoſe more pretious words of wiſdome and ſound knowledge to profit themſelves and others, and to build up their owne ſoules, and whereby they may bee enabled to ſerve their Countrey: but now what doe their curious fancies carry them unto, to bee verſed in, but Play-books, jearing Paſquils, Romanſes, fained ſtayes, which p. 66are the curious needle-worke of idle braines, ſo as they load their heads with Apes and Peacocks feathers, in ſtead of pearles and pretious ſtones; ſo as a man may ſay as Solomon Prov. 15. 14. The heart of him that hath underſtanding ſeeketh knowledge, but the mouth of fooles feeds on fooliſhneſſe. Fooliſh diſcourſes pleaſe their eares and eyes to reade: all theſe being but purveiors (as it were) for food, for the thoughts, like Camelions men live on ayre and winde.

To leave them, how doe others out of meere curioſity to know and pleaſe their thoughts, liſten p. 67after all the news that flies up and downe the world, ſcum all the froth that floats in fooliſh mens mouths, and pleaſe themſelves onelyonly with talking, thinking, and hearing of it.

I doe not condemne all herein: ſome their ends are good, and they can make uſe of it, and doe as Nehemiah did, who inquired how things went at Ieruſalem, to rejoyce with Gods people, and mourne with them, and pray for them, and to know how to faſhion their prayers accordingly. But I condemne that curious itch that is in men, when it is done, but meerly to pleaſe p. 68their fancies, which is much delighted with new things, though they concerne us not; ſuch the Athenians were, Acts 17. 21. How doe ſome men long all the weeke, till they heare events and iſſues, and make it a great part of the happineſſe of their lives, to ſtudy the ſtate more than their own hearts, and affaires of their callings: who take actions of State as their text to ſtudy the meaning of, and to preach on where-ever they come. I ſpeake of thoſe that yet lay not to heart▪ the miſeries of the Church of Chriſt, nor helpe them with their prayers, if at any p. 69time they happen.

The like curioſity is ſeene in many, in deſiring to know the ſecrets of other men, which yet would doe them no good to know, and who doe ſtudy mens actions and ends, not to reforme, or doe good to them, but to know them, and think and muſe thereof, when alone, with pleaſure; this is curioſity, and properly a vanity of the thinking power, which it mainely pleaſeth; and is indeed a great ſin, when much of mens moſt pleaſing thoughts are ſpent on things concerne them not. For the things we ought to know, and which doe concerne p. 70us, are enough to take up all our thoughts alone, neither ſhall wee have any to ſpare: and thoughts are pretious things, the immediate fruits and buds of an immortall nature; and God hath given us power to coyne them, to lay them out in things concerne our owne good, and of our neighbours, and his owne glory; and thus not to ſpend them is the greateſt waſte in the world; examine what Corne you put in to grind, for God ought to have toll of all. Prover. 24. 8. Hee that deviſeth evill ſhall be called a miſchievous perſon, not alwayes hee that doth a miſchievous action, p. 71but that deviſeth it: and verſe 9. he aggravates it, à minori, for every thought is ſinne, then a combination and conſpiracy of wicked thoughts is much more.

But 4. there is a worſe vanity than this, and that is that intimated Rom. 13. ult. Taking thought to fulfill the luſts of the fleſh, foreign [To make projects for it.] For thoughts are the Caterers for our luſts, and lay in all their proviſion, they are they that looke out where the beſt markets are, the beſt opportunities for ſinning in any kind, the beſt bargaines for credit, for preferment; for riches, &c. p. 72For example, would a man riſe? his thoughts ſtudy the art of it, men frame their owne ladder to climbe withall, invent wayes how to doe it, though often it proves as to Haman their owne Gallows. Would they bee rich? what doe they ſtudy? even all cheats and tricks on the Cards, (as I may ſo ſpeake) that is, all the cunning tricks of the world, all the wayes of oppreſſing, defrauding, and going beyond their brethren, ſo to pack things in all their dealings, that they themſelves ſhall bee the winners, and thoſe that deale with them, the loſers, Iſay 32. 7. It is p. 73ſaid, that the Inſtruments of the churliſh are evill, and hee deviſeth wicked devices to deſtroy the poore: would a man undermine his oppoſite, as one that ſtands in his light, and who hinder his credit? he'll digge and fall a pioning, with his thoughts, his engins, in the night, digge a pit, as the Scripture phraſe is, and dig deepe to hide his counſell, to blow him up in the end, and ſo as hee ſhall not know who hurt him; and this is worſe than all the former, this ſtudied artificiall villanie. The more deviſing there is in ſinne, the worſe: therefore the fact about Vriah, not ſo much that of Bathſheba, p. 74is objected againſt David, becauſe hee uſed art in it; hee tooke thought for it, but in the matter of Bathſheba, thoughts tooke him.

