TheVanityofThoughts

ByThomasGoodwin

TableofContents

IntroductionI.WhatIsMeantbyThoughts?II.WhatIsVanity?III.ThoughtsAreSinfulIV.InWhatDoesThisVanityConsist?V.Uses:TheGoodofKnowingtheVanityofThoughtsVI.Remedies

Introduction

Howlongshallthyvainthoughtslodgewithinthee?—JER.4:14.

IN these words the compares the heart unto some house of commonresort, made, as it were, with many and large rooms to entertain andlodgemultitudesofguestsin;intowhich,beforeconversion,allthevain,light, wanton, profane, dissolute thoughts that post up and down theworld, as your thoughts do, and run riot all the day, have free, openaccess,theheartkeepsopenhousetothem,givesthemwilling,cheerfulwelcome and entertainment; accompanies them, travels over all theworld for the daintiest pleasures to feed them with; lodgeth, harboursthem;andtherethey,likeunrulygallantsandroysters,lodge,andrevelitdayandnight,anddefilethoseroomstheylodgeinwiththeirloathsome

filth and vomits. 'How long,' says the Lord, 'shall they lodge therein,'whilst I,withmySpirit,mySon,and trainofgraces, 'standat thedoorand knock,' Rev. 3:20, and cannot find admittance? Of all whichfilthiness, &c., the heart, this house,must be washed: 'Wash thy heartfrom wickedness.' Washed, not swept only of grosser evils, as, Matt.12:43, thehouse theunclean spirit re-enters into is said to be swept ofevils that lay loose and uppermost, but washed and cleansed of thosedefilements which stickmore close, and are incorporated and wroughtinto thespirit.And thosevainandunrulyguestsmustbe turnedoutofdoorswithoutanywarning;theyhavestayedtherelongenough,toolong:'how long?'And 'the timepastmay suffice,' as theApostle speaks; theymustlodgetherenomore.Thehouse,thesoul,isnotinconversiontobepulleddown,butonlythesegueststurnedout;andthoughkeptouttheycannotbe, theywill stillenterwhilstweare in thesehousesof clay,yetlodge they must not. If thoughts of anger and revenge come in themorningordaytime,theymustbeturnedouterenight: 'Letnotthesungodownuponyourwrath,'Eph.4:26;forsoyoumaycometolodgeyetaworserguestinyourheartwiththem. 'Givenotplacetothedevil,' foritfollows,whowill 'bringsevenworsewithhim.'Ifuncleanthoughtsoffertocometobedtotheewhenthouliestdown,letthemnotlodgewiththee.Toconclude,itisnotwhatthoughtsareinyourhearts,andpassthroughthem,aswhat lodging they have, that doth difference your repentance.Manygood thoughts andmotionsmaypassas strangers throughabadman's heart; and so likewise multitudes of vain thoughts may make athoroughfare of a believer's heart, and disturb him in good duties, byknockingsandinterruptions,andbreakings inupontheheartofagoodman;butstilltheylodgenotthere—arenotfostered,harboured.

Myscopeinourordinarycourseis,todiscoverthewickednessandvanityoftheheartbynature.Intheheart,weareyetbutintheupperpartsofit,theunderstanding,andthedefilementsthereof,whicharetobewashedout of it; and thenextdefilementwhich inmybroken order Imean tohandle is that which is here specified, THE VANITY OF YOURTHOUGHTS.Forthediscovery'ssakeofwhichonly,Ichosethistextasmy ground; that is it, therefore, which I chiefly insist upon; a subjectwhich, I confess, would prove of all else the vastest. Tomake an exactparticular discovery of the vanities in our thoughts, to travel over the

wholecreation,andtotakeasurveyandgiveanaccountofallthatvanityaboundsinallthecreatures,was,asyouknow,thetaskof thewisestofmen,Solomon;theflowerofhisstudiesandlabours.Butthevanityofourthoughts are as multiplied much in us; this little world affords morevarieties of vanities than the great. Our thoughts made the 'creaturessubjecttovanity,'Rom.8:20;thereforethemselvesaresubject tovanitymuchmore. In handling of them Iwill shew you—1.What ismeant bythoughts.2.What by vanity. 3. That our thoughts are vain. 4.Whereinthatvanitydothconsist,bothinthegeneralandsomeparticulars.

WhatisMeantbyThoughts?

1. First,what ismeant by thoughts, especially as they are the intendedsubjectofthisdiscourse,whichinsovastanargumentImustnecessarilysetlimitsunto.

(1.)BythoughtstheScripturesdocomprehendalltheinternalactsofthemindofman,ofwhatfacultysoever;allthosereasonings,consultations,purposes, resolutions, intents, ends, desires, and cares of the mind ofman,asopposedtoourexternalwordsandactions.So,Isa.66:18,allactsaredividedintothosetwo,'Iknowtheirworksandtheirthoughts.'Whatis transacted within the mind is called the thoughts; what thereof domanifest themselvesandbreakout in actions are calledworks.And so,Gen.6:5, 'Every imaginationof the thoughts'—omne figmentum,all thecreatures themind frameswithin itself, purposes, desires,&c., (as it isnoted in the margin)—'are evil;' where by thoughts are understood allthat'comeswithinthemind,'(as,Ezek.11:5,thephraseis,)andsoindeedwevulgarlyuseitandunderstandit.Soto'remember'amanisto'think'ofhim,Gen.40:14;tohavepurposedathing,wesay,Ithoughttodoit;totakecareaboutabusiness,isto'takethought,'1Sam.9:5.Andthereasonwhyallmaythusbecalledthethoughts,isbecauseindeedallaffections,desires, purposes, are stirred up by thoughts—bred, fomented, andnourishedbythem.Noonethoughtpasseth,butitstirrethsomeaffectionoffear,joy,care,grief,&c.No,althoughtheyarethuslargelytakenhere,yetIintendnottohandlethevanityoftheminsolargeasenseatpresent.

Imustconfinemyself,asstrictlyasmaybe,tothevanityofthatwhichismoreproperlycalledthethinking,meditating,consideringpowerofman,which is inhisunderstandingor spirit, thatbeing the subject Ihave inhand;thoughtsnotbeing in this senseopposedonly toyourworks,butunto purposes and intents. So, Heb. 4:12, as the soul and spirit, sothoughtsandintentsseemtobeopposed.And,Job20:2,3,'thoughts'areappropriatedtothe'spiritofunderstanding.'Andagain,yetmorestrictly,for in theunderstandingImeannot tospeakof,generally,all thoughtstherein,neither,asnotofthereasoningsordeliberationsinouractions,butthosemusingsonlyinthespeculativepart.

And so I canno otherwise express them to you than thus: Those samefirst more simple conceits, apprehensions that arise, those fancies,meditations, which the understanding, by the help of fancy, frameswithin itselfof things; thosewhereonyourmindsponderandpore,andmuseuponthings;theseImeanbythoughts.Imeanthosetalkingsofourmindswiththethingsweknow,astheScripturecallsit,Prov.6:22;thosesame par leys, interviews, chattings, themind hath with the things letinto it, with the things we fear, with the things we love. For all thesethings ourmindsmake their companions, and our thoughts hold themdiscourse, and have a thousand conceits about them; this I mean bythoughts.Forbesidesthatreasoningpower,deliberatingpower,wherebyweaskourselvescontinually,Whatshallwedo?andwherebywereasonanddiscussthings,whichisamoreinwardcloset,thecabinetandprivycouncil of the heart, there is a more outward lodging, that presence-chamber,whichentertainsallcomers,whichisthethinking,meditating,musing power in man, which suggesteth matter for deliberations, andconsultations,andreasonings,whichholdstheobjectstillweviewthem,whichentertainethallthatcometospeakwithanyofouraffections.

(2.) I add, 'which the mind frames within itself;' so the Scriptureexpresseth their original to us, and their manner of rising, Prov. 6:14,'Frowardness is in his heart,'—fabricatur,—'he forgeth mischief,' as asmithdoth iron,hammers itout.And the thoughtsare thematerialsofthisfrowardnessinus;uponallthethingswhicharepresentedtous,themind begets some thoughts, imaginations on them; and as lusts, sothoughtsoreconceived,James1.Isa.59:4, 'Theyconceivemischief,and

bringforthiniquity,andhatchcockatrice'eggs,andweavespiders'webs.'And,ver.7,heinstancethin 'thoughtsofiniquity,'becauseourthoughtsarespunoutofourownhearts, are eggsofourown laying, though thethingspresentedtousbefromwithout.

AndthisIaddtoseverthemfromsuchthoughtsasareinjectedandcastinonlyfromwithout,whicharechildrenofanother'sbegetting,andoftenlaid out of doors: such as ore blasphemous thoughts cast in by Satan,whereinifthesoulbemerelypassive,(astheword 'buffeting' implies,2Cor.12:7,)theyarenoneofyourthoughts,buthis;whereinamanisbutasoneinaroomwithanother,wherehehearsanotherswearandcurse,but cannot get out from him; such thoughts, if they be only 'fromwithout,' defile not aman. For 'nothing defiles aman but what comesfromwithin,'Matt.15:18,19,orwhichthehearthathbegottenuponitbythedevil,—as thoughtsofuncleanness,&c.,—wherein, thoughhe be thefather,yettheheartisthemotherandwomb,andthereforeaccordinglyaffect theheart,asnaturalchildrendo.Andbythatwemaydistinguishthemfromtheother,namely,whenwehaveasoftheart,aninwardloveunto them, so that our hearts do kiss the child, then they are ourthoughts;orelsewhen theheartbroodsupon thoseeggs, then theyareourthoughts,thoughtheycomefromwithout.

