Sin, the plague of plagues, or, Sinful sin the worst of evils a treatise of sins tryal and arraignment, wherein sin is accused for being, proved to be, and condemned for being exceeding sinful : and that 1. as against God, his nature, attributes, works, will, law, image, people, glory and existence, 2. as against man, his good and welfare of body and soul, in this life, and that to come : with the use and improvement to be made of this doctrine, that men may not be damned, but saved, &c. : being the substance of many sermons preached many years ago in Southwark / by Ralph Venning ...

Repent, and believe the Gospel, Mark 1.13.

1. Repent, [unspec 1] * 1.1 Jesus Christ came to call sinners to repentance, Mat: 9.12, 13. 'twas one of the errands he came into the world about; repent then not only for, but from dead works, Heb. 6 1. abhor both thy sin and thy self, repenting as in dust and ashes, Joh 42.6. be full of indig∣nation against, and take a full revenge upon thy sin and self, as true repentance useth to do, 2 Cor. 7.11. to be merciful to sin, is to be cruel to thy soul, to save that alive, is to put this to death; therefore spare it not, but repent unfeignedly from the very bottom of thy heart. Let it grieve thee that God is displeased with thee for thy sin, but much more that he hath been displeased by thee, and by thy sin: bring forth fruit worthy

of repentance, amendment of life; that thy re∣pentance may appear to be a change of heart and life, of thy mind and manners, yea, not only a reformation, but a renovation, and that thou art a new man.

The goodness of God leadeth thee to repen∣tance, he might have driven thee into it by ter∣rors, but he gently leads thee; 'tis indeed his goodness that he will admit us to repent, but that he will call and lead to repentance, is goodness much more: and, Oh, what goodness is it, that he puts us to no greater penance then repentance! Jer. 3.13. God might have said, thou shalt lye in Hell so many thousand years to feel the smart of thy sin, and if he had bid thee do some great thing, wouldst thou not have done it? how much more when he saith, wash and be clean (that I may allude to that of Naa∣mans servant unto him) 2 Kings 5.13. yea, which is yet more, God waits to be gracious, and is pa∣tient even to long-suffering: he might have called and knockt at thy door once and no more, but he hath stood, and knockt, and beg'd, given thee space and means, Rev. 2.21. Luke 16.31. and why all this? but that thou might∣est come to repentance, 2 Pet. 3.9. which if thou do not, 'tis a greater affront to God then thy former sin was; Humanum est errare, 'tis hu∣mane frailty to sin, but to continue in it without repentance is Devilish; 'tis to despise his good∣ness, Rom. 2.4. 'tis to justifie thy sin, and to upbraid God with a scoff, as they did, 2 Pet. 3. where is the promise of his coming? But that his goodness may yet prevail, I intreat thee to consi∣der this much more.

1. If thou repent, thou shalt be forgiven, Acts 3.19. repent, and be converted, that your sins may be blotted out: they shall be as if they had not been: where God gives repentance for, he also gives remission of sin, Acts 5.31. He that hardneth his heart in impenitency shall not prosper; but he that confesseth and forsaketh, shall find mercy, Prov. 28.13, 14. For God looketh upon men, and if any say, I have sinned and perverted that which was right (i. e. if any do repent) he will deliver his soul from going into the pit, and his life shall see the light, Job 33.27, 28. yea, he is not only merciful, but if we confess our sins, he is faithful and just to for∣give us our sins, and to cleanse us from all un∣righteousness, 1 Joh. 1.9. Oh, how doth this oblige us to repent!

2. Repentance is (by Gods interpretation) the undoing of all the evil thou hast committed, and the doing the good thou hast omitted; in∣deed he that repents of his sin, tells all the world, that if 'twere to do again, he would not do it; and he that repents for not having done the will of God, doth do it in repenting, Mat. 21.30. Oh, what goodness is this to put such a construction on repentance, and shall we not repent!

