THE Argument with which this Audience was entertained the last Lord's Day, be­ing the Government of the Tongue; I can­not think it improper or unseasonable for me, who have the Honour to come next, to treat about the Government of the Thoughts: There be­ing [Page 6] a near relation between these two, and a ne­cessary dependence of the one upon the other.

Our Words indeed are more easily governed than our Thoughts, because they are more in our power. But it will be impossible either to govern our Words or our Actions, as we should, unless we first bring our Thoughts in some measure un­der Government.

I must confess this Argument of the Government of the Thoughts, though it be a very useful; yet it seems also a very nice and difficult one, through the great variety of Cases, arising from Mens dif­ferent Tempers, which will not come under the same Rules, and yet ought to be provided for. But however this shall not discourage me from un­dertaking this Argument; it shall only make me more careful as to what I say about it. That is, to have respect, as much as I can, to all sorts of Tempers, and to deliver what I have to say with so much plainness, that every body may go along with me.

The Words upon which I ground my Discourse are those of Solomon, which I have read unto you, and which contain one of those Precepts that he lays down for the Religious Conduct of our Lives. Keep (saith he) thy Heart with all diligence, for out of it are the issues of life.

[Page 7]Not to trouble you with what others have said upon this Text, I take the true Meaning of it to be this.

By the [Heart] here, which we are exhorted to keep, we are to understand the Inward Thoughts and Motions, and Affections of our Souls or Spirits; all which in the inspired Writings are constantly said to be seated in the Heart. This undoubtedly is the Scripture-Notion of the Heart.

And when we are here bid to keep our Hearts with all diligence, I think there is no question to be made, the Meaning is, That we should diligent­ly attend to the Thoughts and Motions and Af­fections of our Minds; that we should watch them narrowly, lest at any time we should give our Consent to some thing we ought not. This is the Meaning of keeping our Hearts with all diligence.

And then a Reason is added, why it concerns us thus to keep them. And that is this. Because out of the Heart are the issues of life. What is the Meaning of that Phrase? Plainly this. The Is­sues, the Fruits, the Effects that are shewn in our Lives and Conversation, do certainly proceed from the Heart, and therefore accordingly as that is well or ill guarded or kept, so will our Lives and Conversations be. The Goodness or Badness of [Page 8] our Lives doth altogether depend upon the at­tending or not attending to the Thoughts, and Mo­tions, and Inclinations of our Minds. As our Caution and Watchfulness in this point is greater or less, so will our Course of Life be better or worse. And therefore it concerns us all, that mean to live well, to be infinitely careful in this matter.

This is a plain account of the Advice that is here given us. So that you see if I mean to di­scourse pertinently to my Text, my Argument must be (what I said) the Care, and Manage­ment, and Government of our Thoughts, as they fall under a Religious Consideration.

In treating of this Argument there seem to me Two things needful to be done.

First, To give an account what Power a Man hath over his own Thoughts.

Secondly, To shew wherein the Art of go­verning of them doth consist.

It is indeed this second thing which my Text naturally leads me to speak to: But I cannot speak to that to any purpose till I have made way for it by clearing the first. It is in vain to give Rules about the Government of our Thoughts, till we know how far we have Power over them; how far they fall or do not fall under our Con­duct and Management.

[Page 9]And I must needs say, that most of those I have met with, that have discours'd about the Govern­ment of Thoughts, by not enquiring into, and set­ling this Point, have been so far from benefiting all their Hearers, that desired to receive benefit by their good advices, that to several of them they have done harm; Because as to them their advices have been perfectly unpracticable. Now those that by their own Experience found them to be so, instead of considering that the Teacher might be in a mistake, or that He did not suffici­ently weigh and examine the Case of all Persons he gave his advice to, have peremptorily conclu­ded that they themselves were in the fault, and therefore they were in an evil condition because they found themselves not able to live up to what was advised them.

The first Question then is, How far a Man hath power over his own Thoughts. There is not in­deed any single Answer to be given to this Que­stion, that will fit all Men. For that is impossi­ble. It would be as unreasonable to demand it, as it would be to require of a Workman to make a Garment, that should fit all sorts and sizes of Men.

