This Proverb though it exclude not the juſt man by imputation, yet it eſpecially points out him that is juſt by renovation, and in appearance, who is not onely really accounted ſuch, in the righteouſneſſe of Chriſt; but alſo made ſuch by the ſpirit of Chriſt, and known by himſelf to be ſuch by his habituated thoughts, and appearing to the world to be ſuch by his words and deeds. This is Salomons righteous man, a man righteous in Gods acceptation, a man made righteous by renovation, a man righteous in his own perſwaſion, and in the worlds reputatation.

The ſecond thing to be unfolded is, What the thoughts of the Righteous be. I anſwer, God, the firſt producer of all things, who made the mind of man, uſeth it alſo to bring forth all reaſonable and humane actions, as a free agent under himſelf; and to this end, hath ordained in it a power to frame thoughts and to diſpoſe them towards action; that by theſe the ſoul might move it ſelf continually toward the chief good, and by them may communicate her ſelf with earthly things, natural and humane. The mind inclined and moved by God the firſt cauſe hath motions within it ſelf, called thoughts; and of theſe there are two ſorts, whereof the firſt receive their determination within the ſoul, and in the ſame have their perfection, being therein produced, and reflecting upon the mind, put themſelves forth no further.

The other ſort are the immediate forerunners of actions; whether it be that the ſoul lift up it ſelf to communion with God in divine contemplation, that ſhe may utter her ſelf in prayer or praiſes: or communicate her ſelf with the creature in lower reſolutions, and actions. Theſe private ſtirrings of the ſoul within doors, are the thoughts of men; and when they are juſt, they are the thoughts of the Righteous.

Theſe thoughts of men are various and infinite, according to their variety of objects about which they are converſant; But when their firſt mover is God, and Gods glory their end propounded, and a wiſe man the diſpoſer of them, they are juſt thoughts.

And thus we are led to the third particular, which is, How the thoughts of the righteous are ſaid to be juſt.

Anſ. Things are ſaid to be right or juſt many wayes.

Firſt, that is right which hath rectitude from it ſelf, and is the cauſe of rectitude in every other thing; and ſo God onely is righteous.

Secondly, things are ſaid to be right which have rectitude from another; yet there is in them ſuch an equity conferred, that they are made infallible rules, for men to ſquare all their actions by them; and thus the Law, and the whole revealed will of God is righteous.

Thirdly, things are ſaid to be righteous, which are ordered and done according to this rule; whether perfectly as the righteouſneſſe of Chriſt God-man, which anſwered fully to the rule of Gods will revealed, both for kind and degree; or proportionably and acceptably, whereby ſomething is done according to rule, though not fully and without aberration, yet well in compariſon of what wicked men do, and holding ſome proportion to the rule, and finding acceptation with God, who ſupplies the want • of ſuch righteous men from the fulneſſe of Chriſt.

In this ſenſe the thoughts of the righteous are juſt (viz.) comparatively with the thoughts of wicked men, though not fully according to the rule, yet holding ſome proportion with it, and having acceptability with God.

Thus having unfolded the words, obſerve that the ſcope or ſpecial intention in this Proverb, is to deliver to the world the true ground of all pious and honourable and juſt actions, which is next and immediately under God, the thoughts of the righteous.

Ye have heard the Proverb expounded: and it appeares to be a Doctrine of it ſelf, affording a ſtable and ſufficient ground unto a holy courſe of life in word and deed. The Argument and matter-ſubject of this Treatiſe, is this, To ſhew, that he which is a righteous man in Gods acceptation, by the ſpirits ſanctification, in his own perſwaſion, and the worlds reputation, ought to have juſt thoughts, and to be the Maſter, or Governour of them; he muſt endeavour to get them into his mind, and having gotten them, it is required, that he rightly govern them, for the orderly and ſeaſonable producing of their effects in words and deeds.

The government of his thoughts is a righteous mans great buſineſſe, of great neceſſity, and of much difficulty. It's day work, and night work, with him: his meditations are alwayes upon it; he ſo delights in the Law of the Lord, that he meditates in it day and night. Pſal. 1. 2. Some are careful of their actions, that by them they give no offence to the weak, nor lay ſtumbling-blocks in the way of them that are without. Theſe are commendable amongſt the godly: others go further, they keep their lips as it were with a bridle, and they are purpoſed that their mouths ſhall not tranſgreſſe; Pſal. 39. 1. Pſal. 17. 3. yet few people go ſo far as to take heed to their thoughts. It ſeems all men are not aware of it, that their inward thoughts may be very wickedneſſe: but a wiſe man thoroughly inſtructed, and ſanctified by the Spirit of God, loves the Law of God with ſuch vehemency, that he hates thoſe floating vanities of his thoughts, which riſe in oppoſition to it. I hate vain thoughts, (ſaid that righteous man) but thy Law do I love. Pſal. 119. 113.

And every juſt man doth ſo govern his thoughts, that they are generally good. I do not ſay that every particular thought of a righteous man is juſt: David had his exorbitancies in thoughts, or elſe they had not ſo much appeared in his doings; and yet his heart was right with God for the main. And ſo it is with many of Gods dear children, they have excurrent and ſinful thoughts, the knowledge whereof, give many a ſecret prick upon their conſciences; though they have good meanings, and good hearts generally. It is written of Aſa, that the high places were not taken away out of Iſrael in his days; nevertheleſſe the heart of Aſa was perfect all his dayes. 2 Chro. 15. 18. A righteous man may ſometimes think fooliſhly, as well as ſpeak unadviſedly with his lips, or put his hands unto wickedneſſe; Yet as his words and workes are for the main end, regulated by the word of God, ſo are his thoughts. A righteous man is the maſter of juſt thoughts. And though Maſter-workmen may ſometimes miſtake in their lines and meaſures, and ſorting their materials; yet not like them that have no skill in building. If a righteous man meditate in Gods precepts, he will have reſpect unto Gods wayes.Pſal. 119. 15.

FIrſt, the needfulneſſe of the government of thoughts appears, becauſe thoughts are the fountain or ſpring of all humane actions, whether they be good or evil. A man ordinarily firſt thinks, and after ſpeakes out with his mouth, or workes outwardly with the members of the body. My heart was hot within me while I was muſing, the fire kindled, and I ſpake with my tongue: Pſal. 39. 3. So the wicked deviſe devices againſt Jeremy, and then ſmite him with the tongue. Jer. 18. 18. Pharaoh thought to deal wiſely, and then commands to deſtroy the Hebrew children; wherefore ſeeing actions good or evil iſſue from our thoughts, we ought to take notice of that wiſe advice; Keep thy heart with all diligence. Prov. The ſoul retains ſo much of its ſpiritual nature, and native perfection, that after the ſimilitude of God, it is in continual action, though it be its imperfection to be in doing either good or evil. Thoughts paſſe in the mind as currently, as water in the livelyeſt fountain; it is not like a watch in thy pocket, which will not run without winding up; it is a natural mover, and is in unceſſant motion towards good or evil. Gods thoughts are good eternally; but the beſt mens thoughts are to good and evil; were they onely good and not evil, the leſſe care of prevention would ſerve in this government of thoughts. But 'tis the miſery of our ſouls, that the imaginative faculty, whoſe perfection is alwayes to think, ſhould be taken up, too often times with thinking evil. The Holy Spirit notes this with a black coall "The imaginations of natural men, are evil continually, though the thoughts of the righteous be juſt. Gen. 6. 5. Gen. 8. 21. Grace and nature mixe in the regenerate man, and becauſe of theſe different principles, his thoughts move within him to good and to evil, as he ſaid; I delight in the Law of God after the inward man; but I ſee another law in my members warring againſt the law of my mind, and bringing me into captivity to the law of ſin which is in my Members. Rom. 7. 22, 23. This is one reaſon, why our thoughts have need of government.

I Have proved that the getting and governing of his thoughts is neceſſary to the well-being of a juſt mans life; let me proceed to declare the common errours and exorbitancies of the Chriſtians thoughts: which though it be a thing difficult conſidering the variety and multiplicity of the ſouls unkind progeny of evil thoughts: yet by Gods grace, I will adventure in the humility of my ſoul, to give you my thoughts in this matter.

The ſoul is the nobler part of man, fitted of God unto the greateſt workes; to wit, the contemplation of himſelf, and of heavenly things; or the framing of our actions to earthly ſubjects, with reference to Gods glory, and its own ſalvation; yet ſometimes, it leaves off its noble work, and contrary to her eſſential being, thinkes of nothing at all, or contrary to its well-being, thinks of that which is unprofitable: in both theſe reſpects, the thoughts of men and women, are not juſt.

