A Christian Directory Volume I Part 62

CHAPTER VI.

DIRECTIONS FOR THE GOVERNMENT OF THE THOUGHTS.

I have showed you, in my "Treatise of Walking with G.o.d," how much man's thoughts are regarded by G.o.d, and should be regarded by himself; and what agents and instruments they are of very much good or evil: this therefore I shall suppose and not repeat; but only direct you in the governing of them. The work having three parts, they must have several directions. 1. For the avoiding of evil thoughts. 2. For the exercise of good thoughts. 3. For the improvement of good thoughts, that they may be effectual.

_t.i.t._ 1. _Directions against Evil and Idle Thoughts._

_Direct._ I. Know which are evil thoughts, and retain such an odious character of them continually on your minds, as may provoke you still to meet them with abhorrence. Evil thoughts are such as these: All thoughts against the being, or attributes, or relations, or honour, or works of G.o.d: atheistical and blasphemous, idolatrous and unbelieving thoughts: all thoughts that tend to disobedience or opposition to the will or word of G.o.d; and all that savour of unthankfulness, or want of love to G.o.d; or of discontent and distrust, or want of the fear of G.o.d, or that tend to any of these: also sinful, selfish, covetous, proud studies; to make a mere trade of the ministry for gain; to be able to overtalk others; searching into unrevealed, forbidden things; inordinate curiosity, and hasty conceitedness of your own opinions about G.o.d's decrees, or obscure prophecies, prodigies, providence, mentioned before about pride of our understandings.

All thoughts against any particular word, or truth, or precept of G.o.d, or against any particular duty; against any part of the wors.h.i.+p and ordinances of G.o.d; that tend to unreverent neglect of the name, or holy day of G.o.d: all impious thoughts against public duty, or family duty, or secret duty; and all that would hinder or mar any one duty: all thoughts of dishonour, contempt, neglect, or disobedience to the authority of higher powers set over us by G.o.d, either magistrates, pastors, parents, masters, or any other superiors. All thoughts of pride, self-exalting ambition, self-seeking covetousness: voluptuous, sensual thoughts, proceeding from or tending to the corrupt, inordinate pleasures of the flesh: thoughts which are unjust, and tend to the hurt and wrong of others: envious, malicious, reproachful, injurious, contemptuous, wrathful, revengeful thoughts: l.u.s.tful, wanton, filthy thoughts: drunken, gluttonous, fleshly thoughts: inordinate, careful, fearful, anxious, vexatious, discomposing thoughts: presumptuous, and secure, despairing, and dejecting thoughts: slothful, delaying, negligent, and discouraging thoughts: uncharitable, cruel, false, censorious, unmerciful thoughts; and idle, unprofitable thoughts. Hate all these as the devil's sp.a.w.n.

_Direct._ II. Be not insensible what a great deal of duty or sin are in the thoughts, and of how dangerous a signification and consequence a course of evil thoughts is to your souls. They show what a man is, as much as his words or actions do: "For as he thinketh in his heart, so is he," Prov. xxiii. 7. A good man or evil is denominated by the good or evil treasure of the heart, though known to men but by the fruits. Oh the vile and numerous sins that are committed in men's thoughts, and proceed from men's thoughts! O the precious time that is lost, in idle, and other sinful thoughts! Oh the good that is hindered hereby both in heart and life! But of this having spoken in the treatise afore-mentioned, I proceed.

_Direct._ III. Above all be sure that you cleanse the fountain, and destroy those sinful inclinations of the heart, from which your evil thoughts proceed. In vain else will you strive to stop the streams: or if you should stop them, that very heart itself will be loathsome in the eyes of G.o.d. Are your thoughts all upon the world, either coveting, or caring, or grieving for what you want, or pleasing yourselves with what you have or hope for? Get down your deceived estimation of the world; cast it under your feet, and out of your heart; and count all, with Paul, but as loss and dung, for the excellent knowledge of G.o.d in Christ: for till the world be dead in you, your worldly thoughts will not be dead; but all will stand still when once this poise is taken off: crucify it, and this breath and pulse will cease. So if your thoughts do run upon matter of preferment, or honour, disgrace, or contempt, or if you are pleased with your own pre-eminence or applause; mortify your pride, and beg of G.o.d a humble, self-denying, contrite heart. For till pride be dead, you will never be quiet for it; but it will stir up swarms of self-exalting and yet self-vexing thoughts, which make you hateful in the eyes of G.o.d. So if your thoughts be running out upon your back and belly, what you shall eat or drink, or how to please your appet.i.te or sense; mortify the flesh, and subdue its desires, and master your appet.i.te, and bring them into full obedience unto reason, and get a habit of temperance; or else your thoughts will be still upon your guts and throats: for they will obey the ruling power; and a violent pa.s.sion and desire doth so powerfully move them, that it is hard for the reason and will to rule them. So if your thoughts are wanton and filthy, you must cleanse that unclean and l.u.s.tful heart, and get Christ to cast out the unclean spirit, and become chaste within, before you will keep out your unchaste cogitations. So if you have confusion and vanity in your thoughts, you must get a well furnished and well composed mind and heart, before you will well cure the malady of your thoughts.