3. Thou wilt, by repenting, rejoyce all whom thou hast grieved by sin; thou hast grieved thine own soul, repentance will cheer it; for though it spring from sorrow, it ends in joy, and will never be repented of, 2 Cor. 7.10. thou wilt rejoyce the generation of the righteous; yea, there will be joy in Heaven; God and Angels

will be glad, and rejoyce at thy return, Luke 15. 'Tis their sin, and greatly aggravated, Rev. 16.9. that they repented not to give him glory; sin dishonours, but repentance gives glory to God; and therefore Josuah said to Achan, Jos. 7.19. confess thy sin, and give glory to God: Oh, may we rejoyce the heart, and glorifie the Name of God both at once by repentance, and shall we not repent? Oh, repent, repent; if not, know,

4. That God hath appointed a day in which he will judge thee, and that calls on thee (at thy peril) to repent, Acts 17.30, 31. which if thou do not do, thou dost but inrich thy self for Hell, and by thy hardness and impenitent heart, dost treasure up wrath against the day of wrath, and the revelation of the righteous judgment of God. The God that is long-suffering will not be all-suffering, he that is a God of patience now, will (if that be abused) be a God of vengeance hereafter to the abusers of his patience. Gods Patience will be at end one day, he will wait on thee no more, no longer: he waited forty years, but then swore in his wrath, Heb. 3.11. he waited three years on the Jewish Fig-tree, but at last cut it down. God hath set thee a day, and that's this day, to day while 'tis called to day hear his voice, and harden not your hearts. When this day of patience is over, if thou be found unprovided then, wo unto thee, thou art undone for ever. I pray thee, think of it, hast not grieved God enough yet? nor wronged thy soul enough yet? art afraid of being happy too soon? or of going to Hell too

easily and cheaply? that thou wilt not repent, or delayest it; Oh, if in this thy day thou con∣sider not the things of thy peace, thou mayst have them hid from thine eyes, and go blind∣fold to Hell, and be damned for ever; and then God will require payment (even use upon use) to the utmost farthing, Mat. 18.23-34. he will be paid all that is due; for time, for ta∣lents, for means, for mercies, for patience, and for bearance, he will be paid for all: If he be not glorified by thee now, he will be glorified upon thee then. But, I hope, you are sensible, and I shall not need to urge or press this any further, and therefore I pass to the

Second Counsel, believe the Gospel; [unspec 2] * 1.2 'tis not only repentance toward God, but faith in our Lord Jesus Christ, that's required for the par∣doning and purging of sin, for destroying sin, and saving thee. Repentance is not enough, for righteousness is not by repentance, but by faith; Phil. 3.9. Prayers and tears, sighs and sorrows are not our Saviour; 'tis Jesus only that saves from sin, Mat. 1.21. None can put our sint to death, but be that dyed for our sins. Do not think to compound with God; if all the riches of the world were thine to give, and thou wouldst give them all, it must cost more then so to have thy soul justified and saved, Psal. 49.9. If all the men of the world would lend thee their blood, and thou shouldst offer it up, and with that thine own, and that of thy first-born too, 'twere all too little, Micah. 6 7. bring all thy repentance and righteousness, and it cannot compensate or make amends for one sin; if all the Angels in Heaven

should lend thee their whole stock (and 'tis a great one) yet 'twould not do; there's no satisfa∣ction could be made, nor any thing merited for thee, but by the Son of God; he, and he only is the Saviour from sin, nor is there any Name given under Heaven but his, whereby we must be saved, nor is there salvation in any other, Acts 4.12. Oh then look to him, and be saved, for be thy sins what they will, he can save to the very utmost all that come to God by him, for he ever lives to make intercession for them, Heb. 7.25. But if thou believe not in Christ Jesus, though thou repent of sin, and live as touching the Law blaineless (as Saul did, Phil. 3) though thou be celebrated for a Saint, and mayst seem too good to go to Hell, yet with∣out Christ and faith in him, thou wilt not be good enough to go to Heaven. Though there be a Christ to be believed in, who hath dyed for sin∣ners; yet if thou believe not in him, thou mayst dye and be damned notwithstanding that. Come then, come to, and close with Christ, not with an idle or dead, but with an effectual and lively faith; receive whole Christ, not only Jesus but Lord, not only Saviour but Prince, Col. 2.6. be as willing to dye to sin, as he was to dye for sin, and to live to him, as he was to dye for thee; be as willing to be his to serve him, as that he should be thine to save thee. Take him on his own terms, give up thy self wholly to him; for∣get thy fathers house, depart from all iniquity, and become wholly and intirely his: let thy works declare and justifie thy faith, by purifying thy heart, Acts 15.9. by sanctifying thee, Acts

26.18. by overcoming the world, both the good and evil, the best and worst, the frowns and flat∣teries thereof, 1 Joh. 5.4, 5. as Moses and the rest did by faith, Heb. 11. Thus come, and thus make good thy coming to, and believing in Christ.