Thoughthisistobeadded,thateventhosethoughtswhereinthesoulispassive,andwhichSatancastsin,whichwedonowaysown,whereinheravisheth theheart, rather thanbegets themonus, (if therebenotanyconsenttotheminus,thenitisbutarape,asinlawitis,)Iyieldthosethoughts are punishments often of neglect of our thoughts, and of oursufferingthemtowander;asDinah,becauseshewentcunninglyout, to'viewthedaughtersoftheland,'wastakenandravished;thoughagainstherwill, yet it was a punishment of her curiosity. Or else they are thepunishmentoftheneglectofgoodmotionsoftheSpirit;whichresisting,wetherebygrievehim,andsohedealswithusaswewithourchildren,suffersustobescaredwithbugbears,andtobegrievedbySatan,thatwemay learn what it is to neglect him and harbour vanity. Lastly, I add,'whichthemind,inandbyitself,orbythehelpoffancy,thusbegetsandentertains,'becausethereareno thoughtsor likenessesof thingsatanytimeinourfancies,butat the same time theyare in theunderstanding

also reflected unto it. Aswhen two looking-glasses are placed oppositeandnigheachtoother, look,whatspeciesappears intheonedoalsointheother.

WhatisVanity?

2.Secondly,letusseewhatvanityis.Takeitinalltheacceptationsofit,itistrueofourthoughtsthattheyarevain.

(1.)Itistakenforunprofitableness.So,Eccles.1:2,3,'Allisvain,'becausethere is 'no profit in them under the sun.' Such are our thoughts bynature;thewisestofthomwillnotstandasinanysteadintimeofneed,intimeoftemptation,distressofconscience,dayofdeathorjudgment:1Cor.2:6,'Allthewisdomofthewisecomestonought;'Prov.10:20,'Theheartofthewickedislittleworth,'notapennyforthemall.Whereasthethoughtsofagodlymanarehistreasure:'Outofthegoodtreasureofhishearthebringsthemforth.'Hemints them,and theyare laidupashisriches. Ps. 139:17, 'How precious are they!' He there speaks of ourthoughts ofGod, as the object of them; 'Thy thoughts'—that is, of thee—'areprecious.'

(2.)Vanity is taken for lightness. 'Lighter thanvanity' is aphraseused,Ps.62:9;andwhomisitspokenof?Ofmen;andifanythinginthembelighter than other, it is their thoughts, which swim in the uppermostparts,floatatthetop,areasthescumoftheheart.Whenallthebest,andwisest, anddeepest, and solidest thoughts inBelshazzar, aprince,wereweighed,theywerefoundtoolight,Dan.5:27.

(3.)Vanityisputforfolly.So,Prov.12:11,'vainmen'ismadeallonewithmen 'voidofunderstanding.' Suchare our thoughts.Amongother evilswhich are said to 'come out of the heart,' Mark 7:22, ἀφροσύνη isreckonedasone,foolishness;thatis,thoughtsthataresuchasmadmenhave,and fools,nothing to thepurpose,ofwhichtherecanbemadenouse,whichamanknowsnotwhencetheyshouldcome,norwhithertheywould,withoutdependence.

(4.) It isput for inconstancyand frailty; therefore vanity and a shadoware made synonymous, Ps. 144:4. Such are our thoughts, flitting andperishing,asbubbles:Ps.146:4,'Alltheirthoughtsperish.'

(5.)Lastly,theyarevain;thatis,indeed,wickedandsinful.Vanityinthetexthereisyokedwithwickedness;andvainmenandsonsofBelialareallone,2Chron.13:7.Andsuchareourthoughtsbynature:Prov.24:9,'Thethoughtoffoolishnessissin.'Andthereforeamanistobehumbledfor a proud thought, Prov. 30:32. For so 'laying hand on themouth' istaken,asJob40:4,forbeingvileinaman'sowneyes.

ThoughtsareSinful

3.Andbecausethis is thesenseIchieflymust insiston inhandling thevanityofthethoughts,andalsomenusuallythinkthatthoughtsarefree,Iwillthereforeprovethistoyou,whichis theonlydoctrineraised, thatthoughtsaresins.

(1.) The law judgeth them, Heb. 4:12; rebukes a man for them, 1 Cor.14:25;and therefore theyare transgressionsof the law.AndsoalsodidChrist rebuke the Pharisees for their 'ill thoughts,' Matt. 9:4; whicharguestheexcellencyofthelaw,thatreacheththoughts.

(2.) Because they are capable of pardon, andmust be pardoned, orwecannot be saved, Acts 8:22; which argues the multitudes of God'scompassions,seeingthoughtsaresoinfinite.

(3.)Theyaretoberepentedof;yea,repentanceisexpressedastobeginatthem:so,Isa.55:7,'Lettheunrighteousmanforsakehisthoughts.'Andamanisnevertrulyandthoroughlywroughton,as2Cor.10:4,5,till'everythoughtbebroughtintoobedience;'whicharguesthattheyarenaturallyrebellious, and contrary to grace. And this also argueth the power ofgrace, which is able to rule and to subdue so great an army as ourthoughtsare,andcommandthemall,asonedayitwilldo,whenweareperfectlyholy.

(4.)Theydefile theman;whichnothingdefilesbut sin:Matt. 15:18, 19,'Outoftheheartproceedevilthoughts;thesedefiletheman.'

(5.)TheyareanabominationtotheLord,whohatesnothingbutsin,andwhose 'pure eyes can endure to beholdno iniquity,'Hab. 1:13.As goodmeditationsareacceptable,Ps.19:14,so,bytheruleofcontrary,badareabominable.

(6.)Theyhinderallgoodweshoulddo,andspoilourbestperformances.Vain thoughts draw the heart away in them, that when a man shoulddrawnigh toGod, his heart, by reason of his thoughts, is 'far off fromhim,' Isa. 29:13. A man's heart goes after his covetousness, when heshouldhear,astheprophetspeaks,becausehisthoughtsthusrun.Now,nothingelsebutsincouldseparate;andwhatdothestrangeusfromGodissin,andenmitytohim.

(7.) Our thoughts are the firstmotioners of all the evil in us. For theymake the motion, and also bring the heart and object together, arepanders to our lusts, hold up the object till the heart hath played theadultererwith,it,andcommittedfolly:soinspeculativeuncleanness,andinother lusts, theyholdup the imagesof thosegods theycreate,whichtheheartfallsdownandworships;theypresentcredit,riches,beauty,tiltthehearthathworshippedthem,andthiswhenthethingsthemselvesareabsent.

InWhatDoesthisVanityConsist?

4.Tocomenowtothoseparticularswhereinthisvanityofthethinking,meditatingpowerofthemindconsists:—

First, Iwill discover it in regard of thinkingwhat is good—howunableand loath, &c., it is to good thoughts; and, secondly, in regard of thereadinessofittothinkofevilandvainthings.

Forthefirst,itisseen,(1.)inawantofabilityordinarilyandnaturallyto

raise and extract holy and useful considerations and thoughts from allordinary occurrences and occasions; which the mind, so far as it issanctified, is apt unto, A heart sanctified, and inwhose affections truegraceisenkindled,outofallGod'sdealingswithhim,outofthethingshesees and hears, out of all the objects are put into the thoughts, hedistillethholy,andsweet,andusefulmeditations;anditnaturallydothit,andordinarilydothit,sofarasitissanctified.SoourSaviourChrist,allspeechesofotherswhichheheard,allaccidentsandoccurrences,didstillraise and occasion in him heavenly meditations, as we may seethroughoutthewholeGospels.Whenhecamebyawell,hespeaksofthe'water of life,' John 4, &c. Many instances might be given. He in histhoughtstranslatedthebookofthecreaturesintothebookofgrace,andsodidAdam'sheartininnocency.Hisphilosophymightbetrulytermeddivinity,becausehesawGodinall;allraiseduphishearttothankfulnessand praise. So now, in like manner, our minds, be far as they aresanctified,willdo.As thephilosopher'sstoneturnsallmetals intogold,asthebeesuckshoneyoutofeveryflower,andagoodstomachsucksoutsomesweetandwholesomenourishmentoutofwhatittakesuntoitself;so doth a holy heart, so far as sanctified, convert and digest all intospiritualusefulthoughts.Thisyoumaysee,Ps.107:43.ThatpsalmgivesmanyinstancesofGod'sprovidence,and'wonderfulworkswhichhedothforthesonsofmen;'asdeliverancesbysea,wheremenseehiswonders;deliverancetocaptives,&c.:andstillthefootofthesongis, 'OthatmenwouldthereforepraisetheLordforthewonderfulworkshedothforthesons ofmen.'Now, after all these instances, he concludes, that thoughotherspassoversuchoccurrenceswithordinaryslightthoughts,yetsayshe, 'The righteous shall see it, and rejoice,' that is, extract comfortablethoughtsoutofall,whichshallbematterof joy;and 'whosoiswisewillobserve these things,' that is,makes holy observations out of all these,andoutof aprincipleofwisdomheunderstandsGod'sgoodness inall,and so his heart is raised to thoughts of praise, and thankfulness, andobedience.Now,comparewiththisthe92dPsalm,madefortheSabbath,when,inimitationofGod,whothatdayviewedhisworks,weare,onourLord'sday,stilltoraiseholypraisefulthoughtsoutofthemtohisglory,whichhethatpennedthatpsalmthendid,ver.1,2,andver.5,6, 'Howgreat are thy works!' &c. 'A brutish man knows not, nor will a foolunderstand this;' that is, he being a beast, and having no sanctified

principle of wisdom in him, looks no further than a beast into all theworksofGodandoccurrencesofthings;looksonallblessingsasthingsprovidedforman'sdelightbyGod;butheextractsseldomholy,spiritual,andusefulthoughtsoutofall,hewantstheartofdoingit.

