LIBRARY
BV 4817 .881 1835
Steele, Richard, 1629-1692.
A remedy for wandering
thoughts in the worship of
The John M. Krebs Donation.
f.
A REMEDY
WANDERING THOUGHTS
t WORSHIP OF GOD.
BY THE -,
REV. RICHARD STEELE, M. A.
" How canst thou say I love thee, when thy heart is not with
me?" — Judges xvi. 15.
"With my whole heart have
wander." — Psalm cxix. 10.
I sought tl^e, O let me not
N Em Y 0'RJEC4^ ^^;
D. APPLET ON & CO.V'SO^^^K^tW?'^^-
1836.
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G. l'\ Hopkins & Soil, Priutcrs, 41 xNussaustreeU
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DEDICATION OF THIS WORK
MOST HOLY TRINITY.
These first fruits I humbly lay at thy blessed footstool,
O God, being ambitious of no patron but thyself; for thou
alone canst attest the sincerity of my aim herein, which will
plead with thee for the imbecilities thereof. Thou alone art
the right author of every valuable line and word in this en-
suing tract. The errors only are mine, but the honour is
tliine. Thou hast the strongest hand, and truest heart to
protect both the writing r.nd the writer from all the unkind
usage that we may meet with. Thy approbation chiefly I
humbly crave, and then I am sure to have all good men on
my side. Against thee, thee only, have I offended by my
distractions, and done these evils in thy sight ; and there-
fore am bound to seek the destruction of them in all the
world for thy sake. Thou hast so infinitely obliged the
unworthy writer of these lines, that he rejoices in this op-
portunity to tell the world. That there is none in heaven or
earth to be compared to thee. Thou only canst make my
endeavours herein successful, and bring that to the heart
which I could only present to the ear or eye. Unto thee,
IV DEDICATION.
therefore, do I dedicate both this and myself, with this earn-
est prayer, That this Essay may both please thee, and profit
thy Church! That thou wouldest take this rod into thy
hands, and therewith whip these buyers and sellers out of
thy temple! That thy great name may hereby be mag-
nified, though the writer's were never known! To thy
heavenly blessing do I most humbly recommend this nean
work, and worthless workman, with a resolution to remain,
while I have any being,
Tliine own,
RICHARD STEELE.
To THE
SERIOUS READER,
ESPECIALLY THE FIRST HEARERS OF THE MATTER CON-
TAINED IN THIS BOOK.
Christian Reader: — You have here an antidote against
the most common distemper of God's people, in his worship.
My own disease caused me to study the cure ; the general
complaint of good people against these Egyptian flies moved
me to preach it; and the common good of God's church,
not without solicitations thereto, hath now persuaded me to
publish it. Be not offended that so much is written on so
minute a point ; greater tracts on the fever, stone, or tooth-
ache, whereby they may be certainly cured, would not be
thought too long by such as are sick thereof. Indeed, this
had never seen the light, but that the disease is so general,
and that so few, if any, have thorouglily handled it. How-
ever, this may serve, as the learned lord Verulam hath it,
"to awake better spirits, and to do the bell-ringer's office,
who is first up to call others to church." This being my
first essay, riper judgements will, I believe, observe divers
defects and superfluities therein ; but candour is a common
debt, which we all owe one to another, and one poor mite
may be accepted by men, when two mites can please Christ
himself. It is my request to you, especially, that were the
first hearers hereof, that ye be not hearers or readers only,
1*
VI THE EPISTLE TO THE READER.
but doers of the word. The world knows you have been
constant hearers, let the world see that you are careful doers.
The indubitable truths and duties that I have laid before
you, will undoubtedly convert you, or else undoubtedly
condemn you ; and therefore I beseech you in the bowels
of Christ, that ye receive not the grace of God in vain. For
now I live if ye stand fast iti the Lord. And my earnest
request /or yow is, that divine power may accompany divine
precepts. If you reap any benefit, let God have all the
praise, and put the poor instrument into some corner of your
prayers. I have chosen a dialect and phrase famihar for the
advantage of the matter, rather than the applause of the
writer, being contented to be ranked among those who re-
gard the graces of style but as the secondary object of a good
writer ; you will excuse the unevenness of the style, and
other imperfections, when you understand that I had more
studies than books in composing hereof, being distant from
my library, and variously distracted in the writing about
distractions. But my aim being a solid cure, not a starched
discourse, I have chosen a divinity dress, and not preached
myself, who am the chief of sinners, but Christ Jesus, my
Lord, and myself.
Your servant.
For Jesus' sake,
R. S.
THE CONTENTS.
CHAPTER
THE TEXT EXPLAINED — THE DOCTRINE PROPOSED, AND A
DISTRACTION DESCRIBED.
Page
Sect. I. The explication of the Text 13
Sect. 11. A Distraction described 16
CHAPTER 11.
THE KINDS OF DISTRACTIONS.
Sect. I. Their several fountains 20
1. TheDevil 20
2. The mind 22
3. The fancy 23
4. The outward senses 25
Sect. II. By the matter whereof they consist 26
Being good, bad, indifferent 26
Sect. in. By the adjuncts of them 29
VUI THE CONTENTS.
CHAPTER III.
THAT IT 13 OUR DUTY TO ATTEND UPON THE LORD WITHOUT
DISTRACTIONS, PROVED.
Page
Sect. I. From the possibility of it, by four Arguments 34
Sect. II. From the necessity of it 38
1. To the being of a duty. 38
2. To comfortin a duty 39
3. To the prosperity of a duty 40
4. To communion with Christ in a duty 41
CHAPTER IV.
REASONS WHY WE OUGHT TO ATTEND ON THE LORD WITH-
OUT DISTRACTIONS.
Sect. I. From the nature of God 44
His 1. Greatness 1 44
2. Holmess 46
3. Omniscience 47
Sect. II. From the nature of his M'^orship 49
Being 1. Reasonable 49
2. Spiritual 51
3. Sweet 52
Sect. III. From the nature of our condition 53
1. We cannot live without God 53
2. Our only way of communion with God is by ordi-
nances 53
3. All our heart and strength is too little for this work 54
Sect. IV. From the nature of Distractions 56
1. They divide the heart. 56
THE CONTENTS. IX
Page
2. They frustrate the duty 57
3. They contract more guilt 58
CHAPTER V.
OBJECTIONS ANSWERED.
Sect. I. Its impossibility 60
Sect. II. Its difficulty 63
Sect. III. Their commonness 67
Sect IV. God's accepting the will for the deed 80
CHAPTER VI.
THE CAUSES OF DISTRACTIONS, WITH THEIR REMEDIES.
Sect I. Secret atheism 74
A remedy thereof. 77
Sect. II. The corruption of our nature 78
Its remedy 81
Sect. III. Unpreparedness to holy duties 86
A case of conscience answered, viz :
What measure of preparation is necessary before our
ordinary duties of worship 87
Sect. IV. Lukewarmness 92
Its remedies 95
Sect. V. Worldly-mindedness 98
Its remedy 101
Sect. VI. Weakness of love to Christ and his ordi-
nances 106
Its remedies 109
Sect. VII. Want of watchfulness 114
1. Before duties » 114
X THE CONTENTS.
Page
2. Induties 115
S, Afterduties 117
The remedy thereof. 118
Sect. VIII. A beloved sin 121
Its remedies 124
Sect. IX. Satan 126
A remedy 129
Sect. X. Vain thoughts at other times j ...... . 131
These 1. Displease and disengage the Spirit of God 132
2. Dispose and naturalize the soul to these thoughts 133
3. Discourage us to the conquest, and encourage us
to the sin 134
4. Infect the memory 136
5. Provoke God to give us up 137
The remedies hereof. 138
Sect. XL A divided heart in four respects 143
Its remedy 147
Sect. XII. An opinion that there is no great evil in
them 149
Its remedy 150
CHAPTER VII.
THE EVIL OF DISTRACTIONS.
1. In their nature
Sect. I. They arc sins against the first tahlc 1 56
Sect. II. They are heart sins 158
Sect. III. They are sins in the special presence of God IGO
Sect. IV. They are sins about the most serious busi-
ness 162
THE CONTENTS. XI
Page
Sect. V. They are sins of hypocrisy 165
Sect. VI. They alienate the heart from holy duties. . . 167
Sect. VII. They affront the majesty of God 169
Sect. VIII. They hinder the benefits of a holy duty. . . 171
Sect. IX. They deprive the soul of comfort 174
Sect. X. They grieve away the Holy Ghost 176
CHAPTER VIII.
THE CURE OF DISTRACTIONS.