Some Men by the very Principles of their Make and Constitution, are much better able to govern their Thoughts than others. Some that are natu­rally [Page 10] weaker, have by long use and many tryals obtained a greater power over their Thoughts than others. Again, the same Persons that at some times have a greater Power over the moti­ons of their Minds, may at other times have a less Command over them; and this according as their Health, or their Business, or a hundred Contin­gencies of outward things do affect them. So that all that can be done, as to this matter, is to lay down some general Propositions, which every Body is to apply to himself, as there is Occasion. And Five of this kind I have to offer, and which, I think, will take in all, or the greatest part of what belongs to this Argument.

The first Proposition I lay down is this, That the First Motions of our Minds are very little, if at all, in our Power.

By the first Motions of our Minds, I mean those sudden Thoughts, or Apprehensions, or Passions, or Desires, which are excited in our Minds by any Object that is at that time presented to our Imagi­nation. As to these, I say, we are not so much Masters of our selves as to be able to stop them; nay, though perhaps they be very irregular. And the Reason is, because they are produced so quick, that there is not time enough given for Reason to interpose.

[Page 11]There is no necessity indeed that a Man should give Consent to these Motions; but as for their coming into his Mind, he can no more help it, than he can help his present Temper, or the pre­sent Circumstances he is ingaged in.

Thus for Instance. Do you think it possible for a Man that is of a Fiery Passionate Temper, to avoid the feeling a sudden resentment of Anger arising in his Mind if he meets with any unexpect­ed affront, or other great Provocation? Or for a Man that desires to be well thought of, not to entertain some vanity of Imagination, when he hears himself commended or flatter'd? Or for a Man that is addicted to Pleasures, not to feel some irregular Inclinations in himself towards the gra­tifying his Appetites in those things, when he hath all the Temptations before him? and thus in all other Cases.

I grant indeed that a Man by long Considera­tion, and a serious exercising himself in the ways of Vertue and Piety, may bring himself to that Temper, that he shall not have so many irregular undecent Motions in his own Mind, upon any oc­casion whatsoever, as he was wont to have; and that those that were formerly Temptations to him, will at last be none: But still I say, the first Mo­tions and workings of his Mind however they be [Page 12] occasioned, are in a great mea [...]ure out of his Power; he cannot stop them; and therefore the Art of governing his Thoughts doth not ly there.

The second Proposition I lay down is this, When a Man's Mind is vigorously affected and possessed, either with the outward Objects of sense, or with inward Passions of any kind, in that case he hath little or no Command of his Thoughts. His Mind at that time will be in a manner wholly taken up with that it is then full off: Nor will he be able till those Impressions be worn off, to think freely of what he pleaseth.

Thus for Instance, When a Man is under a sharp, tormenting Pain; as he cannot avoid the feeling of that pain, so neither can he avoid the thinking of it. When one is full of grief for the loss of a dear Relation; or transported with Pas­sion for some unworthy usage he hath met with: It is in vain to say, Pray think not of these mat­ters; for these things must and will in a great mea­sure employ his Thoughts, till his Passions do cool, and the Impressions that caused them be va­nished.

Thus, for a Man to come from some Business in which he is more than ordinarily concerned; or from the hearing some very good or very bad News; I say to come fresh from this to the say­ing [Page 13] his Prayers: I do not, I cannot wonder, that in this case his Mind will be much upon his Busi­ness, or his News, notwithstanding all his Endea­vours to the contrary.

For the nature of Man is such, that he cannot so of a sudden turn his mind from one Business to another; but that if he did closely and vigorously apply himself to the first Business, his Thoughts will for some time run upon it, even after he hath applyed his Mind to the other.

I do not deny, but that a Man may often so order his affairs, as to be able to keep his Mind clear and free from such Prepossessions as I am now speaking of, so as that when he comes to ap­ply himself to any Business he hath a mind to, he may intend it with his whole might. But this I say, If our Minds be once engaged with warm Thoughts about any thing; it is very hard, if not impossible to get them disengaged of a sudden. So that the Art of Governing our Thoughts doth not much lie in that neither.

Thirdly there are some Cases likewise, where a Man's Thoughts are in a manner forced upon him, from the present Temper and Indisposition of his Body. So that though he be in no Passion, though there be no unusual Objects of sense that excite those Thoughts in him, nay though he ne­ver [Page 14] so much resolve not to think upon those things; yet so long as that Habit of Body lasts, he cannot avoid those kind of Thoughts: So that in this Case also, there is little room left for the Government of Thoughts.