Fiftly, the fifth is the repreſenting or acting over ſinnes, in our thoughts and imaginations, perſonating thoſe pleaſures by imagination, which at preſent wee enjoy not really, faining and imagining our ſelves to act thoſe ſinfull practiſes wee have not opportunity outwardly to performe: ſpeculative wickedneſſe Divines doe call it, which to be in the power of imagination to doe; is evident to you by your dreames; p. 75when fancy playes its part moſt, and to allude to what the Prophet ſayes, makes us beleeve wee eate when wee are an hungry, to drinke when our ſoules are thirſty. Iſay 29. 8. But I meane not to ſpeake of the power and corruption of it; as in our dreames: it were well if, as the Apoſtle ſpeakes of Drunkenneſſe, that this ſpeculative wickedneſſe were onelyonly in the night. But corrupt and diſtempered affections doe caſt men into ſuch dreames in the day, and when they are awake, there are then (to borrow the Apoſtles expreſſion) filthy dreames, Jude 8. that defile the fleſh, even p. 76when awake: when, their luſts wanting worke, their fancie erects to them a ſtage, and they ſet their imaginations and thoughts a worke to entertaine their filthy and impure deſires, with ſhewes and playes of their owne making, and ſo reaſon and the intention of their mindes, ſit as ſpectatours all the while to view with pleaſure, till their thoughts inwardly act over their owne uncleane deſires, ambitious projects, or what ever elſe they have a minde unto.

So vaine and empty is the heart of man become, ſo impatient are our deſires and luſts of interruption in their pleaſures, ſo ſinfull p. 77and corrupt.

Firſt, vaine and empty it appeares to bee in this; for take all the pleaſures of ſinne, when they are never ſo fully, ſolidly, really, and ſubſtantially enjoyed, they are but ſhadows, a meere outſide and figure, as the Apoſtle cals the world. It is opinion of imagination that caſts that varniſh of goodneſſe on them, which is not truly in them. So Felix and Bernices pompe is te…ed foreign; but now this ſpeculative enjoying of them onelyonly in imagination, (which many mens hearts take ſo much pleaſure in,) the pleaſing our ſelves in the bare p. 78thoughts and imaginations of them, this is but a ſhadow of theſe ſhadows, that the ſoul ſhould Ixion-like embrace and commit adultery with clouds onelyonly; this is a vanitie beyond all other vanities, that maketh us vainer than other creatures, who, though ſubject to vanity, yet not to ſuch as this.

Secondly, it argues our deſires to be impatient, to bee detained from, or interrupted of their pleaſures. When the ſoule ſhall bee found ſo greedy, that when the heart is debarred or ſequeſtred from thoſe things it deſires, and wants meanes or opportunities to act its luſts, as not p. 79being to ſtay, it will at leaſt enjoy them in imagination, and in the interim, ſet fancie to entertaine the minde with empty pictures of them drawne in its owne thoughts.

3. Thus they appear alſo to bee exceeding ſinfull and corrupt; an outward act of ſinne, it is but as an act of whoredome with the creature, when really enjoyed: But this is Inceſt, when we defile our ſoules and ſpirits with theſe imaginations and likeneſſes which are begotten in our own fancies, being the children of our owne hearts.

And yet (my brethren) ſuch ſpeculative enjoying p. 80of pleaſures, and acting over of ſinnes the minde of man is full of, as will appeare in many particulars.

Firſt, looke what comforts men have at preſent in their poſſeſſion, and at command, what excellencies or endowments, men love to be alone to ſtudy, and thinke of them, and when they are ſequeſtred from the preſent uſe of them, yet they will then bee againe and againe recounting and caſting of them up, taking a ſurvey of their happineſs in them, applauding their owne hearts in their conditions. And as rich men, that love money, love to be looking p. 81on it, and telling it over; ſo do men to be ſumming up their comforts and priviledges they enjoy, which others want; as, how rich they are, how great, how they excell others in parts and gifts, &c. Oh how much of that precious ſand of our thoughts runne out this way! Thus he in the Goſpell, hee keepes an audit in his heart; Soule (ſaith he) thou haſt goods laid up for many yeares. So Haman, Eſter. 5. 11. takes an Inventory of his honours and goods, he talkes of all the glory of his riches, and all the things wherein the King had promoted him. So Nebuchadnezzar, Dan. p. 824. 30. as it may ſeeme, hee was alone walking and talking to himſelfe, like a foole, ſaying to himſelfe; Is not this the great Babell which I have built by the might of my power, for the glory of my Majeſty.

And as thus upon their comforts, ſo alſo upon their excellencies, as their learning, wiſdome, parts, &c. Men love to ſtand looking upon theſe in the glaſſe of their owne ſpeculation, as faire faces love to looke often and long in Looking-glaſſes: which, as it ariſeth from that ſelfe-flattery is in men; ſo alſo that they might keepe their happineſſe p. 83ſtill freſh and continued in their eye; which thoughts, when they raiſe not up the heart to thankefulneſſe to God, and are not uſed to that end, but are bellows of pride; they are vaine and abominable in the eyes of God, as appeares by Gods dealing with thoſe fore-mentioned; for to the one hee ſayes, Thou foole, this night; the other, whilſt the word was in his mouth, (giving him no longer warning) hee ſtrikes with madneſſe and brutiſhneſſe: and Haman, you know, was like a Wall that doth ſwell before it breakes, and falls to ruine and decay.