And then thou shalt be saved, as the Apostle told the Jaylor, Acts 16.30, 31. believe in the Lord Jesus Christ, and thou shalt be saved. Sin, this destructive thing Sin, shall not destroy them; sin, this damning thing sin, shall not damn them that do unfeignedly, and with their heart believe in Jesus: as there was need of a Jesus Christ, and as there inrequired faith in Jesus Christ, so Salvation i•• ascertain'd and ensured to them that believe in Jesus Christ; He that perseveres to the end, shall find the end of his faith, the saving of his soul. Oh then hasten to take hold on him, close with him, and cleave to him, as ever you would be saved from your sin and Gods wrath. Do you like the end, and not the way? is Salva∣tion desirable, and is not faith? without which 'tis impossible to please God here, or to be saved hereafter. Have ye not souls as well as bo∣dies? would ye not be saved from sin as well as from sickness? hasten to Christ Jesus then, the Physitian, the Saviour of Sours; is there any other Christ? is there Salvation in any other? hath God any more Sons to send? is there any other way to Heaven? have we not been in ha∣zard long enough? Oh, now, come now to Christ, if ever there will be reason for it, there is now: wilt thou need him? thou dost now: will he be lovely hereafter? he is now. Oh, methinks these things being so, we should flye

like Doves to the windows, and not stand off a moment longer, lest we dye, and dye in our sins, and then adieu to happiness and hope for ever. But I trust this is not in vain, I am wil∣ling to hope, I have not preacht from, nor pray∣ed to God in vain, expostulated with, and beg'd of you in vain, but that you will yet re∣pent and believe the Gospel.

There is yet another thing I have to exhort to on this occasion, and that is,

3. [unspec 3] * 1.3 That you would sin no more, nor return again to folly; hear and fear, and do no more wickedly: 'tis sad to lick up vomits, and after being washt, to wallow in the mire, the latter end of such is worse then their beginning, 2 Pet. 2. and better it had been for them they had not known the way of righteousness, then after they have known it, to apostatize and depart from the holy Commandment: 'twill be diffi∣cult (next to impossible) to renew such again unto repentance, Heb. 6.6. and what can they expect but judgment, fiery indignation, and vengeance, Heb. 10.26-30. Oh, how is, and will the sin and condemnation of Apostates be aggravated! what, after all his kindness, wilt thou kick with the heel against him! after sin hath cost thee so many sighs and tears, and ak∣ing hearts, wilt thou make work for more! thou wilt have thy belly-full, for the back-slider in heart shall be filled with his own ways, he will have enough of it one day, Prov. 14.14. and then cry out, Oh, what an evil and a bitter thing is Apostacy! Oh, this evil heart of unbelief that made me (again) depart from (after my return∣ing to serve) the living God!

The fourth and last thing I have to say is, [unspec 4] * 1.4 by way of Caution, Take heed of living in any one (especially any known) sin. Let us lay aside all the remains of naughtiness, and the sin that doth most easily beset us, let's not have any favorite-sin, but out with right eyes, and off with right hands, rather then offend; yea, let's cleanse our selves from all filthiness of flesh and spirit (without and within) that we may per∣fect Holiness, and grow up to a perfect man, the measure of the stature of Christ Jesus. Shall we continue in sin? Oh no, not in one, God for∣bid; he speaks as if it were not only inconsistent, but impossible for them so to do, that have seen and tasted that the Lord is gracious: for now they see the sinfulness of sin more then they did before, as that which went about to murder God, and did indeed put the Son of God to death, and shall (say they) shall we crucifie him again? King David would not drink the water that hazarded mans blood; how then, how can we do any wickedness, and sin against the blood of God, which was shed to cleanse us from our sin? Shall we take pleasure in that which put Christ to pain, and live in that which put Christ to death? Oh no, by no means: shall his love and power have no better influences and effects then? have we put off the old man, and shall we put it on again? are we dead, and shall we not cease from sin? can we say we believe in him, and not obey him? no, no, get ye hence, all ye Idols. Thus will gracious persons and new creatures both reason and resolve the case. I caution and beseech you then to take heed of

living in any sin, whether in Thought, Word, or Deed.

Caution against

• 1. Thought-sins.
• 2. Word-sins.
• 3. Deed-sins.

