The Grand Trial of True Conversion, Treatise 4

The Grand Trial of True Conversion · Treatise 4

p. 337The Myſtery of Holineſſe working in the thoughts of all ſanctified perſons.

2 COR. 10. 4, 5.

For the weapons of our warefare are not carnall, but mighty through God, to the pulling down of ſtrong holds.

Casting down imaginations, and bringing into captivity every thought to the obedience of Chriſt.

I Have opened the Mystery of iniquity, which worketh efficaciouſly in the thoughts of all thoſe that are not Regenerate.

The ſecond great point that now followes to be handled, is the Myſtery of p. 338Sanctity that worketh in the thoughts of all thoſe who are truly Sanctified.

In this Text, this is cheifly obſerveable; That the power of ſanctifying Grace, which comes into the ſoule by the preaching of the Goſpel, doth firſt and principally ſhow it ſelfe in caſting down, changing, crucifying, and captivating mens thoughts: The firſt and great work of the ſpirit of Grace in the converſion of ſinners is upon their Thoughts.

I will draw up what I intend to inſiſt upon, into this doctrinall Truth. That,

Sanctifying ſoule-quickning Grace, Doctrine.which is conveyed by the miniſtry of the word of life doth primarily and principally put forth it ſelfe upon mens thoughts.

For the clear underſtanding this Truth, three things muſt be premiſed.

Firſt, That there is no ſelf-ſufficiency in mans corrupt minde to think one holy ſpiritual thought; this the Scripture clearly witneſſeth, 2 Cor. 3. 5. That we are not ſufficient of our ſelvs, as of our ſelvs, to thinke any thing; that is, any good thing, according to divine rules; we have not the leaſt aptneſſe, or ability, by corrupt nature to think a good p. 339thought; when we think a divine ſpirituall good thought, it is by the Grace of 1 Cor. 15. 10.1 Cor 15:10God.

1. We are by corrupt nature all over fleſh, we have rotten corrupt minds full of fleſhly principles, full of pride and contradiction againſt the Spirit and 2 Cor. 10. 5. Epheſ. 4. 21.2 Cor 10:5Eph 4:21Truth that is in Jeſus.

We have fleſhly wills and affections; ſinfull corruption is as a chaine upon all our faculties, as an iron gate that keeps out any good thought, or corrupteth it when it comes in.

The thoughts of carnall men are altogether fleſhly. Rom. 8. 5. The frame of mans heart muſt be ſanctified, before it can frame one ſanctified thought: as a man is, ſo he thinks and imagins: as the tree is, ſo is the fruit: as the treaſure of the heart is, ſuch is that that Mat. 12. 15.Matt 12:15comes from it; an evill heart cannot think well; impure mindes will not admit of pure holy thoughts to enter.

Wickedneſſe comes from the wicked; as the proverb is, 1 Sam. 24. 13 What can be expected from vaine men, whiles they are altogether vanity, but vaine thoughts? Their hearts are alwayes either weaving ſpiders webs, or hatching Iſa. 59. …Isa 59Cockatrices eggs; they are thinking vanity p. 340or miſchief.

2. If the bent and reliſh of our wills and affections be not changed, they will ſet our imagination on work to deviſe ſatisfaction to themſelves; for there is a mutuall reflux and working betwixt the imagination and affections. Mans imagination ſtirs up his affections, and as the bent of the affections ſtands, ſo imagination worketh.

Secondly, in our new birth there is healing, quickning, renewing Grace infuſed into our ſoules, whereby we are freely inclined to ſpirituall good thoughts and works.

This infuſed implanted Grace is called in the Scriptures, the life of Chriſt, or Chriſt living in us; the image of Gal. 2. 20. 2 Cor. 5. 17. Ezek 11.Gal 2:202 Cor 5:17Ezek 11Chriſt, the image or impreſſion of his Graces. The new creature: a new heart and ſpirit, a new frame of heart and ſpirit put into us; it is the implanting of holy principles, inclinations, and diſpoſitions, whereby our natures are made conformable to the ſweet pure holy nature of Chriſt, and agreeable to all divine rules in ſome meaſure.

Thirdly, this regenerating Grace, or new divine life put into our ſoules, is the immediate principle of all our holy p. 341thoughts and workes. Actions come from powers, and are ſuitable thereunto; holy ſpirituall Acts cannot come from unſanctified powers and faculties; living thoughts cannot proceed out of dead mindes.

In mans naturall life, there is

1. The ſoule, which is the principle of life.

2. Life it ſelfe.

3. Acts of life: Theſe three are inſeperable.

So in the ſpirituall life, there is

1. The quickning ſpirit.

2. The vitall being.

3. Living Acts: and theſe are inſeparable. This new life is an active power, whereby the ſoule is inabled to Act and move towards God.

All our holy thoughts and works are the fruits and actings of this divine life in us: there muſt be a power and principle of holineſs put into mans heart before it can think holy thoughts: every thing acteth according to its being: an evill tree cannot bring forth good fruit. Carnall mindes cannot thing ſpirituall thoughts.

Theſe things being premiſed I now come to the Doctrine it ſelfe; in the p. 342opening whereof, I muſt

Firſt, demonſtrate that renewing converting Grace doth primarily and principally put forth it ſelfe upon mans thoughts.

Secondly, I will declare what are the powerfull, precious, operations of ſanctifying Grace upon the thoughts.

Firſt, that ſanctifying Grace, after the change of the frame of our hearts, doth firſt and chiefly worke upon our thoughts; I thus demonſtrate.

1. Evill thoughts are the radicall ſeminall ſinnes which corrupt our judgements, affections, and all our actions; therfore it is neceſſary that our thoughts ſhould be firſt cleanſed cured and changed by Grace.

Sinne entred into our firſt parents by their thoughts; crooked thoughts were the root of their curſed apoſtacy.

2. All our actuall ſinns have their beginning and riſe in our thoughts: evill thoughts are the begetters of all other ſinnes, the firſt movers and leaders in all evill, the plotters of all iniquity againſt God and man; Till theſe radical evills be rooted up, our words and works will be the fruits of ſin: therefore after the crucifying of the habituall p. 343corruption of mens nature, the principal work of Grace is to mortifie and purifie their thoughts.

Hence it is that the firſt Act of repentance and mortification preſſed upon ſinners, is to waſh their hearts from wickedneſſe; that is, from vaine thoughts Jer. 4. 14.Jer 4:14which lodge within them: True repentance begins whence ſin begins; that is, in the thoughts.

Secondly, the ſtrong hold whereby the Devill holds poſſeſſion of mens ſoules, is chiefly in their thoughts; Till the thoughts be caſt down and changed by converting Grace, the Devil cannot 2 Cor. 10 4, 5.2 Cor 10:42 Cor 10:5be caſtout.

Thirdly, all actuall holineſſe begins in the thoughts; habituall holineſſe is properly in the new frame of our hearts; actual holineſſe is that which is acted in our affections and converſations: holy works and words have their riſe from holy thoughts: as the ſpirits are in the body, ſo are thoughts in the ſoule, they run through all, move all, and Act all in us.

Fourthly, the new ſpirituall minde is put for the whole new man, for all that is regenerate in us, in our mindes, wills, affections, and all the powers of p. 344the ſoule. Rom. 7. 25. Where Paul ſpeaking in the perſon of all reverend ones ſayes, I my ſelfe in my minde ſerve the Law of God.Rom. 7. 25. foreign.Rom 7:25

It is evident that the Saints doe ſerve the Law of God with all their ſoul withall within them ſo far as it is ſanctified.

Why then is the minde onelyonly named here?

Anſw 1. Becauſe the worke of renovation begins in the minde, or thinking power: this is clearly held forth in Rom. 12. 2. Be yee transformed by the foreign.renewing of your minde. That great metamorphoſis, or transforming change, which is wrought by the new birth, hath its firſt beginning in our mindes; for if we are transformed by the renewing of our minde; then it muſt needs follow, that the minde is firſt renewed; and by the change of the frame of the minde and thoughts, the whole man is changed, and all things made new in us.

2. Holy thoughts, which are the actings of the renewed minde, doe act and command our judgements, affections, eyes, tongues, &c. in a holy heavenly order. For as a man thinketh, ſo is he, Prov. 23. 6, 7. If a man think graciouſly, p. 345he affecteth graciouſly ſpeaks and acteth graciouſly.

Secondly, I will now ſhow you what are the powerful and precious operations and workings of ſanctifying Grace upon mans thoughts; whereby we may eaſily diſcerne whether we are truly poſſeſt of the glorious ſtate of Grace: And I beſeech you marke this ſearching truth, for a holy gracious frame of thoughts doth far more clearly and infallibly diſtinguiſh the power of ſanctification from the ſtate of formallity and higheſt temporary perfections, then words and works, and all outwardneſs of carriage, though never ſo glorious in appearance: for in theſe (many times) is much fraud and fallacie, forced feigned behaviours, artificiall and counterfeit acting, and hidden hypocriſies. Outward actions and ſpeeches are liable to the Lawes of men, open and obvious to the eye and judgements of all; therefore feare of reproach, ſhame, and puniſhment; deſire of gaining a good opinion for honeſty and Religion, and the name of Saintſhip; hope of raiſing their outward eſtates, are of great power to reſtraine men, and to keep them within good compaſſe and moderation, p. 346and to put them upon the profeſſion of piety, outward performance of duties, and joyning to Churches: Mens words and works may be ſeemingly holy, honeſt and honourable, whoſe thoughts are baſe, prophane, and abominable.

But thoughts are the free immediate inviſible productions of the heart, by their naturall ſecrecy exempted from mans moſt privy ſearch and cenſures: No eye ſeeth theſe ſecrets, but that which is ten thouſand times brighter then the Sunne. And therefore millions of thoughts, many thouſand formes of imagination doe ſpring out of the hearts of men, which without any mask, reſtraint, or reſervation, doe really repreſent the true eſtate and diſpoſition of the heart: ſo that from them we may be ever ſure to take infallible notice, whether our hearts as yet onelyonly worke naturally, in a delightfull framing of vaine earthly ungodly thoughts; or elſe be taught and guided by a ſupernaturall power to compoſe our thoughts, according to the light of Gods word, and holy motions of his ſanctifying ſpirit.

Prov. 12. 5. Righteous men are diſcerned p. 347and diſtinguiſhed from wicked men by their Thoughts. The Thoughts of the juſt are right Judgement, or Juſtice, (ſo the Hebrew ſignifies) but foreignthe ſubtile devices of the wicked are deceit. So in Rom. 8. 5. Carnall men are differenced from ſpirituall, by the inward frame of their thoughts, They that are according to the fleſh, doe thinke of the things of the fleſh; but they that Rom. 8. …. foreign.Rom 8are according to the ſpirit, the things of the ſpirit. This reading is agreeable to the Originall, and comes neareſt to the ſcope and intent of the Text.

Thus the Syrick renders the words, They that are in the fleſh doe thinke of foreign De re quapiam ſerio cogita c. Beza.that which is of the fleſh, &c. Thus Tremellius, and Troſtius doe read this place, according to the Syrick.

That is, they that are ſtill in a carnall corrupt eſtate, they fix and ſpend their thoughts upon fleſhly earthly ſenſuall things, and thus Theophyl: and Chryſoſtome expound this place, The mind in carnall men is carnall, they doe in their mind think of carnall things: But they that are ſpirituall, that are renewed and acted by the ſpirit of grace, their thoughts are chiefly ſpent and drawne out upon ſpirituall heavenly Divine things.

p. 348If we would take certain knowledge of our ſelves, whether we are good or evill men, ſanctified or unſanctified, we muſt looke into the frame of our thoughts. Every man is compared to a Tree, our thoughts are the moſt diſtinguiſhing fruits whereby we may diſcern what manner of Trees we are. The onelyonly way for other men to know what kind of Trees we are, is by our viſible fruits, externall works and ſpeeches: But if we our ſelves would judge of our ſelves, we muſt try our ſelves firſt and chiefly by our internall thoughts. The ſureſt and moſt infallible way to judge of our ſpirituall eſtate, is by the conſtant acting of our thoughts.

2 Thoughts and imaginations doe ordinarily follow the frame and temper of the heart wherein they are formed, and ſo they are the trueſt diſcovery of the nature and conſtitution of the heart: As ſtreams doe reſemble and expreſſe the quality and property of thoſe fountaines whence they ſpring. We may truly judge of the frame and fabrick of our hearts, by the ordinary working of our thoughts.

But now we are not to take meaſure of our thoughts by ſome particular ſtirrings p. 349and extraordinary motions we ſometimes feele in them; but according to the common current and generall actings of our thoughts; For ſometimes evill men may have good motions, and workings in their thoughts towards that which is good; but good thoughts in carnall men doe glide and paſſe away preſently without any fruit to their owne ſoules.

So on the other ſide, good men may ſometimes be over-powred and captivated by evill thoughts, either by the ſudden breaking out of remaining corruption from within, or by violent invaſion of ſome entiſing object from without; or by the impetuous and immediate injections of Satan: But ſuch thoughts as theſe are contrary to the generall and ſetled purpoſe of their hearts.

2 The New man in them doth repell and reſiſt them.

3 The Saints know how to repent of them, and pray againſt them.

4 They walk more humbly, and ſet a ſtrong guard and more narrow watch over their hearts for afterwards, leaſt they ſhould be unawares ſurprized the ſecond time.

p. 350Thirdly, The whole converſation followes the frame and temper of the thoughts: Such as a mans heart is, ſuch are his thoughts ordinarily; and ſuch as his thoughts are, ſuch is the frame of his converſation. Prov. 23. 7. As a man tbinketh in his heart, ſo is he. The thoughts of men are the ſpring from whence iſſues a good or bad converſation, they are the maſter-wheele which acteth & turnes about the whole courſe Prov. 4. 23.Prov 4:23and carriage of their lives; they have a ſtrong influence upon all their wayes.