Sect. I. Dispel the causes 179
Sect. II. Bevi^ail your former failings herein 182
Sect. III. Engage the Spirit of God in your assistance 187
Sect. IV. Believe in the presence of God 191
Sect. V. Lay a law upon your senses 197
Whispering during the worship of God 1 99
Sect. VI. Reflection and ejaculation ' 203
Sect. VII. Strength of grace 208
How it should be gotten ^ 215
CHAPTER- IX.
ENCOURAGEMENTS UNDER THE BURDEN OF DISTRACTIONS.
Sect. I. They may exist with grace 218
Sect. II. Your case is not singular 222
Sect. III. Christ's intercession is without distraction . . 223
Sect.-IV. Distractions may make us humble 225
Sect. V. God can make some sense out of such prayers 227
Sect. VI. There is a grace and strength in Christ to
help against them 229
Sect. VII. A perfect riddance of them is the happiness
of heaven 231
XU THE CONTENTS.
CHAPTER X.
INFERENCES FROM THIS DOCTRINE.
Page
Sect. I. We have cause to mourn over our best duties 234
Sect. II. Omissions of duty are dangerous 237
Sect. III. The great necessity of watchfulness 240
Particularly in
1. Prayer 243
2. Hearing God's vrord 243
3. Reading 244
4. Singing psalms 244
5. Meditation 245
Sect. IV. Great cause to bless God for freedom from
distractions 246
Sect. V. That religion is an inward, difficult, and se-
rious business 248
A REMEDY
WANDERING THOUGHTS.
CHAPTER I.
THE TEXT EXPLAINED. THE DOCTRINE PRO-
POSED, AND A DISTRACTION DESCRIBED.
SECTION I.
THE EXPLICATION OF THE TEXT.
That ye may attend upon the Lord without distraction. — 1 Cor. vii.35.
The words of the text present us with a design
that beUevers as often aim at, and yet miss, as any
in the world ; and which is so excellent and rare
an attainment, that the Holy Ghost even makes
two words on purpose to express it by, no where
else found in the New Testament ; " to attend on
the Lord without distraction."
2
14 A REMEDY FOIl
I. The matter what, " attend upon the
Lord."
II. The manner how, " without distrac-
tion."
I. The matter what, " attend upon the Lord."
The Greek word for " attend " in our copies, hath
a remarkable elegancy in it. I. That you* may
befit and ready for God's service, that religion and
religious duties may sit fitly on you, that you may
be ready to serve the Lord in duty or suffering.
A most sweet frame of soul to be always bent and
strung for the service of God. That man is meet
for the master's use, that is prepared unto every
good work. 2 Tim. ii. 21. How many choice
opportunities for instruction, for reproof, for cha-
rity, for prayer, do we hazard ; yea, and lose, for
want of a soul quick and ready to do our duty ?
2. That you may he fixed and settled in his service.
The word intimates such an inseparable cleaving,
such a marriage of the mind to the work of God,
that we have in hand, as can by no means suffer a
divorce. It should, be as hard a matter to break
off the heart from God in his service, being married
to him, and settled in holy duties, as it is to abstract
the miser's soul from the world to which it is glued.
UANDElUNi; THOUGHTS. 15
II The manner how, " without distraction."
The sense hereof is ahnost perverted by the em-
phasis of the former word. Yet this word is not
without its great weight : and it speaks a quiel^ un-
shaken, and immoveable frame of soul, which cannot
be whirled about with vain trifles. The soul is
never at that holy quiet, as when it is directly
ascending and communing with the Lord ; and
therefore Satan exceedingly envies this celestial
happiness of the saints, and if he cannot distract
them from duty, be sure he will distract them in
it ; and this he doth very much by the world, and
the business thereof. And therefore, saith the
apostle, guide your condition so, in this suffering
season, as that it may not misguide your hearts, in
} our attendance on the Lord ; that you may not
attend on yourselves, nor on others ; but on Him
who is the centre of an ordinance, and your all
in all.
Take the sum of all in this assertion, the main
doctrine from the text, — // is a Christian'' s duty
to attend on the Lord without distractions.
And that I may from this text ajid doctrine pro-
fitably handle the case, and endeavour the cure of
distractions, I shall proceed to show these things.
16 A REMEDY FOR
1. The nature of a distraction. 2. The kinds of
distractions. 3. That it is our duty to attend upon
the Lord without distractions. 4. The reasons
why we must attend on the Lord without distrac-
tions. 6. Answer the objections. 6. Describe
the causes of distractions. 7. The evil of them.
8. The cure of them. 9. Propound some encou-
ragements under the burden of distractions. 10.
Draw some inferences from this doctrine.
And, First, of the nature of a distractiono
SECT. IL
A DISTRACTION DESCRIBED.
The first head will be to describe a distraction.
A distraction is a secret wandering of the heart
from God, in some duty in hand.
1. It is a wandering. As the remissness of
our devotion shoots short, so distraction shoots
awry. 'Tis said, Prov. xxvii. 8, " As a bird that
wandereth from his nest, so is a man that wander-
eth from his place." It is commonly known, the
ready way to destroy the young in the shell, is dis-
WANDERING THOUGHTS. 17
continuance of heut ; and to wander from our
heavenly work, produces the dead offspring of un-
frohtable duties. It would be almost as easy to
trace and follow the bird in his vagaries, as the
volatile and intricate imaginations of the heart.
It is a digression; — you that are curious to ob-
serve the minister in his digressions, how nmch
more necessary is it to observe your own?*
2. It is secret, in the heart. And this con-
tracts the guilt and nature ©f hypocrisy upon a disr
traction ; for we have a short and clear description
of hypocrisy, which agrees too well with distrac-
tions, Matt. XV. 7, 8 : " This people draweth nigh
unto me with their mouth, and honoureth me with
their hps ; but their heart is far from me." To
have a bended knee, a craving eye, are choice
expressions of duty ; but without the impressions
and attendance of the heart,| are double iniquity
and flat hypocrisy. How empty would our con-
* The same Greek word signifies the soul, and a butterfly,
because our wandering imaginations make our wavering
spirits like butterflies, puffed up and down with every blast
of vanity. — Mr. Paget,
f In the sacrifices of the law, the inwards still were oi-
fered to God, tlie skin was for the priest.
2*
18 A REMEDY FOR
gregations be sometimes, if no more bodies were
present than there are souls? And what abun-
dance of sorry service hath our God, that nobody
sees.
Yet how unknown soever these triflings of the
mind are to others, or to ourselves, yet are they
most palpable to the Lord, who sets our most
" secret sins in the light of his countenance ;"
Psalm xc. 8 ; and though these may seem small
trifles, yet they fall under the rebuke of religion ;
and are as sinful as they are secret : good in se-
cret is the best goodness ; and secret sinlulness
the worst sinfulness.
3. This wandering of the heart is from God,
for God is the object of worship. " To pray
aright is to pray before the Lord: Zech. vii. 2L
" To give thanks aright is to give thanks before
God:" Dan. vi. 10: not in his sight only, for so
you are when your hearts are worst; but good
men looked on God when they spake to him, as
we look on men when we speak to them. Me-
lancthon saith, he had heard Luther in his secret
prayers, so pra^» that one would verily think there
were somebody in the room with him to whom
he spake.
WANDERING THOUGHTS. 19
4. This wandering is while some duty is in
hand. That was a good answer of Nehemiah to
his false friends, " I am doing a great work, so
that I cannot come down. Why should the work
cease while I leave it and come down to you?"
Nehemiah vi. 3. He that is in a duty to God is
about a very great work, and that work stands, or
goes backward, every moment the heart is away ;
and why should a temporal * vanity set back, and
perhaps quite unravel your eternal concernment?
How will that Spartan youth rise up in judgement
against us, that holding the censer during Alex-
ander's heathen sacrifices, would not stir his hand
from its duty, though the burning coals fell there-
on, and made his flesh to fry and smell in the
presence of all the spectators ?
* When King Ethelbert was at his devotions, news was
brought of the Danish invasion at Essenden, but he neither
omitted nor abbreviated his prayers ; he would hear no suit
on earth, till he had made Iris requests in heaven, and after-
wards he bravely vanquished them. — Dr. T. Fuller.
20 A 'REMEDY ¥01\
CHAPTER 11.
THE KINDS OF DISTRACTIONS.
SECTION I.
THEIR SEVERAL FOUNTAINS.
Our second duty will be to take a view of the
kinds or sorts of distractions ; and they are di-
versified : 1. From the fountain whence they flow.
2. From the matter whereof they consist. 3.
From their adjuncts. For the first of them, you
will find,
1 . J[Iamj of our distractions may justly he fa-
thered on the Devil. He is a spiritual substance,
and is most properly conversant in spiritual sins ;
he is completely skilled in all thoughts whatsoever,
and therefore what he imparts here is of his own.