That which I now say, happens frequently, not only in all sorts of distempers where the Brain is visibly disturbed, as in Feavers and the like, which often cause a thousand delirous Fancies, and sometimes down-right Madness and Distra­ction: But also in other Cases where there seems to be no Feaver, or other visible Distemper; nor doth the Brain as to other matters seem to be at all disorder'd; But the Persons in all appearance are sound both in Body and Mind.

And this is the Case of some deeply Hypochondri­ack Persons; many of which will be haunted with a Sett of Thoughts and Fancies, that they can by no means get rid of, though they desire it never so earnestly.

Sometimes they cannot get it out of their Heads, but that they are Atheists and Infidels; They nei­ther believe in God nor in Jesus Christ, nor have any sense at all of Religion.

Sometimes they are tormented with Blasphemous Thoughts, and they cannot set themselves to the performance of any Office of Devotion, but a [Page 15] thousand impious Fancies will come in and spoil all.

Sometimes they fancy they are guilty of several grievous Crimes, which it is to be hoped, it was hardly possible they should be guilty of; nay you cannot convince them but that they do every day commit some of these Crimes, because they ima­gine they give consent to them.

And whilest these sorts of Thoughts fill their Imaginations, there is not a Passage in the Bible that they read, nor a Sermon that they hear, but they find something in it, which they do so per­versly apply to their own Case, as thereby to en­crease their trouble, but not to get any relief.

I have known several well-disposed Persons, and some of them sincerely Pious, that have been in this Condition.

What now is to be said to this? Why, it is ve­ry certain that all these Thoughts and Fancies are thrust upon them, and are not the free, natural, voluntary Operations of their own minds; but the effects of Vapours or Hypochondriac Melan­choly. Nor can the Persons themselves any more help their thus Thinking, or Fancying; than they can help the Disturbances of their Dreams when they have a mind to sleep quietly. Indeed we may properly enough call these Fancies of theirs, their [Page 16] waking Dreams; as their Dreams are their sleeping Fancies.

Well but now of all Persons whatsoever, these People are most desirous to have Rules given them for the Government of their Thoughts. And I cannot blame them, because their Thoughts are certainly very Troublesome. But truly if we would speak pertinently to their Case; instead of giving them Advices for the regulating their Thoughts, they should rather be advised to look after their Bodies, and by the help of good Pre­scriptions to get rid of those Fumes and Vapours which occasion these Fancies. When the Cause is removed, the Effect will soon cease. I do not in the least doubt, what ever these People may think of their own Case, but that this is as pro­perly a Bodily Disease, as a Feaver, or Fits of the Falling Sickness.

In the mean time while they are in this Con­dition, whatever Rules are proper to be given to other Persons for the Government of their Thoughts, of all People living those Rules do the least con­cern them. For those Thoughts which they com­plain of, do not at all fall under Regulation or Government; because they are suggested to their minds whether they will or no. And for my part, I think it a great deal more advisable (if it could [Page 17] be) to neglect and despise them; than to be per­petually strugling and disputing with them, and vexing themselves about them.

But you will say, if Men be such Slaves to their Thoughts, and are thus necessarily passive un­der them, Where is the Freedom of Thought? To this I Answer,

In the Fourth place, out of these three Cases I before mentioned, we have Liberty of Thinking, and may chuse our own Thoughts. And that Li­berty and Freedom we have in Thinking doth, to my apprehension mainly consist in this, viz. That all of us (who are not in the Circumstances I have been hitherto speaking of) can, if we please, ap­ply our Minds more vigorously to one sort of things than to another; and accordingly, as we do thus apply our Minds, so will the most of our Thoughts be.

It is in our power among the multitude of Ob­jects which present themselves to our Minds, (as for Instance, God, Vertue, Holiness, Heaven, Wealth, Power, Greatness, Preferments, Fine Cloths, Splen­did Equipage, Sensual Pleasures, Recreations, Diver­tisements, Knowledge, Learning, Arts, and the like: I say, that among all this multitude of Objects that present themselves to our Minds,) it is in our power to determine our selves, which of them [Page 18] we will dwell upon, and make a Business of. And accordingly, when at any time we have pitched upon any of them, as a Business, it is in our power to mind that Business, either more or less diligent­ly. And if it be such a one, as that we mean in good earnest to concern our selves about it, it will then so fill our Minds, as that by attending to that, we shall either prevent in a great measure other Thoughts from coming into our Heads; or if they do come in, they will not long stay there, but will very speedily give place to that which is our main Business at that time.