1. [unspec 1] * 1.5 Take heed of sinning in Thought, or of Thought-sins: Seeing sin is so sinful, 'tis evil to be (though but) a thinking sinner, or a sinner, though but in thought. 'Tis too commonly said, That thoughts are free; they are indeed free in respect of men, they cannot judge us for them, but God can and will. Many persons that seem to be modest and sparing as to evil words and deeds, will yet make bold with thoughts, and (as the saying is) Pay it with thinking; such as are speculative, contempla∣tive sinners: There are some who are so wise, as not to say with their tongues, yet such fools as to say in their heart, there is no God, Psal. 14.1. There are some that do not actually murder, yet (by anger and envy) are murtherers in heart or thought, as Joseph accuseth his Brethren, say∣ing, you thought evil against me, Gen. 50.20. There are Thought-adulterers, who it may be never were, nor durst to be, adulterers as to fact, Mat. 5.28. There are Blasphemers in heart, who speak it not with their mouths, as they who when they heard Christ forgiving sins, they thought in their heart, that he blasphemed, and thereby blasphemed him, Mat. 9.3, 4, 5. Some talk of the world, and declaim against it as a vanity, who think vainly in their heart, that their hou∣ses shall endure for ever, Psal. 49.11. So the rich man said within himself, thou hast good

laid up for many years (as if he thought these things his happiness) but 'tis said of the former, this their way is their folly, Psal. 49.12. and of the latter, thou fool, Luke 12 20 for the thought of foolishness (or a foolish thought) is sin, Prov. 24.9. and therefore 'tis said in Deut. 5.9. Take heed that there be not a thought in thy wicked heart, i. e. that there be not a wicked thought in thy heart.

'Tis true, all thoughts of evil are not evil thoughts, as all thoughts of good are not good thoughts: a man may think of evil, and yet his thoughts may be good; and a man may think of good, and yet his thoughts be evil. One then thinks of evil, yet with good thoughts, when he thinks of evil, to grieve and repent for it, to abhor and forsake it: and one thinks of good with evil thoughts, when he thinks of good to neglect and scorn it, to call it evil, and so to persecute it. But thoughts of sin may be sinful thoughts, with respect to sin past, or sin to come; with respect to sin past, when men please them∣selves in the thoughts of their past sins, when they chew the cud, and lick their lips after it, or as 'tis said in Job 20.12, 13. they hide (and rowl) it (as if 'twere a Sugar-plum) under their tongue; they do it over and over again by thinking of it, when they do not act it: so some understand that, in Ezek. 23.19. She multi∣plied her whoredoms in calling to remembrance the sins of her youth; she acted it over again in her memory, in new speculations of her old sins: and on the other hand others (and it may be the same persons) think sinfully of the sins they have

not done, grieving at, and regretting it, that they had not taken such and such occasions, and embraced such and such temptations as they had to sin. So with respect to sins to come, men think sinfully in plotting, contriving, and fore-think∣ing what sins they will do, though they do them not. Against this we are charged, Rom. 13.14. make no provision for the flesh (the word is) do not project and cater for the flesh; lay not in fuel for such fire, do not lye abed and fore-cast to fulfil the lusts hereafter, which thou canst not act at present.

That you may see the sinfulness of evil Thoughts, consider,

1. That sinful Thoughts do defile a man, though they never come to words or deeds, be never utter'd, never practis'd: Mat. 15.19, 20. Out of the heart proceed evil thoughts, mur∣thers, adulteries, &c. and these defile the man; not only murther and adultery, but the thoughts of murthering and committing adultery defile the man, as the Text speaks, and our Savior again in another Text says as much, Mat. 5.22. & 28. as Job made a Covenant with his eyes, that he might not think (lust fully) of a Maid, Job 31.1. So should we take heed to our ways, that we may not offend, not only not with our tongues, but in our thoughts; for they are the words of our heart, and the deeds thereof, and all the words of our mouth, and the acts of our lives come from thence: and therefore above all keepings, keep thine heart, Prov. 4.23.

2. Sinful thoughts are an abomination in th•• sight of God: God hath a special eye to th••

thoughts of mens hearts, to them of good men, Mal. 3.16. and to them of bad men, Gen. 6.5. In good men God accepts (very often) the will for the deed, if to will be present with them, though to do they have not power; if they be as willing to do as to will the deed, God accepts the will for the deed, though they cannot do it, 2 Cor. 8.12. Math. 26.41. So when men will and think wickedly, God takes their will for the deed; as he takes the good mans will for the deed with acceptation, so he takes the wicked mans will for the deed with abomination: for Prov. 15.26. the thoughts of the wicked are an abomination to the Lord, i. e. their wicked thoughts are filthy steams and stinks in the no∣strils of God. Sin is a filthiness, and sinful thoughts have their filthiness as well as sinful actions, and it's therefore said, Jer. 4.14. Oh, Jerusalem, wash thine heart from wickedness, that thou mayst be saved, how long shall vain thoughts lodge within thee? the very remedy speaks out the disease; if they must be washt, they were filthy sure; for sweeping will not serve the turn: and what was the wickedness of their heart? it follows in the Text, the vain thoughts that were there, and these must be washt, or they could not be saved, so abomina∣ble in the sight of God is the villany and vanity of thoughts.