The ſweetning of this ſpring ſweetens the whole converſation: If waters be corrupt, the fountaine muſt firſt be cleanſed and ſweetned, and then the ſtreames will be ſweet. The Prophet healed the waters by caſting ſalt into the ſpring, 2 Kings 2. 20. If our thoughts be full of holineſſe, they will overflow into our affections, and actions, and fill our ſpeeches.

What are the powerfull operations Queſt. of Sanctifying Grace upon mans thoughts?

They are theſe eſpecially.

Firſt, It Diſcovers a world of wickedneſſe Anſw. in mens thoughts, which they never ſaw before. Renewing grace ſets p. 351up a new light in the mind, which manifeſts the Atheiſme, Idolatry, Infidelity, Unrighteouſneſſe, Vanity, Pride, and Profaneneſſe of their thoughts. Carnall men may ſee the groſſe irregularities, and open defilements of their works and ſpeeches; but they ſee not the firſt riſe of corruption in their thoughts. Sinners are poſſeſt with this peſtilent conceit, that thoughts are free: but when the word of God falls with converting power upon their ſoules, the ſecret thoughts of their hearts are made manifeſt in their naturall filth and 1 Cor. 14. 24, 25.1 Cor 14:241 Cor 14:25folly, ſo that now they begin to ſee that the ſins of their thoughts are out of meaſure ſinfull and innumerable.

Secondly, Sanctifying Grace Condemnes the vanity and vileneſſe of mens thoughts; it drawes them to ſentence, and condemn the evil of their thoughts, and themſelves for their evil thoughts. Carnall men doe feed upon the forth of their filthy thoughts with delight, but regenerate men doe with much bitterneſſe of ſpirit judge themſelves for their thought-tranſgreſſions; yea, many humble ſoules, ſenſible of their ſecret provocations, are more grieved and troubled (ſetting aſide the ill of example, p. 352and ſcandall, ordinary attendants upon open and viſible miſcartiages) for the rebelliouſneſſe of their thoughts, then the exorbitancy and iniquity of their works: It wounds them to the very heart that they are not as well able to preſerve their inward thoughts pure and holy towards the all-ſearching eye of God, as their words and viſible actions plauſible and orderly towards men.

Thirdly, Sanctifying Grace begets a ſincere and deadly Hatred of all evill thoughts. Pſal. 119. 113. Sayes David, I hate vaine thoughts. Renewed perſons doe not onelyonly diſlike evill thoughts, but they alſo hate them, as the grand Enemies of God, they deſire to have them crucified.

2 They hate not only thoſe thoughts which are moſt black and bloody, but vaine thoughts alſo; they hate all wandring and unprofitable thoughts.

Fourthly, Renewing Grace Sanctifies the thoughts, and puts them into a holy frame: The naturall frame of mans heart is evill, therefore all that it frameth is altogether evill. A corrupt Gen. 6. 5.Gen 6:5fountaine cannot ſend forth pure waters; but ſanctifying grace coming into mans heart, implants a new holy p. 353principle, which is the ſpring of holy living thoughts; it makes the mind ready & prepared to every good thought. A ſanctified heart is full of ſanctified thoughts, it is continually exerciſed in godly, uſefull, and profitable meditations: It can have no reſt but in ſpirituall converſes with God. Grace coming from heaven, doth carry up the thoughts into heaven.

Fifthly, Sanctifying Grace Purifies the thoughts, it mortifies that Lording power which ſin exerciſeth in mens thoughts before their renewing. The hearts of all men in their corrupt frame are as a boyling Sea, or as a Sepulchre of corruption, evapourating and ſending up continually wicked, wanton, and prophane thoughts.

How doth grace cleanſe and cure our Quaere. thoughts?

By a two-fold act.

1 By mortifying the root of all evill Anſw. thoughts, the fleſh, or corruption of mans nature, that root of bitterneſſe which embitters and corrupts our thoughts continually. Grace purifies Acts 15. Mark 7. 21.Acts 15Mark 7:21our hearts, which are the fountaine out of which our thoughts doe flow; this fountain muſt be cleanſed, and ſweetned p. 354before our thoughts can be clean: Can any clean thing come forth of that which is unclean?

That ſinfull corruption which reigns Job 14. 5.Job 14:5and rages in the hearts of naturall men, muſt be crucified before the ſtrength of ſin can be broken in their thoughts. If carnall men by the power of the word ſhould be ſo affrighted and terrified from the committing of that ſin which they moſt love, that they durſt never actually returne again to it; yet then their naturall corruption would fill their hearts with ſpeculative uncleanneſſe, and thought-pollutions; their thoughts would ſtill be running after ſin. When the worldly man dyes, his thoughts periſh; ſo when the old man is mortified in us, evill thoughts dye, in reſpect of their predominant power.

2 Grace purifies our thoughts by filling the mind with the pure and pretious word of God, which is a powerfull means to keep out and caſt out evill thoughts I have hid thy word in my heart (in my thoughts, ſayes David) that I might not ſin againſt thee, Pſal. 119. 11. There is a marvellous power in Gods word to drive away and ſcatter ungodly thoughts; they can no p. 355more ſtand before it, then the Clouds before a ſtrong North-wind. If the word of Chriſt dwell in our hearts plenteouſly, it is impoſſible that vain thoughts ſhould lodge there. If our minds be filled with the word, there will be no roome for looſe prophane thoughts: When rebellious thoughts doe riſe within us, we ſhall have this mighty weapon in readineſſe to reſiſt and repell them.

When we feele thoughts of unbelief, pride, diſobedience, earthlineſſe, &c. begin to ſtir in us, and to offer themſelves, let us try them by the word of Chriſt, ſee how contrary they are to it, and we ſhall feele them vaniſh away, they will not ſtand to a Tryall. This powerfull word applyed, will ſhame and ſilence them.

But here ſome precious ſoules will Object. be ready to object againſt themſelves: If this be the property of ſanctifying grace to purifie the thoughts, Then what ſhall we think of our ſelves? We feele idle, vaine, looſe, earthly, impure, and impertinent thoughts riſing in our hearts continually; they aſſault and break in upon us whatever we are doing, and oftentimes they lead us captive: p. 356Oh therefore how can we conclude that we are truly ſanctified, when we feele ſuch ſwarmes of unſanctified thoughts?

For anſwer whereunto, we muſt know, Anſw. that there is a two-fold taking away, or mortifying of ſin. Either in its being, or in its dominant prevailing operation.

1 Regenerating Grace doth not totally aboliſh ſinfull corruption, ſo that it ceaſeth to be in us, while we be in this world; for ſo long as we have a being in this earthly body, the body of Rom. 7. 23, 24.Rom 7:23Rom 7:24ſin will have a being in our ſoules.

2 But grace mortifies ſin in reſpect of that overpowering prevailing operation which it once had in us, while we were under ſin: So that grace doth not ſo take away evill thoughts that they ceaſe to riſe and ſtirre in us; but it caſts them downe from their commanding power and prevalency, they doe not work with that impetus ſtrength and efficacy as formerly.

There is in all ſanctified perſons a new Principle, which alwayes acteth againſt corrupt thoughts, and never complies with them. Vaine impure thoughts will aſſault and break into gracious hearts, but they doe not lodge there; they repell them in the very entrance. p. 357Their coming in they cannot hinder, but their lodging they may and muſt hinder. If thoughts of anger and revenge doe break in upon them, they preſently turne them out of doores.

It is the curſed property of prophane perſons, to give lodging to vaine thoughts, Jerem. 4, 14. Oh Jeruſalem, waſh thine heart from wickedneſſe, that thou mayeſt be ſaved, how long ſhall thy vaine thoughts lodge within thee? Hence 'tis evident,

1 That they who give lodging to vaine thoughts, were never yet purged from their filthineſſe.

2 That the lodging of vain thoughts in mens hearts, takes away all hope of ſalvation.

3 The firſt work of grace is to purge our hearts from vaine thoughts.

What is this lodging of vain thoughts, Quaere. which is ſo damning?

It imports theſe three things.

1 A freeneſſe and openneſſe of heart Anſw. to vaine thoughts, when the doore of mans heart ſtands open for theſe vaine gueſts to have recourſe and reſort unto. A heart unſanctified is compared to a large Inn, or houſe of common reſort, whoſe gates and doores ſtand open for p. 358all comers, all kind of gueſts have admiſſion and lodging: So the heart of carnall men ſtands open continually unto all looſe, lawleſſe, wanton, worldly, diſſolute and diſorderly thoughts, which have free acceſſe, but they are ſhut againſt holy motions.

2 Vaine thoughts are ſaid to lodge in mens hearts, when they find willing reception, and welcome entertainment, when there is a cloſing and complying with corrupt thoughts.

3 When vaine thoughts have quiet reſting without reluctancy, when they take up their lodging in mens hearts, and ſettle there from day to day, there being no reall reſiſtance raiſed againſt them.

How may we certainly know that Queſt. vaine thoughts doe not lodge within us?

There be three evident Signes whereby Anſw. we may be ſure that we doe not give lodging to vaine thoughts.

1 A reſolute ſhutting of the door of our hearts againſt them; when there is a ſincere ſetled purpoſe of heart through the ſtrength of Chriſt, that we will not give way to any wicked wandring thoughts, though they offer p. 359themſelves, we will not give the leaſt conſent to them; and thereupon we ſet a ſtrong guard at the doore of our hearts to keep out theſe enemies from entring in. Vaine thoughts doe creep into the hearts of ſanctified men by the windowes of the ſoule; ſometimes they break open the door upon them through violence of temptation, but they have no free entrance and admiſſion. When we are made willing to open to Chriſt, and entertaine him into our hearts, we preſently caſt out all vaine ungodly thoughts with indignation, and ſhut the doore againſt them for ever: And when our darling thoughts ſhall begin to plead for themſelves, We have been houſhold gueſts, yea, conſtant dwellers with you ſo many years, and yee have often ſolaced your ſelves in us; Oh therefore doe not turne us out without ſome warning, give us a little longer time, &c. Not an houre, not a moment, ſayes the ſanctified ſoule, yee have lodged here long enough, too long within me, yee ſhall not lodge one moment longer

2 It is a ſure ſigne that evil thoughts doe not lodge in us, when there is a ſtrong reſiſtance raiſed up, and a continuall p. 360warre maintained againſt them. When vaine prophane thoughts are diſpoſſeſſed and caſt out, they will ſtrive to re-enter, they will raiſe war againſt our ſoules, to re-gaine their firſt power: We muſt therefore reſiſt them with a ſtedfaſt faith, and repell them with the Sword of the Spirit.

3 It is a clear evidence that vaine thoughts doe not lodge in us, when their riſing and ſtirring in our hearts is troubleſome and tormenting to us; and the daily diſorder and diſobedience of our thoughts is the matter of our grief and humiliation. Renewed men have a fore-vigilancy, and an after-grief, when they are overtaken with evill thoughts; their hearts are of another temper and frame then other mens; they are more reſolute about good, and tender about evill. Carnall men can wallow in open notorious offences, without remorſe or inward trouble: whereas ſanctified ſoules doe ſorrow, ſigh, and groan under the burden of vaine, irregular thoughts; they are more troubled for a looſe thought, then others are for wicked works.

Regenerate perſons doe dayly waſh their hearts from the guilt and filth of vain thoughts.

p. 3611 They doe by faith apply the pretious blood of Chriſt Jeſus for the cleanſing of their conſciences from the guilt of their dayly thought-defilements. There is nothing that more moveth godly men every day to fly to the perfect righteouſneſſe of their Saviour, then theſe ſinfull ſtirrings of their hearts; when they feele vain thoughts riſing, and find ſomething in themſelves alwayes intiſing them to ſin, and intermingling it ſelfe with their beſt performances.

2 They labour by the power of Gods Spirit to purifie their hearts from the filth of evill thoughts: They doe not onelyonly ſweep their hearts, but they waſh and thorowly cleanſe them continually, Jer. 4. 14.

The houſe whereinto the unclean ſpirit Matth. 12. 43, 44.Matt 12:43Matt 12:44re-enters, is ſaid to be ſwept; ſome groſſer evills are ſwept out; but this houſe whereinto the King of Glory enters, and takes up his dwelling, muſt be waſht.

1 From thoſe darling thought-defilements which ſtick ſo cloſe to our affections.

2 From all unprofitable looſe wandring thoughts.

p. 3623 From every thought that may any way defile our minds.

The hearts of Moraliſts and Formall Profeſſors, are onelyonly ſwept, not waſht; they may ſweep out thoughts of Atheiſme, Blaſphemy, and ſuch like black and bloody thoughts, but they take no care to waſh their hearts from vain, roving and earthly thoughts.

So then, 'tis evident that evil thoughts may riſe in the hearts of good men, but they doe not reſt there; they will come in, but they are not welcome; they enter in, but are not entertained; they will break into their hearts, but their hearts are for ever broken off from them.

There are two corrupt Fountaines from whence evill thoughts have their originall riſe: That old adverſary Satan from without; and the old man Sin within; both which have a continuall influence upon the beſt men living.

1 The Devil delights to ſuggeſt and inject evill into the Saints rather then others; he knowes how torturing and terrifying unholy thoughts are to holy men.

2 There are in renewed men remainders p. 363of corruption, which ſends out Armies of vaine corrupt thoughts, which war againſt the new man. Now whiles the cauſe remaines, the effect cannot totally ceaſe. So that the pureſt ſouls cannot be free from the riſing of impure thoughts: Yea, multitudes of vaine impertinent thoughts may violently enter into the hearts of good men, and much diſturb and diſtract them in prayer, and holy performances, by their eruptions, interruptions, knockings, and breakings in; but they doe not lodge in their ſoules, they caſt them out of doores with horror and hatred, as Thieves that come to rob their ſoules.

There be three ſpeciall Conſiderations that may ſupport the Saints in their continuall conflict and combate againſt evill thoughts.