The hiorh-priest Joshua could not be at his prayers
for the Israel of God, but as Christ the angel of
the covenant was on one hand, Satan was standing
on the other, Zcch. iii. 1, and he was got at the
WANDERING THOUGHTS. 21
readier hand,* the right hand, the hand of action,
that he might hinder him more dexterously in his
devotion. And when Satan stands on the right
hand, the prayer is in danger to become sin. Psal.
cix. 6, 7. When we are most serious before the
Angel, the Devil is whispering at our elbow ; and
who can be dull and watchless, when God is on
one hand, and Satan on the other?
The Devil is afraid of a serious lively prayer at
his heart ; he knows that can pull down in a minute
what he hath been contriving for a thousand years ;
and therefore, if he cannot withold us from holy
duties, he will do his utmost to disturb us in them.
Hence the vision of that holy man who in the
whole market saw but one devil busy (for there
Self was at hand, Satan had no need to bestir him;)
but in the conj^regation there were multitudes of
them : all their skill and power being little enough
to ward oft' poor souls from Jesus Christ. Alas !
we pray, and hear, and live as securely, as if there
were no Devil at all.
* " A wise man's heart is at his right hand." Ecclot-.
X. 2. i. e. His heart is ready and prepared to every good
work. — Annot. in loc.
22 A REMEDY FOR
And his suggestions in religious duties are usu-
ally more violent and impetuous,* more dreadtul
and impious, than those which are of our own breed-
ing; called therefore darts, and fiery darts of that
wicked one. Though he lay these suggestions ot
his at thy door, yet they will be counted in the num-
ber of his sins and of thy afflictions.
2. Our distractions proceed from the mind and
understanding. The vanity of the mind alienates
us from the life of God, and from communion with
him. When a present and seasonable petition or
instruction is conveyed through the ear into the un-
derstanding, it wantonly plays therewith, and takes
occasion to run out on some contiguous notion ;
and from that to another and at length rests and
dwells on some alien and unseasonable point, till
the gales of the good Spirit, and the present matter
be overpast. And thus by a default in the under-
standing, we seek not God, Psal. liii. 2, nor find him
as we might; and that excellent faculty, which
would penetrate into the divine mysteries, and
should guide the will and heart unto God, by the
* Joab could hinder David from weeping for Absalom,
not from numbering the people, to wliich Siitan stirred him
up. — D. Arrows.
WANDERING THOUGHTS. 23
ignis fatmis of its unmortified vanity, misleads us
from the chief good, and entangles us in distrac-
tions. We read " of a filthiness of the spirit," 2
Cor. vii. 1, whereof surely this is a part, and must
be cleansed in them that will *' perfect holiness in
the fcarofGod."
3. ' Some distractions proceed from the fancy,
a most busy faculty, which is most unruly and least
sanctified in a holy man. Sometimes by the help of
memory, stepping back into things past, she brings
into the most solemn worship a thousand passages
that are past and gone, and rolling them in the head,
carries soul and all quite away from God : hence
it is, you often hear them say, " such a thing came
into my mind at sermon or prayer," that was for-
gotten weeks or months before : yea, daring to
re-act former sins by contemplative wickedness in
the very sight of God, which doubles the guilt by
repetition, and makes your former sins exceeding
sinful. In this sense that is true, " Better is the
sight of the eyes, than the wandering of desire;"
Eccles. vi. 9 ; there is something more of evil in
these second contemplations, than in the first com-
missions. Sometimes the fancy will create a world
of figments or notions out of nothing, and multiply
24 A REMEDY FOR
impertinent thoughts upon no ground, and to no pur-
pose ; and can sally out of the present matter to
every adjacent business, and make a great ado to
bring nothing to pass. " There is a path which no
fowl knoweth, and which the vulture's eye hath not
seen," Job xxvii. 8 ; the fancy can find out such a
way ; thus God is not in all, hardly in any, of our
thoughts, when we pretend to treat him with the
greatest solemnity.
And sometimes the fancy breeds distractions by
forecasting things to come ; so many a man can
most easily, on the Sabbath, contrive his business
for all the week after ; and the poor woman in the
corner of a prayer order the business of all the
house for a day. Hence many an affair is cursed
in our hands, by our unhappy contrivance thereof
in the time of worship. Thus we have some saying
(in their hearts no doubt), "When will the new
moon be gone, that we may sell corn, and the
sabbath, that we may set forth wheat?" Amos
viii. 5. And it is well if they have no com-
panions in this assembly, who are making their
hay, measuring their corn, counting their coin, if
not providing for their lusts, while they seem
earnest with the Lord negotiating for eternity.
WANDERING THOUGHTS. 25
4. Our distractions in GocVs iv or ship are some-
times occasioned by our outward senses. Most fre-
quently by the eye ; a wandering eye mostly hath a
wandering heart ; for when the eye discovers any
new, pleasing, or ridiculous object, it presently
brings news thereof unto the heart ; and that de-
bates and studies upon it, to the grieving of God's
Spirit, and cooling of our own : and when that is
over, a fresh sight presents itself, and the eye is
ready for that again, and leads the heart into a
maze of follies. We read, '♦ My eye affecteth my
heart, because of all the daughters of the city,"
Lam. iii. 51, that is with grief for their calamity.
There is a reciprocal working it seems ; the heart
at first affects the eye, and the eye can affect the
heart with grief: even in like manner, when the
sons or daughters of the city enter the assembly,
the eye affects the heart ; stirs, diverts, kindles the
heart ; and the heart corrupts, stains, and transmits
its folUes by the eye ; the precious soul meanwhile
suffering between them, and the holy God and his
services being wofully slighted.
You resolve in this duty, I will not swerve from
God, nor step aside into the least distraction ; but
you bolt the door and let your enemy in at the win-
3
26 A REMEDY FOR
dow. The thoughts that are shut out at the street-
door steal in at the back door, if you do not as well
"make a covenant with your eyes, as keep your
feet, when you enter into the house of God.'^ In
this sense the woman and man also have need of
the covering of a holy and constant watch, " be-
cause of the angels," the wicked children of hell,
that ride abroad in the air, to carry away our hearts
from God.
SECT. II.
THE MATTER OF DISTRACTIONS.
Secondly : Distractions are distinguished by the
matter whereof they consist ; wliich is sometimes
1. Good. It is Satan's ambition and triumph,
when he can aflront God with his own matters ; as
to bring in shreds of sermons in the heat of prayer ;
and long passages which you have read, to keep
out material points, that you should be hearing : he
will hold your husband's picture before you, while
you should look on your husband's face, and at
length delude you with shadows instead of sub-
WANDERING THOUGHTS 27
Stance. A good thing in its nature, may become a
bad thing in its use, when it is out of season.
Jewels misplaced may grow worthless ; a diamond
on the finger is an ornament, but in the bladder a
torment ; and God dislikes his own things in the
Devil's way, little less than the Devil's things
themselves.
As when one is playing in concert, as Mr. White
remarks, if we stay on any note, while they who
play the other parts go on, that which at first made
excellent harmony, becomes now harsh, and spoils
the music : so those thoughts that were sweet and
musical, while they were suitable and pertinent to
thy prayer, become harsh by dwelling unseason-
ably upon them.
2. Sometimes our wanderings are made up
of things indifferent in themselves; and these
things by mis-timing them, are debauched, and
made very evil and offensive unto God. As to
talk with, or to see a friend, is in itself indifferent ;
but to perform this in the heat of harvest may be
folly. There are a hundred harmless thoughts
both of things and persons, which crowding into
the sacred presence of God, and interposing "be-
tween the soul and its Maker, while the matters of
28 A REMEDY FOR
eternity are debating and concluding, are a great
offence, and deserve to be whipped, and posted and
sent away.
3. The matter of them sometimes is absolutely
bad, proud, wanton, malicious thoughts : blasphe-
mous thoughts, as whether God is, when we are
praying to him, and the like. Able to sink us at
any time, but sins of a double dye in the worship
of God ; because there the special and piercing
eye of God is upon us : as theft therefore is penal
in all places, by reason of its intrinsic evil, much
more criminal is it before a judge in the court :
even so are these thoughts guilty and base any
where, but when they shall dare to intrude into the
presence of the Judge of Heaven and Earth, as it
were daring a jealous God, this is prodigious sin
and greatly provokes him. So " They come unto
me as the people cometh, and they sit before me
as my people ; with their mouths they show much
love, but their heart goeth after their covetous-
ness." Ezek. xxxiii. 31. What more sweet than
a religious mouth ? What more bitter than a cove-
tous heart ? Especially when the heart goeth out
after covetousness, pursues and follows it in the
sight of God. Oh, dreadful ! God is pursuing and
WANDERING THOUGHTS. 2flf
following the sinner with Christ and mercy in his
arms, and the sinner the while, with his very heart,
is going after sin. And thus that house which
God calls "the house of prayer," we make a den
of lust, malice, covetousness, and sin.