_Direct._ IV. Keep at a sufficient distance from those tempting objects, which are the fuel and incentives of your evil thoughts. Can you expect that the drunkard should rule his thoughts, whilst he is in the alehouse or tavern, and seeth the drink? or that the glutton should rule his thoughts, while the pleasing dish is in his sight? or that the l.u.s.tful person should keep chaste his thoughts, in the presence of his enamouring toy? or that the wrathful person rule his thoughts, among contentious, pa.s.sionate words? or that the proud person rule his thoughts, in the midst of honour and applause? Away with this fuel, fly from this infectious air, if you would be safe.

_Direct._ V. At least make a covenant with your senses, and keep them in obedience, if you will have obedient thoughts. For all know by experience how potently the senses move the thoughts. Job saith, "I made a covenant with my eyes, why then should I think upon a maid."

Mark how the covenant with his eyes is made the means to rule his thoughts. Pray with David, "Turn away my eyes from beholding vanity,"

Psal. cxix. 37. Keep a guard upon your eyes, and ears, and taste, and touch, if you will keep a guard upon your thoughts. Let not that come into these outer parts, which you desire should go no further. Open not the door to them, if you would not let them in.

_Direct._ VI. Remember how near kin the thought is to the deed; and what a tendency it hath to it. Let Christ himself tell you, Matt. v.

22, 28, "But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment. I say unto you, That whosoever looketh on a woman to l.u.s.t after her, hath committed adultery with her already in his heart." A malicious thought and a malicious deed are from the same spring, and have the same nature: only the deed is the riper serpent, and can sting another; when the thought is as the younger serpent, that hath only the venomous nature in itself. A l.u.s.tful thought is from the same defiled puddle, as actual filthiness: and the thought is but the pa.s.sage to the action: it is but the same sin in its minority, tending to maturity.

_Direct._ VII. Keep out, or quickly cast out, all inordinate pa.s.sions: for pa.s.sions do violently press the thoughts, and forcibly carry them away. If anger, or grief, or fear, or any carnal love, or joy, or pleasure be admitted, they will command your thoughts to run out upon their several objects. And when you rebuke your thoughts, and call them in, they will not hear you, till you get them out of the crowd and noise of pa.s.sion. As in the heat of civil wars no government is well exercised in a kingdom; and as violent storms disable the mariners to govern the s.h.i.+p, and save it and themselves; so pa.s.sions are too stormy a region for the thoughts to be well governed in. Till your souls be reduced to a calm condition, your thoughts will be tumultuating, and hurried that way that the tempests drive them. Till these wars be ended, your thoughts will be licentious, and partakers in the rebellion.

_Direct._ VIII. Keep your souls in a constant and careful obedience unto G.o.d. Observe his law; be continually sensible that you are under his government, and awed by his authority. Man judgeth not your thoughts: if you are subject to man only, your thoughts must be ungoverned: but the heart is the first object of G.o.d's government, and that which he princ.i.p.ally regardeth. His laws extend to all your thoughts; and therefore if you know what obedience to G.o.d is, you must know what the obedience of your thoughts to him is; for he that obeyeth G.o.d as G.o.d, will obey him in one thing as well as another, and will obey him as the governor and judge of thoughts. The powerful, searching word of Christ is a "discerner of the thoughts and intentions of the heart, and as a two-edged sword is sharp and quick," and will "pierce" and "cut" as deep as the very "soul and spirit," Heb. iv. 12, 13. "It casteth down every imagination, and bringeth into captivity every thought to the obedience of Christ," 2 Cor. x. 5. Therefore David saith to G.o.d, "Search me, O G.o.d, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting," Psal.

cx.x.xix. 23, 24. And you find G.o.d's laws and reproofs extending to the thoughts: Isa. lix. 7, "Their thoughts are thoughts of iniquity." The fool's heart-atheism is rebuked, Psal. xiv. 1. He reproveth a rebellious people, for "walking in a way that is not good, after their own thoughts," Isa. lxv. 2. See how Christ openeth the heart, Matt. xv. 9.