Firſt, That 'tis not the coming in of vaine thoughts, and their paſſing thorow the heart, but their lodging and Jer. 4. 14.Jer 4:14reſting there which is inconſiſtent with ſanctifying grace.

Secondly, Evill thoughts riſing up, and breaking into the hearts of the Saints, if they doe not conſent to them, p. 364but abhor and repell them with hatred and humiliation, and faith in Chriſt, they ſhall not be laid to their charge, neither ſhould they hinder their chearfull and comfortable walking.

I grant the firſt ſtirrings of evill in the mind, proceeding from within out of our hearts, though not lodged nor allowed of, yet they are our ſins, and muſt be our ſorrowes, becauſe they are the fruits and actings of ſinfull corruptions remaining in us: But when we are carefull to cruſh theſe evill motions at their firſt riſing, and to confeſſe them to God in our daily prayers, and doe fly to the righteouſneſſe of Chriſt for covering, they ſhall not be imputed to us, neither ſhould they interrupt our ſpirituall joy and peace.

Thirdly, Though evill thoughts may break into the hearts of good men, and often over-power them, yet there is a vaſt difference between the evil thoughts of men regenerate, and men unregenerate: There are three maine Differences.

1 Evill thoughts in carnall men come from naturall corruption acting in its full ſtrength, vigour and violence. They ſpring from a ſuperfluity, or over-flowing p. 365fullneſſe of ſin within them: James 1. 21.Jas 1:21As a Fountaine caſts out her waters. ſo a corrupt heart caſts out wickedneſſe. Jer. 6. 7.Jer 6:7A Fountaine being over-full muſt have a vent: ſo the over-abounding fulneſſe of ſin, which is in the hearts of carnall men, will break out into their thoughts Gen. 6. 5. Pſal. 14. 2.Gen 6:5Ps 14:2continually, filling and defiling all their imaginations.

But evill thoughts in renewed men are the iſſuings forth and ſtirrings of corruption, conquered, and crucified, and in a dying condition; this corrupt fountaine dryes up more and more.

2 Evill thoughts proceeding out of 2^d Difference.the hearts of carnall men are not reſiſted and rejected with deteſtation, but received with delight. But gracious ſoules maintaine a continuall combate, and fight againſt all corrupt thoughts.

I grant there may be ſome kind of reſiſtance of wicked thoughts in men unſanctified: But it is

1 Either a meer naturall reſiſtance, proceeding from naturall conſcience, which abhors and fears ſome kind of black thoughts; as thoughts of Blaſphemy, Atheiſme, Self-murder, and ſuch like; or elſe it is the meer fruit of common grace, and temporary perfections, p. 366ſuch as is found in formall Hypocrites.

2 It is a particular reſiſtance: Unregenerate men may reſiſt ſome particular thoughts, ſome groſſe notorious thoughts, but they harbour ſundry carnall ſenſuall thoughts, which they feed upon with delight.

3 Their reſiſtance of ſinfull thoughts is ſelfiſh and ſervile, it is becauſe of ſome externall miſery and diſhonourable iſſue whereunto they lead; they know that the ſtrength of wicked thoughts may produce wicked works, and wicked works may produce ſhame and ſuffering in the world.

But in all ſanctified perſons there is a ſtrong, conſtant, ſpirituall, and radicall reſiſiance of all unſanctified Thoughts

1 'Tis Ʋniverſall; they reſiſt every Thought that reſiſteth the law of God; their heart riſeth up againſt every imagination that riſeth up againſt God.

2 It is radicall; the frame and bent of every ſanctified heart is ſtrongly ſet againſt all evill, both in thought and affection.

3 It is ſpirituall: The Saints reſiſt all evill thoughts.

p. 3671 Becauſe they diſhonour God, and hinder the ſhining of his glory in their Thoughts.

2 Becauſe they hinder and hurt them in his glorious ſervice.

3 They fight againſt their ſoules.

4 Their ſpirituall love to God and his Law, moves them to hate vaine Thoughts, Pſalm 119. 113.

3 Corrupt Thoughts acting in carnall men, add more ſtrength to their 3^d Difference.corruption, they increaſe the ſtrength and activity of ſin: But evill thoughts riſing in good men, doe tend to the further ſubduing and weakning of corruption in them: The more they feele themſelves aſſaulted by ſinful thoughts, the more they ſeek unto God in the 2 Cor. 12.2 Cor 12uſe of all holy means for the further mortifying of their ſinfull corruption: They pray more fervently, their cryes and groans are heightned and encreaſed; and when they have been overtaken with vaine thoughts, they double their after-vigilancy.

Sixthly, Sanctifying grace inables and inclines us to that ſpirituall obedience and ſervice that God requires in our thoughts; it formeth and conformeth p. 368our thoughts and imaginations to Gods will, and keeps them in continuall ſubjection thereunto. This conformity and captivation of the thoughts of our hearts to the Soveraignty and rules of Grace, is of ſpeciall and precious conſequence. Men will grant that their words and works muſt be in ſubjection to God, but how few doe rightly underſtand and really practice thought-obedience?

…f we ſearch the Scriptures, we ſhall find that God requires the obedience of our thoughts, as well as of our ſpeeches, and viſible actions: We muſt labour to bring every thought into a ſincere ſubjection to God. Our thoughts muſt be guided by the written Counſell of God, Prov. 20. 18. Eſtabliſh thy thoughts by counſell. That is, we muſt take counſell at the word of God how foreignto diſpoſe and order our thoughts. We ſhould not conceive a thought in our minds, unleſſe we have counſell and direction from Gods word.

Renewing Grace that comes into the ſoule by the preaching of the Goſpel, is effectuall to bring into captivity every thought to the obedience of Chriſt, 2 Cor. 10. 4, 5. Grace firſt brings in our p. 369thoughts to Chriſt, and then our words and works. Every thought of the heart muſt bow the knee to King Jeſus; he muſt have his Throne in our thoughts; then he is ſaid to rule in our hearts, when our aime and indeavour is to order all our thoughts according to the rule of his word.

The ſpirituall law of God commands and calls for the love and ſervice of our thoughts. Matth. 22. 37. Thou ſhalt M…rk. 12. 30. Luke 10. 27. foreign.Luke 10:27love the Lord thy God with all thy thoughts: he muſt be ſerved with all our minde; that is, with our thoughts, the actings of our minde.

It was the earneſt deſire, and endeavour, of David to order his thoughts as well as his words according to Gods will as in his ſight, Pſal. 19. 15. The words of my mouth, and the meditation of my heart ſhall be to thy will in thy ſight, O Jehovah! This reading I take to be neareſt the Hebrew. And ſo the Syrick Ad voluntatem thus the interlinear.reads it, The meditation of my heart ſhall be according to thy will O Lord. And ſo the Arabick, The thought of my heart ſhall be according to thy will. God will foreignaccept of nothing but what is according to his revealed will.

But now though Grace doe in ſome p. 370meaſure ſubdue and ſubject our thoughts to Gods will, yet there is ſtill a ſtifneſſe and inflexibility remaining in our minds, ſo far as they are carnall, they are unwilling to bow to the Scepter of Chriſt; and they are apt to rebell againſt his royall Law, and to go aſtray continually; but when our thoughts begin to ſtray and wander, Grace brings them in againe to the paths of Chriſt, it layes a ſolemn charge upon them, not to wander any more, and bindes them to ſubjection: if ever we will prove our ſelves to be ſavingly ſanctified, it muſt be our chiefe and continuall care to ſerve and glorifie God in our thoughts, as well as in our words and works; God muſt be ſanctified in our hearts, and glorified with our Iſa. 8. 1 Cor. 6. 20. 21.Isa 81 Cor 6:201 Cor 6:21ſoules, by giving up all our thoughts and affections to his will.

There is a thought-ſervice that Jehovah expects and exacts of his people, as well as a tongue-honour, and worke-ſervice: Oh therefore let us labour to render withall reverence and zeale unto the Father of ſpirits, a continuall cheerfull thought-ſervice moſt purely and abundantly, and the rather becauſe it is ſo exceeding pretious and pleaſing to God. p. 371There be foure things that doe commend and declare the ſurpaſſing excellency and preciouſneſſe of this thought-worſhip and ſervice.

1. It flowes more immediatly from the heart, that that God chiefly deſires, and wherein he principally delights: he calls for our heart as that which carries the whole man with it: thoughts are the free and immediate productions of mans heart.

2. No created power can hinder our thoughts from ſerving God and converſes with him: opportunities, abilities, and means may faile for outward performances, but the heart is alwayes at leiſure and liberty to think graciouſly and ſpiritually. 1. All the powers of this world, yea all the powers of Hell, cannot hinder a ſanctified heart from an inviſible fellowſhip and fruition of God, with thoughts of ſweeteſt rapture and reverence, of love and lowlieſt adoration. 2. They cannot reſtraine it from bathing it ſelfe in that open fountaine the precious blood of Jeſus Chriſt, with thoughts of unſpeakable peace joy and triumph. 3. Nor from cloſing and claſping about the pretious promiſes of life, or diving into the unſearchable p. 372depths of Grace and mercy, with thoughts of faith and higheſt admiration. 4. They cannot hinder a gracious heart from being as a mountaine of incenſe ſending up a ſpirituall ſacrifice of praiſefull admiring thoughts to the God of mercy.

3. This thought-ſervice is the moſt ſpirituall ſervice, it is ordinarily full of ſpirituallneſſe intention and life, becauſe it is neareſt the object of adoration. The ſtreames which are next the well-head are pureſt and ſtrongeſt; the more ſpirit and life is in our ſervice, the more precious it is. The beſt men, though they may ſtrive to doe their beſt every way, yet they ſhall finde different degrees in their abilities to performe, and in the actuall diſcharge of their duties to God: their works doe not allwayes anſwer exactly to their words; their words cannot fully expreſs the thoughts of their hearts; the thoughts of their hearts come infinitly ſhort in conceiving of the excellency of Gods majeſty, mercy, might, and glorious perfections.

The thoughts of ſanctified ſoules laying hold with immediate and neereſt embracements upon that al-glorious object, the Lord God, and his ſweeteſt attributes, p. 373give him the glory of his infinite excellencies with more life, heartineſſe, and heavenlineſſe, then their words or actions can doe.

4. A conſtant thought-ſervice is the ſureſt ſigne of heart-ſincerity, John 4. 24. That worſhip that is moſt ſpirituall hath moſt truth of heart in it: If mens change in words and works and all viſible carriage were angelicall; yet if their thoughts were not brought into ſubjection to Gods will, they were ſtill limbs of Satan. A conſtant ſtriving to ſubject all our thoughts to Chriſt is the moſt ſound and undeceiving evidence of our uprightneſſe: this inward thought-ſervice being ſecret and inviſible, is clothed with more certaine ſincerity, and hath a more ſpeciall acceptance with God.

Seventhly, Sanctifying Grace fits mans heart for divine meditations, and fills it with holy heavenly thoughts; it begets an inward fitneſſe and freeneſſe to entertaine ſanctified thoughts, and brings in fulneſſe of good thoughts; by corrupt nature our mindes have not onelyonly an emptineſs of all holy thoughts, but alſo an unfitneſſe and averſneſſe to take in holy thoughts: carnall men are p. 374unfit, and unwilling, to ſet themſelves to think of God and divine myſteries, to enter into ſerious thoughts of their ſins, of their laſt end, of the laſt judgement: they have no minde to think what they have done, what they are doing, or what they ſhall doe: they would have God depart from their thoughts, and all Job 21.Job 21thoughts of a holy God and his wayes depart from them.

But when ſanctifying Grace falls upon us, it implants a freeneſſe and aptneſſe in our hearts, ſo far as they are renewed, to holy ſpirituall meditations; it brings in heavenly principles which are the ſeeds of heavenly thoughts, and thereby the minde is actuated and inclined to godly meditations.

2. Grace fills our hearts with ſanctified thoughts. Every good man hath a good Treaſure in his heart: that is, a Mat. 13. 35.Matt 13:35Treaſure of Grace to ſupply his thoughts, a ſtock of precious Truth to fill and furniſh his thoughts continually. Pſal. 1. 2. It is made the property of a godly man, That his will is in the law of Jehovah, and in his Law he doth meditate, Pſal. ….or ſhall meditate; that is, uſually meditateth day and night, or by day and by night; that is, continually. The Hebrew p. 375word here (for meditate) imports foreignſtudy and exerciſe of the minde in muſing.

1. A gracious mans will is in the Law of God by way of conformity and holy affection. 2. His minde is upon Gods Law and Doctrine by continual meditations: he ſpends much time, day and night, in thinking upon the precious precepts and promiſes of God, the purity and excellency of his word, and the marvellous myſteries manifeſted therein. The thoughts of ſanctified men are of a farre more heavenly temper and higher nature, then the largeſt heart of the beſt unregenerate man doth or can poſſibly comprehend: formall profeſſors may have their mindes buſied in the higheſt conſiderations which nature, art, morality, or temporary perfections can attaine unto; they may ſometimes with joy think upon the promiſes of life, the happineſs of the Saints, ſalvation that is in Chriſt, the glory of Heaven, and the like; though theſe thoughts never have any roote or long reſidence in their hearts, they quickly glide away; the word of God is not rooted and implanted in their thoughts, they are far from making it their exerciſe, p. 376to meditate upon the Law of God day and night.

The thoughts of formall hypocrites doe feed moſt upon the comforts of this preſent world and the ſweetneſſe of their darling ſinne: they have a full taſt and preſent feeling of the pleaſures of their ſweet ſin, and preſent poſeſſion of earthly contentments; but no reall and ſound aſſurance by ſaving faith, and univerſality of ſpirituall obedience, of the joyes and glorious things of Heaven: and therefore they doe greedily follow and fix upon the preſent things of this life, with conſent of their erring judgement, delight of heart, and moſt of their thoughts: but as for ſpirituall affaires, the glory of God, that one neceſſary thing, the ſtate of their ſoules, &c. Theſe things take up the thoughts of hypocrits, but at reverſion, by accident and very ſeldome: and when they they come into their hearts, their entertainment is very cold and ſtrang, their abode ſhort, and while they ſtay they are apprehended and injoyed with much wearineſſe and weakneſſe.