Ifinjuriesbeofferedusbyothers,whatdoourthoughtsdistiloutofthosewrongs, but thoughts of revenge?Wemeditate how to requite it again.But see how naturally David's mind distils other thoughts of Shimei'scursing, 2 Sam. 16:11, 'Godhath bidden him,' and itmay prove a goodsign of God's favour, 'God may requite good for it.' When we seejudgmentsbefallothers,severethoughtsofcensureourmindsareapttoraise against our brother, as Job's friendsdid.But a godlyman,whosemind is much sanctified, raiseth other thoughts out of it, Prov. 21:29,'wiselyconsiders,'&c.

Sowhenoutwardmerciesbefallus,thenextthoughtsweareapttohaveis toproject easebyourwealth, 'Thouhast goods formanyyears;' andwhen judgments befall us, we are apt to be filled with thoughts ofcomplaint,andfears,andcareshowtowindoutagain.ButwhatwerethefirstthoughtsJobhaduponthenewsofthelossofall?Godhathgiven,andtheLordhathtaken,blessedbetheLordforall.

Suchthoughtsasthese,whichallopportunitieshintunto,agoodheartisapprehensiveof,anddothnaturallyraiseforitsownuse.Sofarbarrenasourthoughtsare,sofarvain.

(2.) The vanity and sinfulness of the mind appears in a loathness toentertain holy thoughts, to begin to set itself to think of God, and thethings belonging unto our peace; even as loath they are to this asschoolboysaretotheirbooks,ortobusytheirmindsabouttheirlessons,theirheadsbeingfullofplay;soloathareourmindstoenterintoseriousconsiderations,intosad,solemnthoughtsofGodordeath,&c.Menareasloathtothinkofdeathasthievesoftheexecution;ortothinkofGod,asthey are of their judge. So to go over their own actions, in a review ofthem,andreadtheblurredwritingoftheirhearts,andto'communewiththem,'atnightintheendoftheday,(asDaviddid,Ps.77:6,)menareasloath to do this as schoolboys are to parse their lessons, and the falseLatinstheyhavemade.Job21:14,Departfromus,'saytheyinJobunto

God;fromtheirthoughtstheymeantit,foritfollows, 'wedesirenottheknowledgeof thyways.'Theywouldnot thinkofhim,orknowhim,bytheir good wills. And therefore our minds, like a bad stomach, arenauseated with the very scent of good things, and soon cast them upagain:Rom.1:28,'TheylikenottoretaintheknowledgeofGod.'Letusgoandtrytowindupoursouls,atanytime,toholymeditations,tothinkofwhatwehaveheard,orwhatwehavedone,orwhatisourdutytodo,andweshallfindourminds,likethepegsofaninstrument,slipbetweenourfingers, aswearea-winding themup,and to falldownsuddenly again,ereweareawareofit;yea,youshallfind,will labourtoshunwhatmayoccasionsuchthoughts,evenasmengooutofthewaywhentheyseetheymustmeetwithonetheyareloathtospeakwithal;yea,mendarenotbealone, for fear such thoughts should return upon them. The beat shallfind a gladness for an excuse by other occasions to knock off theirthoughts fromwhat isgood;whereas in thinkingofvainearthly things,wethinkthetimepassethtoofast,clocksstriketoosoon,hourspassawayereweareawareofit.

(3.) The vanity and sinfulness of the mind appears in the godly, thatthoughtheyentertaingoodthoughts,yetthemindisnot,willnot,belongintent on them. Some things there arewhichwe are and can be intentupon,andaccordinglydwelllonguponthem;andtherefore,inJob17:11,the thoughts are called the 'possessions of the heart,'—so it is in theoriginal, and noted in the margin. Such thoughts as are pleasing, theheart dwells on them; yea, so intent arewe often, that they hinder oursleep: as it is said of wickedmen, 'They cannot sleep for multitude ofthoughts,'Eccles.5:12;so,'todevisefrowardthings,'Solomonsays,Prov.16:30, that 'amanshutshiseyes,' that is, is exceedingattentive,porethupon his plots; for so aman doth use to do, to shut his eyeswhen hewouldbeintent,andthereforeitissoexpressed.Butnowletthemindbeoccupied and busied about good things, and things belonging to ourpeace,howunsteadyisit!Whichthingsshouldyetdrawouttheintentionof the mind; for the more excellent the object is, the stronger ourintentionshouldbe.Godisthemostgloriousobjectourmindscanfastenon,themostalluring:thethoughtsofwhomthereforeshouldswallowupallother,asnotworthytobeseenthesamedaywithhim.ButIappealtoallyourexperiences, ifyourthoughtsofhimbenotmostunsteady,and

are, that Imay so compare it, aswhenwe lookupona star throughanopticglass,heldwithapalsyshakinghand.Itislongerewecanbringourmindstohavekenofhim,toplaceoureyesuponhim;andwhenwehave,howdoourhandsshake,andbe losesighteverandanon!Sowhilstweare inneversoserious talkwithhim,whenall thingselseshouldstandwithout, andnotdare to offer entrance tillwehavedonewithhim, yethowmanychinksarethereintheheartatwhichother,thoughtscomein!and our minds leave God, and follow them, and 'go after ourcovetousness,'ourcredit,&c.,astheprophet'sphraseis,Ezek.33:31.Sowhenwearehearingtheword,howdoourmindseverandanonrunoutofthechurch,andcomeinagain,andsodonothearhalfwhatissaid!Sowhenweare at our callings,whichGodbidsus tobe conversant aboutwith all our might, Eccles. 9:10; yet our minds, like idle truants, ornegligentservants,thoughsentaboutneversoseriousabusiness,yetgoout of theway to see any sport, run after thehares that cross theway,followafterbutterfliesthatbuzzaboutus.

Andsowhenwecometopray,Christbids'watchtoprayer,'Mark13:33;thatis,asifwewereateverydoortoplaceaguard,thatnonecomeinanddisturbandknockusoff.Buthowoftdoththeheartnod,andfallasleep,and run into anotherworld, asmen in dreams do! Yea, so natural aredistractions to us, when we are busied about holy duties, that asexcrementscomefrommen,whenveryweakandsick,eretheyareawareof it, so do worldly thoughts from us, and we are carried out of thatstreamofgoodourmindwasrunningin,intosomeby-creek,ereweareawareofit.

(4.)Thevanityof themindappears, inregardofgoodthings, that ifhedoththinkofthem,yetitdothitunseasonably.Itiswithyourthoughtsaswithyourspeeches, theirgoodness lies intheirplacingandorder,Prov.25:11:if'fitlyspoken,'theyare'asapplesofgoldinpicturesofsilver.'Andasamanis tobringforthactions,sothoughts, 'indueseason;'asthosefruits,sothosebudsshouldcomeoutinseason,Ps.1:3.Nowthevanityofthe mind appears in thinking of some good things, sometimesunseasonably. When you are praying, you should not only have noworldlythoughtscomein,butnootherthanprayingthoughts.Butthenhaplysomenotionsof,orforasermonwillcomereadilyin.Soinhearing,

amanshalloftenhavegoodthoughtsthatareheterogenealtothethinginhand.Sowhenaman is fallingdowntoprayer, look,what thingamanhadforgottenwhenitshouldhavebeenthoughtof,willthencomein,orwhatwillaffectamanmuchcomes in todiverthim.Thismisplacingofthoughts, suppose they be good, is yet from a vanity of themind; didthose thoughtscomeatanother time, theyshouldbewelcome.We findourmindsreadytospendthoughtsaboutanythingratherthanwhatGodat present calls unto.Whenwe go to a sermon,we findwe could thenspendourthoughtsmorewillinglyaboutreading,orhaplysearchingourhearts;untowhichatanothertime,whencalledtoit,weshouldbemostunwilling to. We could be content to run wild over the fields ofmeditationsandmiscellaneousthoughts,thoughaboutgood,ratherthantobetiedtothattask,andkeptinonesetpath.

InAdamandChristnothoughtwasmisplaced,butthoughtheywereasmanyasthestars,yettheymarchedintheircourses,andkepttheirranks.But ours as meteors dance up and down in us. And this disorder is avanity and sin, be the thoughtmaterially never so good.Not every onethathath thebestpartmust therefore first stepup thestage toact,buttakehis right cue. Inprinting, let the lettersbenever so fair, yet if notplacedintheirorder,andrightlycomposed,theymarthesense.Soldiersupon no terms should break their ranks; so nor should our thoughts.Prov.16:3, there isapromise toarighteousman, that,assomeread it,'histhoughtsshallbeordered.'