3. Thought-sins are root-sins, and the roots of all other sins; they are the mother-sins, actions are their issue, Prov. 4.23. evil deeds are the off-spring and children of evil thoughts, the branches and fruit that grow out of this root.

Thoughts are the first-born of the soul, words and actions are but younger brothers: They are the oyl that feeds and maintains the wick, which would else go out; life-sins receive their juyce and nourishment from thought-sins. St. James speaks as if our thoughts were the belly and womb where sin is conceived, James 1.15. Now when men would (as Job did) curse grie∣vously, they curse the day and place of their birth, the womb that bare them; so do you curse sin even in the very womb that bare it, lay the ax to the root of this tree. The wicked∣ness of mens lives is charged upon their thoughts, as having its root and rise there, Gen. 6.5. Mat. 12.35. & 15.19. murders, adulteries, &c. they all come out of the heart, as out of the bel∣ly of a Trojan-horse: one would wonder (as we do at some birds, where they lodge all winter) to see so many flocks and herds of wickedness, one would wonder whence, from what corner of the world they come; why, they all come out of the heart, the rendez-vous of wickedness, the com∣mon Inn that lodges all the thieves and travel∣ling lusts that are in, and do so much mischief in this world; all the unclean streams flow from this unclean Fountain, this Ocean, and Sea of Sin. Saith holy David, Psal. 119.113. I hate (vain) thoughts, any thoughts that are against thy Law, which I love; we all hate that which is against what we love: but why doth he hate thoughts of sin? because evil thoughts beget evil words, and evil words corrupt good, and beget ill man∣ners; vain imaginations beget vain conversations: 'tis hard for them that think well to do ill, and

more hard for them that think ill to do well, for as the root is, so is the fruit, and by that the tree is known, Mat. 7.17.

4. If we had no other sins to be pardoned, yet we were to beg pardon for sinful thoughts: a may think himself to Hell, if the sinfulness of his thoughts be not forgiven him: Acts 8.20. saith St. Peter to Simon Magus, repent of thy thought-wickedness, and pray, if perhaps the thoughts of thine heart may be forgiven thee: if God should pardon all our word-sins and evil deeds, and leave but our thought-sins unpardoned, we were undone for ever; yea, blessed David was so afraid of sin, that he begs God to cleanse him from his secret sins, which lay lurking in his heart, and were undiscernable there, Psal. 19. if they should not increase to more ungodliness (which they will attempt, and too easily effect) yet there is impiety and ungodliness enough in them to ruine us everlastingly: Oh, that they would think of it, that make nothing of vain thoughts, no not of evil thoughts, as if they had no evil in them!

5. 'Tis the great design (and indeed argues the great power) of the Gospel, to bring thoughts to the obedience of Christ Jesus: 'Tis far more casie to reform mens manners, then to renew mens minds, the Laws of men may do that, but 'tis the Law of God doth this. Many men could live alone with their heart and thought-sins, though they had no other company, pleasing themselves, and blessing themselves too in their own vain imaginations, and acting sins in their fancy: they will more casily surrender their

tongue and hand, then their heart-sins: Now the Gospel comes to throw down these strong Towers, to cast down imaginations, to conquer whole Armies of thoughts, to reduce these strag∣ling and thievish high-way men into good order and obedience. This is the glory of the Gos∣pel (beyond all the Philosophy in the world) that it hath so great influence on the hearts and thoughts of men, 2 Cor. 10.4, 5.