He chargeth them, Deut. xv. 9, "to beware that there be not a thought in their wicked hearts," against the mercy which they must show to the poor. Psal. xlix. 11, he detecteth the "inward thought" of the worldling, that "their houses shall continue for ever." Prov. xxiv. 9, he saith, "The thought of foolishness is sin." The old world was condemned because the "imaginations of their hearts were only evil continually," Gen. vi. 5. And when G.o.d calleth a sinner to conversion, he saith, "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," Isa. lv. 6, 7. You see then if you are subject to G.o.d, your thoughts must be obedient.

_Direct._ IX. Remember G.o.d's continual presence; that all your thoughts are in his sight. He seeth every filthy thought, and every covetous, and proud, and ambitious thought, and every uncharitable, malicious thought. If you be not atheists, the remembrance of this will somewhat check and control your thoughts, that G.o.d beholdeth them. "He understandeth" your "thoughts afar off," Psal. cx.x.xix. 2.

"Doth not he that pondereth the heart consider it," Prov. xxiv. 12.

"Wherefore think ye evil in your hearts?" saith Christ, Matt. ix. 4.

_Direct._ X. Bethink you seriously what a government you would keep upon your thoughts, if they were but written on your foreheads, or seen by all that see you, yea, or but open to some person whom you reverence. Oh how ashamed would you then be, that men should see your filthy thoughts, your malicious thoughts, your covetous and deceiving thoughts! And is not the eye of G.o.d ten thousand times more to be reverenced and regarded? And is not man your G.o.d, if you are awed more by man than by G.o.d, and if the eye of man can do more to restrain you?

_Direct._ XI. Keep tender your consciences, that they may not be regardless or insensible of the smallest sin. A tender conscience feareth evil and idle thoughts; and will smart in the penitent review of thoughts; but a seared conscience feeleth nothing, except some grievous, crying sins. A tender conscience obeyeth that precept, Prov.

x.x.x. 32, "If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thy hand upon thy mouth."

_Direct._ XII. Cast out vain and sinful thoughts in the beginning, before they settle themselves and make a dwelling of thy heart. They are easiliest and safeliest resisted in the entrance. Thy heart will give them rooting and grow familiar with them, if they make any stay.

Besides, it shows the greater sin, because there is the less resistance, and the more consent. If the will were against them, it would not let them alone so long. Yea, and their continuance tendeth to your ruin; it is like the continuance of poison in your bowels, or fire in your thatch, or a spy in an army: as long as they stay they are working toward your greater mischief. If these flies stay long they will blow and multiply; they will make their nests, and breed their young, and you will quickly have a swarm of sins.

_Direct._ XIII. Take heed lest any practical error corrupt your understandings; or lest you be engaged in any ill design: for these will command your thoughts into a course of sinful attendance and service to their ends. He that erreth and thinks his sin is his virtue or his duty, will indulge the thoughts of it without control; yea, he will drive on his mind to such cogitations; and steal from the authority and word of G.o.d, the motives and incentives of his sin. As false prophets speak against G.o.d in the name of G.o.d, and against his word as by the pretended authority of his word; so an erring mind will fetch its arguments from G.o.d and from the Scripture, for those sinful thoughts which are against G.o.d and Scripture. And if evil thoughts will so hardly be kept out when we plead the authority of G.o.d and his word against them, and do the best we can to hinder them; how will they prevail when you plead the authority of G.o.d and the sacred Scriptures for them, and take it to be your duty to kindle and promote them! For instance; all the sinful thoughts by which the Romish clergy are contriving the support of their kingdom of darkness in the world, and the continuance of their tyranny in the church, are but the products of their error, which tells them that all this should be done, as pleasing to G.o.d, and profitable to the church. All the b.l.o.o.d.y thoughts of persecutors, against the church and holy ways of Christ, have been cherished by this erroneous thought. John xvi. 23, "The time cometh that whoever killeth you, will think that he doth G.o.d service; and these things they will do unto you, because they have not known the Father nor me." All Paul's b.l.o.o.d.y contrivances and practices against the church did come from this. Acts xxvi. 9, "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth: which thing I also did." All the scornful and reproachful thoughts and speeches of many of the unG.o.dly against a holy life, are hence: 1 Pet. iv. 4, "They think it strange that you run not with them to excess of riot, speaking evil of you." The vain babbling of hypocrites, who cheat their souls with idle lip-labour, instead of the spiritual service from the heart, and the sacrifice of fools, who offer G.o.d some outward thing, while they deny him their hearts and holy obedience, do proceed from this, that "they think to be heard for their much babbling," Matt. vi. 7, "and they consider not that they do evil," Eccl. v. 1. All the self-flattery and presumption of the unG.o.dly, and consequently all their unG.o.dly lives, are much from their erroneous thoughts: "He that thinketh he is something when he is nothing, deceiveth himself," Gal. vi. 3. O come into the light, and forsake your darkness! for sinful thoughts are like hobgoblins and hags, that fly from the light; and like worms and serpents, that creep into holes, and crawl and gender in the dark.