Andsomuchforthefirstpart,theprivativesinfulnessinourthoughts,inrespectofwhatisgood.

Now,secondly,Iproceedtodiscoverthatpositivevanitywhichappearethinourthoughtsinregardofwhatisevil.Andhereitisnottobeexpected,nor indeed can it be performed by any man, to reckon up the severalparticularitiesofallthosevainthoughtswhichrunthroughman'sheart.Iwill insist only on somemore general discoveries, to which particularsmaybereducedforatasteoftherest.

(1.)The vanity of themdiscovers itself in thatwhichChrist calls,Mark7:22, ἀφροσύνη, foolishness,—that is, such thoughts as madmen have,and fools,—which foolishness is seenboth in thatunsettledwantonness

andunstayednessofthemindinthinking,that,likequicksilver,itcannotfix,butasSolomonsays,Prov.17:24,'Afool'seyesareintheendsoftheearth,'aregarish,andrunupanddownfromoneendoftheearthtotheother,shootingandstreaming,asthosemeteorsyouseesometimesintheair.Andthoughindeedthemindofmanisnimbleandablethustorunfromoneendoftheearthtoanother,whichisitsstrengthandexcellence,yetGodwouldnothavethisstrength,andnimbleness,andmettlespiritincurvettingandtrembling,asImaycallit,butinsteadydirectingallourthoughts straight on to his glory, our own salvation, and the good ofothers; he gave it this nimbleness to turn away from evil, and the firstappearanceofit.AswearetowalkinGod'swayshecallsusto,soeverythought, as well as every action, is a step, and therefore ought to besteady; 'Make straight steps to your feet,' says the Apostle,Heb. 12:13,turning not to the right hand nor to the left, until we come to thejourney'sendofthatbusinesswearetothinkof.Butourthoughtsatbestareaswantonspaniels,who,thoughindeedtheygowithandaccompanytheirmaster,andcometotheirjourney'sendwithhimintheend,yetdorunaftereverybird,andwildlypursueeveryflockofsheeptheysee.Thisunsteadinessariseth fromthe likecurseon themindofmanaswasonCain, that it being 'driven from the presence of the Lord,' it proves avagabond,andso'men'seyesareintheendsoftheearth.'

This foolishness,orἀφροσύνη, isalsoseen in that independence inourthoughts; theyhangingoft togetheras ropesof sand.Thiswe seemoreevidently indreams.Andnotonly then,butwhenawakealso,and thatwhenwewould set ourselves to bemost serious, howdo our thoughtsjingle and ringbackward!Andaswantonboys,when they takepens intheirhands,scribblebrokenwordsthathavenodependence,thusdoourthoughts; and if youwould but look over the copies thereofwhich youwritecontinually,youwouldfindasmuchnonsenseinyourthoughtsasyou find inmadmen's speeches. Thismadness and distemper is in themindsincethefall,(thoughitappearsnotinourwords,becausewearewiser,)thatifnotesweretakenofourthoughts,weshouldfindthoughtssovagrant,thatweknownothowtheycomein,norwhencetheycome,norwhither theywould.But asGoddoth all things inweight, number,andmeasure, so doth his image in us, so far as it is renewed. And byreason of these two, the folly, unsettledness, and independence of our

thoughts,webringour thoughtsoften tono issue, tonoperfection,butwilderawayour time in thinking,asyouuse to say,ofnothing.AndasSenecasaysofmen'slives,asofshipsthataretossedupanddownatsea,itmaybesaidtheyhavebeentossedmuchbutsailednothing;thelikeinthisrespectmaybesaidofthethoughts.Oraswhenmenmakeimperfectdashes,andwritenonsense, theyaresaidtoscribble, theydonotwrite;so,inthesefolliesandindependencies,wewilderandloseourselves,wedonotthink.But—

(2.)Onthecontrary,ifanystronglustorviolentpassionbeup,thenourthoughts are too fixed and intent, and run in so far into such sinfulobjects,thattheycannotbepulledoutagain,oranywaydivertedortakenoff:whichisanothervanity.Forourthoughtsandourunderstandingpartwas ordained to moderate, allay, and cool, and take off our passions,when they are a-playing over, to rule and govern them. But now ourthoughts are themselves subjected to our affections, and, like fuel putunderthem,dobutmakethemboilthemore.Andalthoughourthoughtsdofirststirupourfears,joys,desires,&c.,yetthesebeingstirreduponce,chain, and fix, andhold our thoughts to those objects, so aswe cannotloosen themagain.Therefore saysChrist to his disciples, 'Why are youtroubled,andwhydothoughtsariseinyourhearts?'Forperturbationsintheaffectionscausethoughtslikefumesandvapourstoascend.Thusifapassion of fear be up, how doth it conjure up multitudes of ghostlythoughtswhichwecannotconjuredownagain,norhideoureyes from,butwhichhauntus,andfollowusupanddownwhereverwego,soasaman runs away pursued by his own thoughts; 'the heart meditates onterror,'asIsa.33:18.Sowhensorrowisup,howdothitmakeusstudythecrossthatlightsuponus,whichtoforgetwouldbeaneaseuntothemind!Butaman'spassionsmakehisthoughtstoconit,andtosayitbyheart,overandoveragain,asifitwouldnothaveusforgetit.Sowhenloveanddesire isup,be the thingwhat itwillweare takenwith,aspreferment,credit, beauty, riches, it sets out thoughts a-work to view the thing allover,fromtoptotoe,aswesay,toobserveeverypartandcircumstancethatdothmakeitamiableuntous,asifapictureweretobedrawnofit.Sowhenjoyisup,weviewthethingwerejoice in,andreaditoverandover,aswedoabookwelike,andwemarkeverytittle,wearepunctualinit;yea,soinordinateareweherein,asoftenwecannotsleepforthinking

onthem.Eccles.5:12, 'Abundanceofricheswillnotsufferhimtosleep,for the multitude of thoughts in his head,' speaking of a man who iscovetous.HowdothoughtstroubletheBelshazzarsandNebuchadnezzarsoftheworld!Dan.4:19.So,Prov.4:16, 'Theysleepnotunlesstheyhavedonemischief;' if theirdesires remainunsatisfied, theydodisturb theirthoughts, like frowardchildrenby their crying.So asoften thesewhichmencountfree,asthemostdothoughts,doprovethegreatestbondageand torment in the earth unto them, anddo hinder sleep, the nurse ofnature,eatoutandliveupontheheartthatbredthem,wearythespirits,thatwhenamanshall say, (asJob7:13,) 'Mybedshall comfortme,'byputtingaparenthesis tohis thoughts and saddiscourseswhichhehathwhenawake,yet thentheyhauntaman,and,asver.14, 'terrifyhim.'Amancannotlaythemasideashedothhiscloak:andwhenmendietheywillfollowthemtohell,andtormentthemworsethere;yourthoughtsareoneofthegreatestexecutionersthere,even'thewormthatdiesnot.'

(3.)Thevanityofthemindappearsincuriosity,alonginganditchingtobefedwith,andtoknow,andthendelightingtothinkof,thingsthatdonotatallconcernus.Takeanexperimentofthisinscholars,whosechiefworkliesinthisshop:howmanypreciousthoughtsarespentthisway!asincuriosityofknowledge,asappearsbythosetheapostleoftenrebukes,that affect, as 1 Tim. 6:4, 20, 'oppositions of science falsely so called,'curiositiesofknowledge 'of things theyhavenot seen.' So,Col. 2 and 1Tim. 4:7, he calls such issues ofmen's brains they dote on, 'old wives'fables;'because,asfablespleaseoldwives,sodothesetheirminds,andofthatitchtheyhaveinthem,evenaswomenwithchild,intheirlongings,content not themselveswithwhat the place affords or the season,withwhatmaybehad,butoftenlongaftersomeunheard-ofrarity,farfetched,or,itmaybe,notatalltobehad.Thusmen,notcontentingthemselveswiththewondersofGoddiscoveredinthedepthofhiswordandworks,they will launch into another sea and world of their ownmaking, andtheretheysailwithpleasure,asmanyof theschool-mendid insomeoftheirspeculations,spendingtheirpreciouswitsinframingcuriouswebsoutoftheirownbowels.

Takeanotherinstancealsoinothers,whohaveleisureandpartstoreadmuch: theyshouldballast theirheartswith theword,and take in those

more precious words and wisdom and sound knowledge to profitthemselvesandothers,andtobuildupontheirownsouls,andwherebytheymaybeenabledtoservetheircountry;butnowwhatdotheircuriousfanciescarrythemunto,tobeversedin,butplay-books,jeeringpasquils,romances, feigned stays,* which are the curious needlework of idlebrains, so as they load their heads with 'apes and peacocks' feathers,'insteadofpearlsandpreciousstones;soasamanmaysayasSolomon,Prov. 15:14, 'The heart of him that hath understanding seekethknowledge: but the mouth of fools feeds on foolishness.' Foolishdiscourses please their ears and eyes to read; all these being butpurveyors,asitwere,forfoodforthethoughts:likechameleons,menliveonairandwind.

To leave them:howdoothersoutofmerecuriosity toknowandpleasetheirthoughts,listenafterallthenewsthatfliesupanddowntheworld,scum all the froth that floats in foolish men's mouths, and pleasethemselvesonlywithtalking,thinking,andhearingofit?