The firſt common errour of our thoughts may not unfitly be called, dulneſſe or drowſineſſe of thoughts, when imagination is dull and thinks of nothing at all, or but ſleepily: it ſometimes happens that the mindes of men are as it were dead within them; a ſpirit of heavineſſe comes upon them; Iſa. 61. 3. ſo Ezra ſate aſtoniſhed until the evening ſacrifice, like a clock that ſtands when the plummets are down, or as a man in a deep ſleep, or amazement; Ezra. 9. 4. 5. the ſoul thinks not of what it hath to do. A Chriſtian hath buſineſſe at home in himſelf, and abroad in the world, yet oftentimes he forgets himſelf, and thinks not at all, or but ſleepily of what he hath to do, ſay (beloved) Is it not ſometimes thus with you? Do you not ſometimes find a damp upon your ſpirits, ſo that ye had need to pray unto God to quicken them? My ſoul cleaveth to the duſt, quicken me according to thy word. Pſal. 119. 27. This is a fault of imagination, againſt the nature of it, which tends to its perfection by continual action.

The ſecond errour of our thoughts, is when our imaginations are buſie, but they act not to any profitable end to our ſelves or others, for prevention of evil, or attainment of good; and too often they act to wicked ends, to the harme of our ſelves and of others. The firſt of theſe two we may call the vanity of thoughts; the other the wickedneſſe of thoughts.

Firſt, there is a very vanity in ſome mens thoughts; ſo the Gentiles became vain in their imaginations, having their fooliſh hearts darkened, Rom. 1. 21. they could not know God as God, and therefore they conceive him in their mindes, in the ſimilitude of four-footed beaſts, of creeping things, and of flying fowles. This I may call a vanity of minde, in regard of object, or the thing thought upon. The Apoſtle notes it a fault, in that he forbids it. Refuſe vain and old wives fables, and exerciſe thy ſelf rather unto godlineſſe. 1 Tim. 4. 7

It would be an endleſſe labour to tell you in what variable manner the mindes of men are enclined to ſix their thoughts upon matters, according to their diſpoſition, education, place, or company; nothing poſſeſſeth the brains of ſome, but toyes, fancies, humours, faſhions, diſcourſes of Robin-Hood, tales of Southamptons Beavis, &c. or that Athenian diſpoſition, and unwearied deſire to hear news of others, with an idle invention how to utter the ſame complementally to others; ſome minding gameing and ſports, hawking, hunting, &c. Others new faſhions, good-fellowſhip, mirth, and jeſtings, which are not convenient.

Theſe vain thoughts are eſpecially appropriated to the worſer ſort of men and women; yet the beſt of Gods children want not ſome out-runnings in this kind. But it would be conſidered that theſe thoughts are vain imaginations indeed; for they neither lift the ſoul to communion with God upward, nor have reference to the ſetling of the ſouls peace inward, nor direct the ſoul to the performance of any warrantable action in its courſe downward. Such are all the daughters of this imaginary vanity.

If it be here objected, that God hath granted thoughts recreatory for the ſouls wearineſſe, as well as exerciſe for the bodies relief; it is true indeed; but theſe thoughts muſt be ſquared by theſe rules, or elſe they be not exempted from vanity.

1. The object of recreatory thoughts, muſt be things that are in their own nature truly indifferent; for we are herein ſubject to be partial, our thoughts blinded by affection, rather than led by judgement out of the Law of God. What we think to be no hurt, may be, and often is, no leſſe poiſonful than Hen-bane.

2. We muſt admit them as underlings, to our better and more neceſſary thoughts, leſt ſervants ride on horſeback, and Princes go on foot.

3. They muſt not take up over much time, leſt inſtead of fitting the minde thereby to better thoughts, they exclude good thoughts altogether.

4. We muſt be wary, leſt under pretenſe of theſe indifferent things for the mindes recreation, Satan do not faſten upon us ſome deadly temptation; for theſe recreatory thoughts are not ſeldome the bands to bring in ſome other filthy ſins; wherefore if thoſe which thou calleſt recreatory thoughts be ſinful, if they take up a diſproportionable time, if they faſten upon thee any wicked temptation, if they enfeeble thy mind from better thoughts; be thou aſſured, they have a meaſure of vanity in them. What though ſome plead for theſe things? as are the thoughts, ſo is the man. The ſervants of Chriſt ſhall find, that when they give way to ſuch thoughts, the holy courſes of their ſouls are interrupted; their peace which ought to be dear unto them is endangered, their pretious and unredeemable time ſpent, and their inward man ſeldom ſends them away without diſturbance. Let the thoughts therefore of vain matters paſſe for vain thoughts.

The ſecond vanity of thoughts is the unſtayedneſſe or levity of them; which is a kind of ſhuttleneſſe or ſickleneſſe of our thoughts; the mind in this reſpect, whether converſant about good or evil, may not unfitly be compared unto the unſtable eyes of the Adulterer, which be in every corner of the houſe; now in heaven ſoaring aloft, immediately in hell diving beneath; or like the lightning, which flaſheth in a moment out of the Eaſt, into the Weſt. Theſe may be called wandering imaginations, our mindes being naturally ſubject in this manner, to ſtray out of their appointed limits, as Dinah out of her fathers houſe, with no leſſe danger than ſhe found ſhame. This vanity the Apoſtle ſeems to note unto us, when deſcribing the blindneſſe of the Gentiles hearts, he tells us, That they walke in the vanity of their mindes; having their underſtandings darkened, being alienated from the life of God, through the ignorance that is in them. Eph. 4. 7. 18. They had walking imaginations, but they were in the dark, and therefore wandred in uncertainties. Such roving unſetled thoughts there was in the people of Iſrael, when ſometimes they were in their thoughts for Egypt, ſometimes for Aſſyriah: which occaſioned the Prophet to complain of them: Why gaddeſt thou about ſo much to change thy way? thou ſhalt be aſhamed of Egypt,as thou waſt of Aſſyriah. Jerem. 2. 36.

This Errour, as all others; began from the fall of Adam, before which, the mind being aſſured of its chief good, was moved in a ſtable manner about that Center, as the Stars equally about the Pole; but thenceforth loſing her enjoyment of the chief good; and inſtead thereof having the fruition of infinite ſeeming goods, it became like a Planet, or wandring Star, carried unſtayedly, or uncertainly about the ſame.

Theſe Roveings are eſpecially in ſanguine men, and ſuch as are moſt removed from undiſtempred melancholly; for doubtleſſe melancholly perſons in their beſt temper, have the moſt ſolid and fixed imaginations, as the ſanguine and cholerick the moſt moveable: but the wanderings of imagination, they breed a diſturbance in every action about which the mind is employed, a diſturbance ſenſible to any who carry about them an obſervant eye. Yet Gods ſervants find the moſt apparent harme by ſuch thoughts, when they ſet themſelves about heavenly buſineſſe; ſuppoſe prayer, or meditation, or hearing, &c. Gen. 15. 11 If Abraham be about his ſacrifice, the birds come down and trouble him, till they be frighted away: ſo while we are about Gods worſhip, theſe kind of thoughts do moſt; of all moleſt us. It is a hard matter to keep the ſoul to a ſtable motion of thoughts: but moſt difficult when 'tis exerciſed about ſupernatural duties; For now the Devil who envies our good, and the glory of God in ſuch duties, caſteth into our mindes vain and impertinent thoughts. Beſides our mindes themſelves are unhandſome and indiſpoſed to ſuch work naturally; and though where grace is, there may be a willingneſſe of ſpirit, yet there is alſo a weakneſſe of fleſh.

But it may be ſome will be ſo far from accounting this an errour, that they will rather call it variety of invention, quickneſſe of wit, ſharpneſſe of underſtanding: and the contrary, no better than dull melancholly, or blockiſh ſtupidity.

I anſwer theſe; There is a wide difference betwixt this unſtayed courſe of thoughts, and true, and quick, or ſharp invention, or wit: For firſt this levity of thoughts is from an intercourſe of impertinent imaginations, hindering, if not fruſtrating the maine intendment; whereas variety of inventions, and quickneſſe of wit, truly ſo called, is a quick minding and managing of thoughts ſuitable to the project intended. Again unſtayed thoughts diſable the heart from reſolutions propounded for bringing forth actions. But quickneſſe of underſtanding is the beſt Midwife for ſpeedy delivery of the ſoul from the hard labour of unreſolvedneſſe, into an eſtate of liberty to act freely and ſtoutly.

The third vanity of thoughts is, when as to the end propounded, or which ought to be, they are unprofitable. Some have working imaginations, never idle, alwayes buſie; but as good never a whit, as never the better. Some think themſelves to be wiſe above other men; but they imagine vain things, and the Lord knowes the thoughts of thoſe wiſe men that they are vain. Pſal. 2. 1. 1 Cor. 3. 20. The Jews in Pauls time were wholly bent to the maintenance of Moſes Ceremonies; which yet the Apoſtle taxeth as unprofitable to thoſe that were occupied in them: for (ſaith he) there is a diſanulling of the Commandment going before, becauſe of the unprofitableneſſe thereof. Heb. 7. 18. Thoſe fooliſh Queſtions about the Law edifie not; but rather turn to the ſubverſion of the hearers, and by conſequence are not profitable in Apoſtolical judgement. There are that trouble themſelves about Queſtions, and ſtrife of words;1 Tim. 6. 4. but mark what Mark the Apoſtle puts upon them: They are proud, knowing nothing, men of corrupt mindes: ver. 5. if their mindes were not corrupt, they would not trouble themſelves about ſuch matters.