_Direct._ XIV. Remember what an opening of thoughts there will be, when you come into the light, either here by conviction, or at the furthest at the day of judgment. Then you will be ashamed to see what filth and vanity you entertained; and with what dross and rubbish you stuffed your minds. When the light comes in, what abundance of things will you see to your astonishment, in the dungeon of your hearts, which now you take no notice of! Remember, that all your hidden thoughts must one day be brought into the open light. Say not that this is a thing impossible, because they are so numerous: for G.o.d who seeth them all at once, and causeth his sun to illuminate so many millions at once, can make you see them all at once, and yet distinctly, and see the shame and filthiness of every one of them.

_Direct._ XV. When you find that some thoughts of sin and vanity are following you still, for all that you can do, you must not therefore plunge your souls into so much solicitousness, fear, and trouble, as may discourage and distract your mind; but wait on G.o.d in the complacential and obediential way of cure. It is the tempter's method to keep sinners utterly careless of their thoughts, and senseless of any sin that is in them, as long as he can; and when that hope faileth him, he will labour to make a humble, obedient soul so sensible of the sin of his thoughts, and so careful about them, as to confound him, and cast him into melancholy, discouragement, and despair; and then he will have no command of his thoughts at all; but they will be as much ungoverned another way, and feed continually upon terror. The end of this temptation is to distract you and confound you. The pretence of the tempter will be contrary to his end: for while he driveth you with terrors to think of nothing else but what you have been or are thinking on, and to make your own thoughts the only or princ.i.p.al matter of your thoughts, he will confound you, and make you undisposed to all good, and unable to govern your thoughts at all. But if you princ.i.p.ally study the excellencies of G.o.d and G.o.dliness, and take the course which tends to make religion pleasant to you, and withal keep up an awful obedience to G.o.d, this complacential obedience will best prevail.

_Direct._ XVI. Therefore deliver up your hearts to Christ in love and duty, and consecrate your thoughts entirely to his service, and keep them still exercised on him, or in his work: and this will most effectually cure them of vanity and sin.[301] If you have a friend that you love entirely, you will not feed swine in the room that must entertain him; you will not leave it nasty and unclean; you will not leave it common to every dirty, unsuitable companion, to intrude at pleasure and disturb your friend. So love and pleasure will be readily and composedly careful, to keep clean the heart, and shut out vain and filthy thoughts, and say, This room is for a better guest; nothing shall come here which my Lord abhorreth: is he willing so wonderfully to condescend, as to take up so mean a habitation, and shall I straiten him, or offend him, by letting in his noisome enemies? Will he dwell in my heart, and shall I suffer thoughts of pride, or l.u.s.t, or malice, to dwell with him, or to enter in? Are these fit companions for the Spirit of grace? Do I delight to grieve him? I know as soon as ever they come in, he will either resist them till he drive them out again, or he will go out himself. And shall I drive away so dear a Friend, for the love of a filthy, pernicious enemy? Or do I delight in war? Would I have a continual combat in my heart? Shall I put the Spirit of Christ to fight for his habitation, against such an ignominious foe? Indeed there is no true cure for sinful, vain, unprofitable thoughts, but by the contrary; by calling up the thoughts unto their proper work, and finding them more profitable employment: and this is by consecrating the heart and them entirely to the love and service of him, that hath by the wonders of his love, and by the strange design of his purchase and merits, so well deserved them. Let Christ come in, and deliver him the key, and pray him to keep thy heart as his own, and he will cast out buyers and sellers from his temple, and will not suffer his house of prayer to be a den of thieves. But if you receive Christ with reserves, and keep up designs for the world and flesh, marvel not if Christ will be no partners with them, but leave all to those guests, which you would not leave for him.