And the reason of this is plain; Because our Natures are of that Make, that two things at once cannot well possess our Minds; and therefore if we be intent about one thing, we cannot have much room or leisure for Thoughts of another na­ture.

But then Fifthly and lastly, Though this that I have said be the true Nature of that Power we have over our Thoughts, as to the directing them to a particular Object: Yet there is another Power we have over them that ought here more especi­ally to be considered; because in it are laid the very Foundations of Vertue and Vice, and upon ac­count of it, all our Thoughts become either mo­rally good or evil.

[Page 19]That which I mean is this. Though we can­not, in many Cases, think always of what we would; Nay, though we cannot hinder abun­dance of Thoughts from coming into our Minds against our will: Yet it is always in our power to assent to our Thoughts, or to deny our Consent to them. And here it is that the Morality of our Thoughts begins. According as we Assent or Dissent to the Motions that are made in our Minds; so will our Thoughts have the Notion of Vertuous or sinful Thoughts.

When any Temptations are presented to us from without, we cannot perhaps (as I said be­fore) avoid the feeling an irregular Passion, or Motion, or Inclination stirring within us upon occasion thereof: But yet at that very time it is in our power whether we will comply with those Passions and Inclinations, or not; whether we will consent to them, or not; whether we will pursue them further, or not. Now if we do not consent to them, but endeavour to stop, and stifle, and resist them as soon as we are aware of them; There is yet no harm done. Our Thoughts how undecent or irregular soever they were, are ra­ther to be accounted the Infirmities of our Corrupt Nature, than our Sins properly so called.

And thus it is likewise as to our Wandring [Page 20] Thoughts in our Prayers. If we strive against them, and endeavour to keep our Minds in a Devout Composed Temper, and attend as well as we can to the Duty we are about: I say, if we do this, I hope Those Distractions and Wandrings will ne­ver rise up in Judgment against us.

And as for the frightful Blasphemous Fancies, which, as I told you, some even Pious Persons are tormented with: As to them I say, They of all other irregular Thoughts have the least danger of Sin in them, though they be not so solemnly and formally disputed with, and contested a­gainst. Because indeed they are so terrible in their own Nature, that no Man in his Wits, and that hath any sense of God or Goodness, can be supposed to consent to them. They are indeed great Infelicities, but by no means any Sin, any farther than we approve of them; and to ap­prove of them for any tolerably good Man is im­possible.

But then on the other side, If we consent to any wicked Motion or Inclination that we feel in our selves; let it come in how it will, never so suddenly, never so unexpectedly; if we close with any Thought that prompts us to Evil, so as to be pleased with it, to delight in it, to think of pursuing it, till it be brought into Action: In [Page 21] that Case we are no longer to plead our Original Cor­ruption; for in that very instant we become Actual Sinners, Actual transgressors of the Law of God, the Obligation of which reaches to our very Hearts and Thoughts as well as our Actions. Though yet we are not so great Transgressors, so long as our Sin is only in Thought or desire, or purpose; as if it had proceeded to Outward Action.

All this is taught us for true Divinity, by no less. an Author than St. Iames, in the first Chapter of his Epistle, v. 13, 14, 15. Let no man say when he is tempted, I am tempted of God; for God tempteth no man. But every man is tempted when he is drawn away of his own Lust, and Enticed. Then when Lust hath conceived, it bringeth forth Sin, and Sin, when it is finished, bringeth forth Death.

Which passage of the Apostle doth plainly con­tain these three Propositions.

First, That no Man is drawn to commit Sin by any State or Condition that God hath put him in­to; no nor by any Temptation, either outward or inward that is presented to him. It is not a Sin to be Tempted; no nor to feel that we are tempted by some disorderly Inclination that ari­ses in our Minds thereupon.

But secondly then our Sin begins, when we yield to the Temptation, when we are drawn away by [Page 22] our own Lusts, and enticed, when they get the Victo­ry over us, and we do consent to them. Then Lust hath conceived and bringeth forth Sin.

But Thirdly, Though the very consent of our Wills to a Temptation, be a Sin in us: Yet that Sin is not so great as it will be afterwards, if it be brought to Action. Sin in the desire or pur­pose, is but an Embryo; it is but the first Rudi­ments of Sin; but when it comes to be acted, it is then a Sin in its full dimensions; and the Con­sequents of it may be Fatal without Repentance. Sin when it is finished bringeth forth Death.