6. Conversion begins, is carried on, and is compleated in the heart and thoughts of men. It begins there, while men are in (and dead in sins) they are inconsiderate, and regard not what's in their heart and thoughts; but when the grace of God comes in power, and they re∣ceive it in truth, they bethink themselves and consider, what shall we do to be saved? men are in a great quandary in their thoughts, they begin to wamble, and their bowels are turned within them: and therefore regoneration is called the Renewing of the mind, and Repen∣tance is a change of mind, and the heart be∣comes a new heart, and when the heart is gain∣ed, all the rest follows. If the wicked forsake his thoughts, he will quickly forsake his ways, Isa. 55.7. The first turn is in the thoughts, Psal. 119.59. I thought on my ways, and turned my feet unto thy testimonies; the thoughts go be∣fore, and the feet follow after: and the first mo∣tions of the Prodigal were in his thoughts, when he came to himself, he said within himself, I will arise and go to my father, and while he was thus thinking (which is said, while he was afar off, but taking the first step) his father saw him, and had compassion on him, &c.

As Conversion begins, so its carried on in the heart and thoughts especially, though not only; when others study (like the Pharisees) only to make the outside look fair and beautiful, the godly man is employed about his inside, to keep his heart clean; the prayers of godly men are chief∣ly taken up about their heart, Psal. 51.10. create in me a clean heart, and renew a right spirit within me. And (as an excellent person words it) wherein lyes the difference between sincere-hearted Christians and others? but in the keep∣ing of thoughts, without which all Religion is but bodily exercise: Papists may mumble over their prayers, Hypocrites talk, but this is God∣liness.

As it begins, and is carried on, so Conversion is compleated, finished, and perfected in thoughts, it ends there; for when a godly man comes to dye, his chief and last employment is about his thoughts; he hath done with works, he hath made his Will, and concluded all with∣out him, and his speech (it may be) fails him, and then his main work and the conclusion, the shutting up of the whole matter is in his thoughts; so that when he comes into the new world, and continues here, and when he is going into the world to come, his main employment is about and in his thoughts: there he began, and here he ends.

7. God keeps an account of, and will call us to account for thoughts, as well as for words and actions: he hath a book of remembrance writ∣ten for them that think on his Name, I, and for them that think on their sins too, with sinful

thoughts. There is no thought hid from him, all things are naked and open before him with whom we have to do, Heb. 4.13. or as the words may be read, before him, to whom we are to give an account. God knows our thoughts afar off, Psal. 139.2. long before they came out into words or actions, Deut. 31.21. So the father saw the Prodigal, while yet afar off, while but thinking to return: yea, he doth search and try the heart to this very end, that he may give to every man according to his way, Jer. 17.9, 10. God will judge righte∣ous judgment (not according to appearance, as men do) as the man thinketh, so is he, and so shall he be judged: man judgeth our inside by our outside, our heart by our works; but God judgeth our outside by our inside, our works by our hearts: and 'tis therefore we should fear God, and keep his Commandments, because God will bring, as every work, so, every secret thing, to judgment, whether good or evil, Eccl. 12.13, 14. When the Lord comes, he will bring to light the hidden things of darkness, and make manifest the counsels of the heart, all the secret designs and projects of it, 1 Cor. 4.5. and will judge the secrets of men by Jesus Christ, as our Gospel teacheth, Rom. 2.16. Oh think then that for thoughts thou must be judged, and therefore make conscience of them, for not only scientia divina, Gods science or knowledge, but conscientia humana, mans con∣science will be (one of the books opened, and) a witness in that day, according to which men shall be judged.

Well then, what sayest thou, or what shall I say to thee? hast thou thought evil? lay thine hand upon thy mouth, Prov. 30.32. not only if thou have done foolishly, but if thou have but thought evil, lay thine hand on thy mouth, i. e. be humbled and abased: The vanity and vile∣ness, the folly and the filthiness of our thoughts should make us ashamed. And lay thy hand on thy mouth for prevention also, as persons when they cough lay their hand on their mouth, lest any unsavory or unseemly thing should come from them, so do thou; for that which we say in our hearts, we shall soon say with our lips, if we lay not our hands on our mouth, to stop the issue of vain thoughts from flowing out into, and infecting our lips and lives, our words and acti∣ons. This Hive of Drones will swarm, if thou lay not thy hand on the mouth: This Cage of unclean birds will be open, and they will take their flight: thy thoughts will run wast at least like water beside the Mill, if thou keep not a strong hand over them; Oh, keep thine heart with thine hand, with mighty power, and sup∣press sinful thoughts as well as keep them from expressing themselves. In relation hereunto, take these directions for thine help and assistance; for know this, that of thy self thou art not suffi∣cient to think one good thought, nor to subdue one evil thought.