This errour is moſt common in theſe forward times, wherein the moſt refined wits, and ſharpeſt inventions, are unprofitably taken up with needleſſe diſputes, fruitleſſe, and curious, if not curſed arts, fooliſh ſpeaking, witty jeaſtings, and a thouſand ſuch unneceſſary impertinencies, not deſtinated unto any good end, the accompliſhment whereof never brings any true content to the party, nor any profit to the brethren. This fault, howſoever many make ſmall account of, as thinking it a great glory to be accounted knowing or witty: or thinking it a ſufficient perfection, not to be idle, or in the intention of their thoughts not to be hurtful; yet thoſe that know all their actions ſhould be reſpective unto ſome good, and content not themſelves with a bare negation of evil, cannot but abhor the unprofitableneſſe of their thoughts.

And is it not pitty to ſee men ſpend ſuch pretious time, and lay out ſuch unvalueable gifts, as ſome have acquired, in purchaſing that which profits nothing? Its pitty ſuch wine as is contained in ſome veſſels, ſhould run at waſte, and do no man good. And this is ſo much the more to be regarded and pitied, becauſe where this unprofitable vanity of the mind reigns, it fills the apprehenſions of men with ſuch vain delight, in their frothy undertakings, that they become utterly uncapable of any courſe of ſtudy, or endeavour to do good unto the Church of God. Of our thoughts therefore as of our actions, let this be a general rule: They muſt be deſtined unto ſome good end: for it matters not with what earneſtneſſe or with what eagerneſſe we purſue them, unleſſe directly, or by conſequent they be in ſome way profitable.

The fourth vanity of our thoughts appears, in the diſorderlineſſe, or confuſion of them; it ſometimes happens that the Devil cannot faſten upon us a deadneſſe of thoughts, nor lodge vain imaginations in our hearts, nor cauſe us to wander in uncertain cogitations, nor caſt our minds into the mould of unprofitable inventions: but that by the grace of God we are in ſome meaſure freed from all theſe; and then he labours to make confuſion and diſorder amongſt our moſt profitable and neceſſary inventions, and reſolutions: for though the thoughts of a good man be warrantable in themſelves, and intended for a good end; yet the order of them may be ſo confuſed, that the good intended is impeded, if not diſappointed. As in a courſe of ſpeech long and often parentheſes, darken the ſpeakers meaning, and hinder the apprehenſion of the hearer: So in thoughts, and in things of continued action, impertinencies and out-runnings, diſgrace the courſe and ſpeedy performance. When the thoughts of a mans mind are double, the man is a tottering thing: and therefore if Satan can bring a man to double-mindedneſſe, he knows he will be unſtable in all things, political or religious: for a double-minded man is unſtable in all his wayes: Jam. 1. 8. and then he hath gotten much advantage of him, by this wile.

Behold this thing in thy ſelf: firſt what an unpleaſant accident, in thy ſoul (when formerly well ſetled) is this confuſion of thoughts, though good in themſelves: as when amongſt thy divine meditations and ſpiritual cogitations, there creep into thy minde thoughts of profit, lawful pleaſures, or neceſſary labours, which howſoever they be not onely permitted, but alſo commanded of God to have a place in our thoughts, at their times, and in their order; for there is a time for all things: yet ruſhing in at the time of thy devotions, they put all out of order.

further as they are unpleaſant, ſo they are diſturbant: A devoted heart cannot indure interruption in ſpiritual duties, by worldly attendance, or other occaſions from without. While Chriſt was about his Fathers buſineſſe, he likes not the importunity of brothers or ſiſters, that ſtand without to ſpeak with him. Suppoſe a ſoul upon ſome extraordinary occaſion, reſolve upon a courſe of thoughts to humble himſelf; How troubleſom are cogitations of joy and rejoyceing? Who would not now ſhut the door upon them, as intruders unſent for, and unwelcome; like water in a ſhip, or like ſnow in harveſt?

3. God requires a ſeaſon for our thoughts; and therefore likes not a hudling confuſion of them: as the Lord hath appointed labour to fit every perſon, and to fit every time; ſo he hath appointed ſuitable thoughts for every occaſion. When we are about Sacrifice, God hath appointed one ſort of thoughts to poſſeſſe our minds, and when we are about our Callings another. Our minds muſt have their changeable ſuites, as well as our bodies: the working day hath his thoughts, and the Sabbath his: vain thoughts are no more lawful on the Sabbath, than vain words are. He that ſaid, Thou ſhalt not ſpeak thine own words, nor do thy own workes, ſaid alſo, Thou ſhalt not think thine own thoughts. Iſai. 58. 13.

What we are about, if it be warrantable and ſeaſonable, God would have our hearts and hands to intend it: otherwiſe diſorder cannot be avoided. The phanſie of men that is but natural, left to its own wilde way of working, and not moderated by reaſon, will make ſtrange compoſitions and mixtures, and locations of things preſented to it by the ſenſes, as we ſee in dreames: and if grace moderate not, there will be ſtrange confuſions in the thoughts of men. If therefore our thoughts be confuſed: I cannot reckon them among the thoughts of the Righteous, whoſe thoughts are juſt.

HItherto I have diſcovered ſome errours of thoughts, as dulneſſe, and vanity: which laſt appears. Firſt, when the mind is buſied about vain objects. Secondly, when the mind it ſelf is looſe and unſtayed. Thirdly, When the mind propounds no profitable end. Fourthly, When the thoughts are diſordered or confuſed.

I ſhall now ſpeak of ſome other vanities of our thoughts, which go far beyond theſe hitherto mentioned; becauſe they have not errour onely joyned with them, but alſo apparent wickedneſſe. Thoſe already ſpoken of are native infirmities, in all men; and therefore alſo the beſt of men are faulty more or leſſe in them: but there remain yet two other exorbitancies of thoughts which are incident to the minds and thoughts of the worſt men, eſpecially; and from which regenerate perſons are in a great meaſure ſet free.

Let us come to ſpeak of the firſt ſort of theſe wicked thoughts. I call them wicked, for they have not onely vanity in them, but alſo ſin: and this is, when thoughts of evil draw in the will and affections to a complacency, to a wiſhing and longing, and ſometimes a fainting deſire to enjoy ſome unlawlfull thing: ſuppoſe an unlawful pleaſure, or ſome unjuſt gain, ungodly honour, unwarrantable victory, bloody ſpoyle, or ſuch like.Gen. So Eve ſaw the forbidden fruit, as a thing to be deſired: ſo Amnon luſted after his ſiſter Thamar, till he became as one of the fooles of Iſrael. So Ahab coveted Naboth's vineyard, till he was ſick with deſiring, and wicked in gaining the poſſeſſion. So Abſolon thought of a kingdom, and is and ſo ambitiouſly covetous of it, that he attempts to uſurp the Crown, though by unnatural rebellion againſt his Father: This is that which the Apoſtle calls the luſt of the fleſh, the luſt of the eyes, and the pride of life: 1 John 2. 16. which are the three great idols of the world.

This wickedneſſe in thoughts ſo farre pleaſeth ſome, that when they cannot enjoy the thing deſired, yet they account it a ſpeculative happineſs, to have the thing deſired in their minds, though it be but an image thereof: it pleaſeth the covetous man to dream of his Bonds, Bills, Morgages, Aſſurances, dayes of payment; and this earthly mindedneſſe, will let him mind nothing elſe: ſo another toſſeth fleſhly pleaſures from one thought to another, and from one deſire to another, & when the power of the fleſh periſheth in them, they grow to feed their phanſies with contemplative fornications; in the like caſe the contentious man dreams of wrangling ſuits, the man of blood of fire and faggots, ſwords and battels. Thus the great mans thoughts are taken up with his honours, revenues, attendancies; the Gallant with his gay clothes, the old man pleaſeth his phanſy with remembrances and diſcourſes of what he hath been, and what he hath done, the young man with what he may be: his hopes and poſſibilities delight him, as if they were preſent enjoyments: thus the imagination of things that are not, work upon us the ſame affections, as if they were. Jacob doth as feelingly grieve for the ſuppoſed death of Joſeph, as if he had been dead indeed, and ſo men take the ſame delight in their ſuppoſed wickedneſſes, as if they were really effected.