_t.i.t._ 2. _Directions to furnish the Mind with Good Thoughts._[302]

To have the mind well furnished with matter for holy and profitable thoughts, is necessary to all that have the use of reason, though not to all alike. But I shall here present you only with such materials as are necessary to a holy life, and to be used in our daily walk with G.o.d; and not meddle with such as are proper to pastors, magistrates, or other special callings, though I may give some general directions also for students in the end of this.

[Sidenote: Our own interest and end.]

_Direct._ I. Understand well your own interest and great concernments, and be well resolved what you live for, and what is your true felicity and end; and then this will command your thoughts to serve it. The end is it that the means are all chosen for, and used for. A man's estimation directeth his intention and designs; and his intention and designs command his thoughts. These will certainly have the first and chiefest, the most serious, and practical, and effectual thoughts; though some by-thoughts may run out another way: as the miller will be sure to keep so much water as is necessary to grind his grist, though he may let that run by which he thinks he hath no need of; as you gather in all your corn and fruit for yourselves at harvest, though perhaps you will leave some scatterings which you do not value much, for any that will to gather; so whatever a man taketh for his ultimate end and true felicity, will have the store and stream of his cogitations, though he may scatter some few upon other things, when he thinks he may do it without any detriment to his main design. As a traveller's face is ordinarily towards his journey's end, though so far as he thinks it doth not stop him, he may look behind him, or on each side; so our main end will in the main carry on our thoughts. And therefore unholy souls, that know not practically any higher end than the prosperity and pleasure of the flesh, and the plenty and honour of the world, cannot possibly exercise any holy government over their thoughts; but their minds and consciences are defiled, and their thoughts made carnal as is their end. Nor is there any possibility of curing their vicious, wicked thoughts, and of ordering them acceptably to G.o.d, but by curing their worldly, carnal minds, and causing them to change their designs and ends. And this must be by understanding what is their interest. Know well but what it is that is most necessary for you, and best for you, and it will change your hearts, and save your souls. Know this, and your thoughts will never want matter to be employed on; nor will they be suffered to wander much abroad.

Therefore it is that the expectation of death, and the thought of coming presently to judgment, do use more effectually to supply the mind with the wisest and most useful thoughts, than the learnedst book or ordinary means can. That which tells a man best what he hath to do, doth best tell him what he hath to think on. But the approach of death, and the appearance of eternity, doth best tell a dull and fleshly sinner what he hath to do; this tells, and tells him roundly, that he must presently search his heart and life, and judge himself as one that is going to the final judgment; and that it is high time for him to look out for the remedy for his sin and misery, &c.; and therefore it will command his thoughts this way. Ask any lawyer, physician, or tradesman, what commands his thoughts; and you will find that his interest, and his ends, and work command them. Know what it is to have an immortal soul, that must live in joy or woe for ever, and what it is to be always so near to the irreversible, determining sentence, and what it is to have this short uncertain time, and no more, to make our preparation in, and then it is easy to foretell which way your thoughts will go. A man that knoweth his house is on fire, will be thinking how to quench it; a man that knoweth he is entering into a mortal sickness, will be thinking how to cure it.

There is no better way to have your thoughts both furnished and acted aright, than to know your interest, and right end.

[Sidenote: G.o.d.]

_Direct._ II. Know G.o.d aright, and behold him by the eye of an effectual faith, and you shall never want matter for holy thoughts.

His greatness and continual presence with you may command your thoughts, and awe them, and keep them from masterless vagaries. His wisdom will find them continual employment, upon the various, excellent, and delectable subjects of his natural and supernatural revelation; but no where so much as upon himself. In G.o.d thou mayst find matter for thy cogitations and affections, most high and excellent, delighting the mind with a continual suavity, affording still fresh delights, though thou meditate on him a thousand years, or to all eternity. Thou mayst better say, that the ocean hath not water enough for thee to swim in, or that the earth hath not room enough for thee to tread upon, than that there is not matter enough in G.o.d, for thy longest meditations, and most delighting, satisfying thoughts. The blessed angels and saints in heaven, will find enough in G.o.d alone to employ their minds to all eternity. Oh horrid darkness and atheism that yet remaineth on our hearts! that we should want matter for our thoughts, to keep them from feeding upon air or filth! or want matter for our delight, to keep our minds from begging it at the creature's door, or hungering for the husks that feed the swine! when we have the infinite G.o.d, omnipotent, omniscient, most good and bountiful, our life, and hope, and happiness, to think on with delight.