Secondly, this ſpeculative p. 84enjoying of pleaſures, and acting over ſinnes thus in fancy, doth appeare in regard of things to come; which when wee have in view, or any hopes of mens thoughts goe forth afore to meet them, with how much contentment doe mens thoughts entertaine their deſires, with vaine promiſings and expectations afore-hand of their pleaſures, that are in view and in poſſibility to bee enjoyed. So they in Eſay wind up their hearts to a higher pin of jollity in the midſt of their cups, in that their hearts thought and promiſed them, To morrow ſhall bee as to day, and much more p. 85abundant, Iſay 56. 12. So they, Iames 4. 13. they ſay with themſelves, Wee will goe to ſuch a City, and continue there a yeare, and get gaine. And the promiſe of this, and the thoughts of it afore-hand feeds them, and keepes up their hearts in comfort. When men riſe in a morning, they begin to forethinke with much pleaſure, what carnall pleaſures they have the advouſion and promiſe of that day or weeke, as to goe to ſuch company, and there bee merry; to goe ſuch a pleaſant journey, enjoy ſatisfaction in ſuch a luſt, heare ſuch newes, &c. And thus as godly p. 86men live by faith in Gods promiſes, Hab. 2. 4. Iſay 38. 16. By theſe men live, and this is the ſpirit of my life, ſaith Hezechiah, even what God hath ſpoken, verſ. 15. So doe carnall men live much upon the promiſes of their owne hearts and thoughts afore-hand, (for to this head of vaine thoughts, theſe vaine promiſings are to be reduced, Pſalm. 49. 11. Their inward thought is, their houſes ſhall continue for ever, and this thought pleaſeth them:) what pleaſure almoſt is there, which a man makes much account of, but hee acts it firſt over in private in his owne thoughts? and thus doe p. 87men fooliſhly take their owne words and promiſes, and ſo befoole themſelves in the end, as Ieremy ſpeakes, Ierem. 17. They take up before-hand in their thoughts upon truſt, the pleaſures they are to enjoy, even as ſpend-thrifts doe their rents, or Heires their revenews before they come of age to enjoy their lands, that when they come indeed to enjoy the pleaſures they expected, either they prove but dreames, as Iſay 29. 6. they finde their ſoules empty; or ſo much under their expectation, and ſo ſtale, as they have little in them, that there ſtill p. 88proves more in the imagination than in the thing, which ariſeth from the vaſtneſſe and greedineſs of mens deſires, as the cauſe hereof; for that makes them ſwallow up all at once. So Hab. 2. Enlarging his deſires as Hell, hee heapes up all Nations, ſwallowes them up in his thoughts. So an ambitious Scholler doth all preferments that are in his view.

Thirdly, this ſpeculative wickedneſſe is exerciſed in like maner towards things paſt, in recalling namely, and reviving in our thoughts the pleaſure of ſinfull actions paſſed; when the minde runnes p. 89over the paſſages and circumſtances of the ſame ſins long ſince committed, with a new and freſh delight; when men raiſe up their dead actions long ſince buried, in the ſame likeneſſe they were tranſacted in, and parley with them, as the Witch & Saul did with Satan in Samuels likeneſſe. And whereas they ſhould draw croſſe lines over them, and blot them out through faith in Chriſts blood, they rather copy and write them over againe in their thoughts, with the ſame contentment. So an uncleane perſon can ſtudy and view over every circumſtance paſſed in ſuch p. 90an act, with ſuch a perſon committed; ſo a vaineglorious Scholler doth repeate in his thoughts an eminent performance of his, and all ſuch paſſages therein as were moſt elegant. And thus men chew the cudd upon any ſpeech of commendation uttered by others of them. And all this even as a good heart doth repeate good things heard or read, with the remembrance alſo of what quickneſſe they had in ſuch and ſuch paſſages, and with what affections they were warmed, when they heard them; or as a godly man recalls with comfort the actions of a well-paſt life, as Hezechiah p. 91did, Lord I have walked before thee with a perfect heart; and thereby doe alſo ſtirre and provoke their hearts to the like temper againe: So on the contrary, doe wicked men uſe to recall, and revive the pleaſingeſt ſinfull paſſages in their lives, to ſuck a new ſweetneſſe out of them: Then which nothing argues more hardneſſe and wickedneſſe of heart, or provokes God more. For,

Firſt, it argues much wickedneſſe of heart, and ſuch as when it is ordinary with the heart to doe thus, is not compatible with grace: for in the 6. of the Romans, ver. 12. the Apoſtle ſhewes that a good p. 92heart uſeth to reape no ſuch fruit of ſinfull actions paſt, But what fruit had you of thoſe things whereof yee are now aſhamed? The Saints reap and diſtill nothing out of all thoſe flowers, but ſhame and ſorrow, and ſad ſighs: when Ephraim remembred his ſinne, he was aſhamed, & repented; and canſt thou in thy thoughts, reap a new harveſt and crop of pleaſure out of them, again and againe?