Theſe and ſuch like thoughts in the heart, are the things which defile a man; whether they be proud imaginations, or covetous thoughts, thoughts of revenge againſt others, or thoughts of Blaſphemy againſt God; of what kind ſoever our thoughts are, if they draw in the will to conſent unto their evill, they are wicked thoughts; they are wicked, ſuo genere, in their own nature: but when they work the will into co-partnerſhip, they are higher in the degree of wickedneſſe; it is ſin but to think that which is evil, but to think of it with liking and conſent, is a greater degree of ſin: God reproves him, and ſetteth his ſins in order before his face, who ſaw the thief and conſented unto him, and was partaker with the adulterer. Pſal. 50. 18. 23.

The ſecond ſort of wicked thoughts come to paſſe, when the thoughts having gained upon the heart to delight in evil, and with a kind of roveing deſire to expect it; the underſtanding alſo is drawn in, by an opinion of an imaginary happineſſe to plot and beſtirre it ſelf unto the furtheſt of its natural or acquired invention, to produce by all means the evil thought upon, into action.

This in every kind is the height and extremity of evill thoughts, this perſon ſo deviſing to do miſchief is probably the man whom Saint John puts into the Devils mouth, ſaying; He that com-commits ſin, is of the Devill: 1 Joh. 3. 8. That is, not only thinks of it, and delights in it, but alſo plots for it; ſo the Devil ſins from the beginning, deſiring, plotting, contriving, acting it himſelf, and tempting others to it: of ſuch a remarkable perſon, the wiſe man ſaith, he that deviſeeth evill, (that is, by reſolved deviſing all means, and leaving no ſtone unturned) men ſhall call him the Authour of ſin, Prov. 24. 8. or a miſchievous perſon, againſt theſe thoughts, and the thinkers of them; the Prophet Micha exclaimes, Woe unto them, that deviſe iniquity, and work evill upon their beds, when the morning is light, they practiſe it, becauſe it is in the power of their hands. Micah 2. 1. Such are the thoughts of the men of this world, their hearts are filled with an hidden treaſure of evil inventions how to do miſchief, and when they have done it, they lay plots how to dawb over their unanſwerable actions and endeavours with witty and deceitful Apologies, to prevent the evil opinions and ſpeeches of men; for though the thoughts of the juſt are Righteous, yet the counſels of the wicked, are deceipt.

Theſe wicked thoughts have much of their Father the devil, in them; for he is full of devices or wiles, whereof the righteous are not ignorant,2 Cor. 2. 11. and ſo are all wicked men; and more, when they are men of parts and place in the world; Solomon notes, that there is a a man of wicked devices, that is, one that deſires and plots wickedneſſe, Prov. 12. 2. ſo the Churle deviſeth wicked devices to deſtroy the poor.Iſa. 37. 2. And David ſpeaks of his enemy, that he deviſed miſchief upon his bed; Pſal. 36. 4. if that enemy there meant was Saul, 'tis manifeſt, that he oftentime thought in his heart to kill David, and laid many ſnares for him to take away his life: ſome ignorantly think that nothing is ſinful, that is not acted by the bodies inſtruments, but alas, 'tis but their ignorance, and therefore alſo the vanity of their thoughts; for a Prophet records it for a truth, the heart of a vile perſon will work iniquity: Iſa 〈…〉 . in ſin there is heart-work, and head-work, as well as hand-work.

ANd thus I have alſo diſcovered thoſe evil thoughts which ſurpaſſe the dulneſſe, and vanities of them, being in themſelves evil; and infecting the heart with wicked complacency, and the underſtanding with wicked inventions.

Having thus far proceeded in ſearching out the errours, and wickedneſſe of mens thoughts. I ſhall now endeavour by the aſſiſtance of God, to preſcribe ſome remedies or means of redreſſe: and the Remedies will be of two ſorts: the firſt equally oppoſe all errours of our throughts, whether dull, or vain, or wicked: the ſecond are more particular fitted to cure ſome kind or other, and not ſo much reſpecting all.

Firſt, the mind that travelleth, and feeleth it ſelf heavy laden with any of the former incumbrances and would be refreſhed with the reſt of God: muſt make a conſcience of his thoughts; contrary to the common opinion of Carnaliſts, and time-ſerving Formaliſts, who think, and often ſay it, That Thought is free, and that if they can refrain ſuch words and works as are of evil report and puniſhable, then their peace is ſound, and themſelves juſt, though their thoughts be black as hell, and conform to the works of the Devil. And indeed, thoughts are free from puniſhment by the Laws of men, which onely reach to the outward man; and a man is not bound by Law, or any duty, to reveale all his thoughts unto another. Salomon tells us, That a prating fool, or a man of fooliſh lips ſhall fall: Prov. 10. 8. But the good man muſt perſwade himſelf that the Lord takes notice of, abhors, and will puniſh evil thoughts, as the breaches of his Law, therein extending more than the laws of men. It is a known diſtinction among all, that there are ſins of thought, as much as ſins of word or of deed. We read of ſome that erre, becauſe they imagine evil: of ſome that ſinned becauſe they tempted God in their hearts: Prov. 14. 22. Pſal. 78. 18. Pſal. 58. 2. of others that did work wickedneſſe in their heart. Our Saviour gives a check to the Scribes for their evil thoughts; Wherefore think ye evil in your hearts? Mat. 9. 4. Yea in the Court of Conſcience, and in Gods ſight, evil thoughts are in ſome reſpect, more ſinful (or leſſe excuſeable) than either words or deeds. What is that condemning ſin of unbelief: what that of hypocriſie, whoſe puniſhment in Hell is the pattern how other ſins ſhall be puniſhed? They are not ſins of word, they are not ſins of work; but ſins of the inward parts, of the mind, and of the heart. Conſider further upon this matter, and ye ſhall perceive.

1. That evil thoughts are Ringleaders to other ſins: all other uncleanneſses begin at the heart, Mat. 15. 18. whether they be blaſphemies, or falſe-witneſſing, which are ſins of the tongue, or murders, and adulteries, which are ſins of deed. From contemplative wickedneſſe, we go on to actual: ſo luſt (within, when it hath conceived, at temptation without) brings forth ſin. Jam. 1. 15 Imagination is the great wheel of the ſoul: if that move amiſſe, all the whole man runs at random: for as the phanſie conceives, the judgement concludes, the will chooſeth, the affections purſue, or eſchew, and the members of the body execute. Wherefore in regard of precedency, or cauſality, ſins of thought are more ſinful, or inexcuſeable, than either words or deeds.

2. Our thoughts are more at liberty than our words or actions: there is leſſe byas hanging upon our thoughts, than upon our outward man. As theſe are more free from the ſhame of the World, the cenſure of enemies, the puniſhment of outward laws, the reprehenſion of godly brethren: ſo they are leſſe ſwayed by hopes of favour from ſuch we love or reverence, or hope to riſe by. In evil times eſpecially, many things may afford excuſe for miſcarriages in our words or deeds. Many dangers are following them that are of free language and open works which in this frailty of the fleſh, may put on our outward faults a mincing infirmity; but none, nor any of theſe, can any way diminiſh the fault of our thoughts. For notwithſtanding all theſe, our thoughts are freed from the byas of fear or favour. Jonathan could love David as his own ſoul, though he went in his Father Sauls Army, which hunted him as a Partridge upon the mountains. Obadiah thought reverently of the Lords Prophets, and preſerved many of them from the cruel rage of Jeſabel: though he lived in Ahabs Court: But if the inward parts be wickedneſſe, there is no faithfulneſſe in thoſe ſinners: There is no faithfulneſs in their mouth; their inward part is very wickedneſs. Pſal. 5. 9. Its poſſible, God may have ſome whoſe hearts are right with him in evil times, though they halt in their words and outward behaviour: But if the thoughts of the heart and mind be evil, whatſoever the outward appearance is, there is no believing of ſuch.

3. The temptations of Satan have not ſuch power over our thoughts, as they have in our outward man, in as much as the Devil is no ſearcher of hearts, and therefore cannot ſo eaſily puddle theſe fountains, as he doth, by Gods permiſſion, our words and deeds. I do not ſay Satan hath no power, but not ſuch power. The Devil knows the conſtitution and temperament of mens bodies, and can move the humours, and by them he can ſtir up the affections: he can repreſent falſe ſpecies by the ſenſes unto the cogitative faculty: and thereby diſorder the thoughts: But he hath not ſuch an immediate illapſe, or entrance into the heart, as into our outward ſenſes: and by how much our thoughts receive leſs violence and oppoſition from Satan, by ſo much the ſins of our thoughts are leſſe excuſeable: as he is leſſe a ſinner that ſins by temptation, than he that ſinneth without.

But thou wilt ſay, Our words and deeds bring more damage unto others, and breed a greater ſcandal amongſt the good, than our thoughts do. I anſwer, Yes: and therefore God condemns outward actions that are ſinful: But the evil of our thoughts are as filthy in our ſelves, and as open to the eyes of God, as our actions are: and God who eſpecially reſpects our ſpirits, whether in mortification to ſin, or in quickning to righteouſneſſe: hath equally forbidden our thoughts, as our words or deeds. He that ſaid, Thou ſhalt not bear falſe witneſſe, Thou ſhalt not ſteal, ſaid alſo, Thou ſhalt not covet.