It is the ſpeciall prerogative of ſanctified men to have their hearts fill'd with holy meditations: the thoughts p. 377are never ſo well and welcome to their hearts, as when they are taken up with the deep myſteries of Gods word, and with a holy wiſedome ſtudying how they may exalt Chriſt, and inlarge his kingdome in themſelves and others. That this is no idea or idle abſtraction that I now propoſe, appears pregnantly and plentifully in Davids practiſe, who notwithſtanding the ſtrong allurements ordinarily incident to Princes Courts, though the cares and government of a large kingdome laiy upon him, and that he was ſtill followed with troubles and vexations which might much have diſturbed and diſtracted his thoughts, yet the Law of God did ſtill principally take up his thoughts, and that day and night, as himſelfe profeſſeth, Pſal. 119. 97. Oh how love I thy Law, it is my meditation continually. His thoughts did foreignfeaſt and fill themſelves all the day long upon the glorious truths of Gods word with ſweeteſt ſatisfaction: this is the practiſe of all ſanctified men and women, they meditate upon the word of Chriſt moſt contentedly and continually becauſe they love it far before and above all earthly excellencies.

1. They think upon the glorious precepts p. 378of the royall Law becauſe therein Gods holy will is manifeſted.

2. Their thoughts doe feed upon the exceeding great and precious promiſes of the Goſpel, becauſe in them with ſpecial ſecurity are conveyed to them all the rich treaſures of mercy and forgiveneſs, of ſpiritual joy and peace, light and life, Grace and glory.

3. They ſpend their choyceſt thoughts upon that rich and royall pearle Jeſus Chriſt, their daily thoughts with greateſt joyfulnes and ofteneſt meditation run after it and ſweetly refreſh themſelves with the glory and comfort of it.

If a poore man upon the way ſhould finde a precious orient pearl, with what greedineſs would his eyes gaze upon it? his exceſſe of joy would eaſily command and confine his ſight to ſuch a rare enriching object, how would his eyes and thoughts be taken therewith? Even ſo after a man by the hand of ſaving faith hath laid ſure hold upon the pearl of great price, Chriſt, with all his fullneſſe of Grace and glory; the heart is preſently ſo filled with holy affection and admiration, that for ever after it ſpends the moſt, the deareſt, and the p. 379nobleſt thoughts upon this heavenly pearl: and the thoughts once one the winge are ſo cheared raiſed and taken with the ſpirituall beauty thereof, that they follow and fly up with continuall encreaſe of fervency and longing, untill they come unto the clear viſion, and plenary poſſeſſion of it in heavenly glory, and thoſe endleſſe joyes of the life to come.

4. The Saints doe ſolace and ſatiate their hearts with thinking on that ſurpaſſing great love and ſuperabundant Grace of God appearing to their ſoules in Jeſus Chriſt: they are never ſo ſweetly ſatisfied, as when they are meditating upon the excellent beauty of Gods glorious being, his infinite goodneſſe, and immeaſurable greatneſſe, and thoſe bottomleſſe treaſures that are hidden in Chriſt.

5. They are much in the fore-thoughts of the glorious things to come. That honour, holineſſe, and happineſſe that the Saints ſhall have with Chriſt in the world to come; thoſe rivers of heavenly pleaſures, and plenitude of joy, that they ſhall enjoy in Gods preſence for evermore.

But the thoughts of all unregenerate p. 380men are earthly ſenſuall and ſinfull; they are commonly either rooting in the earth, or drowned in pleaſures, or running after preferment, or ranging up and down idlely & prophanly, or fruitleſly melancholly.

Wherein doe the good thoughts of Queſt. ſanctified men mainly differ from the good thoughts of formall profeſſors and all kinde of unſanctified ones?

It is evident that unſound profeſſors Anſw. may have good thoughts ſometimes, as well as good affections, and ſpeeches, which proceed from the thoughts; they may have thoughts materially good, but not ſpiritually good.

Men may begin to have better thoughts of the Saints, and of the holy path then formerly; & worſe thoughts of themſelves and their own wayes, yea thoughts againſt their old wayes; yet there is a vaſt difference between the good thoughts of renewed men, and of the beſt kinde of unrenewed men.

1. They differ in the principle from whence they riſe. The good thoughts of formall hypocrits proceed either from outward principles, as

1 From the convincing power of p. 381Gods word which may fall upon them with that conviction and terrour, that it may ſomewhat alter their thoughts and affections, and produce thoughts of humiliation, of reforming their ways &c. Their thoughts may taſt of the good word, though they cannot feed upon it.

2 From the ſtrength of afflictions, which may worke in them thoughts of ſeeking God, and returning to him.

3 The ſpirit of God caſts in many Pſal. 78. Hoſ. 5. ult, & Chap. 6. 1, 2, 4.Ps 78Hos 5good thoughts into their hearts. Or 2. The good thoughts of formaliſts and temporaries proceed from principles of nature improved aſſiſted and raiſed by the addition of common gifts and graces Heb. 6.Heb 6of the holy ſpirit.

But the good thoughts of ſanctified men proceed from a new living principle implanted in their hearts from the holy Law put into their minds.Heb. 8. 2^d Difference.Heb 8:2

2. Good thoughts doe not lodge with any ſetled abode in the hearts of hypocrites; they paſſe as ſtrangers through their mindes, they are as a burden to them. If their thoughts doe ſometimes glance upon divine objects, they are quickly off againe; good thoughts in ſuch men doe ſpend their p. 382life in their birth, as they ariſe, ſo they glide and paſſe away without any ſpirituall fruit or profit to their owne ſoules.

But holy thoughts in holy men have their conſtant abode, they are their daily exerciſe and delight; the word of God dwels in their thoughts.

Eightly, Sanctifying grace ſettles, faſtens and keeps the minde upon good thoughts: there is a ſtrange unſteadineſſe and unſetledneſſe in our hearts ſo far as they are fleſhly: when they have taken in and entertained good thoughts, yet they will not be long intent on them, unleſſe they be fixed and eſtabliſhed by an Act of Grace. There is the greateſt reaſon that divine ſpirituall things ſhould attract and draw out the attention and intention of our mindes. God is a moſt glorious ſoule-ſatisfying object, the thoughts of whoſe excellencies ſhould ſwallow up all other thoughts: yet we may finde by ſad experience that our minds are apt to be moſt unſteady in our thoughts of God.

2. Our thoughts are apt to be unſtable and unſetled in all Religious performances: As

p. 3831 In prayer, when all earthly impertinent thoughts ſhould ſtand furtheſt off, yet how often doe they creep in, and carry away our mindes from God, and from attending the preſent ſervice.

2 When we are hearing Gods word how unfixed are our thoughts? how often doe they run out to worldly unſutable objects? But ſo far as renewing Grace prevailes and poſſeſſeth our hearts, it healeth and mortifies this unſteadineſſe, and keeps our thoughts cloſe to divine objects.

2. Grace puts us upon the carefull and conſtant uſe of all holy means and helps for the ſetling and fixing of our thoughts upon good things.

What means muſt we uſe to fix and Queſt. faſten our minds to holy and profitable meditations?

1. Cry unto the God of all Grace, Anſw. for ſtrengthning ſtabliſhing Grace: let us confeſſe and bewaile our thought-unſteadineſſe, and entreat God to fix our thoughts on heavenly things.

2. In our dayly meditations let us preſent variety of good objects to our thoughts, that ſo our mindes may walke from truth to truth, from promiſe to p. 384promiſe, from one precious object to another. Variety of freſh objects doe much refreſh the minde.

3. We muſt carefully guard our outward ſenſes, that they wander not after vanities: our eyes and eares are often the occaſions of our thought-wandrings.

Ninthly, Sanctifying Grace ſets up a holy Regiment in our thoughts and imaginations, it ſets bounds to them, and implants a heavenly wiſedome to rule and over-rule them: this is the peculiar prerogative of ſanctified me and ſpeciall character of ſincerehearts For,

1. They alone doe hate and abhor idle looſe wandring thoughts, of which formall profeſſors either take no notice at all, or not much to heart.

2. Regenerate men doe eſtabliſh (as it were) a gracious Government amongſt their thoughts, to keep out confuſion, diſorder, looſneſſe, and rebellion: they ſet bounds and limits to the multitudes of thoughts and imaginations that daily ariſe: they labour to keep them within the compaſſe of divine rules by erecting a holy order of rule and Government amongſt them: p. 385They confine their Thoughts to a reverent and feeling meditation upon Gods word and works; to a care of conſcionable managing the affaires of their calling.

OnelyOnly ſometimes, but ſparingly, with many Cautions, exceptions, and ſeaſonableneſſe, they let them out to honeſt Recreation.

Whatſoever Thought is wandring without this compaſſe, or within it unſincere and ſelfiſh, is ſinfull and exorbitant. If the Saints take any Thought ſtragling without theſe limits, or any inticers to vanities and impertinencies, any obtruders and diſturbers of the holy order and peace of their Thoughts, they preſently apprehend them by the vigilant eye of their ſpirituall wiſdome; they examine them by the Law of God, and condemn them in the Court of an enlightned conſcience, and ſo cut them off in time by the power of Grace, and the ſword of the ſpirit, by repelling and cruſhing them at their firſt riſing in their hearts.

Many flatter themſelves from a conceit of an impoſſibility of ruling their Thoughts and imaginations, and are ready to lay all upon naturall weakneſſe, p. 386&c. They think it impoſſible to order and over-power their Thoughts, being ſo divers in kind, ſudden in their motion, and ſo innumerable in themſelves.

But ſuch muſt know, That if we be truly ſanctified, we have a new light, life, and might from Chriſt, whereby we are inabled to doe all that God Commands, evangelically. Sanctified perſons have

1 Such a light as diſcovers not onelyonly dunghills, but motes themſelves, even the leaſt flying imaginations, and abaſeth their ſoules for them.

2 They have a new Divine ſtrength whereby they are able by degrees to ſubdue and ſubject their Thoughts to Gods will: And if vain looſe Thoughts preſſe in upon them (as they are as buſie as little Flies in ſummer) yet they will not lodge them, but they caſt them out with hatred and horrour.

Tenthly, Sanctifying Grace implants ability and aptneſſe in the mind to gather and extract holy profitable Thoughts out of all objects that are preſented to it from all things that we ſee or hear. We are by nature barren and empty of heavenly Thoughts; but p. 387Grace coming in doth ſpiritualize our minds, & the mind ſo far as it is ſpiritual ſpiritualizeth all objects, ordinary occaſions, & occurencies, turning them into heavenly, ſpirituall Thoughts, and uſefull Meditations.

1 A renewed heart is ready to raiſe holy Thoughts out of all providentiall Acts of God. It is the property of godly wiſe men to Obſerve the wonderfull Pſal. 107. laſt.Ps 107works that God doth for the ſons of men, and to draw forth Divine meditations out of all Divine diſpenſations. The mercies of God doe raiſe and occaſion thankfull obedient Thoughts in their hearts.

2 Gracious hearts doe extract humble meek ſubmitting Thoughts out of 2 Sam. 16. 11.2 Sam 16:11all ſufferings, croſſes, loſſes, and reproaches that befall them. What precious, praiſefull, and contented Thoughts did Job raiſe out of his ſufferings? But Job, Chap. 1. & 2.carnall men extract Thoughts of diſcontent, murmuring, and complaint out of their ſufferings.

3 Grace teacheth the Saints to draw forth and diſtill holy, ſpirituall, and profitable Thoughts out of all Creatures that are preſented to their eyes. When they look up to the Heavens, p. 388their hearts are raiſed to think of the infinite glory, wiſedome, and power of God.

2 When they ſee the Sun, they think of the Sun of righteouſneſſe, and his plenitude.

3 When they behold fruitfull Trees, they think of the Trees of righteouſneſſe that bring forth their fruit in due Pſal. 1.Ps 1ſeaſon.

4 When they ſee ſprings of water, they are drawne to think of the well of lives, and water of life.

5 When they look upon their daily bread, they think of the bread of life.

6 When they behold the graſſe, and flowers of the field, they take occaſion to conſider the brevity and uncertainty of mans life.

4 Sanctified perſons doe ſtrive to ſpiritualize all earthly ſenſible things in their Thoughts. They make their fancy ſerviceable to them in ſpiritualls. When fancy ſhall preſent earthly honours, pleaſures, profits to their Thoughts, they take advantage thereby to raiſe their hearts higher, and to think thus with themſelves, What is this to the true honour, to thoſe enduring riches of glory, and thoſe Rivers of p. 389pureſt pleaſures prepared in heaven? A ſanctified heart will make every Creature a ladder to heaven, by extracting heavenly Thoughts: It turnes earthly things into heavenly Meditations: Here is a large field for our imagination to walk in, with much ſpirituall gaine.

If a feaſt be ſo refreſhing, what is the continuall feaſt of a good conſcience? Pro. 15. 15. What are the ſpirituall revivements of the Goſpel? If the meeting of friends be ſo comfortable, what will the meeting together of the Saints in heaven be? If a dark Dungeon be ſo loathſome, what is the eternall Dungeon of darkneſſe? While we are in the body, the ſoule hath not onelyonly a neceſſary, but a holy uſe of the fancy, and of ſenſible things whereupon our imagination worketh. What is the uſe of the Sacraments, but to help our ſoules by our ſenſes, and our faith by imagination? Sometimes the miniſtring of ſome excellent Thought from what we heare or ſee, proves a great advantage of ſpirituall good to our ſoules.

Herein the power of ſanctifying grace appears, it makes our hearts fruitfull in theſe heavenly extractions: All objects, p. 390accidents, ordinary occurencies and opportunities, doe occaſion holy uſefull thoughts in ſanctified ſoules.