Secondly, it argues much hardneſſe of heart; nothing being more oppoſite to the truth and practice of repentance, the foundation of which is to call to mind the ſinne with p. 93ſhame and ſorrow, and to recall it with much more griefe, than ever there was pleaſure in the committing of it: and whoſe property is to hate the appearance of it, and to enflame the heart with Zeale and revenge againſt it. And thereby it provoketh God exceedingly, our hearts are thereby embrued in a new guilt, wee thereby ſtand to, and make good our former act: even ſo, by remembring it with pleaſure, wee provoke God to remember it with a new deteſtation of it, and ſo to ſend downe new plagues; who, if wee recall it with griefe, would remember it no more: p. 94wee ſhew wee take delight to rake in thoſe wounds wee have given Chriſt already; to view the ſinnes of others with pleaſure, Rom. 1. ult. is made more than to commit them: But much more to view and revive our owne with a freſh delight: and therefore know that how-ever you may take delight here to repeat to your ſelves your old ſins, yet that in Hell nothing will gall you more, than the remembrance of them; every circumſtance in every ſin will then be as a dagger at thy heart. This was the rich mans taske and ſtudy in Hell, to remember the good things hee had received, p. 95and his ſins committed in the abuſe of them. And if godly men here be made to poſſeſſe the ſinnes of their youth with horrour, as Iob, and to have them ever afore them, as David, how will wicked men bee continually affrighted with them in hell? whoſe puniſhment is in a great part ſet forth to us, by this Pſalme 50. 20. I will ſet them in order before thee.

Fourthly, the fourth thing wherein this ſpeculative vanity appeares, is in acting ſinnes upon meere imaginary ſuppoſitions men faigne, and contrive to themſelves, and make a ſuppoſition to themſelves p. 96in their own thoughts, firſt of what they would bee, and then what they would doe. Men create fooles paradiſes to themſelves, and then walke up and downe in them; as, if they had money enough, what pleaſures they would have; if they were in ſuch places of preferment, how they would carry themſelves. To allude to that Abſolom ſaid, 2 Sam. 15. 4. Oh if I were a Iudge in the Land, I would doe this or that, &c. doing this with a great deale of pleaſure, almoſt as much as thoſe that really enjoy them. This may well bee the meaning of that Pſalme 50. 18. where of the hypocrite (who p. 97outwardly abſtaines from groſſe ſins) 'tis ſaid, that hee conſenteth with the thiefe, and partaketh with the adulterer, namely, in his heart and fancie, ſuppoſing himſelf with them, and ſo deſires to bee doing what they doe. Thus take one who is naturally ambitious (whom both nature, parts and education have all made, but a Bramble never to rule over the trees, and hath fixt in a lower ſphere, as uncapable of riſing higher or being greater, as the earth is of becomming a Starre in Heaven, yet) hee will take upon him in his owne heart, faining and ſuppoſing p. 98himſelfe to bee, and then act the part of a great man there, erect a throne, and ſit downe in it; and thinkes with himſelfe what hee would doe, if a King or a great Man, &c. So take a man that is uncleane, but now growne old, and a dry tree, and ſo cannot act his luſt as formerly, yet his thoughts ſhall ſupply what is wanting in his ſtrength or opportunity. And he makes his owne heart both Bawd, Brothel houſe, Whore, Whoremonger, and all: ſo a man that is naturally voluptuous, loves pleaſures, but wants meanes to purchaſe them, yet his inclinations will p. 99pleaſe themſelves with the thoughts of what mixture and compoſition of delights hee would have; hee will ſet downe with himſelfe his Bill of fare, how hee would have, if he might wiſh, his cup of pleaſure mingled, what ingredients put into it. So a man that is revengefull, and yet wants a ſting, yet he pleaſeth himſelfe with revengefull thoughts and wiſhes, and will be making invectives and railing dialogues againſt him, hee hates, when hee is not by. A man in love, in his fancy hee will court his Paramour though abſent, he will by his imagination make her preſent, and ſo p. 100frame ſolemn ſet ſpeeches to her.

In a word, let mens inclinations and diſpoſitions bee of what kinde ſo ever, and let the impoſſibilities and improbabilities be never ſo great of being what they deſire; yet in their fancies and thoughts they will diſcover themſelves what they would be. Totumque quod eſſe deſiderant ſibi apud ſemetipſos cogitationibus depingunt, men will bee drawing Maps of their deſires, calculate their owne inclinations, cut out a condition of life which fills their hearts, and they pleaſe themſelves withall: and there is no ſurer way to know a p. 101mans naturall inclination, than by this.