SECT. III.
THE ADJUNCTS OF DISTRACTIONS.
Thirdly: Distractions are distinguished by their
adjuncts. For,
1. Some are sudden. As the church, " Or ever
I was aware, my soul made me like the chariots
of Amminadab," Cant. vi. 12 ; and happy is that
soul that is so sweetly and suddenly carried after
Jesus Christ. So sometimes our treacherous soul,
before we know or are aware of it, makes us like
those hasty chariots ; which misery comes about
through want of watchfulness, which like a porter
should keep the door, and turn all stragglers aw^ay.
A thought is a sudden motion, and by it we may
quickly step into heaven or hell ; now these
thoughts do steal in so suddenly, that we fall to
3*
30 A REMEDY FOR
muse how they came in, by what door they entered,
and so are entangled in more distractions by
tracing the former, and commit new errors by dis-
covering the old.
But now other wanderings are more premedi-
tated, and whereinto the soul falls more leisurely,
and wallows therein, either of choice, or without
much interruption ; and these have much more
guilt and mischief in them.
2. Some distractions are umvilling.* When
the heart like a good archer aims directly at com-
munion with the Lord, Satan or his corruptions jog
him at the elbow, and make him miss the mark.
This indeed is a sad disappointment, for a noble
soul to embrace the dunghill, instead of the Sun of
Rio-hteousness ; for a man to loose those sweet
words and minutes which might be had with God ;
it is a sad mischance indeed, but which is common
with man, wherein if the soul cry out as the forced
* Of these Mr. Capcl speaks thus : While thy prayer
comes out of a spiritual habit of grace, and is set on work
at first by an actual intention of the mind, a virtual intention
may serve all along after, though there bu some roving
thoughts; I say, may bcrvc to make them current at the
ihronc of jirace, and in the court of conscience.
WANDERING THOUGHTS. 31
virgin, Deut. xxii. 27, it shall not be imputed to her,
especially when there was neither previous pro-
vocation, nor subsequent consent. And this is
the case of blasphemous thoughts, which are like
lightning cast into a room, that carries horror,
but springs from no cause thereof in the room-; so
these thoughts come in upon thee, amaze and ter-
rify, surprise thee against thy w ill : but be of good
comfort, neither leave off thy duties ; for thy pray-
ers will do thee more good than these can do thee
harm, nor hasten from them to gratify Satan ; for
if God be not able to protect thee in the discharge
of thy duty, it is time to think of another master ;
but complain of Satan to God, parley not with
them, but divert thy thoughts, and cry to that God
the more, whom he tempts thee to blaspheme.
But others are ivilling distractions, which are
the ordinary effect of an unspiritual and uprepared
heart : to such a heart the whole duty is a distrac-
tion ; when a vain and earthly soul, like a truant
scholar, keeps out of his master's sight from
choice, and with content, and is any where better
than at his lesson ; what little rest would such a
soul find in heaven? or what true delight can he
take in the most holy presence of God above, that
32 A REMEDV FOR
can find no rest and sweetness in his presence
below ?
3. Again, some distractions are long, and do
consist of a concatenation of vain thoughts, when
they do lodge in the heart. The Lord still calling
at the door, and saying, "How long shall vain
thoughts lodge within thee?" These do much
alter the complexion of the soul, and argue too
deep a habit of vanity therein. It is a true saying,
Though we cannot hinder the birds from flying
over our heads, yet we may disturb their roosting
or making nests in our hair. So, though we can-
not well hinder the sudden suggestion of a vani
thought, yet we may trouble its quiet resting in the
soul. Yet such strange subtlety is there in us,
that we can keep God absent from our hearts a
long time, yea, even when we are employed in a
prayer, and be tampering with the world or sin all
the while, the soul never coming in till the amen of
a prayer do awaken us.
But other distractions are but sJiort, only a step
out of the way, and in again, and the soul catcheth
the faster hold of God. And, indeed, when the
soul doth follow hard after God, as every one
should do in his service, though it stumble, as it
WANDERING THOUGHTS. 33
often happens to the most earnest in the way, yet it
recovers to its advantage, being more zealous after ;
the fall of the former being Uke that of the swine,
who lies still in her mire ; the fall of the latter, like
the sheep that falling riseth, and runs the faster.
And thus you have seen the several kinds of dis-
tractions, which was the second general head,
34 A REMEDY FOR
CHAPTER III.
TO ATTEISD ON THE LORD WITHOUT DISTRACTION
IS OUR DUTY.
SECTION I.
THE POSSIBILITY OF IT.
In the third place I shall prove, that to attend
upon the Lord without distraction is our duty
which will clearly follow by demonstrating, 1.
The possibility of it ; 2. The necessity of it.
First, It is possible thus to serve our God. The
sluggard, it is true, finds a lion in his way to every
duty, and nothing is possible, because nothing is
welcome. — There is no duty so easy, but it is dif-
ficult to the negligent ; none so hard, but it is easy
through divine grace to the diligent. Perfection
herein I assert not ; but that we may attain it in
the substance and sincerity thereof, is proved :
1 . From the precept of God. The wise and
merciful God commands nothing, but he finds or
WANDERING THOUGHTS. 35
makes it possible ; his commands are not snares,
but rules, yea and helps. When a master com-
mands, power and assistance wait not on his com-
mands ; the servant's strength must perform the
master's will : but here are the commands of a
father, which when they outstrip his child's strength,
are still accompanied with his own assistance ; and
the chair which the weak child cannot bring in, he
helps to fetch himself. Now behold the divine
precept, " Serve liim in truth with all your heart."
1 Sam. xii. 24. What truth is there, while we ap-
pear to serve the Lord, and indeed do not think
upon him at ail ! Or how is that with all the heart,
while there is not half, nor any thereof many times !
While we can pray, and plot, and think, and look,
and begin our devotion only at the end of the duty.
Our merciful Father will not impose an impractica-
ble law upon us. It may by accident become im-
possible, but it is not so in itself.
2. In regard of the power of God it is possible.
Ours is the duty, but his is the strength. God and
his servant can do any thing. When you look on
a hard task, and your heart fails you, raise your eye
of faith, and you will find God the strength of your
heart ; " I can do all things through Christ that
36 A REMEDY FOR
strengthened me," Phil. iv. 13 : lo, here the omni-
potency of a worm ! If all things, that is all my
duty, then this among the rest. But you will say,
This was an apostle, a person of great strength
and grace : yet still the acts were from the man,
but the strength was from Christ; for the same
person saith, " Not that we are sufficient of our-
selves to think any thing as of ourselves, but our
sufficiency is of God." 2 Cor. iii. 6. Who, though
he be at the same time terrible out of his holy
places, and darts his curses on them that do his
work negligently, yet " the God of Israel is he that
giveth strength and power to his people, blessed be
God." Psal. Ixviii. 35. He gives, that is, he is
ready to give it out ; but, alas ! his stock hes
almost dead by him ; and i^ew sue to him in good
earnest. His power is at your service, and there-
fore serve yourselves of it.
3. In regard o£the 'promises of God, this is pos-
sible. To every command there is a promise.*
The command finds us work, the promise finds us
strength. As to this, some think that clause in our
+ Compare Dcut, x. J6, with chap, x^x, 6; and so 1 John,
ji. 27, 28.
WANDERING THOUGHTS. 37
magna charta, Ezek. xi. 19, of one heart, is in-
tended this way ; wherein the Lord promiseth an
united heart to his servants. A hypocrite hath
more hearts than one ; a heart for his pleasures, a
heart for his pride, here and there his affections are
stragghng; now saith God I will give one heart.
There is another promise, " I will put my fear into
their hearts, that they shall not depart from me ;"
Jer. xxxii. 40 ; neither in whole nor in part, unless
the fault be in yourselves. Now these promises
are amen in Christ, and do belong to every soul
that is in Christ, who may claim and have the
benefit of them.
4. Add hereunto the experience of many ser-
vants of God, who by a habit of holy watchfulness,
have attained to considerable strength against
these wanderings. Hope of relief makes many
complain of their distractions, when fear of pride
hinders them from divulging their attainments ;
and that which by the grace of God is possible for
others, with the same grace is possible for you.
4
38 A REMEDY FOR
SECT. II.
THE NECESSITY OF IT.
