The Power of Godliness, Book 2 · Chapter 4

The Power of Godliness · Book 2 · Chapter 4

p. 115CHAP. IV. Of the third Operation of Man, viz. Thought or Cogitation. What ti is. Thoughts are not free. The Reason why men think Thoughts to be free, with the danger and mischief of such Delusion. The Seate or Subject of Thoughts. Of good Thoughts, what they are, and the Benefit thereof. Of evill Thoughts, what they are, and the danger thereof. Rules to be observed for the governmen… of our Thoughts. How the Thoughts of the godly, and unregenerate differ. Of Fathers, Young men, and Babes in Christianity; How each of these have their mindes occupied. The best are not free from evill Cogitations; Reasons why God suffers his Children to be molested therewith. And the course to be taken for the preventing thereof.

Question, WHat is the third Operation of man?

A. Thought or Cogitation,The Word is generall for every thing that the heart first imagineth, formeth, purposeth. 1 Chro. 28.9. & 29 8. Jer. 49.30. Act. 9.25, 26. Jer. 11.19. Psal. 30.4. & 41.7. Psal. 33 10, 11. Psal. 140.4. Psal. 73.16 & 77.5. & 119 59. & 56.5. Job 35.…2. Joh. 4.24.1 Chr 28:91 Chr 29:8Jer 49:30Acts 9:25Acts 9:26Jer 11:19Ps 30:4Ps 41:7Ps 33:10Ps 33:11Ps 140:4Ps 73:16Ps 77:5Ps 119:59Ps 56:5Job 35 which is a motion whereby man doth weigh or consider with himself the thing understood, or that comes into understanding. Sunt cogitationes rerum imagines. Ideo assimulatio est imago in mente, formata ad similitudinem rei cogitatae. Moll. in Esa. 10.7. & 13.14.

Q. Are thoughts free, or left to the liberty of man?

A. Thoughts come not within the compass of humane justice, being exempted from his knowledge: but they are open to the view of God, and liable to his censure. First, God is a Spirit, Prov. 23.26. The Civilian saies, Cogitationis paenam in nostra foro nemo luat. 1 Cor. 6 20. Psal. 139.2. Jer. 17.10. 1 Cor. 2.10, 11, 12. Act. 1.24. 1 Chro 29.9. Eccl. 11 9. & 12.14. Rom. 2 16. Deut. 6.5. Luk 10.27. Mar. 12.30. Act. 8.22.Prov 23:261 Cor 6:20Ps 139:2Jer 17:101 Cor 2:101 Cor 2:111 Cor 2:12Acts 1:241 Chr 29:9Eccl 11:9Eccl 12:14Rom 2:16Deut 6:5Luke 10:27Mark 12:30Acts 8:22and will be worshipped in spirit and in truth, even with the heart, and all the powers thereof. And good reason; for having created and redeemed both soul and body, he is to be glorified both in soul and body. Secondly, God who searcheth the heart, and trieth the reines, and understandeth our secret thoughts long before, he will not onelyonly judge us according to our words and works, but according to our thoughts. Thirdly, The Law of God is spirituall, and reacheth to the very thoughts. Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy thought, and with all thy might. Fourthly, The Lord calling them to repentance that have gone astray, doth will them to reforme their thoughts, and crave pardon of them. Put away the evill of your thoughts, Isa. 55.7. Circumcise your selves to the Lord, and take away the foreskin of your hearts, Jer. 4.4. O Jerusalem, wash thine heart from wickedness, that thou maist be saved: how long shall thy vaine thoughts lodge within thee? Jer. 4 14. Cleanse your hands ye sinners, and purge your hearts ye wavering minded, Jam. 4 8. Fifthly, The Scripture dfferenceth the ungodly from the righteous, more by their thoughts, then by their words and actions. The thoughts of the righteous are right: but the counsels of the wicked are deceit, Prov. 12.5. Others cannot judge of us but by externall works, sayings and doings: but we must pass sentence of our selves according to our inward Cogitations. For they are the fruits, that best shew the sap of the Tree, according to which we may give judgment. If the sap be evill, [as all men p. 116are by nature,] the thoughts are answerable: if we be changed by the power of the Holy Ghost, the cogitations are suitable. Fruits follow the nature of the sap and soile, where bred and nourished: Children resemble their naturall Parents. Sometimes this may faile in the naturall generation, in the spirituall, never: the mind alwaies begetteth conceits like unto it self. Words and actions are open to sight, subject to the punishment of Law; for which cause they are often cunningly forced, disguised, constrained, the heart purposing one thing, the tongue and hand going another way; as one may talk of honesty, liberality, love, whose heart is set on wickedness, covetousness, malice. Satan can change himself into an Angel of light? so can his Ministers: nothing being more common, then for him, that intends mischief, to pretend friendship. But thoughts are more free, being naturally discerned by him onelyonly that seeth the heart, trieth the reines, and keepeth a Court for the conscience: Who then is afraid of evil imaginations? OnelyOnly that man that dreadeth the presence of God, trembleth at his Word, and hath his heart filled with awe of his Majesty. Thoughts are the immediate issues or productions of the mind, a perfect Image and resemblance of the soul, naturally expressing the quality and disposition of it, as Streames do the nature of Fountains whence they flow: but words and actions are more remote, subject to mixture, and cannot give so clear and lively representation of the hidden man. Many millions of thoughts and formes of imaginations are framed continually within, and do spring out of the heart, without mask or fear, reservation or restraint, being exempted by reason of their secrecy from the priviest search that man can make: But words and actions are obvious to censure, and shadowed with false colours. The soul fashioneth thoughts according to her mould and temperature: but externall fruits are coloured according to the Times, Companies with whom we converse, or purposes intended.Luk. 24.38. Jam. 2.4. Gen. 6.5. Luk. 1.51. Hos. 7.15. Prov. 15.26. Esa. 59.7. Psal. 10.2. M…. 9.4. …. 35.4. Ezek. 38.10. Prov. 24.8. 1 Cor. 14.24, 25.Luke 24:38Jas 2:4Gen 6:5Luke 1:51Hos 7:15Prov 15:26Isa 59:7Ps 10:2Ezek 38:10Prov 24:81 Cor 14:241 Cor 14:25 Sixthly, The godly and ungodly, both are chalenged for their evill thoughts or imaginations. Why do thoughts arise in your hearts? God saw that the wickedness of man was great upon earth, and that every imagination of the thoughts of his heart was only evill continually. The thoughts of the wicked are abomination to the Lord. Their thoughts are thoughts of iniquity; Jesus knowing the thoughts of the Scribes, said, Wherefore think ye evill in your hearts? If all Prophesie, and there come in one that believeth not, or one unlearned; he is convinced of all, he is judged of all. And thus are the secrets of his heart made manifest. But if the Word convince of evill thoughts, or command good, they are not free. Seventhly, Man being created of God after his Image, in righteousness and true holiness, doth owe absolute and intire obedience unto his Majesty, in the whole man, and all the powers thereof. He is our supream and absolute Sovereign: and we his Subjects, to do him all spirituall homage. Eighthly, In the state of grace we are renewed in the inner man, in the spirit of our mind, our hearts are purified by faith, and washed with the pure and clean water that issueth out of the Sanctuary. But if the disposition of the soul be changed, and new qualities produced, the thoughts of the heart must not be rotten and corrupt. Ninthly, Thoughts do knit the heart to God, or draw and turn it from him. Good thoughts do much further communion with his Majesty: evill thoughts hale the soul another way.

Q. How are men drawn to think that thoughts are free?

A. 1. The Laws of men take no hold of them, and most men esteeme things according to ordinary proceedings in Courts of Justice. But Gods sovereignty is not like mans, nor his sight as mans, nor his Law as the Laws of men. He is of absolute sovereignty, he seeth the heart, and by his Law obligeth the thoughts and motions of the soul to good abearance. The men of this world expect heartty love from friends, willing subjection from inferiours, and esteeme kindness according to the good will of the party from whom it proceedeth: no p. 117marvell then if the Lord require subjection in heart and thought. 2. It is not possible to avoid evill thoughts, and we are apt to think nothing amisse that cannot easily be forgone. But if we cannot avoid evill imaginations, the greater is our sinne, bondage, and misery, which we must acknowledge before God with shame and confusion of face. Though we cannot avoid them, we must condemn them, and by all holy and good meanes strive to subdue and overcome them through the power of Jesus Christ. We are the Souldiers of Jesus Christ, and must fight against those fleshly lusts that rebell against the Spirit. Nor is this bootless, though we obtain not perfect victory: for if they be let alone they will quench the Spirit, and wholly over-spred us; but if we mortifie them by the power of grace, they shall not get head, but rather they shall wither by little and little, and be as spurres to drive us to God in prayer and well doing. 3. They come suddenly and unexpectedly sometimes against liking and approbation, and therefore men imagine no reason that account should be given for them. But the suddain rise of evill imaginations argueth the deep corruption of the heart, which is not yet purged as it ought. Again, they are condemned by the Law, because exorbitant and reasonless: and the wise in heart will not faile to be humbled for them, and to seek their removall that they prevaile not to pester and molest the quiet disposition of soul. Is it a light matter that the heart should be taken up with unreasonable imaginations, when it should be set upon God, and stand prepared with every power to do him service? 4. Thoughts do no body any harme, if the blind conceit of most men may be taken for true sentence But when they are aberrations from the Law of God, tend to the dishonour of his glorious Name, rob him of his glory, are the greatest galls to an holy heart, that would faine intirely solace it self in God, how can we suppose they do no hurt? Besides, they do hurt many waies: for they are the grounds of all evill, the hinderances of much good, and in that respect more especially to be judged and reformed. 5. Gross ignorance of God and his Law, reigneth in the most men, for they conceive of both according to their carnall apprehensions, and judge nothing to be disallowed of the most holy Lord in his righteous Law, but what is cross to their likings and approbations. In the night men discerne not the danger of their way: nor can the ignorant take notice of the hainousness of their wicked imaginations. 6. The reformation of the thoughts, is a work of much labour and tediousness, in comparison of that we need to take about our words and actions, specially if we strive no further then to approve our selves before men. And the better to free our selves from this labourious toyl of keeping imaginations in compass, we flatter our souls as if it were sufficient to look to the right ordering of the outward man; preferring a treacherous and base peace, to a safe and honourable Warre. 7. By nature we are sick of self-love, apt to think well of our selves, not willing to cross our desires in that which is pleasing unto them: But this we cannot do, if we look to our thoughts. For their aberration will soon discover to man the loathsome filthiness of his heart, his proneness to evill, and untowardness to good, that he must dote extreamly, if knowing the truth of his naturall estate, he can be in love with himself, or indulgent to his own desires. And this may be some reason, why of self-love we perswade our selves that thought is free, that we might not come to the sight of our nakedness.