[Sidenote: The world to come.]

_Direct._ III. If you have but an eye of faith, to see the things of the unseen world, as revealed in the sacred word, you cannot want matter to employ your thoughts. Scripture is the gla.s.s in which you may see the other world. There you may see the Ancient of Days, the Eternal Majesty s.h.i.+ning in his glory, for the felicitating of holy, glorified spirits. There you may see the human nature advanced above angels, and enjoying the highest glory next to the uncreated Majesty; and Christ reigning as the King of all the world, and all the angels of G.o.d obeying, honouring, and wors.h.i.+pping him. You may see him sending his angels on his gracious messages, to the lowest members of his body, the little ones of his flock on earth; you may see him interceding for all his saints, and procuring their peace and entertainment with the Father; and preparing for their reception when they pa.s.s into those mansions, and welcoming them one by one as they pa.s.s hence. There you may see the glorious, celestial society attending, admiring, extolling, wors.h.i.+pping, the Great Creator, the Gracious Redeemer, and the Eternal Spirit, with uncessant, glorious, and harmonious praise; you may see them burning in the delicious flames of holy love, drawn out by the vision of the face of G.o.d, and by the streams of love which he continually poureth out upon them; you may see the magnetic attraction of the uncreated love, and the felicitating closure of the attracted love of holy spirits, thus united unto G.o.d by Christ, and feasting everlastingly upon him; you may see the ravishments of joy, and the unspeakable pleasures, which all these blessed spirits have in this transporting sight, and love, and praise. You may see the ecstasies of joy which possess the souls of those that are newly pa.s.sed from the body, and escaped the sins and miseries of this world, and find there such sudden ravis.h.i.+ng entertainment, unspeakable beyond their former expectations, conceivings, or belief. You may see there with what wonder, what pity, what loathing and detestation, those holy, glorified souls look down upon earth, on the negligence, contempt, sensuality, and profaneness of the dreaming and distracted world! You may see there what you shall be for ever, if you be the holy ones of Christ, and where you must dwell, and what you must do, and what you shall enjoy. All this you may so know by sound believing, as to be carried to it as sincerely as if your eyes had seen it, Heb. xi. 1; 2 Cor. v. 7. And yet can your thoughts be idle, or carnal, or worldly and sinful, for want of work?

Are your meditations dry and barren for want of matter to employ them?

Doth the fire of love or other holy affections go out for want of fuel to feed it? Are not heaven and eternity s.p.a.cious enough for your minds to expatiate in? Is not such a world as that sufficient for you to study, with fresh and delectable variety of discoveries from day to day? or that which is more delightful than variety? Would you have more matter, or higher and more excellent matter, or sweeter and more pleasant matter, or matter which doth nearlier concern yourselves? Get that faith which all that shall be saved live by, which makes things absent as operative (in some measure) as if they were present, and that which will be as if it now were, and that which is unseen as if it were now open to your eyes; and then your thoughts will want neither matter to work upon, nor altogether an actuating excitation.

If this were not enough, I might tell you what faith can see also in h.e.l.l, which is not unworthy of your serious thoughts.[303] What work is there? what direful complaints and lamentations? what self-tormentings, and what sense of G.o.d's displeasure, and for what?

But I will wholly pa.s.s this by, that you may see there is delightful work enough for your thoughts, and that I set you no unpleasant task.

[Sidenote: The work of love.]

_Direct._ IV. Get but the love of G.o.d well kindled in your heart, and it will find employment, even the most high and sweet employment, for your thoughts. Yourselves shall be the judges, whether your love doth not for the most part rule your thoughts, a.s.signing them their work, and directing them when, and how long to think on it. See but how a l.u.s.tful lover is carried after a beloved, silly piece of fles.h.!.+ Their thoughts will so easily and so constantly run after it, that they need no spur! Mark in what a stream it carrieth them! how it feedeth and quickeneth their invention, and elevateth an ordinary fancy into a poetical and pa.s.sionate strain! What abundance of matter can a lover find, in the narrow compa.s.s of a dirty corpse, for his thoughts to work on night and day! And will not the love of G.o.d then much more fill and feast your thoughts? How easily can the love of money find matter for the thoughts of the worldling from one year to another? It is easy to think of any thing which you love. Oh what a happy spring of meditation, is a rooted, predominant love of G.o.d! Love him strongly, and you cannot forget him. You will then see him in every thing that meets you; and hear him in every one that speaketh to you: if you miss him, or have offended him, you will think on him with grief; if you taste of his love, you will think of him with delight; if you have but hope, you will think of him with desire, and your minds will be taken up in seeking him, and in understanding and using the means by which you may come to enjoy him. Love is ingenious, and full, and quick, and active, and resolute; it is valiant, and patient, and exceeding industrious, and delighteth to encounter difficulties, and to appear in labours, and to show itself in advantageous sufferings; and therefore it maketh the mind in which it reigneth exceeding busy, and findeth the thoughts a world of work. If G.o.d be not in all the thoughts of the unG.o.dly, Psal. x. 4, it is because he is not in his heart. He may be "nigh their mouths," but he is "far from their reins," Jer. xii. 2. Do those men believe themselves, or would they be believed by any one that is wise, who say they love G.o.d above all, and yet neither think of him, nor love to think of him; but are unwearied in thinking of their wealth, and honours, and the pleasures of their flesh? "Consider this, ye that forget G.o.d, lest he tear you in pieces, and there be none to deliver you," Psal. 1. 22.

