Chapter II (continued, part 2)
mistresses ? And yet such childishness is in men s hearts.
2. And, secondly, a vanity also, because a man sets his heart on what is not ; the things themselves are not, if a man had them, Prov. xxiii. 5 : but
to please themselves with suppositions is much worse.
3. Thirdly, this argues the greatest incontentation of mind that may be, when men will in their own thoughts put themselves into another condition than God ever ordained for them.
Use 1. Having discovered the vanity of your thoughts and your estates
thereby, be humbled for them. This I ground upon Prov. xxx. 32, where Agur teacheth us to humble ourselves as well for thoughts as actions : If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thy hand
upon thy mouth. ISTow as smiting upon the thigh is put for repentance, and shame, and sorrow in Ephraim, Jer. xxxi. 19 ; so is laying the hand upon the mouth put for greater and deeper humiliation, as arguing full conviction
: Rom. iii. 19, Every mouth must be stopped. Having no
of one s guilt
thing to say, not to plead and excuse that thoughts are free, and it is impos sible to be rid of them, &e., but, as Ezek. xvi. 63, to remember, and to be
confounded, and never to open thy mouth more, to be vile, and not to answer again, as Job xl. 4, this is to lay thy hand on thy mouth; that is, to humble thyself.
And indeed there is much cause ; for your thoughts, they are the first-
begotten and eldest sons of original sin, and therefore the strength of it, as Jacob called Reuben the first-born ; yea, also, and the parents and begetters of all other sins, their brethren ; the first plotters and contrivers, and Ahi-
thophels, in all the treasons and rebellions of our hearts and lives ; the bellows and incendiaries of all inordinate affections ; the panders to all our lusts, that take thought to provide for the satisfying of them ; the disturbers in all good
duties, that interrupt, and spoil, and fly-blow all our prayers, that they stink
in the nostrils of God.
And if their heinousness -will nothing move you, consider their number, for they are continually thus; which makes our sins to be in number more than the sands ; the thoughts of Solomon s heart were as the sand, and so
ours ; not a minute but as many thoughts pass from us as in a minute sands do in an hour-glass. So that suppose that, taken severally, they be the
smallest and least of your sins, yet their multitude makes them more and
heavier than all your other. Nothing smaller than a grain of sand, but if
there be a heap of them, there is nothing heavier : Job vi. 3, My grief is
heavier than the sand. Suppose they be in themselves but as farthing tokens
in comparison of gross defilements, yet because the mint never lies still,
sleeping or waking, therefore they make up the greatest part of that treasure
: and know, that God will reckon every
of wrath which we are a-laying up
farthing, and in thy punishment bate thee not one vain thought. And that God looks upon our thoughts thus, see but the indictment he brings in against the old world, which stands still upon record, Gen. vi. "When he pronounced that heavy judgment of destroying the old world, doth he allege their mur
ders, adulteries, and gross defilements chiefly as the cause ? Their thoughts rather ; which, because so many and so continually evil, provoked him more than all their other sins. Go down therefore into thy heart, and consider them well, to humble thee, to make thee vile ; and if in one room such a
treasure of wickedness be found laid up, what in all those other chambers
JER. IV. 14.] THE VANITY OF THOUGHTS. 525
of the belly, as Solomon calls them ? Consider them to humble thee, but not, for all this their multitude, to discourage thee. For God hath more thoughts of mercy in him than thou hast had of rebellion : Ps, xl. 5, Thy thoughts to us-ward (speaking of thoughts of mercy) are more than can be numbered. Thou begannest but as yesterday to think thoughts of rebellion against him, but his thoughts of mercy have been from everlasting, and reach to everlasting
: and therefore, in Isa. Iv. 7, having made mention of our thoughts, Let the unrighteous man forsake his thoughts, and he will have mercy on him, because this objection of the multitude of them might come in to discourage men from hopes of mercy, therefore purposely he adds,
he will multiply to pardon ; and to assure us that he hath thoughts of mercy to outvie ours of sin, he adds, for my thoughts exceed yours, as heaven doth the earth.