Having thus given some Account how far our Hearts or Thoughts do fall under Government; I now come to my second Point, that is, to treat of the Art of Governing them, or to lay down the ne­cessary Rules and Directions which are to be ob­served in order thereunto.

And we shall not need to go far for these Rules, for they will all naturally flow from the Principles I have already laid down. And I think, they may conveniently enough be reduced likewise to these Five following.

First, From what hath been said, it appears, that the First and great Point to be done by us, if we would keep our Hearts in a good Frame, and [Page 23] order our Thoughts to good purposes; is, that we rightly pitch our main Designs; that we chuse that for the great Business of our lives, that really ought to be so.

Now what that is, can bear no dispute with any Man that will fairly use his Reason. For cer­tainly, that which is our greatest Concernment in the World, ought to be our greatest Business and Design in the World.

And it is evident to every one, that believes he hath a Soul to save, that his greatest Concernment of all, is, to approve himself to that God who made him, and disposes of all his affairs; and who accordingly as we sincerely endeavour, or not en­deavour to serve him, will make us either very Happy, or very Miserable, both in this Life and the other. So that there can, as I said, be no di­spute about what ought to be the great Business and Design of our whole Lives, and to which all other Business must yield.

Now if we be so wise as really to propose this as our main End, and resolve to mind it and fol­low it as such; I say, if we be so wise as to do this; we have made a very great step towards the obtaining a security to our selves, that the greatest part of our Thoughts, and Desires, and Affecti­ons will be such as they should be; such as will [Page 24] be acceptable to God, and satisfactory to our selves.

For as I told you before, what ever is our main Business, be it what it will, it will in a great measure draw all our Thoughts to it. Our Na­tures are so contrived, that we must always be thinking of some thing or other. But then they are so contrived likewise, that we shall think most of that, which is most in our Eye, most in our Esteem, most in our Pursuit. And this is that which our Saviour tells us; Where your Treasure is there will your Heart be also. What ever it be that you place your Happiness in, upon that will your Thoughts run; upon that will your Desires, your Inclinations, your Affections be fixed.

We have a World of Instances of the truth of this every day before our Eyes. If a Man hath set his heart on Mon [...]y, and proposeth it to himself as the Business of his Life to be Rich: Why, I dare say, such a one will own to you, that most of his Thoughts are upon that Project; and that he finds it, so far from being difficult to keep his Mind close and steady to his Main Interest, as he calls it; that it is rather difficult to him to think of any other Matters.

If a Man be given up to Pleasure, and thinks nothing worthy his living for, but Wine and Wo­men, [Page 25] and good Eating, and good Company; Is it not natural to such an one, to bend all his Thoughts that way? Or doth he put any force or violence upon himself, in thinking and contri­ving all the day long, how to bring to pass the Gra­tification of his Lusts or his Appetites.

Why, my Brethren, if we did all of us in good ear­nest make the Service of God, and the purchasing Heaven and Happiness to our selves, as much our Business, our End, our Design; as these Men make Wealth or Pleasure to be theirs; We should cer­tainly be thus affected. The common course of our Thoughts, would naturally, and easily, with­out the least constraint, run upon those Objects: And we should take as great delight in Thinking of our Treasure, and Contriving for the obtaining of it; as they do in Thinking and Projecting for Theirs.

I say, Thus it would be with us. For I can­not for my life apprehend, what Charms there can be in Worldly, or Sensual things to attract a Man's Mind; What Fetters there can be in them, to Bind his Thoughts, and tye them to themselves: But that there are the same, or greater, in Vertue and Goodness; in the Love and Favour of God; in a Pure Conscience here, and Eternal Glory here­after: [Page 26] Always provided, that they are as much made the Objects of our Choice and Pursuit, as the other.

And therefore I cannot but suspect, where we see Men so very cold and backward to Spiritual things; and so apt to spend all their Thoughts upon trifling, vain, or worldly Matters, that it is with a great deal of Pains and Reluctancy, that they can bring themselves to think of their Ever­lasting Concernments: I say, I cannot but suspect that these Persons have not yet laid up their Trea­sure in Heaven, as our Saviour expresseth it; They have not yet so wholly devoted themselves to the Service of God, as to make it their Main Busi­ness. When once they have done that, I dare as­sure them, they will find it so far from being a force upon them, to think of good things, that it will be very natural to them; and they will find the greatest Pleasure in the World in so doing.