Q. What is the danger of this Delusion?

A. The mischiefs of it are many and great. First, It denieth the government of God in the heart and conscience, to whose authority every thought should yeeld subjection. Secondly, It keepeth men ignorant of their naturall estate, that they cannot bewaile their condition, nor earnestly seek unto Jesus Christ to be healed and refreshed. Thirdly, It produceth a presumptuous p. 118power to limit and prescribe the Ordinances; that they ought not to search the heart, captivate the thoughts, and bring them into obedience; but that they serve onelyonly as matters of policy, with some to approve and maintain civill honesty and outward holiness, for the attaining of worldly ends. Fourthly, It nourisheth security, hardness of heart, and desperate impenitency: for how can that man labour the amendment of his heart and life, that thinketh no holiness necessary, but onelyonly outward conformity to the Laws? How can he offer up his heart to God, that freely letteth it loose, to wander up and down in every sinfull vanity? Fifthly, God in his just and rightous Judgment, [when he seeth men to be regardless of his present,] doth give them over to the temptations of Satan, and the sinfull lusts of their own hearts, whereby they are carried to all excess of riot, to commit sinne with greediness. Sixthly, Neglect of our thoughts, is the nurse of pride, presumption, and self-conceitedness. He can never know how poor and naked he is by nature, what daily need he hath of continuall assistance from above, how farre he is from perfection, that doth not set upon the mastery of his thoughts.

Q. What is the seate or subject of Thoughts?

1 Chro. 28.…. Mat. 9 4. Gen. 8.21. Mat 15.19. Esa. 10.7.1 Chr 28Matt 9:4Gen 8:21Matt 15:19Isa 10:7A. The heart or soul: Thoughts proceed from it, and rebound again upon it, stirring and affecting the heart to the liking or disliking of what is conceived. Thoughts do not onelyonly delight the heart from which they spring, but stir up further to like or disallow what is presented.

Q How may Thoughts be divided?

A. They are good or evill.

Q What are good Thoughts?

A. They are motions of the sanctified heart, stirred up in us by the Spirit of God, whereby we seasonably and holily weigh and consider with our selves what we know and understand, that we might be affected according as the nature of the thing requireth. The root of holy thoughts, is a sanctified heart: For men gather not Grapes of thornes, nor Figs of thistles, Psal. 14 2. The Tree must be good before the Fruit can be good. If the Vine be not generous, the Grape is not sweet. According to the work of grace in the soul, and the remainders of Gods Image, so are the thoughts of men. In the naturall man there remaineth some reliques of the defaced Image of God, and he may have some thoughts good in themselves, touching morall vertues, and the affaires of this life: In the temporary Believer there is some work of the Spirit, but superficiall, and of an inferiour nature; and according to this work, so are his thoughts touching the affairs of Heaven, slight, inconstant, subordinate. The true Christian is soundly wrought upon by the Spirit of Sanctification, and his thoughts are answerable to the disposition of his soul, solid, substantiall, lively, constant, and pleasing to God. The Author of all good cogitations is the Spirit of God: For we of our selves are not [no not the regenerate] sufficient to think a good thought, but all our sufficiency is of God, 2 Cor. 3.5. The Spirit enlightens the understanding with the knowledge of the truth, heales and renewes the heart, and so kindles in it thoughts and motions to serve God, shunne sinne, and walke in the undefiled way.

Q. What is the Benefit of good Thoughts or Cogitations?

Psal. 139.23.Ps 139:23A. Exceeding great. First, They are notable Evidences of integrity and growth in grace. As our hearts are less pestered with worldly and carnall thoughts, as they are more replenished with heavenly Meditations, so have we gotten a greater hand over corruptions, so have we a more plentifull increase of the grace of God. As good Meditations and Thoughts do more abide with us, are more affected and delighted in, and are more powerfull to enable us to holy actions, so doth the grace of God increase in us. Secondly, They are gracious trials and warrants of Sincerity in all private duties and outward actions. p. 119For it is not so much what we do, as what we mind; what the lips utter, as what the heart indites; not what the eye or ear attends,Psal. 51.6. 1 King. 8.39.Ps 51:61 Kgs 8:39 as what the thoughts and affections fasten on. The Lord loveth truth in the inward parts, and regards the outward service according to the inward intention. Thirdly, Good thoughts are sensible tokens of present grace, and strong inflamers of earnest desires after more grace. Cogitation kindles desire, and as our thoughts, so are our desires of heavenly things. Fourthly, Good thoughts are Messengers of happy reconciliation with God.1 Thes. 5.23.1 Thess 5:23 For God sheweth himself to be at peace with us, when he sanctifieth our nature; and every heavenly motion of the heart to what is truly good, is an Embassadour sent from Heaven to assure us of peace concluded, never to be disanulled. Fifthly, Incredible is the comfort of good thoughts.Psal. 139.17.Ps 139:17 In nothing do we more resemble the purity and simplicity of God, in nothing do we more communicate with him, then in our nimble and pure thoughts. By these, when absent in body, we are present with him; by these, when the body resteth in the night, the soul may solace it self with God. When we want opportunity to hear, read, or pray solemnly, by holy cogitations we may conferre with God.

Q. Is it lawfull to think upon our sinnes or transgressions?

A. In a seasonable and holy manner it is lawfull to think upon our sinnes past, and present infirmities, that the heart may be stirred up to more tenderness, godly sorrow, and detestation of them. But wisdome and circumspection must be used, lest whilest we endeavour to work the soul to the hatred of evill, it be secretly ensnared and defiled with the delight thereof.

Q. What is the issue of good Thoughts?

A. They provoke to an actuall and constant approbation and practice of what is pure, honest, praise-worthy, and of good report; they refresh the heart with sweet content, joy and comfort; they raise the soul to a constant and deliberate detestation of all sinne and wickedness more and more.

Q. What are evill Thoughts?

A. They are motions of the soul arising from nature, suggested by Satan, or occasioned by externall objects, whereby the soul is turned from God in some sort, and stirred to the dislike of good, or the liking of evill. The root of evill cogitations is the corrupt heart, which is sufficient to poyson the whole man with all kinde of wickedness, being naturally as a boyling Sea, or Sepulchre of corruption, steeming and vaporating up continually a world of all wicked and ill-disposed imaginations. Satan spareth not to inject evill motions into the heart, as Oyl into the flame, to make it more vehement and dangerous. And to hurt and annoy, he taketh advantage of our corruption, which is as apt to entertain his suggestions to evill, as tinder is to take fire. But the temptations of Satan could not hurt, were not the heart corrupted, or at least, did it not yeeld and give place to his allurements. Satan is subtile, and knoweth in what ground to sow his seed; he is busie to molest, and vigilant to take all opportunities to do harme: but corruption of heart giveth him the advantage, setteth open the door for him to enter, giveth ear to his perswasions, delighteth in his suggestions; and man himself is the sole authour of all his misery. Externall objects,Exo. 5.1, 2. Rom. 7.12. Dan. 4.27. Gen. 37.8. 2 Sam. 16.10. see Mart. com. plac. Part. 1. cap. 17. sect. 14.Exod 5:1Exod 5:2Rom 7:12Dan 4:27Gen 37:82 Sam 16:10 though good in themselves, by reason of our corruption, do occasion evil thoughts: but this evill is not from the object, but from the heart that is corrupted, or willfully turneth aside after evill upon such occasion. Before the fall of man, evill was first suggested by Satan, and they corrupted themselves by lissening and consenting to that temptation, which they might have repelled, but would not: But since the transgression of our first Parents, the heart is poysoned of it self, apt to send forth evill motions, which are increased and inflamed p. 120by the injections of Satan, and seconded by the world with all occasions that are therein, all serving as fuel to augment the fire, and as matter to nourish and maintain it, till all be set on fire.

Q. What is the danger of evill Thoughts?

Prov. 15.26. & 6.18. Mat. 15.18, 19. Mar. 7.21. Psal. 21.11. & 35.4, 20.Prov 15:26Prov 6:18Matt 15:18Matt 15:19Mark 7:21Ps 21:11Ps 35:4Ps 35:20A. The thoughts of the wicked are an abhomination to the Lord. First, Evill thoughts proceed from a corrupt heart, and argue the Fountain whence they issue to be unclean. Secondly, Evill thoughts are the Seed and Parents of all wickedness; and what justice is it to punish the Children, and let the Mother go free? If common reason do award that the Principall must be punished, at least equall with the Accessary, then must not evill thoughts escape the censure, seeing they are ring-leaders, and fire-brands to all sinnes: for no outward objects and occasions could hurt, but by the thoughts embracing and affecting them. Nay, if the greater sinne, the greater punishment; then evill thoughts cannot pass free, in that they are often conceived, harboured, delighted in, nourished, cloaked, and so made the greatest sinnes. Thirdly, In cases of Treason, and some other, humane Laws condemn thoughts and purposes of evill, though they break not forth into action, that others may be terrified from imagining and contriving the like against such eminent persons or so near unto us: which reasons do much more condemn the evill of thoughts, being commence against the great God, who infinitly excelleth all earthly sovereignty, and meeteth with evill thoughts to prevent the out-breach of evils. Fourthly, Husbandmen that would rid their grounds of noysome weeds, do not onelyonly cut down the herb or stalke, but pluck up the root, as knowing their labour would else be vaine and to no purpose. If we strive not the stifling of corrupt imaginations, it will profit but little to lop off the buds and blossoms of other sinnes. When the corrupt heart is a Nest or Cave wherein many unclean Birds are hatched, not onelyonly the Birds are to be killed, but the Cage or Nest is to be cleansed, which cannot be done, if we suffer wicked thoughts to lodge quietly, and labour not their removall. What reformation or cleanness is that, to cleanse the outside of the Cup or Platter, and suffer the inside to remain corrupted with rust and filthiness? Fifthly, Amongst mortall men, what King or Prince, though never so Potent, who doth not exact of his subjects an account of pence and half-pence, and not onelyonly of hundreds and thousands: why should we think that God will not reckon with us for our thoughts, as well as for our words and actions? When God made the whole man entire and perfect, not onelyonly in words and actions, but in thoughts; by good right he may exact that innocency, which he bestowed. And when as men punish the evill that falleth under the sense of their eyes or ears; why should not God, who knoweth, seeth, and heareth what the heart speaketh, shew himself a revenger of that hidden wickedness? Sixthly, It is no small offence to suffer the heart or any power thereof to be withdrawn from God,Mat. 15.19.Matt 15:19 to whom we owe our selves and all that we have: But every wicked thought withdrawes the heart from God, or some power of it. For the power, whereby conceits are framed in the mind, is from God, and should be imploied constantly in obedience to his will, according to his Commandement. Seventhly, Evill thoughts allay the heate of the Spirit, defile the heart, interrupt and disturbe the holy performance of good duties, and the acceptance of them with God. And as good thoughts minister occasion of sweet rejocing and incredible comfort: so on the contrary, evill thoughts do cause much grief and sorrow. To say nothing, that they fill the heart with much restless unquietness, and continuall torture and vexation. The thoughts of the proud, cholerick, Ambitious, covetous, how do they pierce the bones, eat up the marrow? Eighthly, Evill thoughts concerning God or man, argue want of love to God and man. Why are we apter to follow vanity, then to commune with the Lord, but because these things beare too great sway in the heart? When the fear of men restraineth p. 121from evill speeches, or actions, why doth not the fear of God keep the heart from conceiving or plodding upon idle, vaine, wicked things? but because the heart is desperately wicked, and destitute of the fear of God, at least in great measure. Ninthly, Evill thoughts are arguments of Gods displeasure, specially if reigning and rebellious: for every high thought that exalteth it self against the knowledge of God, must be brought into subjection, before perfect peace can be possessed with God.