Use 2. Let us make for ever conscience of them; so Job did, chap, xxxi. 1, I made a covenant with mine eyes ; why should I think upon a maid? Solomon gives in especial charge, Above all keeping, keep thy heart/ Prov. iv. 23.
First, Thou art to keep the Lord s day holy, thyself unspotted of the world ; to keep thy brother; to keep all the commandments; but, above
all, to keep thy heart/ and in it thy thoughts, for this is the great com mandment, because it extends itself, as the foundation, unto them all : for as in the same commandment where murder is forbidden, a malicious thought is also, and so of the rest ; so in keeping the thoughts thou virtually keepest all the commandments. As original sin is said to be forbidden in all the commandments, so are the thoughts taken order for in all.
Secondly, Out of it are issues of life; thoughts and affections are the
spring, speeches and actions the stream. As are our thoughts, so are our
affections, for these are the bellows ; so also our prayers, so all, for they are in the soul as the spirits in the body, they run through all, move all, act all.
Thirdly, If you look to God, our thoughts are that spot of ground which he proclaims himself sole Lord of, and makes it one of his greatest titles that he knows them, and judgeth them. Kings attempt to rule your tongues, to bind your hands, and rule your actions ; but God only your thoughts. By them we chiefly sanctify him in our hearts, by them we walk with God ; and shall we not make conscience of them 1
Fourthly, If you look to the work and power of grace, wherein lies it but in bringing every thought into obedience ? 2 Cor. x. 5. This is the glory of our religion above all other in the world. Wherein lies the difficulty of
it, the strictness of it, what makes it so hard a task, but the observing and
keeping the thoughts in bounds? Wherein lies the difference between sincerehearted Christians and others, but the keeping of our thoughts, without which all religion is but bodily exercise ? Papists may mumble over their
prayers, hypocrites talk, but this is godliness.
Fifthly, If we look to things we have a care of; if we have a care of
speeches because Christ hath said we shall answer for every idle word/ why not also, for the same reason, should we have a care of thoughts, which are the words of the mind, only they want a shape to be audible to others, which the tongue gives them ; for which you must answer as well as for words, Heb. iv. 12; 1 Cor. iv. 5. If you be careful what companions you have, and whom you lodge in your houses, and who lie in your bosoms, then much more of your thoughts, which lodge in your hearts, which are not yours but God s houses, built for himself, and for Christ and his word to dwell in; see
ing also the things you think of have the most near intimate fellowship and
526 THE VANITY OF THOUGHTS, [JEE. IV. 14.
converse with you. And therefore, when you think of the word, it is said
to talk with you, Prov. vi. 22. If you be careful of what you eat, because such blood you have, &c., then be careful what you think, thoughts being pabulum animce, as Tully calls them. Thy words did I eat, says Jeremiah,
speaking of meditating on it.
Sixthly, If you look to the issue of things ; what shall be the subject of
that great inquest at the day of judgment ? The thoughts and counsels, 1
Cor. iv. 5. And after the day of judgment, men s thoughts shall prove their
greatest executioners. What are the cords God lashes you with to all eter
nity? Your own thoughts; thoughts accusing, whereby you study over
every sin; and every one will be as a dagger, Isa. xxxiii. 18. The hypo crite s torment is to
( meditate terrors, to study God s wrath, and the saints
blessedness, and their own sins and misery.