11 Renewing Grace inables us to diſcerne the various times and ſeaſons of holy Thoughts, and wiſely to ſuite them thereunto. Good Thoughts are then the fruits of Grace, when they are ſeaſonable, and ſuitable to all occaſions offered by God. The dew of ſanctifying Grace falling upon us, doth ſweetly ſeaſon and ſoften our hearts, and puts them into a true ſpirituall temper; and then our Thoughts are active and addreſt with holy affections to apply themſelves to the condition of the times, and variety of occaſions offered for the advancement of Gods glory, and the advantage of our owne ſoules. As

1 In ſad ſorrowfull Times, if Gods judgements be threatned out of the word, or executed from heaven upon the Nation or place where we dwell. When the Church wears her mourning Garment, when iniquity, blaſphemy, errors, and damnable doctrines doe overflow throughout the Nation, in ſuch black and diſmal days, the thoughts of ſanctified hearts are ſuited and ſorted anſwerably, they then willingly entertain p. 391Thoughts of ſorrow and ſadneſſe, trouble and trembling, horrour and humiliation.

2 In good and gladſome times, when mercy and ſalvation are wiſely and ſeaſonably proclaimed out of the word of life, when Divine truth hath a free paſſage, ſpreads and proſpers, when the Churches of Chriſt are in peace and purity, &c. they are then full of lightſome joyfull, and thankfull Thoughts.

But the Thoughts of formall Profeſſors, though they are fill'd with gladneſſe, or ſadneſſe, according to the increaſe or decreaſe of their earthly comforts; yet they are not much wrought upon by ſpirituall occurrences and occaſions, either by Nationall mercies or judgements; either by the proſpering of the Churches Cauſe, and truth of Chriſt, or by the abounding of error & iniquity in the places where they dwell, ſo they may be free from ſuffering in their owne perſons and outward comforts, and their private temporall felicity be not endangered by publick judgements, their Thoughts continue dull and formall, without any extraordinary impreſſion.

3 Grace formeth and frameth our p. 392thoughts ſuitable to that holy ſpirituall reſt that we keep upon the Lords Day, which is our Chriſtian Sabbath. This is a maine triall of the ſanctification of our hearts, & ſincerity of our thoughts, when we doe carefully and cheerfully entertain and obſerve the holy Sabboth with a ſeaſonable ſuitable frame of ſanctified Thoughts

1 The Sabbath-day is as it were the Fayre-day of the ſoul, wherein it ſhould furniſh it ſelfe with new ſpirituall ſtrength, with more knowledge, grace, and comfort in Gods Ordinances.

2 It is the ſpirituall Feaſt-day wherein our thoughts ſhould feed and feaſt upon thoſe glorious joyes, heavenly pleaſures, and happy reſt which never ſhall end, upon the precious Promiſes of the Goſpel. Upon this holy reſting day our Thoughts ſhould be raiſed up to that reſt of eternity that our ſoules and bodies ſhall enter into, when we ſhall fully reſt from all our labours, troubles, temptations, and turmoiles, when we ſhall ſin no more, and ſorrow no more. This is to ſpiritualize the Sabbath, when our Thoughts doe ſolace and ſatiate themſelves in God our Reſting-place, and in the Reſting-place promiſed by God.

p. 393Sanctified perſons doe not onelyonly ceaſe from doing their owne wayes, and Iſa. 58. 13.Isa 58:13ſeeking their owne wills, and ſpeaking a vaine word on that day: but alſo in ſome good meaſure they make it the very delight of their hearts, and the conſtant work of their thoughts, to conſecrate the Chriſtian Sabbath as glorious to the Lord. They doe not onelyonly give reſt to their bodies, from worldly buſineſſe and ſervile works of their calling; but alſo they empty their hearts, and diſburden their Thoughts of all earthly cares, that ſo they may wholly attend and entertaine the holy motions of Gods ſpirit, and ſpend their Thoughts in holy extraordinary meditations, ſuiting the holy Feaſt-day of their ſoules.

I grant, that the holieſt men living come ſhort of that height of thought-holineſſe, and uprightneſſe, that the Royall Law requires: But

1 It is the purpoſe, bent, and longing deſire of their hearts to keep the Lords day holy in all their Thoughts; their aime is to order every Thought according to the Law of the Chriſtian Sabbath.

p. 3942 They cry unto God to fill and ſanctifie their Thoughts.

3 They doe earneſtly endeavour after that holy heavenly frame of Thoughts that is ſutable to the Lords holy day.

4 They have a fore-vigilancy, and an after ſorrow; if at any time they be turned awry from this Thought-holineſſe, by company, or their owne corruption, they are much grieved for it, they repent, and ſeek unto God to pardon their ſins paſt, and to poſſeſſe their hearts with more conſcience, care and circumſpection for time to come. But formall Profeſſors though they may on the Lords day abſtain from their ſervile labours, from their ordinary ſins and vanities, and may outwardly and cuſtomarily perform Religious duties, and may have ſome good thoughts ſutable to the bare ſolemnity of the time, yet they cannot poſſibly make the Sabbath the delight of their hearts, as is required; they cannot keep a Sabboth in Iſa. 58. 13.Isa 58:13their thoughts, by holy heavenly meditations ſutable to the ſpiritual reſt of that day; they cannot ſeparate their thoughts from earthly affaires and ſenſuall contentments; they cannot keep them off p. 395from week-dayes buſineſſes, nor keep them in to Divine meditations on the Lords day. The beſt of unregenerate men cannot endure an entire and exact keeping of the Sabbath, it is not a Jubilee to their hearts, and the joy of their Thoughts.

12 Grace teacheth us to fill up the vacuities or empty places of our Time with holy thoughts and heavenly meditations.

For the clearing up of this truth, take knowledge of theſe foure things.

1 The whole time of a Chriſtians life is a time of doing the will of God. There is no time for idle irregular thoughts or actions; there is no time for ſinning, no time for the mind to ſtand idle.

2 There be certain pauſes and ceſſation times wherein we ſit down and are not employed in body or mind, as at other times. We have our vacations, our leiſure-times, wherein we are not buſied in the work of our Calling, or in Religious duties, as prayer, reading, &c.

3 At ſuch times commonly we have our worſt Thoughts: Our minds are never worſ imployed, then when we are out of employment: Our vacant times p. 396are our moſt dangerous times; for then vain earthly exorbitant Thoughts doe moſt break in upon us, and moſt ſtrongly prevaile. Theſe are the times wherein ſinfull thoughts, and Satanicall injections doe moſt intrude and throng in upon us.

4 Grace coming into our ſoules begets a holy care and conſtant endeavour to fill up theſe empty times with heavenly and profitable Thoughts. It is a maine duty in our exact walking, and a ſpeciall act of true wiſedome, to redeem theſe vacant times from vanity, and iniquity, Epheſ. 5. 15, 16. See that yee walke circumſpectly, not as fooles, but as wiſe, redeeming the time, becauſe the dayes are evill.

Theſe empty ſpare times are opportunities Col 4 5.Col 4:5for holy ſpirituall Thoughts; Therefore it muſt be our wiſedome

1 To redeem theſe vacant Times from ſin, Satan, and the world, that have ſo often enſlaved them, and have filled them, up with looſe prophane Thoughts.

2 It muſt be our continuall care to fill up our leiſure ſpare times with ſanctified meditations. Spirituall things that really conduce to the ſervice of p. 397God, and moſt neerly concern us in reſpect of our eternall eſtates, are enough to fill up all our Thoughts in our vacant ſeaſons, if every houre had the length of a day. They that doe not wiſely redeem their leiſure times, and ſpend them in Divine profitable meditations, are the greateſt ſpentriffs and waſters in the world; for time once paſt can never be recalled; opportunity being loſt can never be regained.

13 Sanctifying Grace teacheth us to ſpend our ſolitary times in holy precious and profitable Thoughts.

1 In our ſolitary ſeaſons, when we are alone by our ſelves, withdrawne from all company, we have the fitteſt freeſt opportunities for Divine meditations, and thought-converſings with God.

2 At ſuch times we are in greateſt danger to be beſet and aſſaulted with vaine fooliſh noyſome Thoughts from the fleſh within us, and with Satanicall injections from without; therefore Grace being implanted in our ſoules, doth quicken us to a conſtant practice of theſe three Rules, which are of precious conſequence.

p. 3981 It teacheth us to ſingle out ſome ſpecial Divine profitable matter whereon to fix our Thoughts all the while we are alone, that thereby

1 We may prevent and avoid the ordinary intruſion of idle impure Thoughts, and impertinent wandrings.

2 That we may not be guilty of wofull trifling out and waſting our precious time.

3 That we may keep our minds and all the powers of the ſoule in holy action and imployment, that our Thoughts may not grate and grind one another, and ſo waſt themſelves in a barren melancholly. Whenſoever we are alone, we have a fit opportunity to reflect upon our ſelves, to commune with our owne hearts, to enter into ſerious Thoughts of expoſtulation and examination concerning our ſpirituall eſtates, Oh my ſoule! how ſtands the caſe with thee in reſpect of thine eternall eſtate? What aſſurance haſt thou of propriety in Chriſt Jeſus, of thy pardon by his blood, of thy new-birth by his Spirit? What growth doeſt thou find in grace? What weakning of ſin, what ſtrengthning of graces doeſt thou find ſince the receiving of the Lords Supper? p. 399What haſt thou gained by ſuch a Sermon? What victory haſt thou obtained over that particular ſin which moſt aſſaulteth thee? How haſt thou ſerved God in and with thy houſe?

2 In our alone times we muſt conſider what ſpeciall ſins doe moſt fight againſt our ſoules, and interrupt our peace, and cry unto God with extraordinary intention of ſpirit, for mortifying Grace.

3 We have now fit opportunity to fall into praiſefull admiring Thoughts of God, his ſuperabundant grace and mercy, wiſdome and all-ſufficiency, &c. or into ſome other holy meditation.

4 After we have ſpent ſome time in heavenly meditation, we may buſie our Thoughts about ſome lawfull affaires of our Calling.

2 Grace teacheth us to withſtand 2^d Rule.and repell with all godly jealouſie and care two dangerous evills.

1 Thoughts of pleaſures from our youthfull ſins, and unregenerate time, which at ſuch ſolitary ſeaſons are ready to make re-entry and return into our ſoules, and doe ſtrive with much eagerneſſe, being aſſiſted with the Devills craft, to re-inſnare and pollute us with p. 400ſenſuall filth and folly, and renewed guiltineſſe. It is a provoking ſin to Ne redeamus in corde in Aegyptum hoc enim monet Apoſtolas, Rom. 6. 21. quem ergo fructum, &c. Auguſtin.Rom 6:21think of old defilements with new delight; this is to return into Aegypt in our hearts.

In this caſe Grace makes us exceeding fearfull and vigilant, leaſt the Devil transforming himſelfe ſhould delude us in the glory of an Angel; and by the flaſhes of his counterfeit light, caſt into our hearts ſome ſecret ſparks of luſt; for in our ſolitary muſings we may recall and think of the abominations of our former wayes, eſpecially of that ſin that was our darling delight, upon purpoſe to lament, bewaile, and abhor our ſelves for them, thinking to be more ſeriouſly humbled for them; and yet without a very watchfull eye, the Devill caſting in ſome ſecret Thoughts of wonted ſinfull ſweetneſſe; That which was intended by us for a renewing and re-acting of repentance, Recordari volo tranſactas foed…tates meas, & carnales cor ruptiones anin a meae, non quo … eas amem, ſed ut amem Te Deus meus. Aug. Conſeſ. lib. 2.may curſedly end in the re-acting of old ſins, and re-injoyment of filthy pleaſures in our Thoughts Grace coming into mens ſoules breaks the very heart of that ſweet ſin of their carnall eſtate, and their hearts from all delightfull Thoughts thereof. And as in a p. 401beſieged City, where the greateſt and moſt dangerous breach is made, there the Inhabitants concur with chiefeſt care and higheſt reſolution to fortifie and make reſiſtance: Even ſo, ſith the Saints know that before their calling, their delightfull darling ſin did moſt fearfully waſt their ſoules, and wound their conſciences: they ſet their thoughts with ſtrongeſt reſolution, and much indignation to reſiſt and repell, abominate and abandon all delightfull thoughts of that ſin.

2 Grace makes men carefull at ſuch ſolitary times that they doe not act any new ſin in their thoughts and imaginations, as ſins of ſpeculative wantonneſſe, worldlineſſe, ambition, revenge, diſcontent, diſhonouring Gods providence, by unneceſſary miſtruſtfull forecaſtings of fearful accidents upon themſelves, families, poſterity, goods, and Nation, &c. Some Sons of Belial there are, who make no conſcience of acting all manner of uncleanneſſe, and horrible pollutions in their hearts, by the meer work of imagination: Yea, many who carry a counterfeit heaven in their outward behaviour, doe harbour execrable hells in their thoughts.

p. 4023 Sanctifying Grace teaches us to 3^d Rule.make uſe of theſe ſolitary times as golden opportunities for Divine conference and comfortable converſe with our God in ſecret. It drawes up our thoughts to a ſummary view, and ſerious conſideration of thoſe great mercies that God multiplies upon us; and fills our hearts with many joyfull, lowly, and moſt thankfull thoughts. Grace ſeaſons ſome part of our ſolitary time with holy muſings and ſoule-talkings with God; and this is a clear character whereby the Saints are differenced from the beſt of carnall men.

Morall perſons and formall profeſſors cannot thus fill up their ſolitary times with holy Meditations; yea, of all things they love not to be alone for thought-ſpeakings with God, and with their owne hearts. They may affect ſolitarineſſe upon ſome private buſineſs, for the more profound contriving of worldly matters, for a more free, but filthy acting of heart-adulteries, and thought-fornication: to feed upon dull and fruitleſſe melancholly, to let their thoughts range and run riot into a world of vaine imaginations: But to be alone onelyonly for this purpoſe, that p. 403the minde may more freely fix upon Divine objects, and impartially enquire into the ſpirituall eſtate of their ſoules, they cannot they will not endure it: But godly men delight to be alone, that they may be more with God, and have more freedome for godly thoughts.