I do not condemn all herein: some their ends are good, and they canmakeuseofit,anddoasNehemiahdid,whoinquiredhowthingswentatJerusalem,torejoicewithGod'speople,andmournwiththem,andprayfor them, and to know how to fashion their prayers accordingly. But Icondemnthatcuriousitchthatisinthem,whenitisdonebutmerelytoplease their fancies; which is much delighted with new things, thoughtheyconcernusnot.SuchtheAthenianswere,Acts17:21.Howdosomemenlongalltheweektilltheyhaveeventsandissues,andmakeitagreatpartofthehappinessoftheirlivestostudythestatemorethantheirownhearts,andaffairsoftheircallings;whotakeactionsofstateastheirtexttostudythemeaningof,andtopreachonwherevertheycome!Ispeakofthose that yet laynot toheart themiseries of the churchofChrist, norhelpthemwiththeirprayers,ifatanytimetheyhappen.

Thelikecuriosityisseeninmany,indesiringtoknowthesecretsofothermen,whichyetwoulddothemnogoodtoknow,andwhodostudymen'sactionsandends,nottoreform,ordogoodtothem,buttoknowthem,andthinkandmusethereof,whenalone,withpleasure.Thisiscuriosity,and properly a vanity of the thinking power, which itmainly pleaseth;andisindeedagreatsin,whenmuchofmen'smostpleasingthoughtsare

spentonthingsthatconcernthemnot.Forthethingsweoughttoknow,andwhichdoconcernus,areenoughto takeupallourthoughtsalone,neithershallwehaveanytospare:andthoughtsarepreciousthings,theimmediatefruitsandbudsofanimmortalnature;andGodhathgivenuspowertocointhem,tolaythemoutinthingsthatconcernourowngood,andofourneighbours,andhisownglory;andthusnottospendthemisthegreatestwasteintheworld.Examinewhatcornyouput intogrind,forGodoughttohavetollofall.Prov.24:8,'Hethatdevisethevilshallbecalled a mischievous person,' not always he that doth a mischievousaction, but that deviseth it; and, ver. 9, he aggravates it, àminori, 'forevery thought is sin:' then a combination and conspiracy of wickedthoughtsismuchmore.But—

(4.)There is aworse vanity than this, and that is that intimated,Rom.13:14,'Takingthoughttofulfilthelustsoftheflesh,'πρόνοιανποιεῖσθαι,tomakeprojectsforit.Forthoughtsarethecaterersforourlusts,andlayinalltheirprovision;theyaretheythatlookoutwherethebestmarketsare,thebestopportunitiesforsinninginanykind,thebestbargainsforcredit,forpreferment,forriches,&c.Forexample,wouldamanrise?Histhoughtsstudytheartofit,menframetheirownladdertoclimbwithal,inventwayshowtodoit;thoughoftenitproves,astoHaman,theirowngallows.Would they be rich, what do they study? Even all cheats andtricksonthecards,asImaysospeak;thatis,allthecunningtricksoftheworld, all the ways of oppressing, defrauding, and going beyond theirbrethren, so to pack things in all their dealings, that they themselvesshouldbethewinners,andthosethatdealwiththemthelosers.Isa.32:7,it is said, that 'the instrumentsof the churlishareevil, andhedevisethwicked devices to destroy the poor.' Would a man undermine hisopposite,asonethatstandsinhislight,andwhohindershiscredit?He'lldigandfalla-pioning,withhisthoughts,hisengines,inthenight;digapit,astheScripturephraseis,anddigdeeptohidehiscounsel,toblowhimupintheend,andsoasheshallnotknowwhohurthim.Andthisisworse than all the former, this studied, artificial villany. The moredevisingthereisinsin,theworse;thereforethefactaboutUriah,notsomuchthatofBathsheba,isobjectedagainstDavid,becauseheusedartinit;he'tookthoughtforit,'but,inthematterofBathsheba,thoughtstookhim.

(5.)Thefifthistherepresentingoractingoversinsinourthoughtsandimaginations, personating those pleasures by imagination which atpresentweenjoynotreally,feigningandimaginingourselvestoactthosesinful practices we have not opportunity outwardly to perform;speculative wickedness, divines do call it; which to be in the power ofimaginationtodoisevidenttoyoubyyourdreams,whenfancyplaysitspartmost,and,toalludetowhattheprophetsays,makesusbelieve'weeatwhenwe are anhungry, anddrinkwhen our souls are thirsty,' Isa.29:8.ButImeannottospeakofthepowerandcorruptionofit,asinourdreams; it were well if, as the Apostle speaks of drunkenness, thisspeculative wickedness were only 'in the night.' But corrupt anddistempered affections do cast men into such dreams in the day, andwhentheyareawake;therearethen,toborrowtheApostle'sexpression,'filthy dreams,' Jude 8, that 'defile the flesh,' even when awake; when,theirlustswantingwork,theirfancyerectstothemastage,andtheysettheir imaginations and thoughts a-work to entertain their filthy andimpuredesireswithshowsandplaysoftheirownmaking,andsoreasonandtheintentionoftheirmindssitasspectatorsallthewhiletoviewwithpleasure,tilltheirthoughtsinwardlyactovertheirownuncleandesires,ambitiousprojects,orwhateverelsetheyhaveamindunto.

So vain and empty is the heart of man become; so impatient are ourdesiresandlustsofinterruptionintheirpleasures;sosinfulandcorrupt!

First,Vainandemptyitappearstobeinthis;fortakeallthepleasuresofsin, when they are never so fully, solidly, really, and substantiallyenjoyed,theyarebutshadows,amereoutsideandfigure,astheApostlecalls the world. It is opinion of imagination that casts that varnish ofgoodness on them which is not truly in them. So Felix* and Bernice'spomp is termed πολυφαντασία. But now this speculative enjoying ofthem only in imagination, (which many men's hearts take so muchpleasurein,)thepleasingourselvesinthebarethoughtsandimaginationsof them, this is but a shadow of these shadows. That the soul should,Ixion-like,embraceandcommitadulterywithcloudsonly,thisisavanitybeyond all other vanities, that maketh us vainer than other creatures,whothough'subjecttovanity,'yetnottosuchasthis.

Secondly, Itarguesourdesires tobe impatient, tobedetained from,or

interrupted of their pleasures.When the soul shall be found so greedythat when the heart is debarred or sequestered from those things itdesires,andwantsmeansoropportunitiestoactitslusts,asnotbeingtostay, it will at least enjoy them in imagination, and in the interim setfancytoentertainthemindwithemptypicturesofthemdrawninitsownthoughts.

Thirdly, Thus they appear also to be exceeding sinful and corrupt. Anoutwardactofsin,itisbutasanactofwhoredomwiththecreaturewhenreallyenjoyed;butthisisincest,whenwedefileoursoulsandspiritswiththeseimaginationsandlikenesseswhicharebegotteninourownfancies,beingthechildrenofourownhearts.

Andyet,mybrethren,suchspeculativeenjoyingofpleasures,andactingoverofsins,themindofmanisfullof,aswillappearinmanyparticulars.

First,Lookwhatcomfortsmenhaveatpresentintheirpossessionandatcommand, what excellencies or endowments, men love to be alone tostudyandthinkofthem;andwhentheyaresequesteredfromthepresentuseofthem,yettheywillthenbeagainandagainrecountingandcastingofthemup,takingasurveyoftheirhappinessinthem,applaudingtheirownheartsintheirconditions.Andasrichmenthatlovemoney,lovetobe lookingon it,and telling itover; sodomen tobe summingup theircomfortsandprivilegestheyenjoy,whichotherswant:ashowrichtheyare, how great, how they excel others in parts and gifts, &c. Oh, howmuchofthatprecioussandofourthoughtsrunsoutthisway!Thusheinthe gospel, he keeps an audit in his heart: 'Soul,' saith he, 'thou hastgoodslaidupformanyyears.'SoHaman,Esther5:11,takesaninventoryofhishonoursandgoods;hetalksof'allthegloryofhisriches,andallthethingswherein the king had promoted him.' So Nebuchadnezzar, Dan.4:30,asitmayseem,hewasalonewalkingandtalkingtohimselflikeafool,sayingtohimself, 'IsnotthisthegreatBabelwhichIhavebuiltbythemightofmypower,forthegloryofmymajesty?'

Andasthusupontheircomforts,soalsoupontheirexcellencies,astheirlearning,wisdom,parts,&c.Menlovetostandlookingupontheseintheglassoftheirownspeculation,asfairfaceslovetolookoftenandlonginlooking-glasses: which, as it ariseth from the self-flattery is inmen, so

also that they might keep their happiness still fresh and continued intheir eye; which thoughts, when they raise not up the heart tothankfulness to God, and are not used to that end, but are bellows ofpride, they are vain and abominable in the eyes of God, as appears byGod'sdealingwiththosebefore-mentioned;fortotheonehesays,'Thoufool,thisnight;'theother,'whilstthewordwasinhismouth,'(givinghimno longer warning,) he strikes with madness and brutishness: andHaman, youknow,was like awall that doth swell before it breaks andfallstoruinanddecay.