Wherefore we ought to have a conſcientious care of our evil thoughts, as of our evil deeds; we muſt account them ſinful, and puniſhable: and take heed how we receive in thoughts, hand over head. Good thoughts indeed ſhould be welcom'd when they come, leſt we be found to reſiſt the Spirit of God; for in a motion upon thy thoughts the Spirit of life may come into thy ſoul. But on the other hand, if evil thoughts do offer themſelves, we ought to keep them out.

I have inſiſted upon this remedy the longer, becauſe until this be cleared up to the judgement that thoughts are ſins, and puniſhable, and we ought to make a conſcience of them, all other remedies of evil thoughts will be unprofitable, and the mind wil be peſtered with them.

I Have hitherto diſcovered General Remedies againſt the errours and wickedneſſe of mens thoughts: Let me now preſcribe ſome particular helps to be uſed againſt the ſeveral maladies.

And firſt againſt that errour of idleneſſe, deadned drowſineſſe, or unthoughtfulneſſe of the mind before mentioned, the remedy will be: after due obſervation and mourning for the ſame; that the Righteous man do endeavour to keep himſelfe, and his thoughts in ſome bodily or mental employment: and if that be within the compaſſe of his Calling, it will be the more prevailing remedy: ſo when ſervants are idle, wiſe Maſters ſet them their taskes, and hold them to their works, out of reſpect to their own profit, and their ſervants good. So wiſer Parents buy their children Horn-books, and ſend them to ſchool; not ſo much to learn, as to keep them from harrnes, while they have nothing elſe to do. It fares ſo with our minds, like wandering children, or worthleſſe ſervants, they will do nothing, or (which is worſe) ſhrewdly, unleſſe they be held to employments. It had been better with that ſweet Singer of Iſrael, if he had been imployed in Kingly affairs like himſelf, when his eye deceived his heart to follow filthy luſts. The Apoſtles would not have younger widows received to miniſter as widows in the Church, to lodge ſtrangers, and to waſh the Diſciples feet, as their manner was, leſt they learn to be idle, and wander about, become tatlers, and buſie-bodies. 1 Tim. 5. 13. Idleneſſe, or that which is worſe, creeps into the practiſe of thoſe that are not well, or fitly employed: ſo it doth upon the mind. Standing waters will puddle, and the mind not employed ſtands, and breeds verminous and evil thoughts. We make draines to cleanſe ſtanding waters, if we mean to keep them wholeſome; and we muſt find iſſues for our thoughts about ſome bodily or mental labour, if we mean to keep them juſt, as the thoughts of the Righteous are:

And that ye may the rather make uſe of this Remedy againſt idle thoughts, Conſider:

1. It is againſt the nature of mans mind to be out of action: in ſleep the ſenſes both outward and inward are bound up: yet even then, the phantaſie hath her dreams of actions. The heart of the Spouſe was awake while ſhe ſlept: I ſleep, but my heart wakes: Cant. 5. 2. So in the very drowſineſſe and heavineſs of a Righteous ſoul, all is not, all his thoughts ought not, to be bound up: there are, or ought to be, ſome excurrencies of the thoughts to Chriſt.

2. The body not employed, grows reſty, and carries on the man headlong, not onely to that which is beſides, but alſo to that which is contrary to the courſe of goodneſſe. Idleneſſe is the hour of temptation, wherein Satan joynes with our imagination to plot or attempt the production of ſome, or much miſchief.

3. Employment and action hath the promiſe: This is the warrantable way wherein ſo long as the mind is found walking, the labour thereof ſhall not be in vain. It is the Righteous mans portion to enjoy the good of all his labour which he taketh under the Sun: 1 Cor. 15. Eccleſ. 5. 18. So then, if ye reſpect the nature of the mind, which is alwayes in action, or the diſpoſition of the body not employed, or the bleſſing of God over both, while they are in action according to his will, ye cannot but make uſe of this Remedy for the cureing of the minds idleneſſe.

But before I paſſe from hence, I muſt admoniſh, that thoughts employed about bodily labour, is not enough, nor all: there are employments of our thoughts which are more mental, and almoſt abſtracted from the body, and theſe are very needful: ſuch as contemplation and meditation of heaven and heavenly things: a ſoul thus employed, whether he be in the body, or out of the body he cannot tell: ſuch a neighbourhood or indiſtance he apprehends betwixt God and his mind.

I Shall ſtay no longer upon this Remedy againſt idle and ſleepy thoughts: by urging to bodily or mental imployment. The next errour of thoughts (as I have obſerved) to be remedied, falls in here, which is a lightneſſe or vanity of our thoughts, in buſying themſelves upon vain objects: ſuch as old wives fables, fictions of Poets, nothings, or things that are nothing worth.

The Remedy is, to chooſe out reall and better things for imagination to work upon: for as are the thoughts, ſo is the man. The body grows into likeneſſe with thoſe things whereon it uſually feeds: So do ſouls into ſimilitude with thoſe things which the imagination daily thinks upon: that man muſt needs be a vain man, whoſe ſtudies and cogitations are vaine: Wherefore as he that would expel wind out of the ſtomack, muſt feed upon ſome wholeſome nouriſhment, which hath vertue in it to expel wind: So he that would expel windy phanſies out of his mind, muſt propound to his conſideration ſome ſerious truths worthy of his Chriſtian thoughts. In this caſe, ſome have thought meet to propound to our conſideration thoſe quatuor noviſſima, Death, the day of Judgement, the joyes of Heaven, and the torments of Hell, to remedy our vain imaginations; and doubtleſſe, thoughts upon ſuch ſerious truths as theſe, would take off our minds from vain things. What if I ſhould beſeech you to think upon the infiniteneſſe of God, the love of Chriſt, the comforts of the Holy Ghoſt? What if I ſhould entreat you to think upon thoſe great works of God, Creation, Providence, Redemption, Sanctification, Preparation and Donation of the Kingdom of Heaven? Would not the thoughts of theſe things force out of your minds, the thoughts of ſtrange gods, ſtrange religions and worſhip? What ſhould the thoughts of heathen gods, as Baal, Moloch, or Aſhtoreth do among theſe: what ſhould Chriſtians ſtudy Romances, Playes, Interludes, Faſhions, vain hiſtories, who have Bibles to look into, and the myſteries of ſalvation to ſtudy, and the duties of Religion to learn and practiſe: hear the Apoſtles advice,Phil. 4. 8. and receive it as an Antidote againſt all vain imaginations: whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report: if there be any vertue, and if there be any praiſe, think on theſe things: all things that are true, and honeſt; and juſt, and pure, and lovely, and of good report: vertuous, or praiſe-worthy, are objects of a righteous mans juſt thoughts.

The next vanity of our thoughts to be remedied, is the unſtaiedneſſe, or wandrings of the mind, whereby theſe actions of the mind are unſetled, and whirling from one thing to another without any certainty, like men that ſhoot their arrowes at rovers. The remedy hereof is to fix the mind upon that which is good; when the things we think of are meet for meditations, and contemplative thoughts, the ſoul muſt make a ſtay upon them: it is true, that too much poreing upon one thing, puts our meditations and inventions upon impertinencies, and barrenneſſe, but light and ſhort thoughts vaniſh into nothing, and never produce good effects: this vanity is not ſo eaſily perceived in things natural or civil, as it is when the mind is about things divine; as prayer, hearing of the word of God, meditating thereon, receiving the ſacraments. In theſe things it is moſt difficult to keep to the point, or ſtand at the mark; both by reaſon of Satans cunning and craft, and the ungainneſs and indiſpoſition of the mind unto the buſineſſe, therefore let the wiſe Chriſtian endevour to fix his thoughts upon ſpiritual occaſions. So when the Pſalmiſt was purpoſed to ſing and give thanks, he ſaith, My heart is fixed oh God, my heart is fixed: Pſal. 57. 7. Many heard the ſhepherds relating what was told them by the Angel concerning the Babe Chriſt; and they wondred at the words that were told them, but Mary kept all theſe things, and pondered them in her heart: Luke 2. 18, 19. it is not enough to wonder at Gods words and works, we muſt let him have ſome reaſonable time to ſtay upon our minds, that they make impreſſions: tranſient views, and haſty ſights of things that paſſe by, leave no ſpecies or faſhion of things upon the eye, to transferre to the phantaſie; no more do our ſuddain and haſty thoughts of things, carry any true intelligence of them to the underſtanding, or repreſent them, as they are to the will: the eye that ſeeth things truly, muſt be held to its object, and the mind that profits by things ſpiritual, muſt make a competent ſtay of the thoughts, upon the matter in hand.

And thus when a Chriſtian can in things divine reclaim the mind from wandrings in ſome meaſure, and keep his thoughts to the point, he ſhall by Gods grace prevent with eaſe this errour of unſtayedneſſe, in the matter of his calling: wherein theſe outrunnings, of the thoughts are not ſo dangerous, nor ſo worthy obſervation.