Secondly, Whoever would keep his Heart always in a good Frame, and be able to give a good ac­count of his Thoughts to God, must have an espe­cial care to avoid two things, viz. Idleness, and loose Company. For both of these do strangely un­hinge a Man's Mind; and disarm it of that Seve­rity, [Page 27] which is its best Guard and Defence against Evil Thoughts; and make it become an easie Prey to every Temptation that will attacque it.

A wise Man should never be at such a pass, as to say, I have nothing to do, I do not know how to spend my next Hour: But should so order the Course of his Life, that all the Portions of his Time, as much as is possible, may be filled with some useful, or at least some innocent Employment.

It is Idleness, and having nothing to do, that is the Mother of most of those vain, and unprofita­ble, and sinful Fancies, in which some Men spend their days. And whereas Temptations do now and then come in the way of other Men; the Idle Man is forced to seek out Temptations for the shipwrack of his Vertue. And therefore, no Wonder, if he that seeks them, finds abundance of them.

And truly Loose and Impertinent Conversation, which was the other thing I named, though it looks something with a better Grace, yet is not much better than Idleness. For where-ever it is much used, it will so emasculate a Man's Mind, and take off the edge and vigour of it, as to se­rious things, that he cannot easily get it into a [Page 28] good Frame again. Evil Communication (saith St. Paul) doth corrupt good Manners. And therefore those People, a great part of whose Life is taken up in gadding up and down; in Play; in mer­ry Meetings; in telling or hearing idle Stories, and the like: It is impossible but their Thoughts and Inclinations, and the whole Frame of their Hearts will be suitable; that is to say, very fro­thy; very light and foolish; not to say, profane, and wicked, and Atheistical too, if the Company they much converse with, be of that strain.

Thirdly, Another thing of great moment, for the keeping our Hearts, is, to be as attentive as is possible to the first Motions of our Minds; and whenever we find that they tend toward some­thing that is forbidden, to stop them as soon as we can.

We cannot, as I told you before, often prevent irregular Desires, or Passions, or Inclinations, from arising in our Minds, upon sundry occasions. But this we can do: As soon as we are aware of them, we can refuse our Consent to them; (and in that case I hope they will not be imputed to us as Sins;) Nay, not only so; but we can refuse their breaking out, or shewing themselves in our Words, or our Actions. For the Motions of our outward [Page 29] Members are all at our Command, though the first Motions of our Minds be not.

Here therefore will lie a main Point in the Art of well governing our Minds and Thoughts. You cannot perhaps, for instance, prevent a sud­den Passion of Anger from rising in your Minds upon twenty Accidents: But as soon as you feel this Passion, you can thus far stifle it; you can seal up your Mouth, so that the Passion shall not vent it self in unseemly Words; And if you will withdraw that Fuel from the new-kindled Fire, it will soon be extinguished, and die. Whereas if you suffer it to break out in bitter Speeches and Expressions, it will flame beyond measure.

Thus again, If any undecent, impure Fancies or Desires should be excited in you upon any oc­casion: It was not perhaps in your power to keep them from coming into your Minds: But it is in your power to withdraw from the Temptation that caused them; and to endeavour to direct your Thoughts to some other Object; at least not to proceed one step in any outward Action towards the Accomplishing of those Desires. If you take this Course, the Disturbance of your Mind will soon cease, and you will return presently to your ordinary Temper.

[Page 30]And let me tell you this further; That by your being thus careful to resist and smother the first beginnings of Sin; You will not only pre­serve in a great measure the Innocency of your Minds under the present Temptation; But you will also have this farther advantage, that by this means, you increase your Power over your Thoughts, against the next time that the Temp­tation returns. Every check you give to the first Motions of Sin, makes the next Assault of them the less furious. And if you do constantly use your selves, thus to Guard and Watch over your Hearts; you will in time obtain such a Command over them, that you will not be troubled with a quarter of those irregular desires, and passions, which heretofore upon several Occasions used to be kindled in you. By this Method you will strengthen your Faculties, and enlarge your Pow­ers; and by degrees bring your selves to that happy Temper of Soul, that there will be no great War between the Law of your Member s, and the Law of your Minds: But the World and the Flesh will be Crucified to you, as you are to them; that I may use St. Paul's Expressions.