14 Sanctifying Grace teacheth us to watch over our thoughts continually, with holy wiſedome and godly jealouſie. Our hearts are like to a beſieged City, liable every moment, both to inward commotions and riſings, and outward aſſaults.

1 The fountaine of Originall corruption, though the main ſtream and bloody iſſue be ſtayed and ſtopped by the ſanctifying power of Chriſts death, yet it doth ſtill bubble up rebelliouſly, into vaine looſe impure thoughts.

2 The Devil watcheth all opportunities to caſt in his fiery darts to ſet our thoughts all in combuſtion, and to fill them with fiery luſts; therefore we ought to ſet a watchfull Guard over our thoughts, and Keep our hearts above Prov. 4. 23.Prov 4:23all keeping, as we are commanded. We muſt Guard and keep our thoughts more then any thing that is watched or guarded, whether City, houſe, or treaſure: p. 404The eye of vigilancy ſhould never be off from our hearts. The thoughts are the entry of mans heart, and therefore muſt be kept with a ſtrong guard. As they that would keep out Theeves, doe ſtrongly guard the entry of their houſe, ſo they that would preſerve their hearts from theeviſh luſts, muſt carefully keep their thoughts. If this entry be unguarded, there is a free paſſage for Devils and all defiling ſins to enter into mens ſoules.

The hearts of morall men and formal profeſſors lies commonly open without ſpeciall guard and ſettled government: Though their words may be watched over, and their outward actions reformed, yet they cannot endure the reſtraint and regulation of their inward thoughts and imaginations. The continuall confinement and keeping in their thoughts by a narrow watch, is a yoke that they cannot bear. It may be out of Principles of naturall light, and ſome generall apprehenſions of the powers of the world to come, they may be ſo far carefull about their thoughts, that if ſome kind of black and monſtrous thoughts doe riſe up, inticing them to groſſe and infamous ſins, which p. 405would bring an odious blot upon their names, or danger in the world, or breed much terrour and torture in their conſciences, they preſently ſet againſt them, abandon and expell them.

Thus formaliſts may have a ſlight ſuperficiall miſ-guided care, and overſight of their thoughts at ſome times, but they cannot make it their chief and continuall care to watch over all their thoughts at all times, becauſe the Mystery of iniquity working in their thoughts, was never yet opened to them by the power and light of ſaving grace. The keeping of their hearts is to them the laſt and leaſt of a thouſand cares.

But all ſanctified perſons make it the greateſt care, and one of their chiefeſt Chriſtian labours, to guard their hearts, and guide their thoughts, and to keep them alwayes in a holy humble heavenly frame. Our hearts will not keep in order and frame one moment, without a ſtrict watch and guard. The hearts of careleſſe men are like a River that hath no bounds nor banks, which runs out every way. We may take a view of this ſanctified watch that grace ſets over the thoughts, in theſe five Points.

p. 406Grace teacheth us to keep a continuall watch over our thoughts.

1 That we may timely diſcover, and wiſely defeat the Devils ſtratagems and policies, whereby he labours to take and corrupt our thoughts.

1 Sometimes he aſſaults us by ſuggeſtions raiſed from the occaſions and advantage of

1 Our naturall Conſtitution and temper.

2 Of our outward temporall condition, either proſperity or poverty, honour or contempt.

3 Of our infancy or growth, weakneſſe or ſtrength in Chriſtianity

4 Of our particular calling, company, place where we dwell, or the like.

2 Sometimes Satan ſets upon us with his owne more fearfull immediate injections, which are divers. Sometimes he comes add reſt in his owne likeneſſe, and helliſh blackneſſe, as when he caſts into mans mind thoughts of diſtruſt, and doubting about the truth of heaven, and of the heavenly word of God, concerning the certainty of the Divine Being, of Gods providence and omniſcience. p. 407For ſuch helliſh horrible thoughts as theſe againſt God and his glorious truth, are ſometimes offred to the moſt ſanctified ſoules: But they doe not wreſtle or diſpute with theſe hell-bred thoughts; they doe not muſe upon them, they doe not reaſon and parly with them, nor pore upon them; for thence perhaps would follow ſome inclinations to Atheiſme, prophaneneſſe, and other fearfull conſequences. But at the very firſt approach and appearing of thoſe monſtrous thoughts, they abandon and abominate them to the very pit of hell, whence they came: They cry unto God againſt them, and are much humbled by them, and thence clearly ſee they are none of theirs, but the Devills

2 If the Devil prevaile not in this ugly black ſhape, he at other times puts on the glory of an Angel, and perhaps may bring into our minds good things, but unſeaſonably, that thereby he may deprive us of ſome greater good; as at the Preaching of the word, he will caſt into our minds good meditations, that ſo he may take off our attention, and take away the precious ſeed from us. With theſe and a thouſand p. 408more ſuch like vexations and ſore troubles in their thoughts, Satan purſues and perplexeth the people of Chriſt.

2 Sanctifying Grace ſets a ſtrong watch over our hearts to reſiſt and repell all delightfull thoughts of old ſins, that our ſoules be not re-infected with the remembrance of former ſinfull pleaſures; for as often as we think upon the paſſages and circumſtances of ſins paſt, with a new delight, our ſoules are defiled with a new ſtaine, and fill'd with more guiltineſſe. The ſenſuall ſweetneſſe of mens boſome ſins hath taken ſuch plenary poſſeſſion of their affections in the time of their ignorance, that it will be tempting and ſolliciting of the Saints with continuall baites and allurements, that if it cannot draw them to the re-committing of the outward act, yet it will ſtrongly intice to the enjoyment of it in their thoughts: And if they be not exceeding watchfull continually, it will preſently enſnare and take their thoughts.

Here then is the difficult act of holy wiſedome, and watchfullneſſe over the thoughts, that we have learned to abhor and repell all allurements of old ſinfull pleaſures, and to ſmother the p. 409very firſt motions that would draw us to delightfull thoughts thereof, by conſidering of the many wounds thoſe ſins have formerly given to Chriſt, and to our owne ſoules. This is a ſure evidence of much growth in grace, when we are able to think of old ſins without new delight, when we can repreſent them to our minds onelyonly for renewing of repentance, and deeper humiliation, and then diſmiſſe them with loathing and hatred. It is one of the Devils deepeſt deceits and deſignes, whereby ſometimes he is too hard for the wiſeſt Saints, he labours to corrupt their affections with the thoughts of the boſome ſin of their carnall eſtate.

3 Grace ſets a continuall watch over the thoughts, to diſcover the firſt ſtirrings of ſin in our hearts, and ſo to cruſh and crucifie all evill thoughts in their firſt riſing: It teacheth us to hold a waking jealous eye over thoſe many baites and lures which come from remaining corruption; and to repell and ſuppreſſe every exorbitant thought which drawes to ſin at the firſt moving thereof.

Sanctified perſons doe labour by all means to ſtop and ſtifle the firſt ſinfull p. 410ſenſuall thought, and to cruſh theſe young Cockatrices while they are in hatching, to mortifie ſin at its firſt appearing in their thoughts. They know full well, that if they doe not ſmother and ſurpriſe evill thoughts at their firſt ſtirring in their minds, they will preſently corrupt their underſtanding, the underſtanding their wills, the will the affections, and their affections once enraged, and having the reines (like wild Horſes) will carry them headlong into abundance of ſins. Oh what a world of miſchief and miſery doe men bring upon themſelves by giving way to the firſt wicked thought? Sin is like Eliah his cloud, at the firſt ſmall, but afterwards it covers the whole heaven: Deeply then doth it concerne us with jealouſie and trembling, narrowly and continually to watch and take notice of the firſt motions of our hearts, to tread downe evill thoughts as ſoon as they ariſe, not ſuffering them to ſtay or take any place in our minds. We muſt ſhut the door againſt vaine thoughts, and not give them the leaſt entrance: We muſt not admit them, and then diſpute with them.

Sinfull thoughts are the fore-runners p. 411of much ſin coming after: Men had never come to ſuch a height of ſin, if evill thoughts had not led the way; they prepare the way, they open the door and let in all other ſins. Corrupt thoughts are of a moſt contagious nature, they are mens ſins, ſnares, and ſcourges, in that their hearts are affected and infected with them: All the evill which is in their affections, actions, and ſpeeches, begins in their thoughts: That which is last in their worke, is first in their thought. Sin is conceived foreign vel foreign Joma. Col. 1.Col 1in their minds, before it is brought forth into practice. The Devil cannot work his will upon mens affections, or prevaile over the will but by the thoughts.

1 A ſinfull thought is caſt into their mind.

2 This evill thought begins to draw the heart aſide from the conſideration of Gods all-ſearching eye, to the ſight and ſurvey of the pleaſures and profits of ſin.

3 It having the heart now by it ſelf, allures, inticeth, and perſwades it to conſent, holding a conference with the will about the ſenſuall ſweetneſſe and contentment which is to be found in earthly pleaſures, riches, honours.

p. 4124 Then the will entertaines the evill motion, conſents and complies; and now ſin is compleated and finiſhed in their hearts, though it never break forth outwardly.

5 Their affections add heate and ſtrength, their heart travels with iniquity, and ſo by the help of opportunity ſin is brought forth in their viſible converſations: Then followes the often acting the ſame ſin with delight, whence the heart of man is wofully hardned, and totally turned into ſin, and ſo the ſinner now fitted for deſtruction. If we doe not ſtop and ſtifle ſin when it firſt ſtirs in our thoughts, we are in danger of falling by degrees into the depth of ſin, and we know not whether ever we ſhall ſtop or ſtay untill we come to the depth of hell.

Therefore we muſt watch to diſcover and ſuppreſſe every evill thought at its firſt moving, eſpecially thoſe which are moſt fundamentall, which are the principall roots out of which others doe riſe, as doubting, queſtioning thoughts of Gods providence, and care of his children, of his omniſcience, omnipreſence, juſtice, &c. Thoughts of deferring duties, ſlighting Ordinances: p. 413Thoughts againſt the neceſſity of circumſpect walking, &c. When theſe Epheſ. 5. 15.Eph 5:15and ſuch like Atheiſticall thoughts and principles of Satans, doe take place in mens hearts, they keepe out good thoughts, and block up their ſoules againſt the entrance of ſoule-ſaving truths, and do corrupt all their thoughts and wayes.

4 Sanctifying Grace ſets a watch over our thoughts in the performance of all holy duties.

1 To keep out all looſe wandring wicked thoughts that they doe not enter into diſtract and diſturb us in Gods work; therefore we are commanded to watch unto prayer, and in prayer, to watch and pray. We muſt watch in hearing Gods word, ſet a ſtrong Guard at the doore of our hearts, and the windowes of the ſoule, that no worldly diſtracting thoughts come into take off the attention and intention of our minds in good performances.

2 To keep out unſeaſonable impertinent good thoughts in religious performances. Thoughts materially good, when they break their ranks, and come into the mind diſorderly, out of their due ſeaſon and place, are ſinfull. We p. 414are apt to think of good things unſeaſonably, and unſuitably to the preſent ſervice; as when we are in the act of hearing Gods word, or prayer, ſome good thing that we had heard or read formerly, ſome good note that we had forgotten, will now readily offer it ſelfe to our thoughts, whereby our minds are diſtracted, diverted, and carried away from the preſent performance, and our good works weakned and corrupted.

2 This miſ-placing of good thoughts proceeds from our corrupt Natures, whereby we are apt to fix our thoughts upon any thing rather then what God at preſent calls unto.

3 It is the grand policy of our adverſary the Devil to caſt in good things into our minds unſeaſonably in hearing the word, or prayer, thereby to take off the attention of our minds from the preſent duty, and ſo to lame our ſacrifice. He knowes that wicked thoughts will be abhorred and rejected by godly men, but good things injected may more eaſily have admiſſion and reception with them.

5 Grace teacheth us to watch over our hearts continually, that we may be p. 415ready to give a wiſe and humble entertainment to the holy motions of Gods bleſſed ſpirit. There be good houres and good meſſengers of Gods ſending, golden opportunities, wherein he uſeth to give a meeting to his Children, and breaths good thoughts into them, theſe we muſt embrace and cheriſh; for as carnall men doe freely admit and embrace earthly corrupt thoughts; but they reject and ſuppreſſe good motions and ſtirrings that tend to repentance, and mortification: ſo renewed men ſtrive to ſhut out vaine thoughts; but they ſincerely deſire with ſpeciall reverence and all holy greedineſſe to entertain all good motions put into their hearts by Gods Spirit, howſoever occaſioned, whether by the Miniſtry of the word, reading the Scriptures, Chriſtian admonition, or by ſome extraordinary mercy or affliction any way at any time they highly eſteem all good motions grounded on the word of God; they feed and improve them to the utmoſt, with meditation, prayer, practice. If men begin once to neglect godly motions, by degrees they grieve the bleſſed Spirit, at length they quench the Spirit. God doth often puniſh mens p. 416ſlighting of theſe heavenly motions, by leaving them to the vanity of their own thoughts, and to Satans horrid injections.

15 Grace begets a holy jealouſie and ſuſpition of our owne hearts and thoughts; and this doth exceedingly quicken and ſtrengthen our ſpirituall vigilancy. There is ſtill much deceit in Jer. 17. 9.Jer 17:9our hearts, ſo far as they are carnall, and though we have taken up reſolutions to watch over our thoughts, yet ſin is apt to break in and captivate our thoughts, if we be ſelfe-confident. They that are moſt ſuſpitious of their owne hearts, are leaſt overtaken with evill thoughts, becauſe ſuch are much in prayer unto God, and reſting upon God, from whom they receive ſtrength to ſtand and withſtand ſinfull thoughts, and Satanicall injections.