Remedies against vain thoughts. The first is to get the heart furnished and enriched with good stock of
* a
sanctified and heavenly knowledge in spiritual and heavenly truths ; for
good man, saith Christ, hath a good treasure in his heart, Matt. xii. 35, that is, he hath all graces, so many precious truths, which are as gold in the
ore, which his thoughts, as the mint, doth coin and beat out, and which words bring forth. A good man out of the good treasure of his heart
brings forth good things. If, therefore, there be not mines of precious truths hid in the heart, no wonder if our thoughts coin nothing but dross,
frothy, vain thoughts ; for better materials, which should feed the mind, are
wanting. Therefore, Solomon saith, Wicked men forge, mint, or hammer,
wickedness, Prov. vi. 14 ; so Junius reads it. Or if men have store of
natural knowledge, and want spiritual useful knowledge to themselves ; al
though in company with others they may bring forth good things in speeches, yet when alone, their thoughts run not on them. For this take a place of
Scripture, Deut. vi. 6, 7, which shews that laying up the word in the heart, and being much conversant in it, and getting knowledge out of it, is an
effectual means to keep our thoughts well exercised when we are alone; for the end why those words of the law are commanded to be laid up in the
heart, ver. 5, 6, is, as to teach them to others, so to take up our thoughts when we are most retired and alone, and when a man can do nothing but
barely exercise his mind in thinking. For when a man is a-riding, or walking, or lying down, and rising up, (which are often and usually our most retired times for thoughts, and are wholly spent in them, and many ride alone, and
lie alone, &c.,) yet then, saith he, thou shalt talk of the word : which com mand he that is alone cannot do, therefore the talking there meant is not
only Xoyos coopo^/xk, outward conference with others, (though intended as occasion of talking with others is given,) as to talk to thy bedfellow of it, and to thy companion ; but suppose thou hast none, then to talk of it to
thyself, for thoughts are Xoyoi !3/adero/, talking of the mind. And so, compar ing Prov. vi. 22 with this place, which will fitly interpret it, it appears ; for
Solomon, exhorting to the same duty of binding the word to the heart, useth this motive, which is the fruit thereof, that when thou awakest, it
shall talk with thee, that is, by thy thinking of it, it will talk with thee when thou and it art alone, so as thou shalt not need a better companion, it will be putting in and suggesting something.
Secondly, Endeavour to preserve and keep up lively, holy, and spiritual affections in thy heart, and suffer them not to cool : fall not from thy first
, love, nor fear, nor joy in God ; or if thou hast grown remiss, endeavour to
recover those affections again. For such as your affections are, such neces-
JER. IV. 14.] THE VANITY OF THOUGHTS. 527
sarily must your thoughts be ; and they incline the mind to think of such or such objects as will please them, rather than others. Therefore, says David, Ps. cxix. 97, How do I love thy law ! it is my meditation day and night. It was his love to it made him think of it so frequently. So, Mai. iii. 16, Those that feared the Lord, and thought upon his name, are joined
: for what we fear we often think of, and also speak of often ; therefore it is added, They spake oft one to another. Fear made them think much of his name, and thinking of it made them speak of it : such affection, such thoughts, and such speeches as they both are. And, indeed, thoughts and affections are
( Whilst I mused, the
sibi mutuo causes, the mutual causes of each other :
fire burned, Ps. xxxix.; so that thoughts are the bellows that kindle and in
flame affections ; and then if they are inflamed, they cause thoughts to boil ; therefore men newly converted to God, having new and strong affections, can with more pleasure think of God than any.
Thirdly, Of all apprehensions else, get thy heart possessed with deep,
strong, and powerful apprehensions and impressions of God s holiness, ma
jesty, omnipresence, and omniscience. If any thoughts be of power to settle,
fix, and draw in the mind of man, they are the thoughts of him. What is the reason that the saints and angels in heaven have not a vain thought to
eternity, not a wry stroke ? His presence fixeth them, their eye is never off him. Take a wanton, garish, loose spirit, let him be but in the presence of a superior whom he fears and reverenceth, and it consolidates him. Job made therefore conscience of his thoughts, that he durst not look awry, chap, xxxi. 1, 2, because God sees it, saith he. This drew in and fastened David s
thoughts; Ps. cxxxix. 1-12, he manifests what continual apprehensions he had of God s greatness, majesty, and omnipresence. And what effect had
this? When I awake I am even before thee, ver. 17. Look what objects they are have most strong and deep impressions in the mind, of those when a man awaketh he thinks of first. Now such strong impressions had David s
thoughts of God, that still when he awaked he was with him. And therefore we find it by experience to be a means to avoid distractions in prayers, to
enlarge a man s thoughts in his preparations before, or at the beginning, with a consideration of God s attributes and relations to us : and it will and doth make us serious.