Secondly, it is necessary, and therefore no
doubt our duty, to attend on God without distrac-
tions. It not only may be done, but must be done.
You will say, they are happy that can do it, but
they may be safe enough that cannot ; thus the
heart and substance of religion is counted a high
attainment but not a duty. I shall show therefore
that this soul-attendance on the Lord is necessary.
1. It is necessary to the essence or being of the
duty. As the soul is necessary to the being of a
man, the body is no man, but a corpse without it i
even so a solemn duty with a wandering heart, is
but a corpse of a duty. " Let us hft up our hearts
with our hands to God in the heavens." Lam. iii.
41. The elevation of the hands signifies nothing,
without lifting up the heart with them. If prayer
be the lifting up of the heart, what arc words with-
out the heart? A man may spend the same time
and the samn words in a serious and in a heartless
WANDERING THOUGHTS. 39
duty, and yet the latter stand for nothing tor want
of intenseness and attention. " There is none that
calleth on thy name because none stirreth up him-
self to take hold on thee." Isaiah Ixiv. 7. If a
man come to the service of God, and do not excite
and stir up his soul to exercise grace, as a man
will blow a dull fire, his faith, zeal, and humility ;
if he do not blow them up, but suffer his heart to
run at random, the holy God counts all the rest as
a cypher without a figure, it stands for nothing.
2. // is necessary to comfort in the duty. The
service of God is a sweet pot of ointment of a most
refreshing odour; the gracious soul is refreshed
therein as a bed of spices. Distractions are the
dead flies, Eccles. x. 1, which dropping into this
sweet ointment, cause it to send forth a noisome
smell, displeasing to God and unpleasing to the
soul. Where can the soul be better than with
God? what sweeter company than that which
angels keep, or pleasanter employment than con-
versing in heaven ? But wandering thoughts arise,
and like a black cloud quite hide the sweet beams
of that Sun of Righteousness from the soul, and
then your comfort is gone. The sweetness of
music consists in its harmony; when the strings
40 A REMEDY FOR
are out of tune, or untunably touched, it is but a
harsh sound, there is no music : wandering thoughts
are hke strings out of tune, there is no music in
that duty, the Holy Ghost goes away and hkes it
not ; and the soul likes it not, is weary of it ; there
is no sweetness in that duty. It is a tried maxim,
The more seriousness, the more sweetness; the
nearer to God, the warmer and merrier is the soul,
which inward comfort is some reward to the heart
of a christian, when his particular suit is denied ;
so that " in keeping of God's commandments there
is a great reward." The choicest of the Spirit's
seahng comforts are bestowed in the lively service
of God.
3. It is necessary to the prosperity of a duty.
*' If I regard iniquity in my heart, the Lord will
not hear me." Psal. Ixvi. 8. In God's service the
soul should be regarding God alone. If I regard
a corruption, instead of Christ, if when some vain
object presents itself, I turn my back on God to
treat with vanity, the Lord will not hear me, nor
regard me. We read of the holy Hannah, that
" she spake in her heart, only her lips moved not,
her voice was not heard;" 1 Sam. i. 13; yet this
wordless prayer did the business ; lip-labour, if no
WANDERING THOUGHTS. 41
more, is but lost labour. The earnestness and
labouring of the heart prevails. The Lord our
God hath a book of remembrance for them that
think on his name, while he turns the deaf ear
to them that cry, Lord, Lord, and do not inwardly
adore him. In short, thus saith the Lord God,
" Every man," child or not child, " that setteth
up his idols in his heart, and cometh to the pro-
phet," or sits demurely before the preacher, "I
the Lord will answer him that cometh, according
to the multitude of his idols." Ezek. xiv. 4. He
that sets his heart on vanity, vanity shall be his
recompense ; if he will not affect his own heart, he
shall never affect mine. * He that withdraws his
heart in asking, will find the Lord to withdraw his
hand in giving what he asks.
4. It is necessmnj to communion luilh Jesus
Christ in a duty. Which, though it be a paradox
to unregenerate men, is the very business and
next end of the worship of God ; which, if you
lose, that duty is lost. Jesus Christ calls, *' 0
my dove, let me see thy countenance, let me hear
thy voice ; for sweet is thy voice, and thy coun-
* As long an Moses held up his hand Israel prevailed, and
iio longer.
4*
42 A REMEDY FOR
tenance is comely." Cant. ii. 14. Now if, when
he ^vaits thus to be gracious, you wait not for his
grace, nor watch for the blessed appearances of
the Holy Ghost, you will lose that happiness, you
will lose your labour, and at length your souls.
How are you troubled, if you are abroad when
some good customer comes to your shop : it
troubles you when that is bestowed on another
which was intended for you. 0 sirs, the Spirit
of God is a good customer, and when he comes
and you are away, you are absent to your loss ;
and therefore keep at home the next time.
How unmannerly would it be for the subject to
knock at his prince's chamber, and, knowing he
is within, and waits for him, step away about some
frivolous trifle when he hath done? The prince
appears, opens his royal door, and calls ; but the
foolish man is gone. How fairly may he shut his
door against such a guest, and make him wait in
attendance long before he sees his face? Ah,
how seldom do we see the face of God in an
ordinance, or much endeavour to do so ! " My
soul followeth hard after thee," or, as in the He-
brew, " is glued to thee." — Psal. Ixiii. 8. That
soul, and that alone, that follows hard after God,
WANDERING THOUGHTS. 43
by the earnest intenseness of zeal and love, and
which cannot be content without him, that heart
shall cleave to him, and have rare communion
with him.
Thus you may plainly see, that to attend upon
the Lord without distraction is a duty, which was
the third point to be handled.
44 A REMEDY FOK
CHAPTER IV.
REASONS WHY WE OUGHT TO ATTEND ON THE
LORD WITHOUT DISTRACTION.
SECTION I.
FROM THE NATURE OF GOD.
The fourth point is to show the reasons for the
doctrine and duty of attending on the Lord without
distraction. And they are drawn, 1. From the
nature of God. 2. From the nature of his wor-
ship. 3. From the nature of our condition. 4.
From the nature of distractions.
The first reason is taken from the nature of
God, each of his attributes plead for this, espe-
cially.
1. TJie greatness of God. The greater the per-
sonage, the greater the reverence, and the more
solemn your attendance should be. Hence, Elihu
cries, " Teach us what wc shall say to him, for
WANDERING THOUGHTS. 46
we cannot order our speech by reason of dark-
ness."— Job xxxvii. 19. It is a bold adventure
to speak to him, what is it then to trifle with him ?
wilt thou speak to God, nay pray to God, and not
so much as look that way when thou speakest to
him? This is to put on him the robes and. title
of a king, and use him like a slave. A prince
may converse with two or three of liis servants
at a time ; but it is impudent for a servant to talk
to two or three princes at a time. The great
Jehovah can speak with tliee, and a thousand
more, and do all your errands at a time : but, alas,
thou art too poor a worm to entertain the great
Jehovah and other matters at once. We are his
creatures. " Thus saith the Lord, the Holy One
of Israel, and his Maker." — Isa. xlv. 11. If a
servant must not be frivolous before his master,
when he is receiving his commands, who dares be
so before his Maker, who can as easily reward or
ruin us, as I can turn over a leaf in this Bible?
This he himself gives for the reason of that dread-
ful curse upon the " deceiver, that having a male
in his flock, offers to God a corrupt thing. For
I am a great king saith the Lord of hosts, and my
name is dreadful amonji the heathen." — Mai. i.
46 A REMEDY FOR
14. Which of you will be thinking of your wives,
or children, or business, when you are offering a
petition to a great king, or run after feathers, when
he is speaking his mind to you? Thou takest
God to be such a one as thyself, or else thou
wouldest never do it. Remember a great God
must be worshipped with ])rofound veneration, and
the most serious affections. A man must wor-
ship God, as if he were in heaven ; oh ! if thou
wert there among those myriads of saints and
angels, with what care, and humility, and earnest-
ness, wouldest thou pour out thy heart to him, or
hear his words to thee.
2. The holiness of God is another reason, who
is so sacred, that an unholy thought is abomina-
tion to him ; most especially in his holy service.
Who can by an eye of faith behold the "Lord
sitting on a throne high and lifted up, and his train
filling the temple, and the seraphim crying one
to another, and saying. Holy, holy, holy, is the
Lord of Hosts," Isa. vi. 1,2, and suffer his heart
to be ravished away with transitory toys in such
a sacred presence? Are the seraphim amazed
at his holiness, and we untransported ? Their
thoughts are continually terminated upon him, and
WANDERING THOUCHTS. 47
shoiikl ours be always flinching from him? The
holy Lord of Hosts will not allow it. If you will
not sanctify him, he will sanctify himself. If you
that worship him will not bear witness, by your
serious attendance to his holiness, he must bear
witness to it by his judgements on you ; which,
indeed, are not always visible, but ever certain;
not a man in the congregation but the holy God
is sanctified by him, or upon him. Little do wc
know what invisible dreadful effects there are of
this daily in our congregations. And, if our dear
Redeemer did not stand as a screen between us
and his wrath, the best of us would quickly feel
the e fleets of his displeasure.