Secondly, This speculative enjoying of pleasures, and acting over sinsthus in fancy,dothappear in regardof things to come;whichwhenwehave in view, or any hopes of men's thoughts go forth before to meetthem, with how much contentment do men's thoughts entertain theirdesires; with vain promisings and expectations beforehand of theirpleasures that are in view, and in possibility to be enjoyed! So they inIsaiahwinduptheirheartstoahigherpinofjollityinthemidstoftheircups, inthattheirheartsthoughtandpromisedthem, 'To-morrowshallbeasto-day,andmuchmoreabundant,'chap.56:12.Sothey,James4:13,theysaywiththemselves,'Wewillgotosuchacity,andcontinuethereayear, and get gain.' And the promise of this, and the thoughts of itbeforehand,feedsthem,andkeepsuptheirheartincomfort.Whenmenrise in a morning, they begin to fore-think with much pleasure whatcarnal pleasures they have the advowson and promise of that day orweek;astogotosuchcompanyandtherebemerry,togosuchapleasantjourney,enjoysatisfactioninsucha lust,hearsuchnews,&c.Andthus,as godlymen 'liveby faith' inGod'spromises,Hab.2:4; Isa. 38:16, 'Bythesemenlive,andthisisthespiritofmylife,'saithHezekiah,even'whatGodhathspoken,'ver.15:sodocarnalmenlivemuchuponthepromisesof their own hearts and thoughts beforehand, for to this head of vainthoughtsthesevainpromisingsaretobereduced,Ps.49:11,'Theirinwardthoughtis,theirhousesshallcontinueforever,'andthisthoughtpleaseththem.Whatpleasurealmostisthere,whichamanmakesmuchaccountof,butheacts it firstover inprivate inhisown thoughts?And thusdomen foolishly take their own words and promises; and so 'befoolthemselvesintheend,'asJeremiahspeaks,chap.17:11.cupontrust,thepleasures theyare toenjoy,evenasspendthriftsdotheirrents,orheirs

their revenues before they come of age to enjoy their lands, that whentheycomeindeedtoenjoythepleasurestheyexpected,eithertheyprovebut 'dreamers,' as Isa. 29:8, they find their 'souls empty,' or so muchunder their expectation, and so stale, as they have little in them, thattherestillprovesmoreintheimaginationthaninthething,whicharisethfrom thevastness andgreedinessofmen'sdesires, as the causehereof;forthatmakesthemswallowupallatonce.So,Hab.2:5, 'Enlarginghisdesiresashell,heheapsupallnations,swallowsthemupinhisthoughts.'Soanambitiousscholardothallprefermentsthatareinhisview.

Thirdly,Thisspeculativewickednessisexercisedinlikemannertowardsthings past, in recalling, namely, and reviving in our thoughts thepleasureofsinfulactionspassed;whenthemindrunsoverthepassagesand circumstances of the same sins, long since committed, with a newand fresh delight; when men raise up their dead actions, long sinceburied, in the same likeness they were transacted in, and parley withthem, as the witch and Saul did with Satan in Samuel's likeness. Andwhereas they should draw cross lines over them, and blot them outthrough faith in Christ's blood, they rather copy and write them overagainintheirthoughtswiththesamecontentment.Soanuncleanpersoncanstudyandviewovereverycircumstancepassed insuchanact,withsuch a person committed; so a vainglorious scholar doth repeat in histhoughtsaneminentperformanceofhis,andallsuchpassagesthereinaswere most elegant. And thus men chew the cud upon any speech ofcommendation uttered by others of them. And all this even as a goodheartdothrepeatgoodthingsheardorread,withtheremembrancealsoof what quickness they had in such and such passages, and with whataffectionstheywerewarmed,whentheyheardthem;orasagodlymanrecalls with comfort the actions of a well-passed life, as Hezekiah did,'Lord,Ihavewalkedbeforetheewithaperfectheart;'andtherebydoalsostirandprovoketheirheartstotheliketemperagain.So,onthecontrary,dowickedmenusetorecallandrevivethepleasingestsinfulpassagesintheir lives, to suck a new sweetness out of them. Than which nothingarguesmorehardnessorwickednessofheart,orprovokesGodmore.For—

1. Itarguesmuchwickednessofheart,andsuchas,when it isordinary

withthehearttodothus,isnotcompatiblewithgrace;forinthe6thoftheRomans,ver.21,theApostleshewsthatagoodheartusethtorepeatnosuchfruitofsinfulactionspast:'Butwhatfruithadyouofthosethingswhereofyearenowashamed?'Thesaintsreapanddistilnothingoutofall those flowersbut shameand sorrow, and sad sights:whenEphraimrememberedhissin,hewas 'ashamedandrepented;'andcanstthou, inthythoughts,reapanewharvestandcropofpleasureoutofthemagainandagain?

2.Itarguesmuchhardnessofheart;nothingbeingmoreoppositetothetruth and practice of repentance, the foundation of which is to call tomind the sinwith shame and sorrow, and to recall it withmuchmoregrief than ever there was pleasure in the committing of it; and whoseproperty is to 'hate theappearance' of it, and to inflame theheartwithzeal and revenge against it. And thereby it provokethGod exceedingly,ourheartsare thereby imbrued inanewguilt,we therebystand toandmakegoodourformeract:evenso,byrememberingitwithpleasure,weprovokeGodtorememberitwithanewdetestationofit,andsotosenddownnewplagues;who,ifwerecallitwithgrief,would'rememberitnomore.'Weshewwe takedelight to rake in thosewoundswehavegivenChrist already. To view the sins of others with pleasure, Rom. 1:32, ismademorethantocommitthem;butmuchmoretoviewandreviveourownwithafreshdelight:andthereforeknow,thathoweveryoumaytakedelightheretorepeattoyourselvesyouroldsins,yetthatinhellnothingwillgallyoumorethantheremembranceofthem;everycircumstanceinevery sinwill thenbeas adaggerat thyheart.Thiswas the richman'staskandstudyinhell,to'rememberthegoodthingshehadreceived,'andhissinscommittedintheabuseofthem.Andifgodlymenherebemadeto'possessthesinsoftheiryouth'withhorror,asJob,andto'havethemever before them,' as David, how will wicked men be continuallyaffrightedwith them in hell?—whose punishment is in a great part setforthtousbyPs.50:21,'Iwillsettheminorderbeforethee.'

Fourthly, The fourth thingwherein the speculative vanity appears is inactingsinsuponmereimaginarysuppositions.Menfeignandcontrivetothemselves,andmakeasuppositiontothemselvesintheirownthoughts,first ofwhat theywould be, and thenwhat they would do.Men create

fool'sparadisestothemselves,andthenwalkupanddowninthem:as,iftheyhadmoneyenough,whatpleasurestheywouldhave!iftheywereinsuchplacesofpreferment,how theywouldcarry themselves!—toalludeto thatAbsalomsaid, 2 Sam. 15:4, 'Oh, if Iwere a judge in the land, Iwould do this or that,' &c.,—doing this with a great deal of pleasure,almost asmuch as those that really enjoy them. This may well be themeaningofPsalm50:18,whereofthehypocrite,whooutwardlyabstainsfromgrosssins,itissaidthat'heconsentethwiththethief,andpartakethwith the adulterer,' namely, in his heart and fancy, supposing himselfwiththem,andsodesirestobedoingwhattheydo.Thustakeonewhoisnaturally ambitious, whom both nature, parts, and education have allmade but 'a bramble, never to rule over the trees,' and hath fixed in alowersphere,asincapableofrisinghigherorbeinggreaterastheearthisofbecomingastarinheaven;yethewilltakeuponhiminhisownheart,feigningandsupposinghimselftobe,andthenactthepartofagreatmanthere,erectathrone,andsitdowninit,andthinkswithhimselfwhathewoulddoifakingoragreatman,&c.Sotakeamanthatisunclean,butnowgrownold,andadrytree,andsocannotacthislustasformerly,yethisthoughtsshallsupplywhatiswantinginhisstrengthoropportunity.And he makes his own heart both bawd, brothel-house, whore,whoremonger, and all. So a man that is naturally voluptuous, lovespleasures, but wantsmeans to purchase them, yet his inclinationswillpleasethemselveswiththethoughtsofwhatmixtureandcompositionofdelightshewouldhave;hewillsetdownwithhimselfhisbilloffare,howhe would have, if he might wish, his cup of pleasure mingled, whatingredientsputintoit.Soamanthatisrevengeful,andyetwantsasting,yethepleasethhimselfwithrevengefulthoughtsandwishes,andwillbemakinginvectivesandrailingdialoguesagainsthimhehateswhenheisnot by. Aman in love, in his fancy he will court his paramour thoughabsent,hewillbyhisimaginationmakeherpresent,andsoframesolemnsetspeechestoher.

Inaword,letmen'sinclinationsanddispositionsbeofwhatkindsoever,andlettheimpossibilitiesandimprobabilitiesbeneversogreatofbeingwhat they desire; yet in their fancies and thoughts they will discoverthemselves what they would be. Totumque quod esse desiderant sibiapudsemetipsoscogitationibusdepingunt;menwillbedrawingmapsof

theirdesires,calculatingtheirowninclinations,cutoutaconditionoflifewhich fills theirhearts,and theyplease themselveswithal.And there isnosurerwaytoknowaman'snaturalinclinationthanbythis.