Firſt, which yet firſt is as great a folly as any other, imitating children herein; for is it not childiſh to make clay pies, and puppets? what elſe are ſuch fancies as theſe? and to bee as children acting the parts of Ladies and Miſtreſſes, and yet ſuch childiſhneſſe is in mens hearts.

2. And ſecondly, a vanitie alſo, becauſe a man ſets his heart on what is not: the things themſelves are not, if a man had them, Prov. 23. 5. but to pleaſe themſelves with ſuppoſitions is much worſe.

p. 102Thirdly, this argues the greateſt incontentation of minde that may bee, when men will in their owne thoughts put themſelves into another condition than God ever ordained for them.

Vſe. 1.

HAving diſcovered the vanity of your thoughts and your eſtates thereby, bee humbled for them; This I ground upon, Proverbs 30. 21. where Agur teacheth us to humble our ſelves as well for thoughts as actions. p. 103If thou haſt done fooliſhly in lifting up thy ſelfe, or if thou haſt thought evill, lay thine hand upon thy mouth. Now as ſmiting upon the thigh is put for repentance and ſhame and ſorrow in Ephraim, Ierem. 31. 19. ſo is laying the hand upon the mouth put for greater and deeper humiliation, as arguing full conviction of ones guilt, Rom. 3. 19. Every mouth muſt be ſtopped. Having nothing to ſay, not to plead and excuſe, that thoughts are free, and it is impoſſible to bee rid of them, &c, but as Ezechiel, 16. 65. To remember and to bee confounded, and never to open thy mouth more! to bee vile, and p. 104not to anſwer againe, as Iob 39. 27, 28. this is to lay thy hand on thy mouth, that is, to humble thy ſelfe.

And indeed there is much cauſe, for your thoughts they are the firſt begotten, and eldeſt ſons of originall ſin, and therefore the ſtrength of it, as Iacob called Reuben the firſt-borne; yea alſo, and the Parents and begetters of all other ſinnes, their brethren; The firſt plotters and contrivers, and Achitophels, in all the treaſons and rebellions of our hearts and lives; the bellows and incendiaries of all inordinate affections; the Panders to all our luſts, that take thought to p. 105provide for the ſatisfying of them; the diſturbers in all good duties, that interrupt and ſpoile and flyblow all our prayers, that they ſtinke in the noſtrills of God.

And if their hainouſneſſe will nothing move you, conſider their number, for they are continually thus: which makes our ſinnes to be in number more than the ſands: the thoughts of Solomons heart were as the Sand, and ſo ours; not a minute, but as many thoughts paſſe from us, as in a minute ſands doe in an Houre-glaſſe. So that ſuppoſe, that taken ſeverally, they be the ſmalleſt and leaſt of your ſinnes, p. 106yet their multitude makes them more and heavier than all your other. Nothing ſmaller than a graine of Sand, but if there bee a heape of them, there is nothing heavier, Iob 6. 3. My griefe is heavier than the Sand. Suppoſe they be in themſelves, but as Farthing-tokens, in compariſon of groſſe defilements: yet becauſe the Mint never lies ſtill, ſleeping nor waking, therefore they make up the greateſt part of that treaſure of wrath which wee are a laying up: and know that God will reckon every Farthing, and in thy puniſhment bate thee not one vaine thought. And that God lookes upon p. 107our thoughts thus, ſee but the inditement he brings in againſt the old world; which ſtands ſtill upon record, Gen. 6. when he pronounced that heavy judgement of deſtroying the old world, doth he alledge their murthers, adulteries, and groſſe defilements chiefly as the cauſe? Their thoughts rather; which becauſe ſo many, and ſo continually evill, provoked him more than all their other ſinnes. Goe downe therefore into thy heart, and conſider them well, to humble thee, to make thee vile, and if in one roome ſuch a treaſure of wickedneſſe bee found laid up, what in all thoſe p. 108other Chambers of the belly, as Solomon calls them? conſider them to humble thee, but not for all this their multitude to diſcourage thee. For God hath more thoughts of mercy in him, than thou haſt had of rebellion, Pſal. 40. 5. Thy thoughts to us-ward, (ſpeaking of thoughts of mercy) are more than can bee numbred. Thou beganneſt but as yeſterday to thinke thoughts of rebellion againſt him, but his thoughts of mercy have beene from everlaſting, and reach to everlaſting: and therefore in Eſay 55. verſ. 7. having made mention of our thoughts, let the unrighteous man forſake his thoughts, p. 109and hee will have mercy on him; becauſe this objection of the multitude might come in to diſcourage men from hopes of mercy, therefore purpoſely hee addes, hee will multiply to pardon; and to aſſure us that hee hath thoughts of mercy to out-vie ours of ſinne, hee addes, for my thoughts exceed yours, as Heaven doth the earth.