[Sidenote: Jesus Christ and all the work of redemption.]

_Direct._ V. Soundly understand the wonderful mystery of man's redemption, and know Jesus Christ, and you need not want employment for your thoughts. For "in him are hid all the treasures of wisdom and knowledge," Col. ii. 3. "He is the power of G.o.d, and the wisdom of G.o.d," 1 Cor. i. 24. If the study of Aristotle, Plato, Plotinus, and their numerous followers and commentators, can find work for the thoughts of men that would know the works of G.o.d, or would be accounted good philosophers, even for many years together, or a great part of their lives, what work then may a christian find for his thoughts in Jesus Christ, "who of G.o.d is made unto us wisdom, and righteousness, and sanctification, and redemption," 1 Cor. i. 30. "For it pleased the Father that in him should all fulness dwell," Col. i.

19. And therefore in him there is fulness of matter for our meditations. As Paul "determined to know nothing" (or make ostentation of no other knowledge) "but Christ crucified," 1 Cor. ii. 2; so if your thoughts had nothing to work upon many years together, but Christ crucified, they need not stand still a moment for want of most suitable and delightful matter. The mystery of the incarnation alone, may find you work to search and admire many ages! But if thence you proceed to that world of wonderful matter which you may find in his doctrine, miracles, example, sufferings, temptations, victories, resurrection, ascension; and in his kingly, prophetical, and priestly offices; and in all the benefits which he hath purchased for his flock; oh, what full and pleasant work is here for the daily thoughts of a believer! The soul may dwell here with continual delight, till it say with Paul, Gal. ii. 20, "I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of G.o.d, who loved me and gave himself for me." Therefore daily "bow your knees to the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth; and height, and to know the love of Christ, which pa.s.seth knowledge, that ye might be filled with all the fulness of G.o.d," Eph. iii. 14-19.

[Sidenote: The holy Scriptures.]

_Direct._ VI. Search the holy Scriptures, and acquaint yourselves well with the oracles of G.o.d, which are able to make you wise unto salvation, and you will find abundant matter for your thoughts. If you cannot find work enough for your minds, among all those heights and depths, those excellencies and difficulties, it is because you never understood them, or never set your hearts to search them. What mysterious doctrines, how sublime and heavenly, are there for you to meditate on as long as you live! What a perfect law, a system of precepts most spiritual and pure! What terrible threatenings against offenders are there to be matter of your meditations. What wonderful histories of love and mercy! What holy examples! What a treasury of precious promises, on which lieth our hope of life eternal! What full and free expressions of grace! What a joyful act of pardon and oblivion to penitent, believing sinners! In a word, the character of our inheritance, and the law which we must be governed and judged by, are there before us for our daily meditation! David, that had much less of it than we, saith, "O how love I thy law! it is my meditation all the day," Psal. cxix. 97. And G.o.d said to Joshua, "This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayst observe to do according to all that is written therein," Josh. i. 8. And Moses commanded the Israelites, that "these words should be in their hearts, and that they teach them diligently to their children, and talk of them when they sat in their houses, and when they walked by the way, and when they lay down, and when they rose up, and to write them on the posts of their houses, and on their gates," &c. that they might be sure to remember them, Deut. vi. 7.

[Sidenote: Ourselves as we are G.o.d's work.]