16 Sanctifying Grace raiſeth high and holy thoughts for the advancement of Gods glory, and the ſpirituall advantage of our owne and others ſoules. The thoughts of gracious perſons are ordinarily working for the promoting of Gods ſervice, and good cauſes, for the procuring of true good to their brethren, eſpecially in ſpiritualls, p. 417for the encreaſing of Grace in themſelves, and ſpirituall aſſurance and comfort againſt the day of triall; for the keeping of a good conſcience in all things, and the acting of ſelf-deniall.

But the Thoughts of carnall men are all for ſelf-ends, and ſelfe-ſatisfactions, how to get great things for themſelves in this world, and to be great in the opinion of others, and to fullfill their fleſhly luſts. They that ſpend their Rom. 13. 14.Rom 13:14thoughts and ſtudies for ſelfe, how they may ſatisfie their owne ſinfull affections, and attain their carnall ends, are ſuperlative ſinners, they are Maſters of the Art of ſinning. We have an elegant expreſſion in Prov. 24. 8. The man that thinketh to doe evill, they Prov. 24. 8. foreignProv 24:8ſhall call him a Lord of wickedneſſe (ſo the words are in the Hebrew.) That is, the man that bends his thoughts to fullfill his owne ſinfull deſires and corrupt affections, ſhall be called a Lord, that is, the chief and greateſt of ſinners. 2 A Poſſeſſor of all wickedneſſe; a moſt wiced man in whom is a confluence of all ſin.

Laſtly, Sanctifying Grace puts us upon a carefull conſtant uſe of all holy means that God hath appointed for the p. 418preſerving of us from the prevalency and pollution of all evill thoughts. Prov. 4. 23. God commands men to keep their hearts above all keeping. That is, in the diligent uſe of all good means to ſtrive to keep their hearts from entertaining and lodging evill thoughts, to keep them from all thought-defilement. Thus David Reſolves to uſe all holy helps and means for the ordering of his thoughts, according to Gods will.Pſal. 19. 15.Ps 19:15

What ſpeciall means hath God in his word directed us to uſe for the preſerving Queſt. of us from the prevailing power and pollution of evill thoughts?

There be divers precious Preſervatives Anſw. that may be helpfull to us in keeping of our Thoughts.

The Firſt Preſervative.

1 LAbour to ſettle a holy Government in our fancy, & to keep our imaginations within the compaſſe of Divine Rules. Mans imagination muſt be caſt downe, before his thoughts can be brought into captivity to the obedience of Chriſt, 2 Cor. 10. 5. Imaginations are properly the operations of the fancy, which is a power of the ſoule p. 419placed between the ſenſes, and the underſtanding. The phantaſie is the imagining power, as the mind is the thinking power in man. Fancy is that which the learned call Imagination and opinion. Phantaſia foreign Aliter dicitur imaginativa. Alſtedius.Mans imagination of it ſelfe, if ungoverned, is a wild ranging thing, it miſ-leads his thoughts, and fills them with vanity and ſenſuality, and his life with unneceſſary troubles; it is the great troubler of Iſrael.

1 Imagination is a ſhallow ſuperficiall apprehenſion of outward good or evill things taken from the ſenſes.

2 The fancy doth greatly prize and value ſenſible good things, which are preſent and ſutable to mans corrupt nature.

3 Mans imagination over-rules his judgement, untill it be filled with a new light and ſtrength. Hence it is that the beſt things if accompanied with ſenſible inconveniencies, as ſufferings, loſſes, reproaches in the world, &c. are by carnall men miſ-judged for evill things. 2 The worſt things, if they be attended with pleaſure, profit, and ſenſible contentments, are by corrupt men miſ-judged for the greateſt good.

4 Mans fancy preſents to his mind p. 420earthly riches, honours, outward enjoyment, as glorious things, wherein is much happineſſe and contentment to be had. The thoughts and life of many men is almoſt nothing elſe but a vaine fancy; that which mainly-ſets their thoughts on work, is how to pleaſe their owne fancy, which formeth and imagins an excellency and happineſſe in earthly injoyments; and in compariſon of which it contemnes all true excellency and happineſſe: Hence ariſe thoſe earthly covetous ambitious Thoughts which are predominant in mens hearts.

5 Imagination worketh upon mans affections, and affections upon his thoughts. The reaſon why ſinfull imagination works ſo ſtrongly upon the mind, is, becauſe it raiſeth the affections anſwerable to the good or evill which it apprehends, and the affections ſtir the thoughts.

Things work upon the mind in this order.

1 Some object is preſented.

2 Then it is apprehended by imagination as good or as evill.

3 Our affections are ſtirred up ſuitably to our apprehenſions of the object.

p. 4214 The affections work upon our mind, filling it with ſuitable thoughts. Imagination is the firſt wheele of the ſoule, it ſtirs it ſelfe, and other powers of the ſoule are ſtirred by its motion; if that move amiſſe, it moves the other wheeles amiſſe with it; And therefore the well ordering of this is of the greater conſequence; for uſually as mans imagination conceiveth, ſo the mind thinketh, the judgement concludes, the will chooſeth, the affections are carried, and the outward man acteth

6 This Imagination doth exceedingly corrupt our thoughts.

1 By falſe repreſentations of things to the mind, which begets thoughts by the help of the fancy.

2 By forging matter out of it ſelfe without ground, and ſo offering it to the mind to work upon in its thoughts.

3 As our imagination is an ill inſtrument of the underſtanding to deviſe vanity and miſchief.

7 Mans corrupt imagination frameth and ſhapeth every thing as it ſelfe pleaſeth; it makes evill good, if it pleaſe the ſenſes, and good evill, if it be diſpleaſing to the outward man. Whereupon the thoughts of mans heart are p. 422full of unſettledneſſe and unquietneſſe, vanity and falſhood.

So then, mans naturall imagination muſt be cured, rectified, and ſanctified, before his thoughts can be holy and gracious.

1 Therefore we muſt pray that God would be pleaſed to erect a holy Government in our hearts to order, regulate, and reſtrain this licentious faculty, our fancy.

2 Labour to keep downe theſe diſorderly Riſings of our fancy, and to bring our imaginations into the obedience of Gods truth.

3 For the well ordering and bounding of fancy, conſider the principall uſe thereof; ſenſe and imagination is properly to judge what is comfortable, or uncomfortable, good or evill to the outward man, not what is morally or ſpiritually good, or ill.

p. 423The Second Preſervative.

2 VVEE muſt preſent all things to our minds, as the Scripture preſents them to us: This will be a good means to keep our thoughts from feeding upon empty windy fancies.

1 Preſent to our minds the Reality of ſpirituall Riches, Pleaſures, Honours, and Injoyments.

2 The Emptineſſe of earthly riches, pleaſures and honours, which are but ſhadowes in compariſon of thoſe true reallities that the Goſpel diſcovers. The Spirit of God ſets forth theſe earthly things as empty and dangerous things, calling them vanity, uncertain riches, Eccleſ. 1 2. Luke 15. 9. Prov. 23. 5.Eccl 1:2Luke 15:9Prov 23:5unrighteous Mammon, Thornes, yea, Nothing.

The Third Preſervative.

3 VVEE muſt propound True objects for the minde to work upon in its thoughts. Our fancy is prone to raiſe falſe objects, and thereby falſe conceits and fooliſh thoughts in us. Our beſt way to take p. 424off our thoughts from falſe objects, is to fix them upon true objects: As

1 To think of the infinite greatneſſe and goodneſſe of God, and his peculiar perpetuall love to us in Chriſt.

2 The plenitude of Grace and Glory that is in Jeſus Chriſt.

3 The high and heavenly Myſteries revealed in the Scriptures; the exceeding great and precious promiſes of the Goſpel.

4 The reall poſſeſſions, preferment, and Royal priviledges of the Saints.

5 The great day of judgement that we muſt all appear before the Lord Chriſt, and be made manifeſt what we are, and what we have done, and be ſtrictly accountable for all our thoughts, words, and works.

6 Let us think of Heaven, that Paradiſe of all glorious perfections, plenitude of bliſfull joyes, and Rives of pureſt pleaſures, flowing from the immediate viſion and injoyment of God for evermore.

The feeding and fixing of our minds upon theſe high and heavenly objects will be a means

1 To preſerve us from vain ſenſuall thoughts.

p. 4252 To produce thoughts of true holineſſe, it will draw us to think thus with our ſelves, If theſe things be ſo indeed, then muſt we frame our thoughts and wayes ſuitable to theſe holy Principles.

The Fourth Preſervative.

4 VVEE muſt labour to Set bounds to our fancies, and put bonds upon our thoughts. There is ſtill ſome remainder of wildneſſe in our fancy, and unſettledneſſe in our minds after renewing; therefore we muſt confine our thoughts and imaginations within the compaſſe of Scripture Rules. Lay a ſtrict command upon them not to ſtray, or turn aſide from the ſtraight path; and if they begin to wander, and run out, it muſt be our wiſedome and endeavour,

1 To reſtrain and reduce them preſently, to ſtop theſe waters at their firſt breaking out, and not to give the leaſt way to the inordinate irregular riſings of our thoughts, and rovings of our fancy.

2 To faſten our thoughts to the Croſſe of Chriſt. Conſider how cruelly p. 426we have pierced the Lord of Life, by our thought-ſins, and that he died to redeem us from our vain thoughts.

3 To confine our thoughts to ſome heavenly, precious, and profitable objects, as the appearing of Gods Grace, the Glorious appearing of Chriſt, and our appearing before him.

2 If our imagination break looſe and defile our minds, and memories, yet let it not defile our wills: Give not the leaſt conſent to theſe ſinfull motions, but tread them downe at their firſt riſing, before they move to the practice of any thing.

3 We muſt never entertain groundleſſe imaginations: Let us croſſe and cruſh thoſe imaginations which croſſe the grounds both of Religion and Reaſon. How often doth imagination deceive us in ſenſible things, much more then will it deceive us in ſpiritualls? The imaginary grievances of our lives are more then the reall. Such is the incoherence, abſurdneſſe, and unreaſonableneſſe of mens imaginations, that often times they are aſhamed and vexed for giving the leaſt way to them.

p. 427The Fifth Preſervative.

5 IT muſt be our wiſedome to fear and fly the occaſions of evill Thoughts. As we muſt make uſe of the beſt helps and outward advantages of time, place, objects, that may have a kinde working upon our fancy and thoughts: So we muſt avoid the contraries that may be occaſions of enſnaring and corrupting our Thoughts. The wiſeſt men living cannot keepe their Thoughts from pollution, unleſſe they be carefull to fly ſuch objects and occaſions as miniſter matter of evill to their minds.

1 There is in mans mind not onelyonly an active power, whereby it is able to Act, but alſo a paſſive and receptive diſpoſition whereby it may be wrought upon.

2 Outward occaſions have a great efficacy and operation upon this paſſive power of mans mind for the production of evill thoughts; as we ſee in David.

3 The efficacy and ſtrength of outward occaſions ſtands in theſe two things.

p. 4281 In an impreſſion of that evill in the minds of men which before was not thought of by them.

2 Occaſions doe awaken and ſtir up the corruption of their hearts, and draw it out into corrupt thoughts.

There be foure ſpeciall occaſions which we muſt avoid if we would keep our thoughts from defilement.

1 Vain alluring objects: We muſt not pleaſe our fancies with vanities and curious ſights

2 Shun the company of vaine prophane perſons, which hath an inſnaring influence upon mans thoughts.

3 Beware of curious enquiries into unwritten unrevealed myſteries, which doth occaſion curſed thoughts.

4 Idleneſſe is a grand occaſion of idle impure thoughts: It is the Devils houre in which he takes advantage to fill and defile mens thoughts.

p. 429The Sixth Preſervative.

6 THat we may with more ſucceſſe keep our thoughts, we muſt keep a continuall watch over the windowes of the ſoule, our ſenſes, as the Worthies of old did Job would not truſt his eyes without a Covenant, Job 31. 1. David is an earneſt Petitioner to God to be the keeper of his eyes. Turne away mine eyes from ſeeing vanity. Pſal. 119. 37.Ps 119:37Oh! what a world of wickedneſſe doth the Devill convey inſenſibly through theſe fl…od-gates of ſin, into the thoughts of thoſe men who are careleſſe and watchleſſe this way? As to inſtance in the eares and eyes.

1 What abundance of pollution and ill is throwne into the hearts of men through their eares, by the filthy tongues of wicked wretches, ſet on fire of hell, and breaking out into rotten ribald ſpeeches, which afterward beget much ſpeculative wantonneſſe in their thoughts.

The ſlanderous tongue drops into the eares many falſe reports, which are the curſed ſeeds of wrathfull revengefull thoughts in men.

p. 430A Tale-bearer comes and tells thee, that ſuch a one ſpake of thee ſo and ſo, whereas in truth it was neither ſo, nor ſo; hereupon thy heart is filled with hard conceits and thoughts of fury againſt thy innocent brother, whereby thou art guilty of mentall murther; Therefore it concernes us to watch over our eares, to ſtop them againſt corrupt ſpeeches, and to drive away a backbiting tongue with an angry countenance, Prov. 15. 23.Prov 15:23&c.

2 The eyes of men (if they be not guarded with a moſt eyefull wiſedome) are a means to let into their hearts ſwarmes of vaine filthy thoughts. Davids dreadfull example may teach all the Saints to the worlds end to watch over this wandring ſenſe with extraordinary care and reſtleſſe jealouſie. An idle caſt of the eye upon Bathſheba fill'd his heart with adulterous thoughts, which brought forth ſuch a Helliſh brood of luſt and looſeneſſe, which wounded his ſoule as deeply and dangerouſly, as perhaps any of the Saints ever ſince.