Fourthly, Especially do this when thou awakest, as David did there : When I awake, I am still with thee. To prevent wind, which ariseth from
emptiness, men use to take a good draught in the morning, which the sto mach feeds ; so, to prevent those vain, windy, frothy thoughts the heart natu
rally engenders, and which arise from emptiness, first fill thy heart with the
thoughts of God ; go down into his wine-cellar. Observe it when you will, when you first open your eyes there stand many suitors attending on you, to
speak with your thoughts, even as clients at lawyers doors, many vanities and businesses ; but speak thou with God first, he will say something to thy lieart will settle it for all day
: and this do before the crowd of businesses come in upon thee. Of some heathens it is said, that they worship that as
their god for all day which they first see in the morning ; so it is with the
idols of men s hearts.
Fifthly, Have a watchful eye, and observe thy heart all day ; though they crowd in, yet observe them, let them know that they pass not unseen. If a man would pray aright, he must watch also who comes in and who goes out. Where strict watch and ward is kept, and magistrates observant, the marshal and constable diligent to examine vagrant persons, you shall have few there ; that such swarms of vagrant thoughts make their rendezvous, and pass, is because there is not strict watch kept.
528 THE VANITY OP THOUGHTS, [JER. IV. 14.
This is in a manner all thou canst do, for they will pass however; but yet complain thou of them, whip them, and give them their pass.
Sixthly, Please not thy fancy too much with vanities and curious sights; this engenders vain thoughts
: therefore Job says, chap. xxxi. 1, that he made a covenant with his eyes, lest he should think of a maid ; Prov. iv.
25, Let thine eyes look right on.
Seventhly, Be diligent in thy calling ; and what thine hand finds to do, do it with all thy might, as it is, Eccles. ix. 10 ; that is, putting to all the intention and strength of the mind that may be in it. Let all the stream run to ruin about thy mill ; the keeping thy thoughts to that channel keeps them from overflowing into vanity and folly. 2 Thess. iii. 11, those that labour not are busybodies; and, 1 Tim. v. 13, idle, wandering, crgg/sgyo/; they are not only called dtyo/, idle only, because not busy about what they should, but wsg/ggyo/, as intent on things they should not; they go from house to house : so their bodies do, because their minds do wander, having no centre. When David walked alone, what extravagancy did his spirit run into ! Let the ground lie fallow, and what weeds will there soon grow in
it ! God hath appointed us our callings to entertain our thoughts, and to find them work, and to hold them doing in the interims between the duties of his worship, because the spirit and thoughts of men are restless, and will be busied some way. As therefore kings keep those men that have active
spirits in continual employment, lest their heads should be working and
plotting amiss, so did God appoint even in paradise the active spirit of man a calling to keep him doing. God hereby hedgeth in man s thoughts, and
sets them to go in a narrow lane, knowing that if they are unconfined and
left at liberty, they would like wild asses snuff up the wind, as Jeremiah
.speaks, chap. ii. 24. Only take heed of encumbering thy mind with too much business, more than thou canst grasp. It made Martha forget that
c one thing necessary, being cumbered with many things, Luke x. 4. This breeds cares, ttsviftvai, which distract the mind, (so the word signifies, d-ro
roD f&tgi&iv,) as dividing it, and so cause wandering thoughts, nothing more, so that the mind is not itself. For this weakens it, enervates it, and this
being vanity, Exod. xviii. 18, said Jethro to Moses, when encumbered with
business, Thou wilt fade away as a leaf, out of which the moisture is dried
up, even that juice which should be left for good duties will be exhausted. As dreams come through multitude of business, Eccles. v. 3, so do a multi tude of thoughts from a cumber of business.
Eighthly, In thy calling, and all thy ways, for the success and thy ways
therein, commit thy ways to God. Prov. xvi. 3, Commit thy way unto
the Lord, and thy thoughts shall be established, or ordered ; that is, keep from that confusion and disorder, and those swarms of cares, which others
are annoyed with, and thereby thy aims may be as well accomplished. A few thoughts of faith would save us many thoughts of cares and fears, in the
businesses we go about ; which prove therefore vain, because they forward not at all the business we intend. When such waves toss the heart and tur moil it, and the winds of passions are up, if a few thoughts of faith come into
the heart, they calm all presently.
END OF VOL. III.
BALLANTYNE AND COMPANY, PRINTERS, EDISUCT.OH.