Q. Are onelyonly thoughts in themselves unlawfull to be esteemed evill?

A. No: but vaine, idle and unseasonable imaginations. Excessive thoughts about the affairs of this life; unseasonable thoughts about things of a better life, are not onelyonly without fruit, but unlawfull; As for a man to be thinking upon some point of instruction that he hath heard or learned, in the time of prayer, &c.

Q. What Rules are to be observed for the good government of our Thoughts?

A. 1. It is good to begin the day with holy thoughts and meditations, not suffering our selves to be interrupted by any unnecessary occasions. Give God thy first thoughts, that he may hold the chief part in thy heart: and this will sweetly relish the heart, and by estranging it from worldly impediments, fit it,Psal. 108.1. & 139.18. Psal. 57.8.Ps 108:1Ps 139:18Ps 57:8 and keep it in preparedness for all good occasions. 2. Discerne wisely between thy thoughts, and avoid all unnecessary imaginations; amongst those that be good lay hold on them that be most fit and necessary, fastening thy thoughts distinctly upon some one thing, and pursuing it untill it be brought to some issue. It is the policy of Satan to seek our hinderance, by drawing our minds from one thing to another, without fruit or benefit; it must be our wisdome to watch against his subtilty, that we be not deceived. 3. Restraine thy thoughts to such particular duties, as are incident to each season and occasion. And herein avoid vaine speculation and curiosity; let it suffice to know things revealed, and keep thy thoughts in obedience to the will of God. 4. Spend thy speciall thoughts in the meditation of Gods nature, properties and works, his grace and love;Psal. 48.9.Ps 48:9 the death of Christ, the benefits of his passion; the day of death, thine estate in grace, how thou art to walk, what duties God requireth, how thou maist preserve communion and maintain peace with him; Adde unto these, some thoughts of the miseries of the Times, the distresses of the Church, and the coming of Christ unto Judgment. These are matters of speciall importance about which our thoughts should be busied in all earnestness. 5. If thy thoughts concern the world, put them back, keep them from the world, (save onelyonly as much as needs must, for the moderate maintaining of thee and thine,2 Tim 6.9.) lest heavenly thoughts be drowned and hindered. The reason is, because our hearts being earthly, do presently conceive a sweetness in earthly things. Now spirituall wisdome requireth, that we diminish the love of the creature, that we may increase the love of the Creatour. But if they will runne upon the world, then turn the course of them a little, to consider the vanity and misery of the evill world, the painted vizor of the pleasures of it, the uncertainty of life; the deceitfulness of riches, how they be not ours; what evils and incumbrances we have received from the world, what fools they have made us in treasuring on earth, whose home and expectation is in Heaven. 6. If thy thoughts concern thy self, or others thy Brethren, Labour to think better of others then thy self:Phil. 2.3.Phil 2:3 for thou seeft no such thing in them as in thy self. Yea, the more thou seemest to excell others in gifts, the more humble labour to be. For this purpose, conceive not onelyonly what thou hast received, but what thou wantest, and what good things thou art without: and then with Paul say,Phil. 3.12.Phil 3:12 thou hast not yet attained to perfection. 7. If thy thoughts concern any sinne, be sure it be to hate and renounce, to bewaile and mourn for it, in thy self or others. For there is a slyneass p. 122and subtilty in sinne, which while we think of, it easily gaineth some tickling and consent, which at least hindreth that through-hatred, that we ought to maintain against it. 8. Rectifie thoughts daily by reading the Word of God, and often private prayer. 9. It is good to take occasion in the night, to exercise our thoughts on God, and such occasions as then shall be seasonably offered, breaking our sleep not unwillingly to this end.

Q. But wandering, idle, unseasonable, wicked thoughts will still be creeping into the mind, how are we to deale with them?

A. We must withdraw our selves as much as may be from worldly vanity, and not give the least way to wandering and foolish thoughts, but strive earnestly to suppress them with all speed. And to this end, 1. We must examine our thoughts whence they come, and whither they go, and what they do in us. By this meanes we shall banish a number of idle and wandering thoughts, which like roving vagrants, being worth nothing, come either to steale something, either time or grace: and so shall we make room for better. Sturdy loiterers will not haunt where strict government is exercised: nor idle thoughts dare frequently to shew their head, where diligent inquisition is made after them. 2. We must humble and aflict our selves for the vanity of our minds, and deceitfulness of our hearts, which minister occasions of such infinite imaginations. Let us consider with our selves, what misery it is to be clogged with such a burden of idle cogitations; much more to stand guilty of taking pleasure and delight therein. How is the soul distempered, that can admit of vaine discourses, when she might better be imploied in cogitations about the joyes of Heaven? It argueth want of wit, or love to sloth, when men stand pidling about strawes and stickes, neglecting business of weight when season serveth. Oh, the folly and vanity that swayeth within me, that can give way to roving thoughts, idle, unprofitable, good for nothing, when with more benefit and comfort I might imploy my self in the meditation of heavenly things! Thus are we to obey the checks of conscience convincing these thoughts, and to sharpen it that it may censure more, and we be more deeply humbled for them. 3. Strive we to cleanse the heart from vanity and sinne, and to store and enrich it with grace more and more. The best methode to cure the disease is to remove the cause. Sweeten the Fountain, and the waters will not remaine bitter. Specially we must labour against pride, self-sufficiency and covetousness, which minister most common and dangerous matter of idle, sinfull and wounding thoughts. 4. We must stirre up our selves to delight in God, and in his Word. For where our treasure is,Prov. 6.21, 22.Prov 6:21Prov 6:22 there will our hearts be also. If knowledge be pleasant to the soul, it will lead thee, when thou goest; and keep thee, when thou sleepest; and talke with thee, when thou wakest.

Q How are the minds of good Christians usually occupied or taken up?

M…t. 13.14.A. The honest and sound-hearted Christian hath sold all that he hath, to buy the Pearle of Price, found in the Gospel; by the Spirit of grace he hath mortified, as all other sinnes, so the beloved sinne of his unregeneracy, to which he yeelded submission in the daies of ignorance: His heart is purged, his delights altered; the world he doth trample under feet, and renounce the sinnes that he followed with greediness.2 Cor. 11.2. Cant. 2.16.2 Cor 11:2Song 2:16 He is betrothed unto Christ, as a pure Virgin espoused unto an Husband, and nothing can please so much as communion with him. The streame, heate and intention of all his thoughts do runne after God: His good affections of love,Luk. 10.27.Luke 10:27 hope, joy, delight, reverence, &c. are improved for the best service of his Majesty, and the good of his people. This is the heavenly temper of his soul, and the Cogitations moulded therein, are such as these. 1. Having upon mature deliberation cast off the delight of all sinnes, he doth with all earnestness ponder and consider the vanity and misery of his p. 123former course, and bethink himself how he may weaken, suppress and keep under, as all other, so especially the sinne of his love, of his inclination, which as he well perceives did most wound his conscience, waste his spirituall estate, defile his soul, and is most likeliy to do him a displeasure, as that which hangeth fast, sueth earnestly, and may easily circumvent. As in a besieged City, look where the greatest breach is made, there the Inhabitants do concurre with greatest strength and resolution to make it up, or ressist the entrance of the enemy: so this wise Souldier of Jesus Christ finding what sinne hath made widest and most dangerous gaps in his conscience, doth omit no good meanes to fortifie himself and make resistance against it, to crucifie, kill, and keep it under for ever. For knowing that he must die, if sinne live in him, he is willing to be the executioner of his best pleasing sinnes, that he might escape himself. In which resolution he is so firmely settled, that no perswasions, allurements, or fair promises of sinne can alter his determination, or cause the delay of his intended purpose. 2. This good soul sets his thoughts upon the Pearle and Treasure which he hath found and bought: upon this one thing necessary, they runne with greatest content and comfort. If any man in deep distress, should finde upon the way some precious Stone, that is of value abundantly sufficient to supply his wants, hardly could he keep his eyes from gazing upon it, or restrain his thoughts from musing upon his good hap, and happy condition: His excess of joy conceived would both command and confine his sight and heart, to that so rare, hopefull, and welcome Object. Shall not we then conclude, that a man illightned to see his spirituall nakedness and misery, with the excellency of all heavenly graces that are to be found in Christ, and enabled by faith, to lay hold upon all the Promises of Mercy made in the Gospel? Shall we not conclude [I say] that he will rejoyce in this favour for ever, and spend the most, the dearest, the noblest of his thoughts upon this happiness?Mat. 13.44.Matt 13:44 The wise man considers the Pearle before he buy it; after consideration he cannot be quiet till he have gotten possession; and possessing it, he is both cheered and refreshed with the worth and beauty of it: so that he is never well but when his cogitations are taken up about it. He meditates often upon the love of God, his long suffering, goodness, mercy, and free grace in sparing him so long, calling him so graciously, providing such meanes for his recovery, granting him liberty and encouragment to believe: and not seldome he is rapt up in admiration of his present happiness, having passed and escaped the Gates of Hell. And whiles he is in discourse about these things, he seemeth to himself to be in some dreame, it being scarce credible (as he supposeth) that such blissfull state hath befallen him. 3. Having tasted the sweetness of Gods favour, he cannot but desire it more and more, and in fuller measure to be refreshed with the comforts of it: Therefore he bends all his consultations to this point, viz. How he may come to more familiar and better acquaintance with God. (But of this in the next Operation of man.) 4. Nor can an honest heart be unmindful of the rich mercies and incomprehensible kindnesses vouchsafed to him a most wretched sinner. He freely acknowledgeth himself indebted for infinite blessings, and not being able to recompense the least, in all humility he devoteth himself wholly to the service of God, crying out with the Prophet, What shall I render to the Lord, Psal. 116.12. 2 Sam. 7.18.Ps 116:122 Sam 7:18for all his mercies? O Lord I am less then the least of thy mercies. 5. Inasmuch as the righteous are still clogged with sinne that abideth in them, though sanctified in part; and are but weak, though willing to be better, they do earnestly bethink themselves in what they come short, and how they might subdue their evill lusts, and chase away those vaine, noysome, wicked thoughts, which still arise from the stinking puddle of corruption; and they unfeignedly study and desire that not onelyonly their words and actions might be acceptable, but their thoughts pleasing in the sight of God: which grace they begge by p. 124fervent prayer, and in part obtain.