But then Fourthly, That you may be able not only to keep bad Thoughts out of your Minds; [Page 31] but also to have a constant Spring of good ones; there are some particular Exercises very proper for this purpose to be recommended. Such I mean as these, Converse with discreet and pious Persons; Read­ing good Books, especially the Holy Scriptures; Ta­king times of Meditation and Recollection; And above all, Fervent and Constant Prayer to God.

It is not to be told how every one of these things doth help to inspire us with good Thoughts and Purposes.

A little passage now and then, though but oc­casionally dropt in a Conversation, that is to the business of Vertue and Goodness, will supply us some times with matter for good Thoughts for a considerable while after. What lasting Impressi­ons then, do you think, would be left upon our Minds, if we made it our constant Exercise every day, to read or hear something out of the Bible, or some other good Book, with a design to grow Better thereby?

But above all things we must take care to be di­ligent and serious in our Applications to the Throne of Grace: It is Hearty Prayer and De­votion, that when all is done, will prove the most Effectual Means, for the keeping our Hearts stea­dy to that which is Good, and securing them from [Page 32] the Pollutions of the sensible Earthly Objects that do surround us.

O therefore let us be constant in our Religious Offices. Nay, let us take every opportunity that our Affairs will allow us of raising our Minds to God, and thanking him for his infinite Love and Goodness to us, and imploring the Continual In­fluences of his Grace and Holy Spirit, and re-in­forcing our Vows and Purposes of persevering in his Service.

By this means we shall come to lead Spiritual Lives indeed. Our Souls will be a perpetual Fountain of Good Thoughts. And while we live here, our Conversation will be in Heaven. For God and Christ, and the things above will have our Hearts, though the World hath our Bodies.

But then, in the Fifth and last place, Notwith­standing what I have hitherto said, concerning the Diligence with which we are to keep our Hearts; Yet this is always to be remembered, That with our Diligence we must be careful to join Discre­tion.

My Meaning is this, We must have a care not to intend our Thoughts immoderately, and more than our Tempers will bear, even to the best [Page 33] things: But we must so keep our Hearts, as at the same time, to preserve our Healths, and keep up the Vigour of our Minds.

And the way to do that, is, Not to put them too much, or too long, upon the stretch at any one time: But to relax them when there is occasion, and to let them run out, and entertain themselves upon any thing that comes next to hand, so long as it is Innocent.

It is a vain thing to imagine, that we can al­ways be thinking of our great Business; or that we can be always a Praying, or Reading, or Me­ditating; or, that, as our Condition is in this World, even the greater part of our Thoughts, should be such as we call Devout and Religious Thoughts.

God hath provided a great deal of other Busi­ness for us to apply our Minds to, so long as we live in this World. And by minding that dili­gently, and conscientiously, we do serve God as acceptably, as if we were Reading or Pray­ing.

Nay even then, when we have no urgent Bu­siness upon our hands to take up our Minds, it is not necessary that we should be always thinking of Religion. Nor would I call every Thought, [Page 34] a vain, or an idle, or a sinful Thought, that hath not God, or our Spiritual Concernments for its Object. Even the most Spiritually-minded among us, must oftentimes be content to be entertained with such Thoughts as our Company, or our Temper, or the present Circumstances we are in, do suggest to us. And provided those Thoughts be innocent, and do not intrench upon the Laws of Piety, and Purity, and Charity; be they otherwise very trifling and impertinent: I say, I would not look upon them as ill Thoughts, nor have any one angry at himself upon account of them.

The truth of it is, So long as we consist of Bodies and Souls, we cannot always be thinking of Serious things. They indeed are the Wisest that think of them most, but it is even dangerous to attempt to think of them always. For as most Mens Constitutions are, that is the ready way to spoil the Habit of our Bodies, and by that means to render our Minds perfectly unfit for Thinking at all, to any good Purposes.

Thus have I laid before you the Main Things wherein, as I do believe, the right Governing our Thoughts doth consist. And I doubt not, they are so safe, and so effectual, that whosoever will sin­cerely [Page 35] practise them, as far as he can, will so keep his Heart, that the Issues from thence in his Life and Conversation will be Happy and Pro­sperous. I conclude all with the Collect of this Day.