Here let me put in a Caveat, while I labour to remedy the unſtayedneſſe of thoughts, I do not in any wiſe patronize a deadneſſe or drowſineſſe of mind, either in devotions, or in matters civil, I have condemned that as an errour already: living and active thoughts are needful in prayers, and all duties to God; and working imaginations do more often produce honeſt and honourable actions among men: ſtayedneſſe of thoughts is not deadneſſe of them, but reſtraint laid upon their wildeneſſe.

The third vanity of thoughts is, when they are buſied, but to no profitable end; many there are whoſe thoughts are wonderful buſie about the things they intend: yet all to no purpoſe. God is not honoured, the brethren are not edified, themſelves are no way nearer heaven for all their labours: and this vanity appears not only amongſt wicked, and worldly minded men, but alſo amongſt them that would ſeem to be religious, and too often among them that are truly gracious: this may appear in the meetings, and communions of the beſt men, and women, who account their fellowſhip to be good, if harmleſſe; though otherwiſe unprofitable for publick or private good: and if this fault through the cunning of Satan do creep ſo ſlyly into our outward communions, how much more into our inward cogitations: it is a vanity amongſt all kinds of people more or leſſe; to digge to themſelves Ciſterns, that hold no water, to ſow the wind, and to reap chaffe.

For the remedying of this evil of thoughts, look over and examine your thoughts how they look at Gods honour, the good of men, the benefit of thy own ſoul; whatſoever thoughts make not out towards one, or ſome, or all theſe ends, directly, or by conſequent, they are not juſt thoughts: here is much ſpiritual wiſdom required, that a man may ſee to the end of his thoughts, and know what profit is like to come in by them: the Preacher notes it,Eccleſ. 2. 14. that a wiſe mans eyes are in his head, but the fool walketh in darkneſſe: ignorant and wicked men, follow their own imaginations, and as they that are in darkneſſe, they walk on, and know not where they ſhall fall, but a Righteous man turns again upon his own thoughts, and Queſtions, Cui bono? to what end are theſe thoughts within my heart? will they bring in any glory to God, any good to the Church, any peace or comfort to my ſelf, here or hereafter: if none away with them, why ſhould my unprofitable thoughts cauſe me to offend? if they will be honourable to God, and Religion, profitable to myſelf, and others: my heart ſhall ſtay upon them, and I will purſue the accompliſhment of them unto the end.

Wherefore when thoughts ariſe in thy mind, examine them, whither they would, if they be bound for heaven let them go on, yet look to them, that they keep the way: for many ſet out towards heaven in their morning thoughts, but loſe themſelves and their way before night; it will not be amiſſe oftentimes to demand of thy ſelf (whether in the riſings or progreſſions of thy thoughts) are theſe thoughts ſuch as make for my ſalvation: ſhall I be of the ſame mind, hereafter as I am now: is God of my mind, is my opinion now according to the rule of Gods word: would I judge thus, think thus, be of this mind; if I were now to anſwer, and give up my laſt account unto Jeſus Chriſt, the righteous Judge of quick and dead, who will render unto every man according to the things done in the body: thoſe thoughts which wil not endure this arraignment, ſuſpect them that they will prove unprofitable to thee in the end; and reſolve them into better.

Saint Paul ſaith, that charity thinks no evil,1 Cor. 13 5 a righteous man is a charitable man, and therefore will not imagine or deviſe any thing that is unprofitable, or hurtful to his brother: the thoughts of the righteous are juſt, and therefore he deviſeth liberal things, for God, and for them that are Gods; his thoughts are juſt to God, giving him honour, juſt to man, giving to every man that which is his due: juſt to himſelf; not ſo much taking careMat. 6. 31. 33. for what he ſhall eat, or drink, or wherewith he ſhal be clothed, as ſeeking the kingdom of heaven, and the righteouſneſſe thereof.

But here an admonitition may be ſeaſonably put in (though by what hath been ſaid already; the judicious may take cognizance of it) which is, that righteous men muſt not think only how they may profit themſelves: he that thinks in his thoughts to pleaſe himſelf only, will not truly endeavour in his courſe to profit all men: in this caſe 'tis good advice,Phil. 2. 4. look not every one of his own things, but every one on the things of others: ſo the Apoſtle more purpoſely.1 Cor. 10. 33. I pleaſe all men in all things; not ſeeking mine own profit, but the profit of many, that they may be ſaved.

Again, let others be admoniſhed, that they do not think their endeavours and ſtudies to be unprofitable unleſſe they be ſingular, and above others of their own rank. Surely, if we would labour to know with ſobriety, we ſhould be more profitable to others, and leſſe troubleſome unto our ſelves: an affectation of ſingularity, is but the pride of a mans heart, and ſuch uſually to get applauſe for ſomething of rare invention neglect the more profitable employment of their thoughts, about their calling.

And now we will proceed and preſcribe a remedy to the fourth vanity of thoughts, which appears in their confuſion and diſorder.

The remedy muſt be to ſuit and order our thoughts according to our buſineſſe, with reſpect to time and place, and perſons, the imagination is infinitely fruitful: and to order all her conceptions, conſervations, compoſitions, ſeperations, creations of new ſpecies, productions of them into thoughts and propoſitions of them to the mind and will, would be a labour too buſie for me to meddle with, in this caſe I muſt leave the work to every judicious Chriſtian, to conſult with the rule of Gods word, according to the emergencies of his thoughts, yet I humbly conceive that this remedy preſcribed againſt the confuſion of thoughts, may be of much uſe and benefit.

Conſider then what is the buſineſſe thou art about, humane or divine; and let thy thoughts be compoſed to attend upon it: divine thoughts ſuit with divine works: and humane thoughts with humane buſineſſe, while all things are done to the glory of God: to this purpoſe, referre that of Salomon; Eccleſ. 9. 10. whatſoever thy hand findeth to do, do it with thy might.

Conſider the time, whether holy by divine appointment, by publick or private deſtination, or permitted to common labours of thy calling.

Let not Sabbaths and dayes of humiliation be prophaned with common thoughts; holy thoughts are for holy Sabboths: thoughts of mourning are for dayes of faſting and prayer; thoughts of rejoycing in the Lord, for dayes of feaſting, and thankſgiving: and thoughts of thy calling, for dayes of work, and trading.

So for holy places and aſſemblies, holy thoughts are ſuitable, and in all things which thou haſt to do, conſider thy own calling, and chiefly mind thine own buſineſſe,2 Theſ. 3. 11. a buſie body in other mens matters, is of no good report in the Scriptures; the thoughts of ſuch perſons are as confuſed and diſorderly, as the buſineſſe of their lives; attend what thou doſt, and what is meet for thee to do, in time and place, and I am perſwaded thy thoughts will be leſſe confuſed and more orderly.

THus I have ſpoken of Remedies for the two firſt errours of thoughts (to wit) the dowſineſſe and vanity of them, in regard of object, in regard of unſtayedneſſe, in regard of unprofitableneſſe, and in regard of confuſion. I ſhall now alſo ſay ſomething for remedy againſt the wickedneſſe of thoughts, which happens when our thoughts draw in our affection and will to deſire, and like of wickedneſſe, and our minds to deviſe to bring it to paſſe. I will not here give the remedies to theſe two errours ſeverally, but together, and at once. Expect not a remedy for every kind of wicked thoughts apart, as erroneous, heretical, covetous, ambitious, revengeful, proud, &c. for the objects of the affections are almoſt infinite, and the evil imaginations of the mind working toward the accompliſhment of wickedneſſe, are ſo various, who can know them? Yet ſomething I ſhall ſay to theſe; for it will be expected by the Reader, and I am bound to it by promiſe in this undertaking: Here again I muſt leave much for the judicious to do of themſelves in their own occurrencies of thoughts: Yet thus for a help unto them that are weak.

Have thy thoughts drawn in thy likeing of that which is ſinful, and is thy mind plotting to accompliſh it? Firſt give ſtop to theſe wicked affections and deviſings at their firſt beginnings: Sero medicina paratur: Long and confirmed diſeaſes are ſtubborne to yield unto medicine: an infant-thought may take a check; but if it grow man by continuance, all the wit and ſtrength thou haſt will hardly bow him back. The phanſie will take fire at a temptation before we be aware, like tinder, which kindles at the leaſt ſpark falling into it, and 'tis a mover as quick and ſpreading as fire. The lightning is not quicker than thought: we had need therefore to be ſpeedy in giving ſtop to our wicked thoughts. Job knew this, and therefore made covenant with his eyes, not to think upon a maid. Job 31. 1. What the eye ſeeth, or the eare heareth, the heart may deſire; but unknown, undeſired. If it be poſſible keep wickedneſſe from the eye and eare; theſe are the two principal gates by which ſin enters into our hearts: if the watch were kept more ſtrictly at theſe gates, we ſhould not ſo often find our enemy within us. If David had looked better to his eyes, adultery had not gotten into his thought: nor could the whoriſh woman have come into the young mans heart, had he kept her out of his eares: it was with much fair ſpeeches that ſhe cauſed him to yield. Prov. 7. 21 The eye and the eare, are the out-works of the ſoul: he that would keep out evil thoughts, muſt barricadoe theſe gates.