Q. Ʋnregenerate men and temporary Believers do think of good matters sometimes, how then do the Thoughts of the godly differ from theirs?

A. When the Child of God dislikes himself most, even then he is farre before the best of the other, who have not their thoughts freely, voluntarily, substantially, in an holy manner, exercised about heavenly things, but about carnall liberty, pleasure, profit, long life, revenge, even such things as their corrupt heart most desires. The generall ground of difference is, that all unregenerate men foster some speciall sinne, or inferiour good in their bosome, about which they spend their principall thoughts:Mat. ….21. for where the love is, there the heart is also; the body may, the heart cannot be separated from that which is the principall or onelyonly delight and pleasure. Of the three sorts of ground that received seed, but brought not forth fruit to ripeness, the best was naught: and the hearers resembled by those grounds, were all unsound. By Simon Magus practice, you may judge of his project and the disposition of his heart.Act. 8.19, 20.Acts 8:19Acts 8:20 He believed, and was baptised, but had not renounced the world. Some sweet sinne, matter of pleasure, ease, honour, wealth, earthly felicity and carnall contentment is harboured in the soul that hath not escaped the bondage of Satan, which he will not abandon by any meanes: and as sinne is more or less predominant, so do their thoughts more or less runne after it. The notorious sinners and gross hypocrites have their cogitations wholly bent upon evill: for they are purposely resolved in mind to reap in this life what sensuall pleasures soever this world can afford, and not to be debarred from any meanes availeable thereunto. The life of a morall honest man is suitable to his thoughts; he is sober, temperate, just, no brawler, fighter, defrauder, &c. but a despiser of godliness, an hater of zeal and forwardness: you may assure your self his note is this, What needs all this adoe in Religion? this Praying, Catechising, running after Sermons? How did our fore-Fathers? they had not so much teaching, yet they lived neighbourly together, had all things plenty. I will keep the Commandements, do wrong to no man, follow my business, live as the rest of my neighbours, and my trust is to do as well as the best of them all. Thus for matters of piety, he is no less vile then the former, though he oppose it not so much openly; because he loves morall honesty and little medling. The temporary, as his heart is seasoned with goodness of nature, civill honesty, and generall graces of the Spirit, so are his thoughts more fair, ingenuous, sober, moderate and pious, then any of the former. He watcheth over his thoughts in some sort, as over his words and actions. As he shunneth gross prophaneness in life, so he detesteth it in thought. His heart will rise against suggestions of infamous consequence; as those of Athiesm, contempt of God, cruelty, murther, adultery, and such like. Conscience will not suffer him to cast off all care of holy duties, and practice of Divine worship. He knoweth the necessity of preaching, and can set forth and speak of the misery of them that want the light of Divine truth for their direction. In regard of present imploiments he may gaine some mastery over thoughts of heaviness, or melancholy, over thoughts of rage and revenge, to prosecute his present occasions more cheerfully. Nor is he altogether careless of the thoughts that molest and trouble him in the practice of good duties; as hearing the Word, Prayer, &c. for he hath learned not to rest in the work done, as though bodily exercise were all that is required. Thus farre may this unsound Believer go towards the practice of true piety in his cogitations: But stil his heart is earthly, principally affecting things subject to sense; whereas the heart of a sound Christian is heavenly, burning with love to Christ; which causeth maine differences in their thoughts. First, The temporary without check or scruple letteth loose his imaginations to idleness, and vanity, to fruitless rovings, specially to worldliness, earthly-mindedness, or vaine pleasure: for the heart still holds her interest in these p. 125things, and embraceth them with dearest affection. As for the upright man, he hath renounced the world with the affections and lusts, and chosen God to be his Portion, and his thoughts are intended and purposed to the things of a better life. He suffers not his heart to runne after his eye, no not so much as to be delighted with it, to be ensnared with the pleasure of it, but by all meanes he seeks to stifle it at the first rising. Secondly, You must conceive that the temporary Christian, notwithstanding his glorious Profession, hath set up some Idol in his heart, to which he doth service with his best and dearest thoughts, with greatest fervency and continuance; to which Gods honour, word, and worship, the motions of the Spirit, checks of conscience, and admonitions of friends are made subordinate. But the thoughts of Gods Child are chiefly set upon that one thing which is necessary, subordinating all other thoughts thereunto. And therefore he useth all holy meanes to nourish holy thoughts, as prayer, hearing, and reading the Word: and avoideth carefully all meanes which may interrupt or divert them, as idleness, ill company, wicked objects, wandering of the senses, discontent. Thirdly, Spirituall affairs, care of salvation, thoughts concerning the sincere worship and service of God, come into the heart of the temporary Believer by accident, and at reversion; their entertainment is so cold and weak, that other matters better welcome justle them out of …oores, they never affect the soul deeply to cause a deliberate and well-advised resolution to pursue them above all transitory things that perish with the use. But if the mind fasten upon its beloved object, it dwelleth long upon it without weariness, is much affected with its seeming beauty, excellency, or profit. And though he generally suppress and smother all subordinate thoughts, tending any way to the satisfying of the flesh, yet herein is his deceit, that he intends onelyonly the curbing of some present, for the injoying of the maine Idoll of pleasure or profit which he aimes at, that his thoughts being now restrained in a lesser evill, he may have more liberty to prosecute his darling delight: and so when he hath obtained his desire, then the former watch is discharged. With the regenerate it is much better; for though they cannot set their minds upon spirituall things as they desire and pray, yet they labour to make their heart a gracious receptacle of holiest thoughts, they covenant to entertain the good,2 Chro. 29.18.2 Chr 29:18 they watch to prevent evill cogitations, and they are proceeded to a constant resolution to follow after the best things. Fourthly, If the unsound Christian be touched with thoughts of remorse leading to repentance for his earthly-mindedness, voluptuousness, or indulgence to his bosome sinne, he slights the matter over, suffers them to die with the time, and after a space returns afresh to his former course, which in truth he never abandoned. But the true Christian worketh his heart to a serious detestation of former sinnes, and setled purpose never to look to them any more. If Satan by renewing thoughts of it, seek to re-enter, he doth wisely turn his thoughts to prevent re-entry, calling to mind what bitterness it hath cost, what trouble it caused, how mercifull God was in his former deliverance, how unthankfull he should shew himself in returning to sinne again, and into what anguish and sorrow he should plunge himself. This is certain, the thoughts reviving former sinnes, breed in him more humility, more fear, more watchfulness against new surprisals; a daily renouncing of himself, and relying upon God for strength and grace to resist the temptation.

Q. Let us somewhat more distinctly open and look into this Point, for it is a matter of great importance.

A. More fully to open this matter, it must be remembred that all Christians are not of one stature, age, strength, or growth in godliness.1 Joh. 2.14. Heb. 5.14. Rom. 14.1. 1 Cor. 3.1, 2.1 John 2:14Heb 5:14Rom 14:11 Cor 3:11 Cor 3:2 There be Fathers, Young men, and Babes, Children and new borne; some need milk, others can digest strong meates: Some be weak in knowledge, rude and unsetled in the faith; others of good understanding are subject to carnall passions, and so Babes. p. 126The state of a godly man is not alwaies one and the same; sometimes they are carried into the Mount to behold Christ his glory, at another time they are tossed with waves and winds, as a Ship ready to sink: now they are rapt up with Paul into the Paradise of God, to see things that cannot be uttered, but by and by they are buffeted by the Messenger of Satan. They have their alterations and changes, calmes and stormes, peace and troubles, combats and conquests: all these things must be considered distinctly, that we may see what are the cogitations of the godly, and about what things the divers sorts or degrees of them have their minds chiefly taken up, and how they are imploied in their severall Tryals.

Q. Whom do you call Fathers?

A. Fathers are such Christians, who through long experience and much acquaintance with the practice of a godly life, have obtained grace of God to walke more constantly, cheerfully, fruitfully in the pathes of Christianity then others; who through long custome have had their wits exercised to discerne good and evill, and by daily paines and travels have brought their hearts into a good and heavenly temper; who have accustomed their minds to an heavenly course, and by constancy in well-doing have wrought their souls to delight in obedience as most perfect liberty. These, in comparison of other weak Christians,Phil 3.15. Phil. 3.12.Phil 3:15Phil 3:12 are termed in Scripture perfect, though they be not come to compleat growth.