Vſe 2.

LEt us make for ever conſcience of them, ſo Iob did, Iob 31. 1. I made a convenant with mine eyes, why ſhould I thinke upon a Maide? Solomon gives in eſpeciall charge, above all p. 110keeping, keepe thy heart, Prov. 4. 23.

Firſt, thou art to keepe the Lords day holy, thy ſelfe unſpotted of the World. To keepe thy brother, to keepe all the Commandements, but above all to keepe thy heart, and in it, thy thoughts; for this is the Great Commandement, becauſe it extends it ſelfe (as the foundation) unto them all: for as in the ſame Commandement where murther is forbidden, a malicious thought is alſo, and ſo of the reſt; So in keeping the thoghts, thou virtually keepeſt all the Commandements: as originall ſinne is ſaid to bee forbidden in all the Commandements, p. 111ſo are thy thoughts taken order for in all.

Secondly, out of it are iſſues of life; thoughts and affections are the ſpring, ſpeeches and actions the ſtreame: as are our thoughts, ſo are our affections; for theſe are the bellows: ſo alſo our prayers, ſo all, for they are in the ſoule as the ſpirits in the body, they run through all, move all, act all.

Thirdly, if you looke to God, our thoughts are that ſpot of ground, which he proclaimes himſelfe ſole Lord of, and makes it one of his greateſt titles, that hee knows them, and judgeth them. Kings attempt to rule your p. 112tongues, to binde your hands, and rule your actions; but God onelyonly your thoughts. By them wee chiefly ſanctifie him in our hearts, by them wee walke with God, and ſhall we not make conſcience of them?

Fourthly, if you looke to the worke and power of grace, wherein lies it, But in bringing every thought into obedience? 2 Cor. 11. 4. This is the glory of our religion above all other in the world: wherein lies the difficulty of it, the ſtrictneſs of it, what makes it ſo hard a taske? but the obſerving and keeping the thoughts in boūds: wherin lies the difference between ſincere hearted Chriſtians p. 113and others? but the keeping of our thoughts, without which all Religion is but bodily exerciſe. Papiſts may mumble over their prayers, hypocrits talke, but this is godlineſſe.

Fiftly, if wee looke to things wee have a care of; if wee have a care of ſpeeches, becauſe Chriſt hath ſaid, wee ſhall anſwere for every idle word; why not alſo for the ſame reaſon, ſhould wee have a care of thoughts? which are the words of the minde, onelyonly they want a ſhape, to bee audible to others, which the tongue gives them, for which you muſt anſwer as well as for words, Heb. 4. 12. 1 Cor. 4. 5. If you be p. 114carefull what companions you have, and whom you lodge in your houſes, and who lie in your boſomes, then much more of your thoughts, which lodge in your hearts, which are not yours, but Gods houſes; built for himſelfe, and for Chriſt and his Word to dwel in: ſeeing alſo the things you think of have the moſt neare intimate fellowſhip and converſe with you. And therefore when you thinke of the Word, it is ſaid to talk with you, Pro. 6. If you be carefull of what you eate, becauſe ſuch blood you have, &c. then be careful what you think, thoughts being Pabulum animae, as Tully calls them. p. 115Thy words did [I eate] ſaies Ieremiah, ſpeaking of meditating on it.

Sixthly, if you looke to the iſſue of things: what ſhall be the ſubject of that great inqueſt at the Day of Judgement? the thoughts and councels, 1 Corin. 4. 5. And after the Day of Judgement, mens thoughts ſhall prove their greateſt executioners: what are the cords God laſhes you with to all eternity? your owne thoughts; thoughts accuſing, whereby you ſtudy over every ſinne; and every one will be as a dagger, Iſay 33. 18. the Hypocrites torment, is to meditate terrours, to ſtudy Gods wrath, and the Saints bleſſedneſſe, p. 116and their owne ſinnes and miſery.

Remedies againſt vaine Thoughts.