3. The omniscience of God is a valid reason
against distractions. " All things are naked and
opened to him with whom we have to do," Heb.
iv. 13 ; not only naked on the outside of us, but
cut up and anatomized in the inside. That sharp
and piercing eye looks through and through us,
and neither doth nor can look beside us. Whither
can I go from thy spirit? and whither can I flee
from thy presence ? Shall the husband fix his eye
on his wife, and she, meanwhile, dart her glances
on her [)arauioiu-? Is this reasonable, or tolera-
48' A REMEDY FOR
ble? Get out of his sight, and trifle on. Steal
into some corner where he sees you not, and be
truants, and spare not. Be but an eye- servant to
God, and we will ask no more. Be serious while
he sees you ; dally not while he holds you the
candle. A curious eye requires a careful servant.
Object. But this is spoken with great freedom.
I see no one but the minister and the people ; see-
ing is believing : I know no one that seeth me.
Ans7v. 1. No more dost thou see that faculty
by which thou seest. Is there, therefore, no such
faculty? Are there no spirits, because thou never
sawest them? When did you see the wind? and
yet you doubt not of it. Nay, hath not he declared
to thee, what is thy thought, Amos iv. 13, in many
a sermon ?
2. There is another eye by which God's pre-
sence in his ordinances is seen, which thou hast
not. That is an eye of faith which, if fixed in
thy heart, would quickly make thee cry, " How
dreadful is this place ! This is no other than the
house of God, and the gate of heaven !" If an
hundred credible persons affirmed they saw a
great man in the congregation, you would beheve
them, though not seen by you, and would conclude
WANDERING THOUGHTS. 49
it your own inadvertency. Hundreds there daily
are that do avouch they saw, felt, heard, embraced,
the gracious presence of God, and therefore con-
clude it was your bhndness, not on account of his
distance, that you saw him not.
SECT. II.
FROM THE NATURE OF HIS WORSHIP.
The second reason is taken from the nature of
his worship.
1. It is reasonable worship; not only conso-
nant to the rules of reason, and backed by the
most rational principles, but must be managed as a
rational act. Now it is a most irrational thing to
converse with God without a heart ; this is a silly
thing, as " Ephraim is called a silly dove, without
heart." Hos. vii. 11. A dove without spirit, and
a silly dove without reason or judgement. God
had rather hear the roaring of a Hon, than a heart-
less prayer; he delights more in the chirping of
birds, than in singing of psalms without under-
standing ; for these do what they can, and so are
5
60 A REMEDY FOR
accepted; but brutish service from a reasonable
creature is intolerable. Is it* reasonable that you
should cry out for the Spirit, and think on the
flesh? be hearing about another world, and ru-
minating on this? your eyes directed to heaven,
and your heart in the ends of the earth ? the tongue
busy, and the soul idle ? the knee devout, and the
thoughts loose? there is no coherence, no reason
in this. When ye work, work ; and when ye pray,
pray ; and do it with understanding. " What is
it then! I will pray with the spirit, and will pray
with the understanding also ; I will sing with the
spirit, and will sing with the understanding also."
1 Cor. xiv. 15.
Consider, that else thou art as a madman before
God, and God hath no need of madmen ; if one
should come to thee about business of life and
death, and after a word or two therein should run
from one impertinent thing to another, would you
not think him mad ? If thy thoughts were put into
* The Egj-ptians chose among all fruits the peach to offer
to their gods, because the fruit is like a man's lieart, the
leaf like hia tongue; the heart and tongue should go to-
gether.
WANDERING THOUGHTS. 51
words and mingled with thy prayers, what strange
mad prayers would they be ?
2. It is spiritual icorship, and therefore you
may not be distracted in it. " The true worship-
pers shall worship the Father in spirit and in truth,
for the Father seeketh such to worship him." Job
iv. 23, 24. Others may seek to worship the
Father, but the Father seeketh such to worship
him who worship in spirit and in truth ; in spirit,
and so not like the formal Jews; in truth, and so
not like the ignorant gentiles. And then, verse
24, "God is a spirit, and must be worshipped."
Here is must and shall, and reason for it. As a
spirit can do nothing at eating, so a carcass can
do nothing at praying. The most elegant tongues
on earth cannot make one effort at prayer; no,
the soul must be in it, and the soul must be busy
too. If we had only an idol to serve, the body
were enough ; but God is a spirit, and camiot be
conversed with without the spirit, yea, and the
whole spirit also. Fond man, that thinks with
his narrow soul to deal with God and somewhat
else, who alone is immense, and beyond our great-
est capacity ! He must be taken up, and go out
of the world in a sense, that will get into heaven.
52 A REMEDY FOR
The soul on the hp, and the soul in the ear, do
perform work in the service of God.
3. It is siveet work. " Yea, they shall sing in
the ways of the Lord, for great is the glory of the
Lord." Psal. cxxxviii. 5. Mark, shall sing: —
their spirits shall neither droop nor step aside.
He that attends on the Lord hath a most sweet
employment; now the mind useth not to object
to delightful music, or to dislike an enchanting
song. 0 the gracious presence of God ! his sweet
smiles ! and blessed love-tokens, that can tran-
sport angels, sure they may engage the heart of
man, and sufficiently fill it.
Read the Canticles, and say then, Is not con-
verse with God a heaven upon earth? and how
far is heaven from distracted thoughts? Sad and
severe things afflict the mind ; it would flit from
such subjects, but sweet employment engages all
the heart ; next to dwelling in heaven, is the soul
flying to heaven in an ordinance ; our driest duties
yield us least comfort ; the nearer the sun the
warmer. More close to God more sweet you
will find him, and never more "joyful than in the
house of prayer."
WANDERING THOUGHTS. 53
SECT. III.
FROM THE NATURE OF OUR CONDITION.
The third reason is taken from the nature of
our condition, and that is this :
1. We cannot live without God. In him we
live as to our natural hfe; every breath is fetched
from him ; so in our spiritual life, the life of the
soul is He who made it. A world without a sun
is dark ; a body without a soul is dead ; but a soul
without God is dark, is dead, is damned. It is
true, men feed, and sing, and exist without God
in the world, but he that lives truly, lives by faith ;
the other life beasts live ; they eat, and drink, and
Avork, but know not God ; but if you will define
the life of a soul, God must be in the beginning, in
the midst, and in the end of it.
3. Our only umy of communion iviih God is
in an ordinance. This is the river, the streams
whereof make glad the heart. Were a city be-
sieged by mortal enemies round about, and no re-
lief to be conveyed but by the river that waters it,
how fatal to the inhabitants would the stopping of
64 A REMEDY FOR
that river be ; that city must starve or yield ; the
ordinary supphes that a Christian cannot be with-
out, come swimming down from heaven through
the ordinances of God ; distractions stop the river,
hinder prayer from ascending to God, prevent in-
struction from descending into the heart, intercept
commerce and starve the soul. The zeal of the
Jews was eminent this way, of whom Josephus
relates, that when Pompey's soldiers shot at the
thickest of them in the siege of Jerusalem, yet
amidst those arrows did they go and perform their
rites, as though there had been peace. Why, thy
prayer is thy ambassador ; distractions cut off the
feet, and " he that sendeth a message by the hand
of a fool, cutteth off the feet, and drinketh damage."
Prov. xxvi. 6. A wandering prayer is a message
by the hand of a fool, and that man is like to drink
damage that useth it. A man is a poor thing with-
out God, and God is not ordinarily met with but
in an ordinance.
3. Ml our strength and heart is too little for
this business. All our understanding too little to
apprehend his rare perfections ; all our affections
too weak and shallow to love, embrace, and de-
light in him; hence we are obliged to love and
WANDERING THOUGHTS. 65
SO to serve the Lord our God with all our heart,
and with all our soul, and with all our strength.
Mark xii. 33. That is with every faculty of the
soul, and with the utmost strength of every faculty.
Now if it be hard enough to climb the hill unto
God with wings, how shall we ascend with these
weights about us, or think to please with half a
heart, when the whole is too little? for "he is a
great King, and his name is dreadful among the
heathen ;" when all the water in the pool will but
turn the mill, that miller is very foolish who by
twenty channels lets out the water otherways.