1. Humbly make thine address and supplicati∣on to God, in whose hand thy heart is, and to whom alone heart-work doth belong: he only can search it, cleanse it, new-make, and keep it. Pray to God, not only that past ones may be for∣given,

but that thy future ones may not need for∣giveness, beg him to new-make thine heart, and to create a clean one in thee. Wouldst thou be rid of sinful thoughts, pray against them, lift up a prayer, and cry out as St. Paul did against the Messenger of Satan, and pray without fainting, that if they be not removed, yet his grace may be sufficient for thee. Cry out as a Virgin would do in case of a Rape, and God will hear the cry of the oppressed, and them that groan. Be often in spiritual ejaculations, which will be as so many deadly darts to wound and kill sinful thoughts: call in God to thy relief, tell him, thou canst not stand before these Troops and Armies that defie Israel and Israels God, and beg him to vindicate his own Name by his own Power, as he can easi∣ly do; for not only the heart of Kings is in his hand, but he is the King and Ruler of all hearts, and can by his Word command them into, and keep them in order and obedience. Then,

2. Do as holy David did, that he might be more holy, hide the Word of God in thine heart, that thou mayst not sin against him, Psal. 119.11. apply the plaister to the sore place, the heart is the seat and center of sin, apply the Word there, lay it up, and 'twill rout and root out these Canaanites and Daughters of the Land that are a grief of heart unto thee. Sin is in the heart, hide the Word there (as in ambush) to cut it off upon the first appearance of it: The Word of God is the sword of the Spirit, and there's none like it to wound and kill sin withal: 'tis one of the wea∣pons of our warfare, which is mighty through

God to cast down, and cast out wicked imagi∣nations, 2 Cor. 10.4, 5. put on therefore this and the whole armour of God, that thou mayst be strong in the Lord, and in the power of his might, Eph. 6. He is a God that works won∣ders (even in this matter and of this kind) by his Word and Spirit; hide this Word then, which is the sword of the Spirit, and by which he atchieves such glorious conquests over hearts and thoughts.

3. Begin the day with thoughts of God and good things; let not fancies and vain imaginations get the start of thee in the morning: fancy and we were Play-fellows many a year, before we knew what reason and understanding was, our child-hood and youth was vanity; and you know that many times there's such an intimate acquaintance and familiarity gotten by School and Play-fellows, that its hard to break it off; but fancy and imagination (these childish things which yet have strong bold of, and strong holds in us) must be cast off, before our thoughts will be∣come obedient to Christ, as the Apostle tells us, 2 Cor. 10.5. and therefore (mount up with the Lark) begin with God, think much and often that he sees and observes thee (Cave tibi, spectat Cato) this will awe thee, as it did them, Psal. 44.20, 21. and so it did David, Psal. 139.17, 18. If vanity get possession in the morning, 'twill strive to keep it all the day (Quo semel est imbuta recent servabit odorem testa diu) what the vessel is first seasoned with, it reserves a tang of it long after. Take a good mornings-draught to prevent the windy vapours of vain thoughts;

as soon as thou wakest, there are many Fidlers at thy Chamber door to sing thee wanton Songs, but listen not to them, tell them, and all the Sui∣tors and Clients that sollicite thee, that thou art otherwise engaged, and hast business of conse∣quence to mind; listen not to any Syrens, stop thine ear against all such Charmers, though they chant and charm never so pleasingly, for it can never be wisely nor to advantage. Thus, if when thou awakest, thou art with God in me∣ditation, thou art like (when thou risest) to walk with God in thy whole conversation, and to be in the fear of the Lord all the day long.

4. If this do not do, but they haunt thee still (and like flies that are beaten off, yet they re∣turn again) then chide and check them, use seve∣rity and sharpness: we are (alas, that we are!) but too indulgent, courteous, and gentle to these bold intruding Travellers, for so they are called, 2 Sam. 12.4. There came a Traveller to the rich man (a lust to David in the case of Bathsheba, for to that it refers) and he killed anothers Lamb for this Traveller, this lust; if he had but examined it, he would have found it a Spye or a Vagabond, which should not have been feasted, but sent to the Whipping-post. The reason we have so many Pedlars come to our doors, is because we use to buy and take their trifles, and the reason so many of these wandring Beggars and Gipsies knock at our door, is because we give them alms and lodging: if we did but frown on them, and execute the Law upon them, we should probably have none, or less of their company.