THe firſt is to get the heart furniſhed and enriched with a good ſtocke of ſanctified and heavenly knowledge in ſpirituall and heavenly truths: For a good man (ſaith Chriſt) hath a good treaſure in his Heart, Matt. 13. 35. that is, hee hath all graces, ſo many precious truths which are as Gold in the Ore, which his thoughts, as the Mint, doth coine and p. 117beat out, and which words bring forth. A good man, out of the good treaſure of his heart, brings forth good things. If therefore there bee not Mines of precious truths hid in the heart, no wonder if our thoughts coyne nothing but droſſe, frothy vaine thoughts, for want of better materialls which ſhould feed the Mint, are wanting. Therefore Solomon ſaith, Wicked men forge, mint, or hammer wickedneſſe, Pro. 6. 14. ſo Iunius reads it: or if men have ſtore of naturall knowledge, and want ſpirituall uſefull knowledge, to themſelves; although in company with others, they may bring forth good p. 118things in ſpeeches, yet when alone, their thoughts runne not on them. For this, take a place of Scripture, Deut. 6. 6, 7. which ſhewes, that laying up the Word in the heart, and being much converſant in it, and getting knowledge out of it, is an effectuall meanes to keepe our thoughts well exerciſed when wee are alone: for the end why theſe words are commanded to bee laid up in the heart, ver. 5, 6. is, as to teach them to others, ſo, to take up our thoughts when we are moſt retired, and alone, and when a man can doe nothing, but barely exerciſe his minde, in thinking; for when a man p. 119is a riding, or walking, or lying downe, and riſing up, (which are often and uſually our moſt retired times for thoughts, & are wholly ſpent in them, for many ride alone, and lie alone, &c.) yet then, ſaith hee, thou ſhalt talk of the Word: which command he that is alone cannot do, therefore the talking there meant is not onelyonly foreign, outward conference with others (though intended) as to talke to thy bed-fellow of it, and to thy companion: but ſuppoſe thou haſt none, then to talke of it to thy ſelfe, for thoughts are foreign, talking of the minde; and ſo comparing Prov. 6. 22. with this place p. 120(which will fitly interpret it) it appeares; for Solomon exhorting to the ſame duty of Binding the Word to the heart, uſeth this motive, which is the fruit thereof, That when thou awakeſt, it ſhall talke with thee, that is, by thy thinking of it, it will talke with thee when thou and it art alone: So as thou ſhalt not need a better companion, it will bee putting in and ſuggeſting ſome thing.

Secondly, endeavour to preſerve and keep up lively, holy, and ſpirituall affections in thy heart, and ſuffer them not to coole; Fall not from thy firſt love, nor feare, nor joy in God; or if thou haſt growne remiſſe, p. 121endeavour to recover thoſe affections again. For ſuch as your affections are, ſuch neceſſarily muſt your thoughts be: and they encline the minde to think of ſuch or ſuch objects as will pleaſe them, rather than others; therefore ſayes David, Pſal. 119. 97. How doe I love thy Law! it is my meditation day and night. It was his love to it made him thinke of it ſo frequently. So Mal. 3. 16. Thoſe that feared the Lord, and thought upon his Name, are joyned: For what we feare wee often thinke of, and alſo ſpeake of often; therefore it is added; They ſpake of one to another; feare made them thinke much of p. 122his name, and thinking of it made them ſpeake of it: ſuch affection, ſuch thoughts, and ſuch ſpeeches, as they both are. And indeede thoughts and affections are Sibi mutuo cauſae, the mutuall cauſes of each other: Whileſt I muſed, the fire burned, Pſalm. 39. ſo that thoughts are the bellowes that kindle and enflame affections: and then if they are enflamed, they cauſe thoughts to boile, therefore men newly converted to God, having new and ſtrong affections, can with more pleaſure thinke of God than any.

Thirdly, of all apprehenſions elſe, get thy heart poſſeſſed with deep, ſtrong p. 123and powerfull apprehenſions and impreſſions of Gods Holineſs, Majeſtie, Omnipreſence, and Omniſcience. If any thoughts bee of power to ſettle, fixe, and draw in the minde of man, they are the thoughts of him. What is the reaſon that the Saints and Angels in Heaven have not a vaine thought to eternity, not a wry ſtroke, his preſence fixeth them, their eie is never off him? Take a wanton gariſh looſe ſpirit, let him be but in the preſence of a Superiour whom hee feares and reverenceth, and it conſolidates him. Iob made therefore conſcience of his thoughts, that hee durſt not looke awry, p. 124Iob 31. 1, 2. becauſe God ſees it, ſaith hee. This drew in and faſtned Davids thoughts, Pſal. 139. from the firſt to the twelfth, he manifeſts what continuall apprehenſion hee had of Gods Greatneſſe, Majeſty, and Omnipreſence; and what effect had this? When I awake I am even before thee, verſe 17. Looke what objects they are, have moſt ſtrong and deepe impreſſions in the minde, of thoſe when a man awaketh, hee thinkes of firſt. Now ſuch ſtrong impreſſions had Davids thoughts of God, that ſtill when hee awaked, hee was with him, and therefore wee finde it by experience to bee a meanes to p. 125avoid diſtractions in prayers, to enlarge a mans thoughts in his preparations before, or at the beginning with a conſideration of Gods attributes and relations to us: and it will and doth make us ſerious.

Fourthly, eſpecially do this when thou awakeſt, as David did there, when I awake I am ſtill with thee: to prevent winde which ariſeth from emptineſſe, men uſe to take a good draught in the morning, which the ſtomacke feeds; ſo to prevent thoſe vaine, windy, frothy thoughts the heart naturally ingenders, and which ariſe from emptineſſe; firſt fill thy heart with the thoughts of God; p. 126Goe downe into his Wineceller: obſerve it when you will, when you firſt open your eyes, there ſtand many ſuitors attending on you, to ſpeake with your thoughts, even as Cliants at Lawyers doores, many vanities and buſineſſes; but ſpeake thou with God firſt, hee will ſay ſomething to thy heart, will ſettle it for all day: and this doe before the croud of buſineſſes come in upon thee. Of ſome Heathens it is ſaid that they worſhip that as their God, for all day, which they firſt ſee in the morning; ſo it is with the idols of mens hearts.