The intense and earnest heart is little enough to
converse with God, all the water in our pool will
but turn the mill. What then can the negligent
heart bring to pass, and how unlikely are we to
obtain with the great God with the negligeijt ap-
proaches of a trivial spirit, with only a part of a
little heart?
66 A REMEDY FOR
SECT. IV.
FROM THE NATURE OF DISTRACTIONS.
The fourth reason is taken from the nature of
distractions.
1. They divide the heart and disable it wholly.
Now a divided heart can do nothing at all ; " their
heart is divided, now shall they be found faulty."
Hos. X. 2. If one heart divided from another
make a fault, much more faulty is one heart di-
vided within itself. Hence it comes to pass that
Satan offers, as the false mother did about the
living child : " Let it be neither mine nor thine,
but divide it." 1 Kings iii. 26. If he cannot block
your way to the presence of God, and make good
his claim to the living child, as she would have
done, then, with might and main, he promotes all
imaginable diversions to part the soul, and cries.
Lord, let it be neither thine nor mine, but divide
it ; well knowing, that as the child, so the heart
while entire is a living and lively heart, but divide
it and destroy it; as he that runs at once after
two hares, catches neither, so the pursuit of two
WANDERING THOUGHTS. . 57
objects at once spoils both. He that thhiks to
treat the Creator and the creature at the same
time, enjoys neither of them ; and thus the vain
heart of man by overdoing, undoes itself, and
reaching at two matters, spoils them both.
2. These distractions frustrate the ordinance,
and cause the great name of God to be taken m
vain. Instead of forcing the heavens, these do
but beat the air, and cannot reach the heart of
God, because they never reach your own. And
this is one of the follies of a roving heart, that it
consumes as much time in a senseless as in a se-
rious duty, and yet doth nothing in it, brings no-
thing to pass. And so the holy God stands over
the heedless sinner with Job's words, "When
shall vain words have an end?" Job xvi. 3. I am
weary with this tinkling cymbal ; either pray in
earnest, or pray not at all ; hear in earnest, or hear
not at all ; as good not at all as never the better.
The service of God requires a man, not a shadow;
yea, all a man, and more than a man, our spirits
and God's spirit also. Those that tremble at the
profane man's taking God's name in vain, should
make a conscience, lest they do it themselves,
58 A REMEDY FOR
lest they be damned for their oaths, and you for
your prayers ; because you wrong God's majesty
under the pretence of serving him, and so affront
him with more solemnity.
3. They contract more sin upon the soul. We
read " that Nadab and Abihu, the sons of Aaron,
took either of them his censer, and put fire therein,
and put incense thereon, and offered strange fire be-
fore the Lord." Levit. x. 1. And the Lord took it in
high displeasure, " and with strange fire consumed
them." Sins of ordinances are often extraordinary
sins ; as sacrilege is a greater sin than plain theft, be-
cause it is a purloining of what is consecrated; so a
sin in worship hath this aggravation, and that it is in a
place, and presence, and business, that is set apart
for communion with God. Hence it comes to pass,
that many of God's children have had grievous
pangs and terror of conscience on their death-bed
for ordinance sins. He that should be cleansing
himself from his sins, and instead of that increases
them, makes his sin exceeding sinful. Oh, what
need then have we to pray, " Turn away mine
eyes from beholding vanity, and quicken thou me
in thy way." Psal. cxix. 39.
WANDERING THOUGHTS. 59
And these are some of the reasons that confirm
and enforce this practical doctrine, that we should
" attend upon the Lord without distractions," and
so you have the fourth general head.
60 A REMEDY FOR
CHAPTER V.
OBJECTIONS ANSWERED,
SECTION I.
ITS IMPOSSIBILITY.
But because there is no duty so clear that our
sinful hearts will embrace, if any show of contra-
diction can be produced, I shall wipe away all pos-
sible objections against this duty, which is the fifth
general head to be handled.
Object 1. It is impossible thus to attend on God
without distractions. Such is the variety of ob-
jects, such the imbecility of our nature, such the
weakness of our graces, such the suddenness
and swiftness of a thought, that none but angels
can do this. You press that which is impractica-
ble ; it can never be.
Jlnsw. 1. Though this objection hath been re-
plied to before, yet seeing it recurs again, I answer,
1. Perfection herein is impossible in this life;
not but that a prayer or other ordinance may be
WANDERIiNG THOUGHTS. 61
attended with that intenseness, as to exchide every
wandering thought that would step in ; but to be
perfectly free in every duty from them, is rather to
be wished than hoped for in this hfe. That an-
gehc perfection is reserved for heaven ; this evan-
geUcal perfection may be here attained, which is
the prevalence of grace against them : and not only
a will, but a watch and an endeavour to be utterly
rid of them.
2. And in this sense, there is no divine precept
impossible : though our Lord Jesus saith, " With*
out me ye can do nothing," John xv. 5, yet the
apostle asserts, " I can do all things through Christ
that strengtheneth me." Phil. iv. 13. If all things,
then why not this? though it were impossible in
itself, yet is it possible with God's help ; we are
prone to think that we can compass easy things by
our own strength, and that difficult things are too
hard for God. Have you ever tried to the utmost
what God and you can do? could not you have
heard a sermon better if a naked sword had been
suspended by a single hair over your bare heads ;
and have prayed more cordially if you had seen
every word you uttered, written down by the hand
of God ? The same circumspection that keeps a
6
62 A REMEDY FOR
distraction out of one sentence, might, were you
faithful therein, keep it out of two, or ten, or
twenty ; and he that can be temperate for a day,
might be temperate every day, if he did his best.
3. It is a mixture of cowardice and sloth which
makes its impossible. It is an argument of a sloth-
ful heart to say, " There is a lion in the way, there
is a lion in the streets," Prov. xxvi. 13 ; yet if there
were a lion in the way to heaven, thou must rather
run upon him than run from God. There is a more
powerful lion will meet you in the way to hell. No,
no ; it is not the danger without, but the dulness
and slothfulness within, that creates the impossi-
bility. How many hundreds out of fearfulness and
idleness, have restrained prayer before God ; till
being soundly awakened they set about prayer,
and found it both pleasing and delightful ? Reli-
gion, in the power of it, is a work of pains. If you
will not make an effort for heaven, you can never
have it ; try but the next duty with your best dili-
gence, and you shall find that possible to the power
of grace, which appears impossible to the strength
of nature.
WANDERING THOUGHTS. 63
SECT. II.
ITS DIFFICULTY.
Object. 2. It is difficult : if it be not impossible,
yet it is very hard, it is a lesson for the upper class
in the school of Jesus Christ. We weaker scholars
need not attempt it, because we cannot attain it ;
as well may we sit still, as rise up and fall. This
is too hard for us.
Jlnsw. 1. This argues the excellency of it ; the
more hard the more honourable, and therefore this
should rather increase than lessen thy courage. If
you except all hard points out of the practice of
piety, you will leave but few to be practised ; it is
the idle scholar who skips over the hardest words
of his lesson, but the rod must fetch him back unto
them : neither must you expect that God will take
any notice of your easy duties, if you turn off the
hard ; he could have servants enough to do his
easy work, but religion must go all together, and
almost Christianity will not serve any good pur-
pose.
2. The way to heaven is hard, and this you were
64 A REMEDY FOR
told at first: "because strait is the gate and nar-
row is the way that leadeth unto hfe." Matt. vii.
14. If you Hke it not, let it alone, but take care
that you exchange for the better. To get a king-
dom is not easy, though it is easy to lose one. Who
gets a race without running,- or victory without
bleeding, or heaven without striving 1 Hence Mr.
Latimer said to one that objected against the duty
he was pressing, which was that landlords should
send for their tenants and end differences among
them ; that this were a good work indeed, but mar-
vellously hard. " 0," said he, " my friend, it is a
hard matter to be a Christian. Heaven was never
gotten yet without violence, and there is no new
way found of coming there. But if Christ Jesus
had not done harder work than this for thee, thou
couldest never have come there."
3. And is there no hardship in attending upon
sin 1 Is it an easy thing to serve the devil ? Wise
Solomon saith, " the way of transgressors is hard."
Prov. xiii. 15. Our love to it blinds our eyes, or
else he performs a hard service that gives atten-
dance on any sin. The lascivious man swallows
many difficulties, perhaps weeks and months
together, to continue the pleasure of an hour.