Q. How are these Christians differenced in their Thoughts from all men unregenerate?

A. First, they have learned to confine their thoughts to a feeling meditation of God, his Word, or Works, the wise managing of the affaires of this life, and the lawfull and right ordering of recreations. They are not flitting off and on, dreaming of earthly felicity and outward peace, nor prophanely busied about vaine and transitory pleasures, as if they knew no better good things to bring delight. But usually their minds are set upon some one or other of those good instructions, which they have gathered out of the Book of God, and safely treasured up in their hearts. Their particular discourses, who can reckon up? They spend many thoughts in meditation upon heavenly matters, as the infinite Majesty of God, his everlasting being, power, wisdom, goodness, mercy, long-suffering; his Works of nature and grace, mercy and judgment; how he spareth men that provoke him daily, executeth his wrath upon the wicked, correcteth his Children for their amendment, and pulleth men from their delights by the power of his Word and Spirit, from which sometimes they could not be drawn. Also they have their minds occupied with the consideration of the shortness, sinfulness, and misery of this life, the certainty of death, with the uncertainty of the time and manner of it; the blessed estate of the Elect and faithfull, and the cursed estate of the reprobate and unbelievers, both of them beginning in this life, but perfected and continued for ever in the life to come. Again, they are taken up in consideration of their own estate, and the severall parts of their lives, how they might keep on constantly in their way, not being turned aside, what hinderances they shall finde from Satan, the world and the flesh; how they might resist the occasions of evill, defeat the policies of the Devill, and keep on the Armour of a Christian: How they might spend well every part of the day, give to every man his due, carry themselves in all companies and estates, and go through the duties of their calling so as to be furthered thereby in holiness. When God calleth them to the practice of their Vocations, they busie their minds thereupon, as lawfully they may, but they suffer not the world to unsettle or distract them, to withdraw their hearts from the love of God or goodness: so that their worldly businesses being finished, they can freely, contentedly, constantly fix their thoughts upon some mystery of godliness; as p. 127Christ his sufferings, the Covenant of grace, the momentany state of this life, the joys of Heaven, and such like. In a word, they take thought every day they rise, how they may have alwaies a clear conscience towards God and towards men, how they may order well their particular actions throughout the day, that they may make a good account to God at night, and how they may be prepared for the cross to beare it patiently, and profit by it, and so be made fitter and readier to meet the Lord at the last day, and give up a comfortable account of their Stewardship and Talents to him, from whom they have received them. And no marvell; for God hath promised to enable his Servants thus to do, if they seek it at his hands. The man that binds the Commandements continually upon his heart, and ties them about his neck, Prov. 6.21.22.Prov 6:21Prov 6:22shall have them to lead him when he goeth, and to keep him when he sleepeth. David was encumbred with the imploiments of a Kingdom, had many courtly pleasures to draw him aside, and was vexed with manifold indignities that might have distempered his thoughts: but all these could not withhold his intention from the Law of God. Oh! Psal 119.14, 15, 97. Psal. 139 1…, 18.Ps 119:14Ps 119:15Ps 119:97Ps 139:1Ps 139:18how love I thy Law! it is my meditation continually. It is for them that know nothing better then to eat and drink, sport and play, to seek a shut forth to spend the Summer day and Winter night:Psal. 16.7.Ps 16:7 Such as have been of long acquaintance with the Lord, and merry because they knew themselves to be beloved of him, have better pleasures and delights in store. They have laboured much to cleanse the sty of sinne, and empty out that puddle water: they have arrested, condemned, judged their vaine, and idle thoughts, their emptiness and barrenness in good meditations: They set diligent watch before the door of their heart to prevent the return of such unwelcome guests, or to espy them presently, if they make re-entry. For experience hath taught them what an hinderance it is to have their hearts disordered with vanities; how it deads their prayers, slackes their proceedings in godliness, disquieteth the comely frame of the soul which they attained with much paines, and cannot repaire, if once it be unsetled, without great industry and labour. Moreover, they have hoarded up provision and treasure, which they bring forth as occasion is offered. They discerne what is good, and have their hearts at command to follow and affect the direction of sound reason: They have tasted and fed upon the sweetness of Gods Promises, and cannot savour now the white of an egge. Christ is their Welbeloved, their heart is truly fixed upon him, and all their thoughts do feast themselves upon him with dearest, most delightfull apprehensions. Can they that sing,Rev. 22.20. Cant. 1.…. & 8.7, 8.Rev 22:20Song 1 Come Lord Jesus, come quickly; Can they that pray, Let him kiss me with the kisses of his mouth; Set me as a Seale upon thine heart, and as a Signet upon thine arme; Can they that fervently long, and impatiently seek for Christ being absent: can they do less then in spirit to ascend up into Heaven, and by faith and meditation to commune with him whom they cannot see face to face? Nevertheless, we must not think that this worthy Christian is altogether freed from evill, unprofitable imaginations. Their thoughts and desires are, not as they would, but in great part vaine, yea oft rebellious, and such as they would not. For their graces are weak, their actions mixed with corruption, and their cogitations savour of the flesh that abideth in them. The Apostle himself (a man preferred before others, as in calling and sufferings, so in the graces of the Spirit) saith of himself, That the Messenger of Satan was sent to buffet him. (But of this in its proper place.) Secondly, These Christians are upright in their spirituall debatements of faith or practice concerning matters to believed or done. In all humility they consider what the Lord saith, and submit their wisdom and will to the pleasure of his will. Thy look not aside at hope of credit, pleasure, preferrment, friendship, greatness or gaine: but aime simply at the knowledge of the truth, the glory of God, and maintenance of every good cause. They think not partially in their own cause; will not be blind in the matter that concerns p. 128their friend; are not transported in passion to surmise evill without ground, but follow judgment, equity and truth. They are not so wedded to their opinions, as willfully to persist therein when they be convinced of errour, nor slavishly addicted to the course of the Times to conform unto them without judgment. They embrace truth for its own sake, and are contented to be smitten, so they be instructed. 3. The state of unregeneration is utterly unacquainted with those thoughts of pure joy, heavenly consolation, spirituall ravishment, astonishment unspeakable and glorious, that this Child of God doth feel.Heb. 6.5.Heb 6:5 The temporary may tast of the good Word of God, and of the powers of the World to come: but this is not comparable to the joy of the godly for measure or continuance. He may sip the waters of comfort, but drinketh not soundly; the living Springs of waters, the Fountain and root of comfort, abide not in him. He is partaker of the Spirit in a sort, but the Spirit of adoption, the inspirer of all sound and endless comfort, dwelleth not in him, as it doth in every true Christian: therefore his joy withereth and drieth up, whereas the joy of the upright is abundant and permanent, flowing still more and more. After some serious renovation of repentance with fresh sighes and grones, or some speciall and set humiliation for sinne, or some generall calamity imminent or lying upon the Church; after some effectuall ferventness in prayer, or an entire gracious sanctification of the Sabbath; upon some strange imputation of fiery tongues, when the innocent heart retyring into it self, findes no cause of such false and cruell imputation, but the defence of Gods truth and profession of holiness; or when the malice of the wicked hath so farre proceeded, as to compass and enclose the poor soul, that it seeth no way to escape; or when it pleaseth God to call forth his Children to beare witness of his truth, and to seale their Profession with loss of goods, liberty, or life: in such like cas… how wonderfully and unutterably shall sound-hearted Christians, that have formerly felt the burden of sinne, and passed the pangs of the New-birth, finde themselves to be cleared and refreshed. When they blow up the coales of the Spirit, and by meditation, examination and supplication, conscionably stirre up the gifts that God hath given them; When they weigh and consider afresh the promises that are made to such as confess their sinnes with hatred and shame, and in truth of heart cleave unto the Testimonies of God; do they not sometimes (when much molested with wrongs and injuries from men) feel such a sensible tast of everlasting pleasures as passeth understanding, as if they had one foot in heaven already? And no marvell: for an heart seasoned with grace is Heaven it self, God and Christ by his blessed Spirit dwelling in it, whereby it is lifted up above it self in joy and comfort.Psal. 6.1, 8. & 22.1 2, 22, 24. Vers. & 31.10, 11, 21, …2. Vers. Psal. 1…. …, 2, 3, …, 7.Ps 6:1Ps 6:8Ps 22:1Ps 1 What else can be the issues of the Spirit and Comforter? Let David speak, a man as deeply dejected as ever any; what Psalme of complaint almost doth he make, that ends not in thansgiving? Now he lamenteth as though quite cast out of mind, anon he rejoyceth as having forgotten his afflictions. The parched, thirsty, and tormented soul, that is full of fear and dread, contrition and sorrow for sinne committed, is not farre from this joy indeed, though he be in sense: for the Lord hath promised to ease the laden, refresh the weary, and help the needy. As for the temporary Believer, he may travell in the deepest points of Learning, busie his mind in the weightiest affairs of Kingdoms and States, give some entertainment to the promises of grace, think in a sort upon the happiness of the Saints with joy, cast some glances upon that which is truly and spiritually good: But his consultations are not upright, scarse universall at any time; he frames his cogitationes according to the current of the Times, and follows that opinion which stands best with his particular aimes; and his joy in the Lord is in nature answerable to his affection to the best things, slight and superficiall. 4. The seasonableness of these Christian mens cogitations will make an apparent difference betwixt them and all others that are not led by the p. 129sanctifying Spirit of grace. An exact constitution is discerned by the activity and nimbleness of the senses, their life and vigour to apprehend their objects, their quickness to be offended or sensibly delighted with their antipathy or convenience: And the spirituall temper or disposition of soul is evidenced and made apparent by the promptness of the thoughts, apt and ready to apply themselves to the states and conditions of times and seasons, according to the diversity of occasions. The best heart is most softened with the dew of grace, most apt to receive the stamp and impression of the Word, most ready to be moved according to the severall occurrences that fall out and happen at home or abroad. Now these strong and wel-experienced Christians have sought by all meanes to bring, and by the mercy of Go… have obtained grace to bring their hearts into good plight and order, whereby they are enabled to change and alter their cogitations, as doth best suit with occasions. When God calleth to sackcloth and ashes, to weeping and lamentation, then they apply that part of the Word which is meetest to provoke to humiliation and mourning, and fasten their thoughts upon some judgments which may further to penitency. When God promiseth mercy, offers peace, enriches his Church with manifold spirituall blessings; their eyes are open to behold his goodness, and their hearts enlarged in thankfulness. When Religion spreadeth, the godly prosper, the Saints encrease, the Gospel hath free passage, and comely order is observed in the Assembly and amongst the Members of the Church, then they are clothed with garments of gladness: but if prophaneness be countenanced, Religion disgraced, godliness decay, the freedome of the Gospel interrupted, good order neglected, and the Saints had in contempt, then they put on the weeds of sorrow, and make lamentation in secret. If God give prosperity, they call for knowledge, seek increase of faith, patience, peace, and comfort; rouse up themselves to watchfulness, humility, and care to take the present opportunity, lest when it be to late they repent their folly. If God send adversity, they examine their waies, acknowledge their wretched and miserable condition, call to remembrance the sweet promises of mercy, look to the providence of God, consider that the end of all chastisements are peace to the godly: And thus seeking greater assurance of forgiveness of sinnes, power of grace, peace of conscience, and evidence of eternall happiness, they quietly yeeld themselves in these outward things to the good-will and pleasure of God. The like may be said of other particulars: for God hath given them wisdom to see what advantages are offered for the enriching of his soul, what course is to be taken for the encrease of his spirituall stock, what impediments lie in the way, how they are to be removed, and what meditations are fittest to procure good, and to preserve themselves from the contrary danger. Have the thoughts of a temporary Believer their changes, their severall seasons and successions? surely they alter as his outward condition of life doth: for upon it they are most constantly and contentedly setled. As the world doth fawne or frown upon him, so is he moved either with joy or sorrow. Spirituall objects if they touch not his temporalities, make no deep impression in his heart, take not up much room in his thoughts. Let God bless or blast a Kingdom, let the Word runne swiftly or finde great opposition, let sincerity be cast to the wals and prophaneness countenanced, he matters not greatly, so he may sleep in a whole skin, and keep his worldly comforts entire. This is that which gives life to his thoughts; if this faile, his thoughts are heavy, dumpish and desperate. Well may he conform and confort with others in words, gestures and actions: but ordinarily his thoughts admit no change, save onelyonly so farre as his private temporall felicity is endangered by publique judgment, or enlarged by showers of mercy and blessings from Heaven, unless the flourishing of Religion cause secret grutching out of fear lest anothers credit should be his disgrace. 5. Great is the wisdom and dexterity that God hath given these Christians, p. 130both to guard their hearts and governe their thoughts with good success for the attainment of that end they aime at, though not in that measure they would and do desire. Their care is to prevent former evils, and to be quickned in holiness and comfort: which they feel in some measure, comparing their present state with what it was in former times. Experience hath made them wise to make choice of the right way, and to decline the Rocks upon which they dained heretofore. By long travell they have found out where they struck awry, what hath kept them under, how they may lead their lives with more fruit, and make better use of Gods Ordinances. In Arts and Trades men obtain greater skill and ripeness by paines and observation, they bring matters to more perfection, and dispatch their business with more speed and facility: and shall a Christian gaine nothing in godliness by long practice, heedfull observation, and continuall watchfulness? their wisdom and dexterity is apparent in these things. First, By spirituall prudence and holy watchfulness they timely discover and defeate all be policies and stratagems of Satan.2 Cor 2 11.2 Cor 2:11 The blowes and soyles received, have made them both skilfull and wary to espie and disapoint the assaults of the enemy, so that they are neither turned out of the way, nor kept under by them as heretofore: but on the contrary are much quickned and emboldned to renew their faith, repentance, humiliation, watchfulness, so fearing danger, that they decline it wisely. For God in his unspeakable wisdom confounds Satan in all his enterprises, ordering the works of the Devill to the setting forth of his glory. And this secret the Lord hath revealed unto his Children, whom he enableth to get good by all the assaults of that evill One, that what Satan intends for hindrance, that makes them runne more swiftly in the right way. Doth he tempt to pride after humiliation? they look into the imperfection of their best duties, and are more abased: doth he tempt to repine? they are stirred up to love. Temptations to rashness make them moderate; melancholy distractions draw them to sorrow more unfeignedly for their sinnes. Suggestions to remisness kindle zeal, discouragments beget boldness and courage; and in a word every onset provoks to earnest prayer. Secondly, in respect of sinnes past, or present infirmities, they guide their thoughts so, that they are neither plunged into honour, nor defiled with the delightfull and pleasing remembrance of them. A rare and speciall point of prudence. The sinnes of our ignorance and unregeneracy leave such a staine behind them, that after repentance men are apt to defile themselves again in their thoughts, by running over the passages and circumstances of them with pleasure and delight. Yea, whiles men set themselves to muse upon their sins in solitariness, with an intent to work the heart to deeper loathing, and unfeigned humiliation for them; it may come to pass that their hearts may be ensnared with the love and liking of some corruption, which they did desire most of all to abhorre. Happy then is he, who hath obtained that faith and grace to look back upon his sinnes without horrour or defilement, but not without sorrow and detestation. Happy is that Christian, who can pick out such a time to meditate and pray against his sinne, that he may be comforted in hope of pardon, provoked afresh to mourn, and have his transgressions in greater hatred. It is no small measure of grace that doth alter and change us, that we should eagerly persue unto death, what we loved better then our lives. Thirdly, They endeavour with good success to keep out or keep down those vaine and wandering wishes that come from corruption: for if they be permitted to kindle in their breasts (as they know right well) they will quickly fire the whole house. They have learned that sins, as diseases, grow by continuance, and that in spirituall, as in bodily sicknesses, it is good to prevent the beginnings. They are well acquainted with the deceitfulness of their hearts, the malice of Satan, and the circumventions of sinne, which once entred is not easily expelled: All which considerations awaken them, by faith, prayer, meditation, religious emploiments, and all holy meanes, to p. 131beat down the body of sinne. And where they finde themselves more subject to one sinne then to another, it is their especiall care to curb their thoughts concerning it: and where they finde themselves defective in one grace more then another, they think most upon that they want most, labouring to enlarge their hearts in love to all Gods Commandements. Fourthly, They give joyfull and thankful entertainment to the good motions of Gods Spirit, nourishing them with care and diligence that they may fire their hearts, and drie up the unsavoury puddle of corruption by little and little. And whereas it is then best to enlarge the mind in holy thoughts and meditations, when it is freest from hinderance, either abroad or at home: therefore they seek and take the fittest opportunities for contemplation by night or day. And lest that noble power of the soul should be taken up with trifles and vanity, feed upon the earth, or wear and waste it self with barren and lumpish melancholy, they are carefull and provident to gather, digest and treasure up store of good matter and heavenly businesses for the continuall exercise of their minds. Lastly, The speciall wisdom of these worthy Christians in governing their thoughts, appeares in this, that they fit and prepare themselves to undergo all changes without fretting, couragiously to break through all oppositions that be made against their godly course,Job. 3.24, 25.Job 3:24Job 3:25 and religiously to carry themselves in all estates and employments, that they be not idle nor unprofitable, much more that they be not stained with the ordinary and common sinnes of the world. In the issue of their thoughts the strong Christian is differenced from the temporary, (but that comes to be considered in the state of a Christian being in temptation, and is common to him with other Christians: therefore that shall be deferred to the proper place.) And to shut up this point, let it be observed, that what is spoken of the thoughts of the strong Christian, that in some measure and degree may be applied to others also, though they be not so apparent in them, who have not long had their wits exercised to discerne good and evill, and obtained grace to lead their life more constantly and setledly in the practice of godliness then others, that have not so known the Lord, and the manner of his dealing with his people.