Fiftly, have a watchfull eye, and obſerve thy heart p. 127all day, though they croud in, yet obſerve them, let them know that they paſſe not unſeene; if a man would pray aright, he muſt watch alſo, who comes in, and who goes out: where ſtrict watch and ward is kept, and Magiſtrates obſervant, the Marſhall and Conſtable diligent to examine vagrant perſons, you ſhall have few there; that ſuch ſwarmes of vagrant thoughts make their rendevous, and paſſe, is becauſe there is not ſtrict watch kept.

This is in a manner all thou canſt doe, for they will paſſe however, but yet complaine thou of them, whip them, and give p. 128them their paſſe.

Sixtly, pleaſe not thy fancy too much with vanities and curious ſights, this engenders vaine thoughts; therefore Iob ſayes, Chap. 31. verſ. 1. That hee made a covenant with his eyes, leſt he ſhould thinke of a Maide, Prov. 4. 25. Let thine eyes looke right on.

Seventhly, bee diligent in thy calling, and what thine hand findes to doe, doe it with all thy might, as it is, Eccleſiaſtes 9. 10. that is, putting to all the intention and ſtrength of the minde that may bee in it. Let all the ſtreame runne to turne about thy Mill; the keeping thy thoughts to that channell, keeps them from p. 129overflowing into vanity and folly, 2 Theſ. 3. 11. Thoſe that labour not are buſie bodies. And 1 Tim. 5. 13. Idle, wandring, foreign, they are not onelyonly called foreign, Idle only, becauſe not buſie about what they ſhould, but foreign, as intent on things they ſhould not; they goe from houſe to houſe: ſo their bodies do, becauſe their mindes doe wander, having no center. When David walked alone, what extravagancy did his ſpirit run into? let the ground lye fallow, and what weeds will there ſoone grow in it? God hath appointed us our callings to entertaine our thoughts, and to finde p. 130them worke, and to hold them doing in the interims, between the duties of his worſhip, becauſe the ſpirit and thoughts of men are reſtleſſe, and will bee buſied ſome way; as therfore Kings keep thoſe men that have active ſpirits in continual imployment, leſt their heads ſhould be working and plotting amiſſe: ſo did God appoint even in Paradiſe the active ſpirit of man, a calling to keepe him doing. God hereby hedgeth in mans thoughts, and ſets them to goe in a narrow lane, knowing that if they are unconfined and left at liberty, they would like wilde Aſſes ſnuffe up the winde, as Ieremy ſpeaks, p. 131Ieremy 2. 24. onelyonly take heed of encumbring thy minde with too much buſineſſe, more than thou canſt graſpe. It made Martha forget that one thing neceſſary, being cumbred with many things, Luke 10. 4. this breeds care foreign, which diſtracts the minde, (ſo the word ſignifies foreign, as dividing it, and ſo cauſeth wandering thoughts nothing more, ſo that the minde is not it ſelfe. For this weakens it, enervates it, and this being vanity, Exod. 18. 18. ſaid Iethro to Moſes, when encombred with buſineſs, Thou wilt fade away as a leafe, out of which the moiſture is dryed up, even p. 132that juyce which ſhould be left for good duties will be exhauſted: as dreames come through multitude of buſineſſe, Eccleſ. 5. 3. ſo do a multitude of thoughts from a cumber of buſineſs.

Eightly, in thy calling, and all thy wayes, for the ſucceſſe and thy wayes therein, Commit thy wayes to God, Prov. 16. 3. Commit thy way unto the Lord, and thy thoughts ſhall be eſtabliſhed, or ordered: that is, kept from that confuſion and diſorder, and thoſe ſwarms of cares, which others are annoyed with: and thereby thy aimes may bee as well accompliſhed: a few thoughts of faith would ſave us many thoughts of p. 133cares and feares, in the buſineſſes wee goe about, which prove therefore vaine, becauſe they forward not at all the buſineſſe wee intend. When ſuch waves toſſe the heart and turmoile it, and the windes of paſſions are up, if a few thoughts of faith come into the heart, they calm all preſently.

FINIS.

Perlegi hunc tractatum, cui titulus eſt (The vanity of thoughts) in quo nihil reperio, quo minus imprimatur.

Ex Aed. Lamb Iul. 1. 1637. Rever. in Ch. Patri & D^no D. Ar. Cant. Sac. Dom. IOH. OLIVER.

End of the text · Thomas Goodwin, The Vanity of Thoughts Discovered (1638)