Let evil thoughts receive a check at their firſt offer to enter; for he that gives way to his imaginations, ſhews that he would give way to wicked actions, if they were as free from ſhame and puniſhment.

ANd now Beloved, I am come to ſpeak of good thoughts with the means how to get them, and the manner of their government.

In the handling of this ſo needful a duty, and ſo fruitful a ſubject, I muſt premiſe ſome introductory particulars: to ſhew the poſſibility and neceſſity of this work: it is neceſſary, or elſe God would not have commanded it; it is poſſible, or elſe God would not have promiſed aſſiſtance to performance.

1. Hear how God commands this duty: O Jeruſalem, waſh thy heart from wickedneſſe, that thou mayeſt be ſaved; how long ſhall thy vain thoughts lodge within thee? Jer. 4. 14.What is that great Commandment in the Law? is it not to love the Lord thy God? But how?Mat. 22. 37. is it not with all thy heart, and with all thy ſoul, and with all thy mind, and with all thy ſtrength? Unleſſe the mind and heart be in our love and obedience, there will be no ſtrength in them, nor acceptance with God of them.

2. God hath promiſed mercy unto all who willingly endeavour to turn away from all their evil thoughts, and turn unto him with all their hearts. God requires a heart waſhed from iniquity, that the ſoul may be ſaved (as ye read but now) and God promiſeth not onely to be abundant in mercy to pardon what is paſt; but alſo to perfect the work begun:Iſa. 55. 7. Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him, and to our God for he will abundantly pardon.

I may adde, that it is a part of our regeneration to be renewed in our thoughts: the Apoſtle urgeth it: Be ye renewed in the ſpirit of your minds. Eph. 4. 23.

And further, that Goſpel-light requires Goſpel-thoughts: it was propheſied of theſe dayes: At that time they ſhall call Jeruſalem the Throne of the Lord, and all the Nations ſhall be gathered unto it, to the name of the Lord to Jeruſalem: neither ſhall they walk any more in the imagination of their evil heart. Jer. 3. 17. When God makes the Church his Throne and the Nations gather into it, to worſhip the Lord, then ſhall they leave off their wicked thoughts, and walk no more after them. We live in theſe happy times of the Goſpel, wherein, though every one hath not Eagles eyes, yet he may ſee a glorious light riſen and ſhining, (though through ſome clouds.) I ſuppoſe in former times ſuch ſtrict obſervance of our thoughts might have been ſlacked with leſſe ſin, than now; for God winked at thoſe dayes of ignorance: but now, excuſes for evil thoughts are as unpleadable, as for evil deeds. If now we walk in an evil way, in a way that is not good, after our evil thoughts, God that ſpreads out his hands unto a rebellious people all the day long: Iſa. 65. 2. will ſtretch out his arme againſt a wicked people to puniſh them, becauſe they will not be perſwaded to amendment; for they that will not be perſwaded to rectiſie their thoughts, by the actions of Gods hand, ſhall be confounded at the laſt by the force of his arm.

And now we are come to the Point: where we ſhall firſt declare the means how we may attain good thoughts into our ſouls: and after that the government of them. All that hath been written hitherto, may be referred hither: And therefore where I ſhall have occaſion to fall upon the ſame things again, I ſhall either paſſe them over briefly, or enlarge them with variety, to avoid tediouſneſſe, and nauſeouſneſſe from the Reader.

1. For the getting of good thoughts into thy mind, it is needful that thou cleanſe the mind of all vain, and evil, and drowſie thoughts, ſo much as poſſibly thou canſt: he that would have good thoughts like the pillars of fire and ſmoke, to lead his actions day and night in this dangerous wilderneſſe, muſt in ſome meaſure cleanſe the heart of its native corruption, and of its contracted foulneſſe: for as we have no reaſon to expect ſweet liquor out of a fuſty veſſel, or good water out of a bitter fountain; figs from thorns, or grapes from thiſtles: ſo we have as ſmall ground to expect that an unmortified and unchanged heart, ſhould ſend forth a current of clean and purified thoughts. The good man out of the good treaſure of his heart brings forth good things, and the wicked man out of the evil treaſure of his heart brings forth evil things: ſo all fruits are of the nature of the tree whereon they grow. Our Saviour, who knew how to refer every effect to his proper cauſe, doth affirm, That out of the heart cometh thoughts of Murder, Adultery, Blaſphemies, and ſins of all ſorts: For the heart is evil above meaſure, and caſts into the thoughts continually that poiſon, which either makes them black as Hell, or muddles them with mire and dirt of fearful perplexities, and worldly cares.

Wherefore as many as intend to get good thoughts into their minds; let them give all diligence that the heart be cleanſed from all evil ones.

I Forbear further rules for getting good thoughts, and ſhal now ſpeak of the rules more particularly whereby we muſt govern good thoughts once gotten. If it be expected by any, that I ſhould have been moſt large, or onely, upon this point, for the right governing of a juſt mans thoughts. Let it alſo be conſidered, that all that hath been hitherto written, hath been but directions to the ſame purpoſe. He that would govern his thoughts aright, muſt know not onely how to rule them being gotten, but how to remove hindrances of them; which I have done by diſcovery of the evils of thoughts, and the remedies thereof, general and particular. He muſt alſo know how to get good thoughts, which I have done, by directing means for that purpoſe; and therefore when I have alſo given you rules for the governing of your good thoughts being gotten, I ſhal think I have diſcharged my duty in this undertaking, according to the meaſure of the gift of God beſtowed upon me, for the edifying of his Church.

And that I may ſtir up your pure minds to this great Work of governing your good thoughts being gotten, Conſider:

1. Its honourable and praiſe-worthy, for a man to govern his own thoughts well: It was Salomons praiſe, that when God bid him ask and have: that leaving out riches, and long life, and honour, out of his petition, as things leſſe deſireable, he did earneſtly deſire, Lord give thy ſervant an underſtanding heart to judge thy people. 1 Kin. 3. 9 It is no leſſe praiſeable in a Chriſtian being made a king over a ſtate as diſordered, as people, as mutinous, viz. his thoughts, and having the ſame promiſe which Salomon had, to ask and receive, and particulary to ask wiſdom of God who gives it,Jam. 8. if he beg of God that wiſdom which is from above, whereby his heart may be guided to ſettle his diſordered (if not rebellious) thoughts in peace and ſecurity.

Certainly 'tis a work of great wiſdom to govern our thoughts aright, and if they be accounted wiſe who helped by power and cunning, can rule a multitude well; they are alſo to be reputed wiſe, who can rule their own thoughts, which are a great people for number, and as apt to mutiny as men are: ſurely ſuch who rule well within, are to be accounted worthy of double honour, as they that rule well without.

Further, when we conſider the difficulty of governing thoughts well, we muſt needs think them worthy praiſe, who can do it: ſome are born Kings, and many have made themſelves Kings over Countries, and Nations of people, which yet could never conquer their own thoughts, but continued ſlaves to their own wills, a man may conquer others by ſtrength of arms, and policy, but a man can never conquer his own thoughts truly; untill nature be helped by ſanctifying graces: in as much therefore as grace ſuperadded to nature, makes it in every thing more illuſtrious, by ſo much is the Chriſtian rightly ruling his own thoughts, more honourable then other men.

But notwithſtanding what can be ſaid for the praiſe of them that govern their thoughts aright: yet there are many in the world, and they men of no mean parts, who admire, and by their endeavours, advance the government of Houſes, Churches, and Kingdomes, who yet decry the ordering of the heart, the government of the thoughts as needleſſe, or impoſſible.

But needleſſe it is not, as ye may perceive by our prefixed diſcourſe, concerning the needfulneſſe of the government of thoughts, and this that followes.

The inward government of the ſoul, is the preſident for all external governments among men, and the Heathen knew this who called man a little world: if Moſes had not ſeen the form of the Tabernacle in the mount, he could never have made it, to Gods mind, & if men do not frame a form of government in their own minds, they will hardly be able to form a government acceptable to men, as he that will govern the Church, muſt firſt learn to govern his own houſe: ſo muſt he begin to rule well in that private little place of his own heart, that minds to govern others: the beſt men are the beſt Kings, and the moſt conquering their own hearts, are the greateſt Worthies.

Again, he that governs his thoughts well, God will ſubdue all his enemies under him, all the rebellions of his own fleſh, ſhall yield to him, all the ſtrivings of the world againſt him, cannot prevail; he rides on conquering all things, and not to be conquered: but he that is of a looſe and diſordered carriage towards his own ſoul, ſhall find his thoughts and actions as looſe to him, as his care is over them.