Q. Whom call you Young men in Christianity?

A. Such Believers as have felt comfort in Christ, tasted of the good Word of God, and been trained up in godliness, but have not attained that strength of grace and comfort, nor that experience in the Christian combate and waies of peace, that the old and well experienced Souldiers of Jesus Christ have gotten. They are a middle sort of Christians, neither so well setled, nor so well experienced in the spirituall war fare, nor having so much superiority over their affections, as the Fathers, nor yet being so weak, infirme, and unexperienced as the Babes. These men having been nurtured up in the practice of holiness for a season, and now called to a more serious consideration of their state and waies, are specially busied in fighting against the temptations of Satan, resisting and subduing their unruly lusts, of which nevertheless they are sometimes overcome. This life is full of conflicts, unsetledness, and some discomfort; now the heart is quiet, shortly distempered with inward suggestions and outward occasions. Their continuall work is to make war against their rebellious desires, vaine wishes, and inordinate passions, which making strong head against the power of grace, do put them to no small trouble. The Apostle warneth hereof,1 Joh. 2.14.1 John 2:14 and shewing with whom they must encounter, encourageth to the combate, not only telling what a glorious victory it shall be to vanquish such an enemy, but assuring them of victory, as if they had gotten it already. And though this life may seem tedious and miserable, yet is it safe and comfortable: the life which is not exercised in this warfare, is a life of great woe and deadly dangers.

Q. How are their minds occupied?

p. 132A. In watching over their hearts to avoid sinne and the occasions thereof, lest they should be enticed, and so disquieted in their minds, and break out to the offence of their Brethren, and reproach of their profession amongst the bad. They grow wary, weary and ashamed of anger, impatience, frowardness, fretting, sensible desiring of their neighbours goods, &c. which were wont to be common matters with them: but now they pray more often and earnestly against them, and have some fear both alone and in company to be overtaken by such passions. But though they covenant to look better to their courses, yet are they soon unsetled and distempered with unruly affections; as in prosperity with forgetfulness of their fervent care which they had, in the works of their callings with earthly-mindedness, discontent, and which they much mislike in themselves, when they come to the sight of it. In a word, they are much grieved for their sinnes, they heartily purpose and endeavour reformation, they watch against the occasions of sinne, they renew their covenant if they have offended; and yet they are oft foyled. And though they have not the like measure of spirituall strength as the Fathers have, to be exercised so constantly about heavenly things, and to make God their guide so seriously; yet they are much delighted with the good examples of such as go before them and give them light. Though for want of knowledge and experience they cannot proceed in godliness, like to the well-experienced, but are oft kept under, foyled, and turned out of the way; yet they are glad of all meanes publique and private, whereby they might be established. In a word, they are encumbred with many vaine, loose and roving imaginations, which unprofitably take up the heart; and they fall into dreames of earthly dignities, outward pompe, long life, riches, preferment, pleasure, vaine wishing of that which others have, misliking that which is their own,Mat. 20.20.Matt 20:20 &c. as the Disciples admired the glory of the Temple, and foolishly contended amongst themselves which of them should be the greatest: but as they come to the knowledge of these corruptions, they complain of them, they labour earnestly to reform and amend them, though they be kept under long for their good, that they might see what they are, and be humbled in the sense of their corruption. Now from this that hath been said, it is easie to discerne what are the cogitations of this young Christian. First, He takes more notice and consideration of his manifold corruptions, his unruly desires, and inordinate passions, then he did in former times, or any unregenerate man can do.Psal. 39.1.Ps 39:1 And this worketh his heart to frequent and earnest prayer, continuall watchfulness, constant shunning all occasions of sinne, and godly jealousie over himself, lest he should be overtaken alone or in company. Howsoever loosness of mind and distemper of affection was not much regarded in times past; yet now he thinks upon it with shame and confusion, seriously intending and endeavouring speedy reformation. But notwithstanding this unfeigned purpose, these evils are neither at once nor easily subdued; which gives occasion to many other cogitations. Secondly, For as he meeteth with many difficulties in the way of Christianity,Ezek 3.15, 1….Ezek 3:15Ezek 3:1 he is oft discouraged and beginneth to faint, finding much unsetledness in himself, having received many foyles, notwithstanding his advised purposes to serve the Lord better: but in this perplexity, after some heaviness, he comes to weigh and ponder with himself what promises God hath made to the thirsty, what enouragements are given to them that strive, what asistance he affoardeth to them that watch and pray, whereby he is encouraged to shake off heaviness, with security, and to persist in seeking grace from above. And if he be wisely instructed to live by faith, not onelyonly for the pardon of his daily infirmities, but for strength of grace to walk before God in holiness and righteousness,Cant. 3.1, 2.Song 3:1Song 3:2 this doth much quicken and comfort him. Oh, he will wrastle mightily, and take courage to rise again being foyled, so long as he is supported with hope of Victory: He will never be secure nor heartless, so long as he is assured p. 133of the Lords help. Thirdly, This Christian bethinks himself how he might provide and put on the spirituall compleat Armour of God, whereby he might be enabled to withstand and hold out against all the furious assaults of that wicked One. He hath not learned the use, but knoweth the need of that furniture, which moveth him to seek it by earnest prayer. For seeing Weapons are for the War, now he is exercised with conflicts and temptations, he would not go unprepared.Eph. 6.12, 13.Eph 6:12Eph 6:13 The Apostle exhorteth Believers to take unto themselves the whole Armour of God, that they be not put to the worst, or forced in fight to turn their backs: which direction this young man is fit to hear, being acquainted with the malice of Satan and his own infirmities. Fourthly, His heart is not so deeply set upon worldly businesses, nor let loose to vaine rovings as before: but he looks to the Principall, and labours especially to have peace with God. For he well perceives that these things do blind-fold judgment, and poyson the will: Therefore the labour of the mind in great part is this, to keep himself from being taken up with carnall, excessive musing about earthly things or vanities, seeing good meditations are not onelyonly hindered, but even estranged, and for the time driven quite away. Fifthly, He doth oft and earnestly consider the directions given out of the Word how he might curb his passions, and reform his thoughts, that he might reap the benefit and profit of them. As men of crasy temper willing to better their health, are ready to hearken to any good prescription of diet or exercise: so fareth it with this Christian, who is desirous above all things to get riddance from those evils, that disturbe the peaceable disposition of his soul