5. Turn away thine eyes from beholding vanity, avoid occasions and appearances of evil; for the world is cheated by appearances and shews, and men become thieves (occasio facit furem) when occasion is offered them, who without it, would not perhaps have thought of being so: As the heart inflames the eye, so the eye affects and inflames the heart. Curiosity to see and hear lascivious pictures and wanton songs hath often induced persons to think such thoughts, and to do such things, as else they would scarce have dreamt of; vain objects and vain discourses in∣gender vain fancies and imaginations, and so proceed and increase to more ungodliness, 2 Tim. 2.16. Therefore the Apostle would not that Christians should tell stories of fornication, uncleanness, or covetousness, they should not be so much as named or mentioned, Eph. 5.3. such stories, (though but Romantick) yet leave ill impressions on the sancies of men. There needs to be a strict watch over eyes and ears, as ever we would preserve our hearts and thoughts to be pure and chast, lest we tempt the Tempter to tempt us, and make our hearts worse by occa∣sion and custom, then they are by nature: which made King David beg of God to turn away his eyes from beholding vanity, Psal. 119.37. and good Job was so much afraid of himself, that he made a Covenant with his eyes, lest he should think (unbecomingly) of a maid: Looking pro∣duceth lusting, as lusting puts on looking, Mat. 5.28.

6. Take heed of Idleness: every man should have a Calling to follow, and follow his Calling,

which is an excellent preservative from evil thoughts: Idle persons have no business but to sin, and they that follow their Callings have no leisure to sin; their thoughts are too intent to be di∣verted. Time lies heavy on some mens hands for want of imployment, and therefore they be∣come busie-bodies, gadding and wandring about, as their Fancy or the Devil (like a wind) doth drive them, or like a Decoy doth draw and allure them, 1 Tim. 5.13-15. yea, these idlers or busie-bodies are joyned with evil doers, thieves, and murtherers, 1 Pet. 4.15. they know that their time doth, and will pass away, but they know not how to pass it away 〈◊〉〈◊〉 so that come what temptation will come, they seem to be ready; the wink of an eye, the holding up of a finger prevails with them; they follow the Devils whistle, and dance after his Pipe: they spend their days like Vagrants, and their life is a meer diversion from that which is the business of it: they cannot endure to be with themselves, and therefore visit away (most impertinently) their precious time, and adven∣ture the loss of their precious souls, by becoming sinners for company. Our thoughts are so active and restless, that something or other they will be doing, and like unruly soldiers, if others employ them not well, they will employ them∣selves ill: God hath therefore in mercy ap∣pointed us Callings to take up our thoughts, that they may be not only innocent, but profita∣ble to our selves and others. Paradise had, and Heaven also will not be, without, employment. Idleness is an hour of temptation; and we can

have no excuse to stand idle in the market-place, when God himself offers to imploy us. The best way to rid our ground of weeds, is to till it, and the best way to free our hearts from evil thoughts, is good imployment; only remem∣ber, that thy particular Calling must not justle out, nor intrench upon thy general, nor thy be∣ing a Tradesman make thee forget that thy con∣versation (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) thy Trading must be for Heaven: 'I would be ill with thee to mind what's convenient, and forget what's necessary. Let Ma∣ries one thing be preferr'd before Martha's ma∣ny.

7. Love God and his Law much, and thy thoughts will be much upon him and it; the love of God will fi••d thy heart work enough to do: he that delights in God and his Law, will find occasion enough to meditate therein, and pleasure enough in meditating thereof day and night, Psal. 1.2. Psal. 119.97. your soul will be where it loves, and where your trea∣sure is, there your heart and thoughts will be, Mat. 6.21. set your affections on things above, and when once your love is setled, your thoughts will center and dwell there: Love will make you watchful and fearful, lest you should of∣fend the Beloved of your Soul; 'twill make you angry with, and cause you to hate all the sinful thoughts that would attempt to withdraw you, or to divert you; and 'twill make you like a tree planted by the rivers side, exceeding and beautifully fruitful, for you will be so in season; and 'tis meditation that's there likened to the wa∣tering of the river, and that meditation flows

from delight, and that from love, as you may see, Psal. 1.2, 3. Thus wilt thou grow up and prosper, and so much, that thy leaf shall not fade or wither, vers. 3. Thus I have endea∣voured to discover the sinfulness, and endea∣voured the prevention of sinful thoughts: I now proceed to Caution.

Notes

• * 1.1

  To repent
• * 1.2

  To be∣lieve the Gospel.
• * 1.3

  Not to sin again by returning to folly.
• * 1.4

  Not to live in any known sin
• * 1.5

  Not in Thought-sins.