1. Which yet, first, is as great a folly as any other, imitating childrenherein;forisitnotchildishtomakeclaypiesandpuppets,(whatelsearesuchfanciesasthese?)andtobeaschildrenactingthepartsofladiesandmistresses?Andyetsuchchildishnessisinmen'shearts.

2.And,secondly,avanityalso,becauseamansetshisheartonwhat isnot;thethingsthemselvesarenot,ifamanhadthem,Prov.23:5:buttopleasethemselveswithsuppositionsismuchworse.

3.Thirdly, thisargues thegreatest incontentationofmind thatmaybe,when men will in their own thoughts put themselves into anotherconditionthanGodeverordainedforthem.

Uses:TheGoodofKnowingtheVanityofThoughts

Use1.—Havingdiscoveredthevanityofyourthoughtsandyourestatesthereby, be humbled for them. This I ground upon Prov. 30:32, whereAgurteachethustohumbleourselvesaswellforthoughtsasactions: 'Ifthouhastdonefoolishlyinliftingupthyself,orifthouhastthoughtevil,laythyhanduponthymouth.'Nowas'smitinguponthethigh'isputforrepentance,andshame,andsorrowinEphraimJer.31:19;soislayingthehanduponthemouthputforgreateranddeeperhumiliationasarguingfullconvictionofone'sguilt:Rom.3:19,'Everymouthmustbestopped.'Havingnothingtosay,nottopleadandexcusethatthoughtsarefree,anditisimpossibletoberidofthem,&c.,but,asEzek.16:63,'toremember,and tobeconfounded, andnever to open thymouthmore,'—tobe vile,and not to answer again, as Job 40:4,—this is to lay thy hand on thymouth;thatis,tohumblethyself.

And indeed there ismuch cause; for your thoughts, they are the first-begottenandeldestsonsoforiginalsin,andtherefore'thestrength'ofit,as Jacob called Reuben the first-born: yea, also, and the parents and

begettersofallothersins,theirbrethren;thefirstplottersandcontrivers,andAhithophels,inallthetreasonsandrebellionsofourheartsandlives;thebellowsand incendiariesof all inordinate affections; thepanders toallourlusts, thattakethoughttoprovideforthesatisfyingof them;thedisturbersinallgoodduties,thatinterrupt,andspoil,andfly-blowallourprayers,thattheystinkinthenostrilsofGod.

And if theirheinousnesswillnothingmoveyou,consider theirnumber,fortheyarecontinuallythus;whichmakesoursinstobeinnumbermorethanthesands;thethoughtsofSolomon'sheartwereasthesand,andsoours; not aminute but asmany thoughts pass from us as in aminutesandsdoinanhour-glass.Sothatsupposethat,takenseverally,theybethesmallestandleastofyoursins,yettheirmultitudemakesthemmoreandheavierthanallyourother.Nothingsmallerthanagrainofsand,butiftherebeaheapofthem,thereisnothingheavier:Job6:3,'Mygriefisheavier than the sand.' Suppose they be in themselves but as farthingtokens in comparison of gross defilements, yet because themint neverliesstill,sleepingorwaking,thereforetheymakeupthegreatestpartofthattreasureofwrathwhichwearea-layingup:andknow,thatGodwillreckon every farthing, and in thy punishment bate thee not one vainthought. And that God looks upon our thoughts thus, see but theindictment he brings in against the old world, which stands still uponrecord,Gen.6.Whenhepronouncedthatheavyjudgmentofdestroyingthe old world, doth he allege their murders, adulteries, and grossdefilementschieflyasthecause?Theirthoughtsrather;which,becausesomany and so continually evil, provoked him more than all their othersins.Godownthereforeintothyheart,andconsiderthemwell,tohumblethee,tomaketheevile;andifinoneroomsuchatreasureofwickednessbe found laid up, what in all those other 'chambers of the belly,' asSolomoncallsthem?Considerthemtohumblethee,butnot,forallthistheirmultitude,todiscouragethee.ForGodhathmorethoughtsofmercyin him than thou hast had of rebellion: Ps. 40:5, 'Thy thoughts to us-ward'(speakingofthoughtsofmercy)'aremorethancanbenumbered.'Thou begannest but as yesterday to think thoughts of rebellion againsthim,buthisthoughtsofmercyhavebeen'fromeverlasting,'andreach'toeverlasting:' and therefore, in Isa. 55:7, having made mention of ourthoughts,'Lettheunrighteousmanforsakehisthoughts,andhewillhave

mercy on him,' because this objection of the multitude of themmightcomeintodiscouragemenfromhopesofmercy,thereforepurposelyheadds,'hewillmultiplytopardon;'andtoassureusthathehaththoughtsofmercytooutvieoursofsin,headds,'formythoughtsexceedyours,asheavendoththeearth.'

Use.2.—Letusmakeforeverconscienceofthem;soJobdid,chap.31:1,'Imade a covenantwithmine eyes; why should I think upon amaid?'Solomon gives in especial charge, 'Above all keeping, keep thy heart,'Prov.4:23.

First, Thou art to 'keep the Lord's day holy,' 'thyself unspotted of theworld;'to'keepthybrother;'to'keepallthecommandments;'but,aboveall, to 'keep thy heart,' and in it thy thoughts, for this is the greatcommandment, because it extends itself, as the foundation, unto themall: for as in the same commandment where murder is forbidden, amaliciousthought isalso,andsoof therest;so inkeeping the thoughtsthouvirtuallykeepestallthecommandments.Asoriginalsinissaidtobeforbiddeninallthecommandments,soarethethoughtstakenorderforinall.

Secondly, 'Out of it are issues of life;' thoughts and affections are thespring,speechesandactionsthestream.Asareourthoughts,soareouraffections, for theseare thebellows;soalsoourprayers, soall, for theyareinthesoulasthespirits inthebody,theyrunthroughall,moveall,actall.

Thirdly,IfyoulooktoGod,ourthoughtsarethatspotofgroundwhichheproclaimshimselfsoleLordof,andmakesitoneofhisgreatesttitlesthathe'knowsthem,andjudgeththem.'Kingsattempttoruleyourtongues,tobindyourhands,andruleyouractions;butGodonlyyourthoughts.Bythemwechiefly sanctifyhim inourhearts,by themwewalkwithGod;andshallwenotmakeconscienceofthem?

Fourthly,Ifyoulooktotheworkandpowerofgrace,whereinliesitbutin'bringingeverythoughtintoobedience?'2Cor.10:5.This is thegloryofourreligionaboveallotherintheworld.Whereinliesthedifficultyofit,thestrictnessof it,whatmakes it soharda task,but theobservingand

keeping the thoughts in bounds? Wherein lies the difference betweensincere-heartedChristiansand others, but the keeping of our thoughts,withoutwhich all religion is but 'bodily exercise?' Papistsmaymumbleovertheirprayers,hypocritestalk,butthisisgodliness.

Fifthly, If we look to things we have a care of; if we have a care ofspeechesbecauseChristhathsaidweshall 'answer forevery idleword,'why not also, for the same reason, shouldwe have a care of thoughts,whicharethewordsofthemind,onlytheywantashapetobeaudibletoothers,whichthetonguegivesthem;forwhichyoumustansweraswellasforwords,Heb.4:12;1Cor.4:5.Ifyoubecarefulwhatcompanionsyouhave,andwhomyoulodgeinyourhouses,andwholie inyourbosoms,thenmuchmoreofyourthoughts,whichlodgeinyourhearts,whicharenotyoursbutGod'shouses,builtforhimself,andforChristandhiswordto dwell in; seeing also the things you think of have the most nearintimate fellowship and converse with you. And therefore, when youthinkoftheword,itissaidto'talkwithyou,'Prov.6:22.Ifyoubecarefulofwhatyoueat,becausesuchbloodyouhave,&c.,thenbecarefulwhatyou think, thoughts being pabulum animæ, as Tully calls them. 'ThywordsdidIeat,'saysJeremiah,speakingofmeditatingonit.

Sixthly,Ifyoulooktotheissueofthings;whatshallbethesubjectofthatgreatinquestatthedayofjudgment?Thethoughtsandcounsels,1Cor.4:5. And after the day of judgment, men's thoughts shall prove theirgreatest executioners. What are the cords God lashes you with to alleternity?Yourownthoughts;thoughtsaccusing,wherebyyoustudyoverevery sin;andeveryonewillbeasadagger, Isa.33:18.Thehypocrite'storment is to 'meditate terrors,' to study God's wrath, and the saints'blessedness,andtheirownsinsandmisery.

Remediesagainstvainthoughts.