If the wiſeſt men ſhall ſuffer their ſoules to be led by their fancies, and their eyes to run after vanities, their p. 431thoughts will be ſo filled with vanity and vexation, that at laſt they will cry out with grief and ſhame, Vanity of vanity, &c. The eyes will quickly betray Eccleſ. 1. 2.Eccl 1:2the heart; therefore we muſt make a Covenant with our outward ſenſes, reſolving in the ſtrength of Chriſt, that none of them ſhall be inſtruments or occaſions of letting in ſin into our thoughts. If our eyes and eares be not kept with a continuall watch, the Devill will enter in by theſe windowes, and fill our thoughts with all vanity and prophaneneſſe.

The Seventh Preſervative.

7 VVEE muſt treaſure up the precious word of God in our minds, labouring to abound in the ſanctified knowledge of Divine truths, that ſo the mind may feed upon ſpirituall truths, and turn them into ſanctified thoughts. A good man out of the good treaſure of his heart, brings forth good things. That is, golden precious thoughts and ſpeeches. If there be not a treaſure of golden truths in mens hearts, their thoughts will be droſſie, vaine, therefore we are commanded to lay up p. 432the words of God in our hearts; and to Deut. 6. 6, 7.Deut 6:6Deut 6:7ſpeake of them, not onelyonly to our children in our houſes, but alſo to and with our owne hearts, when we are walking, or riding on the way, &c. wherein we are often alone, and our time is ſpent in thinking.

That this ſpeaking of Gods word to our ſelves by holy meditation, is here alſo intended, will clearly appear by comparing Prov. 6. 21, 22. where Solomon exhorting us to bind the word of God upon our hearts, gives this encouragement, When thou awakeſt it ſhall talke with thee: That is, the word of Chriſt dwelling in our hearts, will talk with us in our thoughts, and adminiſter matter of heavenly thoughts continually.

The Eighth Preſervative.

8 WEE muſt labour to purge our hearts from earthly, carnall, and inordinate affections; and to keep our love, fear, joy, and grief in a holy heavenly frame: This will be an excellent means to keep our thoughts in a pure holy frame. The thoughts firſt ſtir the affections, and the affections p. 433being raiſed, work ſtrongly upon the thoughts; they draw the thoughts to fix upon objects that are ſuitable and ſweet to themſelves. Whatſoever we love, deſire, or fear, will be much in our thoughts. If our love and delight be ſincerely ſet upon Gods word, our thoughts will feed upon it continually; as appears in Davids example: How doe I love thy Law? it is my meditation day and night. If our feare be Pſal. 119. 97.Ps 119:97given up to God, our thoughts will be much upon his glorious Name, Mal. 3. 16.

The Ninth Preſervative.

9 WEE muſt ſtrive to fill our minds with a ſtrong apprehenſion of Gods Omnipreſence and omniſcience, that all our thoughts are open and naked before the great God; there is No Creature hidden from his all-ſearching Heb 4. 12, 13. Jer. 17. 10. 1 Sam. 2. 3.Heb 4:12Heb 4:13Jer 17:101 Sam 2:3eye. He ſeeth and knoweth all the Creatures that we make in our hearts, our thoughts and imaginations. When vaine ungodly thoughts doe aſſault us, we ſhould think thus with our ſelves, God is preſent, he ſtands by, and look on, he ſeeth my thoughts. This p. 434apprehehenſion will be a powerfull means to fence our thoughts againſt evill. We have an excellent place for this, Job 31. if we compare verſ. 1. and v. 4. together, it is one continued ſpeech. I have made a Covenant with mine eyes, why then ſhould I thinke of a Job 31. 4. foreignJob 31:4Maid? Doth not he ſee my wayes, and number all my ſteps? What was the reaſon that Job durſt not yield to a vaine impure thought? Becauſe God ſeeth it, (ſaith he) he beholds my wayes: That is, the ſecret wayes of my heart, my thoughts. God takes notice how many thoughts I think, and what they are: So that Job's eye was fixed upon Gods eye, and this fixed and overpowred his thoughts, that he durſt not take liberty in his thoughts.

1 Let this impreſſion be alwayes upon our hearts, that God ſtands by and takes a ſtrict view of our thoughts, and will call us to a reckoning for them. This will be an excellent means to keep us from the prevalency of thoſe evill thoughts that aſſault us.

2 Conſider that God doth not ſtand by as a meer looker on, but he takes ſuch notice of all the thoughts that paſſe through mens hearts, that he ponders p. 435and weighs them, as it were, to give them the fruit of their thoughts. Mens ſinfull thoughts are laid in one ballance, and the righteous judgements of God in the other: To his Children he gives correction, but he weighs out puniſhment, wrath, and damnation to wicked ones.

3 Let us conſider who it is that knows our thoughts; it is the all-knowing, all-powerfull God, whoſe eyes are as flaming fire, and his feet like braſſe.

There is no man but needs an increaſe of faith in this truth; for if the infiniteneſſe of Gods preſence and knowledge were firmly believed, it could not be, but that we ſhould be more carefull and eyefull of our thoughts, and wayes, then we be: Therefore for a clearer conviction and plenary perſwaſion of this truth, I will preſent two eminent places, one is in Epheſ. 4. 6. One God, who is above all, and in you all, and through all.

1 God is above all; he looks down and beholds all that men think and doe on earth; as a man that ſtands above in a high place, can ſee all that is done below.

But it may be objected, though a Object. man be above, yet there may be ſome p. 436corners, dens, and caves, wherein men may hide themſelves from the eyes of him who is above them.

God is ſaid to be above all, and through Anſw. all, and in you all; he is in us, in our hearts and ſpirits, by his all-knowing eye, and all-ſearching preſence; God foreign.ſeeth every corner of our hearts, every thought and ſecret of our hearts: He looks through us, through our hearts, as a man looks through a clear glaſſe. This is more plainly held forth, Pſal. 139. 1, 2. O Jehovah! thou haſt ſearched me, and knowne me, thou knoweſt my downe-ſitting, and mine up-riſing; thou underſtandeſt my thoughts afar off. foreignMy familiar thoughts, my neereſt and moſt inmoſt thoughts, as the Hebrew imports.

Jehovah knowes the thoughts of men afar off, becauſe he knowes the Principles that are within their hearts, and what they would act if occaſion were offered: As a man that knowes what roots are in his Garden, he can ſay, this and this will come up in the ſpring, though no Flower appear for the preſent. Oh therefore let us labour to keep this apprehenſion alwayes preſent with us, that God beholds and takes p. 437notice of all our thoughts.

The Tenth Preſervative.

10 WEE muſt be mainly carefull to give up our firſt thoughts to God, at our awaking in the morning: This will be a good means to keep our thoughts cloſe to God all the day following. This was Davids conſtant practice, as appears, Pſal. 139. 17. When I awake, I am ſtill with thee. That is, in my thoughts, I am ſtill meditating of thee. When we awake, we ſhould firſt fill our minds with the thoughts of God.

1 Of his greatneſſe and goodneſſe; of his mercy that is renewed every morning.

2 Of his preſence with us, his all-ſearching eye that is over us, and his mighty hand that is with us to aſſiſt us in doing his work, and to reſiſt all evils and enemies for us.

3 We ſhould fix our firſt thoughts every day upon that great and glorious end for which we have our life and being, and how every thing we doe, and that befalls us, may be reduced, ordered, and made ſerviceable to this high p. 438end, Gods glory. The ſetting of our thoughts in a holy order every morning, will much conduce to the right ordering of our thoughts; it will prevent and keep out thoſe earthly ſenſuall vanities which doe attend at the door of our hearts to make the firſt entry, and to take up our thoughts for all the day. Thoſe objects that doe firſt take poſſeſſion of our thoughts in the morning, do much prevaile with our thoughts the day after. The perfuming of our ſpirits with ſome gracious meditations at our firſt awaking, will much ſweeten our thoughts all the day.

It is a thing much to be lamented and laid to heart, that Chriſtians who profeſſe themſelves Heires of Heaven, having matters of that weight and excellency to exerciſe their hearts upon, ſhould ſpend their thoughts upon trifles, vanity, and nothing, as all earthly things will ere long appear. Now one chief cauſe why mens hearts and heads are ſo fill'd with earthly ſenſuall thoughts, is, becauſe they doe not ſeaſon and ſtrengthen their minds with thoughts of God, and heavenly things, at their firſt awaking.

p. 439The Eleventh Preſervative.

11 IT will be a precious means to keep us from evill thoughts, if we be conſtant in holy fore-thoughts and after-thoughts every day.

1 In the morning fore-thinking and reſolving in the ſtrength of Chriſt Jeſus to watch over our thoughts all the day, and to keep our hearts above all keeping, that we offend not in our thoughts.

2 We muſt keep a ſtrict watch over our hearts the day following; and though vaine vagrant thoughts doe crowd in, yet take notice of them, abhor and repell them, complain to God againſt them.

3 At night we muſt try & examine our thoughts, call them to account what they have acted, how they have carried themſelves the day paſt: Take that courſe with our thoughts, that men doe with idle Servants, they ſet them their task in the morning, and at the end of the day they call them to a reckoning; this makes them carefull to doe their work.

p. 440The Twelfth Preſervative.

12 IF we would be kept from idle impure thoughts, we muſt keep our bodies and minds cloſe to the work of our calling. As we muſt walk faithfully in a lawfull calling, ſo our minds muſt be fixedly intent on the buſineſſe of our calling; a diligent hand and intenſive mind muſt goe together. This I take to be the meaning of that Scripture, Eccleſ. 9. 10. Whatſoever thy hand findeth to doe, doe it with thy might. That is, all that we have a calling to do, and all that we doe in our callings, we foreignmuſt doe it with our ſtrength; that is, with ſtrength of wiſedome and knowledge, with ſtrength of thoughts. That this is the meaning, is evident from the latter part of the verſe, For there is no worke, or thought, or knowledge, or wiſedome in the grave whither thou goeſt. There is no thought in the grave. So the Hebrew Eccleſ. 9. 10. foreign LXX.Eccl 9:10word ſignifies, and ſo the Greek Interpreters render it, and others alſo.

When we act in our particular callings according to Divine Rules, we ſerve God therein, therefore we muſt put forth the intention and ſtrength of p. 441the mind, in the works thereof: The ſtream of our thoughts muſt run along with the works of our hands, and be confined within the compaſſe of our Callings, whiles we are acting therein: This will be an excellent means to keep in our thoughts from running out into vanity and vileneſſe. 'Tis impoſſible for idle men and women to be free from idle, fooliſh, and filthy thoughts. An idle life is a burden to it ſelfe, and it burdens mans mind with abundance of vain ungodly thoughts. If the body be not employed in labour as it ſhould be, the mind will be intent on things that it ſhould not, and perplexed with thoſe troubles that it would not.

Idleneſſe is the houre of Temptation, wherein Satan joynes with our imagination, and ſets it about his own work, to grind his Greeſe; For the mind of man is as a Mill, it either grinds that which is put into it, or elſe works upon it ſelfe, wearing and wearying it ſelfe in fooliſh and fruitleſſe thoughts. When David was idle, how did his thoughts run out into folly and filth? They that live without a Calling, or walk idlely and inordinately in their Callings, doe alwayes lye open to all kind of wicked p. 442thoughts; therefore it is Gods appointment, that every man ſhould make choyce of an honeſt vocation, and labour faithfully therein.

1 To ſet our thoughts on work, and to hold them doing in the works and concernments of our Callings: The ſpirits of men are active and reſtleſſe, and will be buſied ſome way or other; therefore it muſt be our care to find them work, to keep our thoughts alwayes acting, either in the duties of piety, or works of our Calling, or in Divine meditations.

2 God hath appointed our vocations to ſet bounds to our thoughts, to confine them to their walk, that they may not run out to impurities or impertinencies. If the thoughts of men were left at liberty, they would run out on every ſide like a River that hath no bounds nor banks: But now we muſt take heed that we doe not burden our minds with many things: Over-much buſineſſe fills mens hearts with dividing diſturbing thoughts, and torturing cares.

2 Diſtracting care fills men with vaine earthly and wandring thoughts.

3. It waſts and weakens the mind, p. 443and ſo unfits it for any ſpirituall duty.

4 Theſe thought-full cares are needleſſe and unprofitable, they hinder and hurt us in our buſineſſe.

Laſtly, We muſt be much in prayer to God, that he would be pleaſed to purifie and ſanctifie our thoughts, to ſettle them in a holy frame, and keep them free from defilement. The keeping & right ordering of mans thoughts, is above mans ſtrength. We are not ſufficient of our ſelves, as of our ſelves, to thinke one good thought, nor to keep out one wicked thought: We muſt commit our thoughts to Gods keeping and ordering, he is the onelyonly King over them, and Keeper of them: Let us believe and plead that precious Promiſe, Prov. 16. 3. Rowle thy works unto Jehovah, and thy thoughts ſhall be eſtabliſhed and ordered by him; he will fix them upon Divine objects, and thereby free them from that diſorder, diſtraction, and confuſions which are apt to aſſault and annoy us. Oh therefore! when vaine proud prophane thoughts begin to riſe in us, and to war againſt us, we muſt cry mightily to God, and ſay, We have no power to ſtand and withſtand theſe Armies of ſinfull thoughts that p. 444come againſt us; but our eyes are unto thee O Lord God for ſtrength to reſiſt them, and victory over them.

Remember;

1 Where our ſtrength is, 'tis in the Lord Chriſt our head, and in the power of his might, Eph. 6. In his own might ſhall no man be ſtrong.

2 That we have the Promiſe of preſent help, and future victory.

3 We muſt pray, and act faith, believe Gods power and Promiſe, and it ſhall be to us according to our faith.

4 As it muſt be our conſtant care to cruſh and ſuppreſſe every vain thought at its firſt riſing; ſo it muſt be our daily prayer that God would Cast downe our imaginations, and bring into captivity all our thoughts to the obedience of Christ.

FINIS.