Q Whom call you Babes?

A. They are of two sorts; for some are as it were in the birth, as the Apostle speaketh to the Galathians, My little Children, Gal. 4.19.Gal 4:19of whom I travell in birth again, till Christ be formed in you. The other be such as hang upon the breast, even as Infants which are new borne; whose property is to know their Parents, though they know nothing else, and to cry after them,1 Joh. 2.14.1 John 2:14 and to call them by their names (though unperfectly and with a stammering tongue) and to desire the breast whereby they are nourished.1 Pet. 2.2.1 Pet 2:2 They are like to fresh and inexpert Souldiers, who have not as yet been feared in the field; they little marke and consider how they are tempted and inticed. Many follies, weaknesses, and gross ignorance are in the most of them; many deceivings of themselves, many phantasies, and oversights are carried about of them. They know not the multitude of fleshly lusts, which secretly lurk within them, and the passions which ruled them before, keep their hold, and abide in great strength to their disgrace and discouragement. There be two dangers whereinto they are subject to fall; whereof the one is when they feele comfort, and the other when they feele it not For whilest their comfort continueth, the sweetness thereof doth so affect them, that they are ready (to the dishonour of God, and offence of others) to neglect their lawfull business, as being a great let to their spirituall exercises; and thereby fall into the snare of the Devill, grow to be idle and unprofitable, to censure and spie faults in others. When they want comfort they fall into heavy dumps, and distractfulness, fearing all was but a shadow and a dream. Because as young Children that are not acquainted with the rod and frowns of the Father, they look to be set upon the lap.

Q About what are our thoughts occupied?

A. His favour is all in all unto them, in so much as if they have not some knowledge that he is tenderly affected towards them, they so long after it, that nothing can satisfie them without it. And about this their thoughts are chiefly occupied, after they know what it is worth; and in the meanes of their spirituall nourishment, which is the Word of God, and not least of all in this, that they may not in the smallest thing offend or displease God in that which they know.1 Pet. 2.2.1 Pet 2:2 And by this p. 134that hath been said, it may appeare that the thoughts of Gods people, even the weakest, differ much from others, who are unrenewed, to whom the thought of heavenly matters is tedious, who have no delight to think how they may be better reformed, who will not be brought to put themselves in the weights of the Sanctuary, that is, to try their estate by the Word of God. For the temporary Believer doth never so think upon the grace of God and his favour in Jesus Christ, as to preferre it simply and in comparison above all worldly contentments, that this earth doth afford; nor upon the Word of grace, as to receive it into an honest and good-heart, to retain and feed upon it and every part thereof with savour and delight; nor upon the vanity, uncertainty, and feebleness of worldly comforts, as to renounce all interest in things below, that he might obtain a more certain, durable Inheritance in Heaven; nor upon the hainousness of sinne, deliberatly to resolve not to offend God against knowledge in any wise. But all true Believers, even the weakest Babes, have proceeded thus farre: who are yet unable to governe their thoughts, and rule their passions in any good manner; know not the frowardness of their own hearts. Nevertheless, these weak Christians must remember, that they are compared to Children, for that they should daily grow out of childishness, and not think that from time to time they should be borne with, and their follies winked at in them. Therefore, our Saviour compareth the state of his Church and people in the first age and beginning of it,Mat. 13.31.Matt 13:31 to a graine of mustard seed, which being once rooted, how small soever it be, groweth forward from appearing above ground, to be a blade, and so to branch. Teaching his thereby, that they should so look to go from one degree to another, that though they did not know what was to be done of them in this their Christian course, when they first enter into it: yet now after they have been trained up in it for a season, and have tasted of the Promise of life, they should hasten thither through all lets which might hinder them; and purge out, as they come to see them, many unbeseeming qualities and old evill customes.

Q. May not these three degrees of Christians in some respect fall one into another?

A. Yes without question: for the most grave Father may sometime, and in some things, be as weak as the youngest Child, and as violently tempted as the Young man. And many of the things noted before, are incident equally and alike to them all; yet because it hath seemed good to the wisdom of God, by his Servant to make this distinction,Gal. 1.8. Eph. 4.13. Heb. 5.13, 14.Gal 1:8Eph 4:13Heb 5:13Heb 5:14 we must not neglect it. Besides, it may be confirmed by sundry testimonies and examples of holy Scripture, that some are stronger then others; and we have particular mention of many, who of weak became strong, and increased as in knowledge and years, so in faith, courage, zeal; as Moses, Esay, Peter, &c.

Q. Are any sort of Christians altogether free from evill Cogitations?

Psal. 39.3. Psal. 31.22.Ps 39:3Ps 31:22A. Not any, though some be freed in greater measure then others. Gold hath its dross, Wine its lees: the best soyle will beare weeds, the most holy man doth offend in words, in thoughts much more. Every Christian is a Souldier by profession: But our warfare were at an end, if we were freed from the remainders of sinne. Nay, the Children of God, weak and strong, are not onelyonly thrust, from their peaceable condition with evill cogitations sometimes, but sensibly dazled also, as men not knowing where they are. The clearest Springs may runne muddy after a storme or tempest; Low Brooks swell high at a Flood by the inundation of other waters; The most exact constitution is now and then shaken with a Feaver: and the best man by suggestions and allurements may be turned out of the way for a time. An hypocrite is good for a fit, making fair promises which he forgetteth to make good: and a good man may be distempered p. 135for a fit, lissening unto those evil motions, which upon more narrow consideration they renounce and detest.

Q. What are the causes of evill Thoughts?

A. Evill thoughts spring from corruption of nature, proceed from Satan,Jam. 1.14.Jas 1:14 or be occasioned by outward objects, as hath been said: But we may further note some speciall causes of them in respect of our selves, such as these; Negligence in watching over our hearts; carelesness in meditation of good things; formality in matters of Religion; neglect of good and holy motions of Gods Spirit; idleness, the fountain and nourse of filthy and terrible thoughts; slight observation of the Word and Works of God, which causeth barrenness; Curiosity and vaine prying into things not revealed. But though continuall watchfulness, may prevent evil thoughts in good measure, yet no diligence that can be used, will free altogether from evil motions: because the flesh that abideth in us will lust against the Spirit

Q. Why doth God suffer his Children to be molested with evill Thoughts?

A. This he doth for divers ends. First, That they might learn to know themselves, how miserable and corrupt they are by nature, unapt to good, prone to evill, unable to help themselves, or to merit any thing at his hands. Secondly, To keep them in humility, that they be not puffed up with the measure of grace received from him, when they feel the fruits of corruption continually troubling and interrupting them. Thirdly,2 Cor. 12.7.2 Cor 12:7 The Lord leaves us to be buffeted with evill thoughts, to prevent security, carelesness, and falling into gross and scandalous sinnes: as we have often temptations to distrust, to make us the more carefull to renew our faith. Fourthly, The daily occurrence of evill thoughts, our inability to avoid them, and the continuall annoyance we have from them in our best duties, is an excellent meanes to drive us out of our selves, and to send us to Christ for daily pardon of sinnes, and increase of grace, which we cannot but see to be exceeding necessary. Fifthly, The abounding of sinne doth the more commend the rich and superabundant grace of God,Rom. 5.20.Rom 5:20 who is pleased to continue gracious and mercifull to us notwithstanding our daily infirmities, and to heale our stained leprous nature by degrees, untill they be made perfect and pure from all spot.

Q When and what thoughts do most trouble the godly?

A. First, What sinne we are most accustomed unto, the thought of it will be sure most to disturb us, and that at such times as we would set our selves to meditate upon some spirituall good thing, or prepare and make our selves ready to walk with God Secondly, When we are about to do most good, we are sure to be pestered and interrupted with vilest thoughts. Thirdly, The thoughts of the godly are various, according to their condition, constitution, disposition, and growth in grace; as in prosperity to be molested with temptations to security, pride, forgetfulness of God, formality in Religion, if they be not exercised with some affliction in another kind: In adversity to be assayled with thoughts of distrust, impatience, faintness, discontent, repining, and such like. The fearfull and tender hearted are beset with thoughts of dejectedness, horrour and unbelief; the more bold of nature with presumption and self-confidence, &c. Fourthly, Vaine, idle rovings, and unseasonable cogitations do more trouble the Children of God in the practice of good duties, then thoughts in themselves simply evill and ungodly.