_Direct._ VII. Know thyself well as thou art the work of G.o.d, and in thyself thou wilt find abundant matter for thy meditations. There thou hast the natural image of G.o.d to meditate on and admire; even the n.o.ble faculties of thy understanding and free will, and executive power. And thou hast his moral or spiritual image to meditate on, if thou be not unregenerate: even thy holy wisdom, will, and power, or thy holy light, and love, and power with prompt.i.tude for holy practice; and all in the unity of holy life.[304] And there thou hast his relative image to meditate on; even thy being, 1. The lord or owner. 2. The ruler. 3. The benefactor to the inferior creatures, and their end. Oh the world of mysteries which thou carriest continually about thee in that little room. What abundance of wonders are in thy body, which is fearfully and wonderfully made! And the greater wonders in thy soul. Thou art thyself the clearest gla.s.s that G.o.d is to be seen in under heaven, as thou art a man and a saint! And therefore the worthiest matter for thy own meditations (except that holy word, which is thy rule, and the holy church, which is but a coalition of many such). What a shame is it, that almost all men do live and die such strangers to themselves, as to be utterly unacquainted with the innumerable excellencies and mysteries, which G.o.d hath laid up in them; and yet to let their thoughts run out upon vanities and toys, and complain of their barrenness, and want of matter, to feed their better meditations.

[Sidenote: Our sins and wants.]

_Direct._ VIII. Be not a stranger to the many sins, and wants, and weaknesses of thy soul, and thou never needest to be empty of matter for thy meditations. And though these thoughts be not the sweetest, yet thy own folly hath made them necessary. If thou be dangerously sick, or but painfully sore, thou canst scarce forget it: if poverty afflict thee with pinching wants, thy thoughts are taken up with cares and trouble day and night. If another wrong thee, thou canst easily think on it. And hast thou so often wronged thy G.o.d and Saviour, and so unkindly vilified his mercy, and so unthankfully set light by saving grace, and so presumptuously and securely ventured on his wrath, and yet dost thou find a scarcity of matter for thy meditations? Hast thou all the sins of thy youth and ignorance to think on, and all the sins of thy rashness and sensuality, and of thy negligence and sloth, and of thy worldliness and selfishness, ambition and pride, thy pa.s.sions and thy omissions, and all thy sinful thoughts and words, and yet art thou scanted of matter for thy thoughts? Dost thou carry about thee such a body of death? so much selfishness, pride, worldliness, and carnality; so much ignorance, unbelief, averseness to G.o.d, and backwardness to all that is spiritual and holy; so much pa.s.sion, and readiness to sin; and yet dost thou not find enough to think on? Look over the sins of all thy life: see them in all their aggravations; as they have been committed against knowledge, or means and helps, against mercies and judgments, and thy own vows or promises; in prosperity and under affliction itself; in secret and with others; in thy general and particular calling, and in all thy relations; in every place, and time, and condition that thou hast lived in; thy sins against G.o.d directly, and thy injuries or neglects of man: sins against holy duties, and sins in holy duties; in prayer, hearing, reading, sacraments, meditation, conference, reproofs, and receiving of reproofs from others: thy negligent preparations for death and judgment; the strangeness of thy soul to G.o.d and heaven.[305]--Is not here work enough for thy meditations?

certainly if thou think so, it is because thy heart never felt the bitterness of sin, nor was ever yet acquainted with true repentance; but the time is yet to come, that light must show thee what sin is, and what thou art, and what thou hast done, and how full thy heart is of the serpent's brood, and that thy sin must find thee out! Dost thou not know that thy sins are as the sands of the sh.o.r.e, or as the hairs upon thy head for number? and that every sin hath deadly poison in it, and malignant enmity to G.o.d and holiness; and yet are they not enough to keep thy thoughts from being idle? Judge by their language whether it be so with penitents: Psal. li. 2, 3, "Wash me throughly from my wickedness, and cleanse me from my sin; for I acknowledge my transgressions, and my sin is ever before me." Psal. xl. 12, "For innumerable evils have compa.s.sed me about; mine iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of my head: therefore my heart faileth me." Psal. cxix. 57, "I thought on my ways, and turned my feet unto thy testimonies." True repentance is thus described: Ezek. x.x.xvi. 31, "Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight, for your own iniquities, and for your abominations." Yea, G.o.d's forgiving and forgetting your sins, must not make you forget them. Ezek. xvi. 60-63, "I will establish to thee an everlasting covenant; then shalt thou remember thy ways and be ashamed. And I will establish my covenant with thee; that thou mayst remember, and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee for all that thou hast done, saith the Lord G.o.d of hosts."