Impoſſible it is not, for a Righteous man to govern his thoughts aright: though I muſt confeſſe that to nature unreformed, it is impoſſible; as alſo that where nature is renewed, the higheſt perfection of this gift is not attainable, before the enjoyment of glory.

Yet notwithſtanding the meaner degrees may and ought to be expected from God, and are attained unto by every good Chriſtian in this life: for God hath promiſed to give unto his ſervants a new heart, and that his grace ſhall be ſufficient for them.Jer. 31. Wherefore ſeeing nothing is impoſſible, to whom God hath promiſed poſſibility; let not us be diſcouraged from preſcribing, let not others be diſcouraged from receiving rules for government of our thoughts, being a work both poſſible and neceſſary.

Rule 1. It will be the wiſdom of every Righteous man to lift up the head of ſome juſt thought into place of Eminency, and Command in his mind; whereunto all the reſt muſt be ſubject, which muſt have both coercive and coactive power, like that Centurion in the Goſpel, and ſay to one thought go, and to another come: parity, if but in thought, is next to mutiny; orderly government amongſt equals, is a ſoloeciſme in Politicks.

But where may we find ſuch a Saint among the people, ſuch a thought among the cogitations, as may overtop all the reſt? what if thou ſhalt ſet up the thought of Gods fear upon the throne of thy heart, holding up the Scepter of Gods word, and taking up the Regency of thy whole man, as of the multitude of thy thoughts. I conceive, the fear of God taking it in the Scripture ſenſe, pro toto Dei cultu, for the whole worſhip of God, is moſt meet to be a Maſter, a Prince over all our thoughts; for what but religion ſhould be the main ſcope of a Chriſtians whole life? and what rather then this ſhould command all the company of our thoughts into order amongſt themſelves, and into the obedience of Chriſt?

What is it which the Pſalmiſt chiefly promiſeth to teach his children, but the fear of the Lord? Come ye children, hearken unto me, and I will teach you the fear of the Lord: pſal. 34. 11 many would be accounted wiſe and prudent, but none are truly wiſe, but they that ſet up the fear of God in their hearts. Even a ſcorner ſeeketh wiſdom, but findes it not: Prov. 14. 6. alas, wiſdom lyes not in the ſcorners way, nor amongſt their great men, and wiſe men of the world, whoſe wiſdom is but fooliſhneſſe with God. 1 Cor. 3. 19. Where lyes it then, but amongſt them that are religious? The fear of the Lord is the beginning of wiſdome. Prov. 9. 10. Doubtleſſe they have a good underſtanding that do thereafter; the praiſe of it endureth for ever. And ſet this further upon your hearts; conſider that they which deſpiſe that wiſdome, which the fear of the Lord teacheth, are but fools for their labour; The fear of the Lord is the beginning of wiſdom, but fools deſpiſe wiſdom and inſtruction: Prov. 1. 7. my advice is therefore, that ye ſet this fear of the Lord, as Regent over your thoughts.

If ye pleaſe to look amongſt the men of this world, ye ſhall ſee a Maſter thought higher then the reſt, in every unregenerate man, at whoſe beck all the reſt as underlings bow, and give obedience, not unſitly compared to the Maſter Bee in the Hive, whoſe riſing or ſettling carries with it the whole ſwarm. Thus the thought of covetouſneſſe in Judas, of fame in Magus, of idolatry in Jezabel, of adultery in Herod, of honour in Nebuchadnezzar, of revenge in Cain, of nigardize in Nabal, of ſelf-preſervation in the unjuſt ſteward, were as the Pole-ſtarre, about which, all the reſt of their thoughts moved reſpectively.

In the thoughts of a wicked man, the thoughts of ſome ſin takes the throne, in whoſe government he delights: this thought drives out all good ones that ſtand in his way and oppoſe him, and if any be received in, 'tis but with reſervation of power to remove them again at pleaſure. And even evill thoughts themſelves which are not of the ſame kind with the principal, are ſo farre countenanced as ſerviceable to the Regents purpoſe: ſo the thought of ambition, brings in all other thoughts of revenge; Covetouſneſſe, Pride, Envie, &c. to be her ſervants: ſo that a man may ſay, ſuch Maſter, ſuch Servants; ſuch Miſtreſſe, ſuch Maids: and when they ceaſe to be ſerviceable to their Maſters main deſign, he caſts them off, and takes in others.

If wicked men be thus wiſe in their generations, let the children of light learn to be more wiſe then they; and let them alſo enthrone the thought of Gods fear, and delight in her government, and then evil thoughts will vaniſh as the miſts before the morning Sun: this will take in all thoughts of ſuch vertues, and words, and works, as may be ſerviceable to the worſhip of God, and make even thoſe inferiour thoughts about things indifferent, and the lawful buſineſſes of our calling ſubſervient and profitable to her main deſign of honouring God: and when they ceaſe to be ſo ſerviceable, the fear of God enthroned among the thoughts, will caſt them off.

The ſecond rule, Let all thy thoughts be ordered according to Gods word, for if the fear of God be Regent, the word of God is her known Law, by which ſhe governs; The teſtimonies of the Lord, as they were the delight, ſo they were the Counſellers of the holy Prophet. Thy Teſtimonies are my delight, and my Counſellers, Pſal. 1 19. 24. they muſt be Counſellers to every ſoul that lives under the fear of God: Religion hath no Law above Scripture, nor equal with it: and that man cannot have ſet up the fear of God in his heart, who underſets the Scripture, or ſpeaks againſt it, or behaves himſelf frowardly towards the rule thereof. That man cannot have a good thought in his heart, who hath an evil heart to the Scripture: But as when Moſes took the rod into his hand, the waters ſtood on heaps, and divided themſelves above and beneath: So when the heart which fears God takes into conſideration the word of God, the thoughts that come from above, and the thoughts which come from below, divide themſelves, and ſtart aſunder: in which ſenſe, the word is called a diſcerner of the thoughts and intents of the heart: Heb. 4. 12. Wherefore that evil thoughts may divide from thee, and good thoughts may ſtay with thee; let all thy thoughts come before the word of God: Religion wil allow no thoughts under her government, but ſuch as wil be ruled by her Laws.

And this rule I have given the more willingly, leſt any thoughts ariſing out of zeal and affection to Religion, and not according to the word of God, ſhould uſurpe amongſt you the name of Good thoughts. In this kind I obſerve Gods children commit great errours, packing many unwarrantable and unſeaſonable actions upon ſeeming good affections to the fear of God. I love thoſe perſons whoſe good meanings and good affections make them zealous of Religion: but I love and honour that ſoul more, whoſe affections are zealous, yet wil not allow that for Religion, which is not according to Gods Word: if any other opinion get the ſtampe of men upon it for religious: its more than I know that it hath Gods Image and Superſcription upon it.

3. That thou mayeſt govern thy thoughts aright: Conſider thine own ſtanding, and qualification, in the Church of God; for every ſeveral ſtanding and ſtate, require ſeveral thoughts. The Apoſtle marſhals Chriſtians into three ranks:1 John 2. 13. Children, young Men, and old Men. Like thoughts become not every age, no more than like apparel doth. Joſephs party-coloured Coat, became him, while he was his father Jacobs wanton; but when he was Pharaohs Counſellour, he muſt put on his graver habits. While the Apoſtle was a child, he ſpake as a child, he underſtood as a child, he thought as a child; but when he became a man, be put away childiſh things. It may beſeem a child to hang upon the mothers breaſts, to ſtand at her knee, to be carried in her armes, to play away time, and truſt all to the care of father and mother, and cry for what he lacks: But young-men who are ſtrong, muſt think of fightings and battles, and overcoming the wicked one: and old men who have known him that is from the beginning, 1 Joh. 2. 13. muſt be grave, ſober, examples unto others, and teachers of others, filled with the fulneſſe of God, beyond the unſtayed thoughts of the child, or diſtempered motions of young-men. What an unnatural thing it is, to ſee children ruling their fathers, old men hanging upon the Paps, and young men in their full ſtrength leaning upon the Crutch? The thoughts of a King, become not the ſtate of a beggar: the poor man muſt think how to ſpeak ſupplications: the rich man how to diſtribute: the miniſter to divide the Word aright, and to feed the flock of Chriſt: the tradeſman not to defraud or circumvent his brother in any thing. When mens thoughts are ſuitable to their own ſtanding in the Church, and their own Calling in the world, there is a harmony in their ſocieties, and they are mutually helpful. In Martial affairs, if the common Souldier run upon the Captains office: in houſhold-government, if the ſervant will do the Maſters buſineſſe: in Corporations, if the Common man will act as Lord Mayor, their communions are but confuſions: but where every one takes, and keepeth his own place, how pleaſant is the whole action? Let every man conſider his own ſtanding and qualification in the Church of God, and let no man think of himſelf above that which is fitting, but let him think ſoberly.