Q. What course must be taken for the preventing of evill Thoughts?

A. First, If evill thoughts arise in our hearts, we must presently make resistance against them, humbling our souls by speedy repentance, stirring up our selves to a further dislike of the evill, and turning the heart to the contrary good or present duty with more fervency and devotion. Secondly, We must p. 136store the heart continually with good matter, and set it on work about some thing that is honest, pure, and profitable, so shall there be no room for idle thoughts. Thirdly, Inordinate boundless desires of mind are occasions of many unseasonable and evill cogitations, which must be limited and brought into subjection, before we can be freed from noysome thoughts about them. Labour we then to confine our desires, and strive for contentment in our estates; so shall we avoid a world of covetous and ambitious thoughts, with such as accompany them, viz. thoughts of deceit, flattery, murther, &c. Fourthly, Watchfulness is a meanes to keep evill out of the heart, or to apprehend it that it cannot roost there. To be rid from wicked imaginations, we must make a covenant with our hearts, and set continuall watch over them. Especially we must look narrowly to our selves in the performance of holy duties, that unseasonable thoughts foisted into the mind, hinder not present intention, and draw the heart another way. For the neglect hereof gives the Lord just occasion to leave us to be buffeted with all sorts of evill thoughts, impure and terrible. Also we must carefully look to our selves, when we are alone, that we let not our thoughts rove at randome, but confine them to some certain bounds; as the goodness of God, his works of mercy and judgment, &c. Fifthly, It is good to remember, that we must give account for our thoughts, and so to reckon with our selves for them in this life, that we may not be judged for them in the life to come. Sixthly, We shall graciously prevent evill thoughts, if we beheedfull to entertain the good motions of Gods Spirit, to obey the checks of conscience, to make use of Gods wonderfull Works, seasoning our hearts with the meditation of them. Seventhly, It also much availeth to make a covenant with our eyes and other senses, keeping them from carnall objects; to avoid wicked company, and to turn away from all occasions of evill cogitations.

Q. What are the severall kinds of evill Thoughts that must be shunned?

A. First, Unseasonable disordered thoughts beside the business or duty in hand, tending to coole intention, or to interrupt and draw us from the present work we go about.

Q. What are the speciall Causes of these evill Thoughts?

A. What hath been said before of the causes of all evill thoughts, may be applied to these; unto which these speciall causess may be added. First, want of preparation to holy duties, and of intention and setling the mind upon God, and as in his presence, in the performance of them. Secondly, A dissolute, inconstant practice of holy duties, arising from love of carnall liberty, gross ignorant conceits of Gods worship, prejudicate opinion, or indulgence to some speciall sinne, may occasion roving and distracting thoughts. Seldome can we keep our hearts to what they affect not, be not accustomed unto, esteeme not at an high rate, set not upon with all their might. Thirdly, Covetousness and eager desire of worldly things causeth manifold wanderings. He cannot attend upon God, lissen to his Word, lift up his heart to Heaven, that is fast glued to the earth.Ezek. 33.31, 32.Ezek 33:31Ezek 33:32 The worldling may sit before a Preacher to hear the Word, but his heart goeth after his covetousness. Fourthly, Conceit of our ability to serve God of our selves, may justly cause the Lord to give us up to be buffeted with carnall imaginations, that we might learn better to know our selves, and be more humble in our own eyes. For trusting in our sufficiency, is it to be wondered at, if we finde our selves disturbed in the service we take in hand, and be made to see the vanity of our hearts? Fifthly, Ignorance and unsedledness is the cause of much slightness, uncertainty, and wandering, of fear, distraction, and inconstancy. When we be ever doubtfull of our course, whether it be pleasing to God or no, we must necessarily be tossed to and fro in our selves, neither knowing what to do, no leave undone. Sixthly, The liberty of the senses in p. 137holy duties, as of the eye to rove, and of the ear to wander after pleasing objects, as pompous ceremonies, may be occasions to cloy the heart with carnall thoughts. Seventhly, The heart is to seek in holy duties, because we suffer it to wander all the day long.

Q. What be the unseasonable Thoughts that molest the godly in good duties?

A. They be of divers kinds; some in themselves good and profitable, but not sorting with the present occasion, nor leading us along therein; some in themselves lawfull, if they had been recalled in their season; as of matters pertaining to this life, arrands, journeys, building, buying, selling, business that we had forgotten, or have to do with some other person, &c. some triviall, vaine, idle and sottish, of things of no worth, or that shall never come to pass. To say nothing of thoughts evill in themselves, carnall, presumptuous, vaine-glorious, filthy, curious, &c. which do grievously trouble the heart in the performance of that service, wherein he desires to enjoy most sweet communion and fellowship with God. These latter are not onelyonly unseasonable, but sinfull in themselves: therefore I will reserve them to their proper place.

Q. What are the Effects of these Thoughts?

A. First, At the best they interrupt the intention of heart in the worship of God, and so hinder the work of the Spirit in the power thereof, and deprive the conscience of much comfort. Secondly, If we give way unto them they may prove occasions of hypocrisie, formality in Religion, prophaneness of heart; nay they may procure some spirituall desertion, and move the Lord to give us up to the reproach of some gross sinne, to punish our disregard of his glory. Thirdly, Scrupulousness is caused by vaine thoughts. Is not this a tentation incident to many weak ones in the day of their desertions; that they dare not meddle with the Ordinances of God, their hearts are so full of ignorance and vanity? they have so abused them heretofore, and their minds are so choaked with vanity and abhomination, that they are afraid to come before God, lest they should be found guilty of taking his name in vaine. But against this, it must be remembred, that the sinne which cleaveth to us, cannot excuse the omission of a duty that God requireth. The vanity that disturbes must be laboured against, but the duty which God necessarily requires, must not be neglected.

Q. Why doth the Lord suffer his servants to be pestered with unseasonable Thoughts in his service?

A. Satan intends the molestation of the Saints and the dishonour of God, by stirring up such idle imaginations in their minds at that time: but the Lord in great wisdom orders all things to the good of his people and the confusion of Satan. First, Hereby the Lord doth tame the pride of our hearts, and keep us in humility, discovering to us the sinfull vanity that doth possesse the soul, and our averseness to that which is good. Oh, what wretchedness doth lodge in the heart, that men should delight more to busie themselves vainely, then to commune with the Lord? Secondly, The grace of God is the more glorious, in that he doth enable us to pray, and accept of our prayers. The vanity of our thoughts sufficiently testifies what our hearts by nature do affect and runne after: if they be lifted up in any measure to desire spirituall things, it is by the powerfull work of grace. The imperfection of our prayers is manifest by our rovings, that we must acknowledge it the great mercy of God, if he vouchsafe audience or grant our requests. What hath been said before of the causes why God suffers his Children to be troubled with evill cogitations, may be applied to these in speciall.

Q What are the Remedies of these Thoughts?

p. 138A. First, To wake with God in the morning, is a speciall preservative against idle wanderings in holy duties. If the eye be lightsome to see God in Christ, through the glass of the Word, and to hol… waking before him; If the affections be moved to him in thankfulness, who hath led us all our daies, who is that Prince that maketh peace in us, whose secret is the strength of our heart that it fainteth not, whose favour is that Shield which doth so cover us, that evils have not leave to assaile us, much less to prevaile against us; If we fly to Christ early to have the dimness of our sight cleared, to get the distillation of by-thoughts stopped, by looking to him who unites our hearts to himself; if we seek to that quickning Spirit to scatter our slumber, and labour him who is light it self to expell those externall darknesses which inviron us; If we look to Jesus Christ who is made of God our righteousness and sanctification, to wash away the guilt of sinne, and by his Spirit to cleanse us from the spot of corruption; If we put on Christ by faith, and gird about us the compleat Armour of a Christian; If we look to Christ by faith as our salvation, who must bring all our graces forward from one degree to another, as to our Vice-roy, who must tread Satan under our feet, as to our Guide and Directour who must lead us forward in the waies of peace: If we learn thus to awake with God every morning, and prepare our selves to walk with him, we shall the better be fenced against unseasonable thoughts all the day after. Secondly, Holy preparation to good duties is profitable against idle thoughts. Did we set our selves to the consideration of our inability and unworthiness to appeare before God; to the meditation of his Majesty and holiness with whom we have to do; to the thought of our manifold wants, and the sweet comfort we might have in communion with God, we should not be distracted as many times we are. It is our rushing upon holy things without deliberation, that causeth so many by-thoughts in the performance of our best services. Thirdly, In the practice of all spirituall exercises we must especially look to the intention of the heart, setling it in the presence of the great and all-seeing God, and fixing it constantly upon him alone. Fourthly, Constancy in keeping our times and occasions for holy duties is a great furtherance of intention. Neglect breeds unfitness; discontinuance causeth distraction. If the nest of wandering imaginations be not purged by constant resistance, they will encrease more and more. The less communion we have with God, the more untoward are our hearts to come before him. Fifthly, The daily renewing of repentance for all known sinne, doth embolden to appear before the Lord in his worship, and fit to free and entire conversing with his Majesty. For the heart that is purged and made clean, is not haunted with the thought of sinne, when we are about the most excellent works, as it would be if sinne were suffered to have quiet harbour. Sixthly, We must make a covenant with our senses, as with our ears and eyes, &c. that in the worship of God they may not wander after vanity, and so let in such objects as may divert and corrupt our serious Meditations. Seventhly, The confining of our thoughts and affections in worldly occasions all the day long, is a speciall meanes to prevent vaine rovings, when we intend spirituall duties. If our conversation be without covetousness, discontent, distrust, lightness; If we prosecute our civill affaires with heavenly minds, undertaking them in obedience, depending upon his goodness for success, submitting our selves to his good pleasure, aiming at his glory, resting in his approbation; If we be frequent in meditation of heavenly things, and draw our selves into Gods presence to have private familiarity with his holiness; If we observe our hearts, that they runne not loosely up and down we know not whither; and take notice of our wants, that we might seek supply: then shall the heart be more ready and spirituall when we come to set duties. Eighthly, If we cannot get freedom from vaine imaginations, yet may we not omit the practice of good duties: for that were to give p. 139way to the corruption of nature and malice of Satan. Therefore casting away all confidence in our selves, and calling to remembrance the mercifull Promises of God to pardon the weaknesses that cleave unto our best duties, we must still draw near unto the Throne of grace, complaining unto our God of the unruliness of our hearts, and labouring to approve them in his presence; waiting upon him for the accomplishment of his work, and comforting our selves in the promise of his rich, free, undeserved mercy. Thus if we humble our selves, and prepare our heart to meet the Lord, we shall finde the Lord gracious, both to grant pardon, and to vouchsafe freedom from these vaine and wandering imaginations. Lastly, If we be distracted with buzzing thoughts in time of Prayer or such like, we must not turn our imaginations upon the temptation, and discourse with it, though it be to work the heart to a detestation of such vanity: for by that meanes the heart shall be drawn aside from the present duty, and more distracted. But humbling our selves and checking our sloth in that spirituall work, we must set all the powers of soul with more life, vigour, and attention about the business under our hands. As the corruption of our hearts seconded with the malice of Satan shall labour our unsetling; let us contend by the power of the Spirit to fix our thoughts upon God before whom we stand.