The first is to get the heart furnished and enrichedwith good stock ofsanctifiedandheavenlyknowledgeinspiritualandheavenlytruths;for'agoodman,'saithChrist,hatha'goodtreasureinhisheart,'Matt.12:35,—thatis,hehathallgraces,somanyprecioustruths,whichareasgoldinthe ore, which his thoughts, as the mint, doth coin and beat out, and

which words bring forth. 'A goodman out of the good treasure of hisheart brings forth good things.' If, therefore, there be not mines ofprecioustruthshidintheheart,nowonderifourthoughtscoinnothingbutdross, frothy,vainthoughts; forbettermaterials,whichshould feedthe mind, are wanting. Therefore, Solomon saith, 'Wicked men forge,'mint,orhammer, 'wickedness,'Prov.6:14;soJuniusreadsit.Orifmenhavestoreofnaturalknowledge,andwantspiritualusefulknowledgetothemselves;althoughincompanywithotherstheymaybringforthgoodthingsinspeeches,yetwhenalone,theirthoughtsrunnotonthem.ForthistakeaplaceofScripture,Deut.6:6,7,whichshewsthatlayinguptheword in the heart, and being much conversant in it, and gettingknowledge out of it, is an effectual means to keep our thoughts wellexercisedwhenwearealone;fortheendwhythosewordsofthelawarecommandedtobe'laidupintheheart,'ver.5,6, is,astoteachthemtoothers,soto takeupour thoughtswhenwearemost retiredandalone,andwhenamancandonothingbutbarelyexercisehismindinthinking.For when aman is a-riding, or walking, or lying down, and rising up,(whichareoftenandusuallyourmostretiredtimesforthoughts,andarewhollyspentinthem,andmanyridealone,andliealone,&c.,)yetthen,saith he, thou shalt talk of theword: which command he that is alonecannot do, therefore the talking there meant is not only λόγοςπροφορικὸς, outward conference with others, (though intended asoccasionoftalkingwithothersisgiven,)astotalktothybedfellowofit,andtothycompanion;butsupposethouhastnone, thentotalkof it tothyself, for thoughts are λόγοι ἐνδιάθετοι, talking of themind. And so,comparing Prov. 6:22 with this place, which will fitly interpret it, itappears;forSolomon,exhortingtothesamedutyof'bindingthewordtotheheart,'useth thismotive,which is the fruit thereof, 'thatwhen thouawakest,itshalltalkwiththee,'—thatis,bythythinkingofit,itwilltalkwiththeewhenthouanditartalone,—soasthoushaltnotneedabettercompanion,itwillbeputtinginandsuggestingsomething.

Secondly,Endeavour topreserveandkeepup lively, holy, and spiritualaffectionsinthyheart,andsufferthemnottocool:fallnotfromthyfirstlove,norfear,norjoyinGod;orifthouhastgrownremiss,endeavourtorecover those affections again. For such as your affections are, suchnecessarilymustyourthoughtsbe;andtheyinclinethemindtothinkof

suchor suchobjectsaswillplease them, rather thanothers.Therefore,saysDavid,Ps.119:97,'HowdoIlovethylaw!itismymeditationdayandnight.' Itwashis love to itmadehim thinkof it so frequently.So,Mal.3:16,'ThosethatfearedtheLord,andthoughtuponhisname,'arejoined:forwhatwefearweoftenthinkof,andalsospeakofoften;thereforeitisadded,'Theyspakeoftonetoanother.'Fearmadethemthinkmuchofhisname, and thinking of it made them speak of it: such affection, suchthoughts,and.suchspeechesastheybothare.And,indeed,thoughtsandaffections are sibi mutuo causæ,—the mutual causes of each other:'WhilstImused,thefireburned,'Ps.39;sothatthoughtsarethebellowsthat kindle and inflame affections; and then if they are inflamed, theycause thoughts to boil; therefore men newly converted to God, havingnewandstrongaffections,canwithmorepleasurethinkofGodthanany.

Thirdly, Of all apprehensions else, get thy heart possessed with deep,strong, andpowerful apprehensions and impressionsofGod'sholiness,majesty,omnipresence,andomniscience.Ifanythoughtsbeofpowertosettle, fix, anddraw in themindofman, they are the thoughts of him.What is thereasonthatthesaintsandangels inheavenhavenotavainthoughttoeternity,notawrystroke?Hispresencefixeththem,theireyeisneveroffhim.Takeawanton,garish,loosespirit,lethimbebutinthepresence of a superior whom he fears and reverenceth, and itconsolidateshim.Jobmadethereforeconscienceofhisthoughts,thathedurstnotlookawry,chap.31:1,2,becauseGodseesit,saithhe.Thisdrewin and fastened David's thoughts; Ps. 139:1–12, he manifests whatcontinual apprehensions he had of God's greatness, majesty, andomnipresence.Andwhateffecthadthis?'WhenIawakeIamevenbeforethee,' ver. 17. Look what objects they are have most strong and deepimpressionsinthemind,ofthosewhenamanawakethhethinksoffirst.Now such strong impressions had David's thoughts of God, that stillwhenheawakedhewaswithhim.Andthereforewefinditbyexperienceto be a means to avoid distractions in prayers, to enlarge a man'sthoughts in his preparations before, or at the beginning, with aconsiderationofGod'sattributesandrelationstous:anditwillanddothmakeusserious.

Fourthly, Especially do this when thou awakest, as David did there:

'WhenIawake,Iamstillwiththee.'Topreventwind,whicharisethfromemptiness,men use to take a good draught in themorning, which thestomachfeeds;so,topreventthosevain,windy,frothythoughtstheheartnaturallyengenders,andwhicharise fromemptiness, first fill thyheartwiththethoughtsofGod;godownintohiswine-cellar.Observeitwhenyou will, when you first open your eyes there stand many suitorsattendingonyou,tospeakwithyourthoughts,evenasclientsatlawyers'doors,many vanities andbusinesses; but speak thouwithGod first, hewillsaysomethingtothyheartwillsettleitforallday:andthisdobeforethecrowdofbusinessescomeinuponthee.Ofsomeheathensit issaid,thattheyworshipthatastheirgodforalldaywhichtheyfirstseeinthemorning;soitiswiththeidolsofmen'shearts.

Fifthly,Haveawatchfuleye,andobserve thyheartallday; thoughtheycrowdin,yetobservethem,letthemknowthattheypassnotunseen.Ifamanwouldprayaright,hemustwatchalsowhocomesinandwhogoesout.Wherestrictwatchandwardiskept,andmagistratesobservant,themarshal and constable diligent to examine vagrant persons, you shallhave few there; that such swarms of vagrant thoughts make theirrendezvous,andpass,isbecausethereisnotstrictwatchkept.

Thisisinamannerallthoucanstdo,fortheywillpasshowever;butyetcomplainthouofthem,whipthem,andgivethemtheirpass.

Sixthly,Pleasenot thy fancy toomuchwithvanitiesandcurioussights;this engenders vain thoughts: therefore Job says, chap. 31:1, that he'made a covenant with his eyes, lest he should think of amaid;' Prov.4:25,'Letthineeyeslookrighton.'

Seventhly,Bediligentinthycalling;and'whatthinehandfindstodo,doit with all thy might,' as it is, Eccles. 9:10; that is, putting to all theintentionandstrengthof themind thatmaybe in it.Letall thestreamruntoruinaboutthymill;thekeepingthythoughtstothatchannelkeepsthem from overflowing into vanity and folly. 2 Thess. 3:11, those thatlabournotarebusybodies;and, 1Tim.5:13, idle,wandering,περίεργοι;theyarenotonlycalledἀργοὶ,idleonly,becausenotbusyaboutwhattheyshould,butπερίεργοι,asintentonthingstheyshouldnot;theygofromhouse to house: so their bodies do, because their minds do wander,

havingnocentre.WhenDavidwalkedalone,what extravagancydidhisspiritruninto!Letthegroundliefallow,andwhatweedswilltheresoongrowinit!Godhathappointedusourcallingstoentertainourthoughts,andtofindthemwork,andtoholdthemdoingintheinterimsbetweenthe duties if his worship, because the spirit and thoughts of men arerestless,andwillbebusiedsomeway.Asthereforekingskeepthosementhathaveactivespiritsincontinualemployment,lesttheirheadsshouldbeworkingandplottingamiss,sodidGodappointeveninparadisetheactivespiritofmanacallingtokeephimdoing.Godherebyhedgeth inman's thoughts, and sets them to go in a narrow lane, knowing that iftheyareunconfinedand leftat liberty, theywould like 'wildasses snuffup the wind,' as Jeremiah speaks, chap. 2:24. Only take heed ofencumbering thymind with toomuch business, more than thou canstgrasp.ItmadeMarthaforgetthat'onethingnecessary,'being'cumberedwithmanythings,'Luke10:4.Thisbreedscares,μέριμναι,whichdistractthemind,(sothewordsignifies,ἀποτοῦμεριζειν,)asdividingit,andsocausewandering thoughts,nothingmore, so that themind isnot itself.Forthisweakensit,enervatesit,andthisbeingvanity,—Exod.18:18,saidJethrotoMoses,whenencumberedwithbusiness, 'Thouwilt fadeawayasa leaf,' outofwhich themoisture isdriedup,—even that juicewhichshouldbeleftforgooddutieswillbeexhausted.Asdreamscomethroughmultitudeofbusiness,Eccles.5:3,sodoamultitudeof thoughts fromacumberofbusiness.

Eighthly, In thy calling, and all thyways, for the success and thywaystherein,'committhywaystoGod.'Prov.16:3,'CommitthywayuntotheLord, and thy thoughts shall be established,' or ordered; that is, keepfrom that confusion and disorder, and those swarms of cares, whichothers are annoyed with, and thereby thy aims may be as wellaccomplished.A few thoughts of faithwould save usmany thoughts ofcares and fears, in the businesses we go about; which prove thereforevain,becausetheyforwardnotatallthebusinessweintend.Whensuchwavestosstheheartandturmoilit,andthewindsofpassionsareup,ifafewthoughtsoffaithcomeintotheheart,theycalmallpresently.

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