WANDERING THOUGHTS. 66
How many dark nights doth the drunkard walk,
and hard words endure, and hard sacrifices make,
to feed that senseless lust ? Who would digest the
life of a covetous worldling ? Hard fare, hard work,
hard journeys, for what may be consumed in two
hours ; to say nothing of the life of the envious,
the ambitious, the malicious men, whose daily
bread is mingled not only with sweet, but gall and
bitterness ; and yet who hears them complain of
difficulty, or throw off their designs for hardness 1
And is it not far better to conquer difficulties for
heaven than hell, and venture upon hardship for
Christ and thine own soul, than for Satan and thy
damnation ? especially when love to the service of
God would make this yoke as easy, as the labour
of transgressors is to them.
4. Though it be hard to keep off these distrac-
tions, yet it is necessary, and it must be done.
Good Mary would not by any business be dis-
tracted in her attendance on Christ, and resolves
therein, that she did the " one needful thing."
Luke X. 42. Poor men find it hard to work six
days together, but there being a necessity for it,
there is no excuse ; they could find twenty put
ofTs, but it must be done, work or starve. We
6*
66 A REMEDY FOR
have the same dilemma:, pray or perish ; and that
is not half a prayer that is filled with distractions.
5. Though it be hard, yet it is sweet ; " her
ways are ways of pleasantness," Pro v. iii. 17, and
this is one of them. You may ever observe the
more wandering the heart, the more wearisome the
duty ; a divided heart can taste but partial com-
fort ; and fulness of joy follows, where the full
bent of the soul goes before. Our common ex-
perience tells us, what peace, what joy, what
confidence, what suavity, fills the heart, when we
have, though with some difl5culty, approached the
Lord, enjoyed him, and attended on him without
distraction. What is more hard to the brain and
the body than study ? for labour, a scholar would
choose the plough before it ; the brain, the back,
the heart and spirits are pained and spent ; yet no
employment so sweet ; the mind, and brain and
heart refreshed ; and a good scholar would hardly
exchange employments with a prince ; so sweet,
so ravishing is this hard employment. Even so it
is with prayer or any holy ordinance ; the sweet-
ness of a watchful serious frame, doth fully com-
pensate for the difficulty thereof.
6. Custom and practice will make it much
WANDERING THOUGHTS. 67
easier. He that executes the law on vagrants,
though at iirst he were pestered with them, will
after a while with ease be delivered of them : so
that resolved christian, who keeps up his watch
and ward awhile, shall find it each day easier than
the former one, to attend on God without these
vagrant thoughts. Use and custom make the
hardest things easy. As a wise man that converses
in the midst of his observing enemies, by use is
inured to all caution, and can easily avoid all dan-
gerous words or behaviour ; though it be hard, he
is used to it ; so practice will wonderfully facilitate
this hard duty. You once thought it impossible
for you to pray, but practice hath made you per-
fect. The same spirit, by the same help, can and
will perfect you in this. This is one of those
infirmities which the spirit of God will help.
SECT. III.
THE COMMONNESS OF DISTRACTIONS.
Object. 3. The commonness of these distiac-
tions ; no man but is lull of them, all seriou::
68 A REMEDY FOR
christians complain of them. What is so common
cannot be very evil ; these vanities that every one
hath, I cannot expect to be without, and therefore
must be content.
Answ, 1. This must be answered with grief.
Every man is full of them, and every good man is
sick with them. If every man's body were gone
after his soul, this would sometimes be an empty
congregation. Every solemn look hath not a
serious heart, and there are but few that make
a business of prayer ; and this is a lamentable
thing, that we can hold discourse with man, or
crave a kindness, or drive a bargain without a
wandering thought ; till our face be set towards
God, and that we begin a duty of worship, and
then or ever we are aware, our soul is slipt off her
chariot wheels, and our sight of God is lost.
2. And yet some watchful christians, as we
observed before, have got a good riddance of
them ; to accuse others is a poor excuse to you.
As their humility teaches them to complain of the
worst, so your charity should cause you to think
the best ; no doubt they that are sick of them, do
by degrees get remedies against them, and grow
better.
WANDERING THOUGHTS. 69
3. By this plea all sins might be justified ; thus
swearing might be advanced before praying, for it
is more common than prayers ; revenge is more
common than forgiveness, but this is no excuse for
it. He that will do as the most do, must go whither
the most go ; " thou shall not follow a multitude to
do evil," Exod. xxiii. 2 ; no, nor to think evil. If
thou wilt be Christ's disciple, thou must be serious
and attentive, though the whole congregation trifle.
True sanctity is not grounded on men's practice
but on God's precept. Make no apologies but
such as you can plead before the face of God.
What a poor plea will it be to say, I was drunk for
company, I wandered from God for company.
Alas, if thou gO€st to hell for company, that will be
no mitigation of your pain, nor an extenuation of
your crime. If many displease the Lord, you have
more need to please him ; if many play, you have
more need to work ; and rather choose to be saved
with a few, than be damned with a crowd.
4. In such an universal loitering, thy care will
be more acceptable ; loyalty is doubly valued and
rewarded, where rebellion is general ; and one
dutiful child is cherished among many disobedient.
" To this man will I look, to him that is of a poor
70 A REMEDY FOR
and contrite heart, and who trembleth at my
word." Isaiah Ixvi. 2. The great Jehovah there
overlooks heaven and earth, and the house of his
rest, to fix his blessed eye on this man or woman,
that when he comes to a sermon doth not, dare
not trifle, but trembles at his word, and that feels
every sentence at his heart. When great men
come into the congregation, then men look; but
when the poor trembling hearer comes in, then
God looks. The angels gaze at such guests,
more than vain people do at silks and fashions.
Oh it is a rare sight to see a christian in earnest,
to behold a humble man converse with God ; the
hosts of heaven rise up, and are attracted by it.
If therefore it be so common to be distracted in
duties, do thou disdain to be in the common
fashion, but get quickly into the mode of heaven.
SECT. IV.
god's accepting the will for the deed.
Object. 4. God will accept the will for the deed.
I would be free from these temptations, but in this
WANDERING THOUGHTS. 71
life I cannot, and therefore shall sit down content.
God is merciful, though you are strict. And he
hath said, " If there be first a willing mind, it is
accepted according to that a man hath, and not
according to that he hath not." 2 Cor. viii. 12.
Ansiv. 1. This axiom and scripture were never
intended as a pillow for the lazy, but as a support
to the weary ; not to exempt us from our duty, but
to comfort us under our weakness. What parent
will accept this answer from a negligent child ? or
what master will be content with this excuse from
a slothful servant 1 Offer it now to your governor,
and imagine not that will pass with God, which
would be counted a mockery with men.
2. God never accepts the will for the deed,
when the deed may be done ; yea, and so for as
the deed can be done, the will without it is but a
mockery unto God. But wherein an upright
heart hath done its utmost in the use of all means,
and would do more, this will is accepted for the
deed, even as if thou hadst perfectly obeyed : and
so that scripture cited is express in the case of
charity ; " It is accepted according to that a man
hath." So that a man must give according to that
he hath, or else his willing mind stands for
72 A REMEDY FOR
nothing. Now have you done your utmost
against distractions? can you do no more? If
death stood at the end of the duty, you could
double your watch ! Plead not this till you have
done your best.
3. It is far from the quality of grace, to sit
down content in any defect or sin, or to vouch the
mercy of God to secure the soul in any transgres-
sion : who when he is dressed in his garments of
mercy, "Yet will not by any means clear the
guilty." Exod. xxiv. 7. No, it is the genius of
true grace, though it fall still upon him, and cry
out and roar under those diseases that are in-
curable. After the Apostle had told us, " The
good I would, I do not, but the evil that I would
not, that I do," Rom. vii. 19, he lies not down,
and resolves to let it run, but fights and strives,
and cries, " 0 wretched man that I am," verse 24.
If thou once sit down, be content, and say, I will
strive no more, thou givest the field, the Spirit
withdraws with grief, and Satan approaches thee
with triumph.
4. The great Jehovah is so far from being
content with such a frame, that he hath plainlv
" cursed all such as do the work of tlie I^ord
I
WANDERING THOUGHTS. 73
negligently, or deceitfully." Jer. xlviii. 10.
Though you neglect not the work of the Lord, yet
if you do it negligently, you are in danger of the
curse. Every distraction is a neglect; in each
wandering you deal deceitfully with God ; and for
every one of these in a duty, God's law pro-
nounceth a curse. And is the divine curse a small
thing with you? Who could digest a hundred
curses, though pronounced at your door by a pro-
voked neighbour] O how much more intolerable
is it, to be obnoxious to a hundred curses from
heaven, justly deserved, and infallibly inflicted, if
repentance prevent not ! It is not the work of the
Lord will excuse you ; Nadab shall perish with
his strange fire, as well as if he had offered nothing
at all. Take heed of forgiving yourselves, when
God forgives you not : a negligent duty is abom-
ination to God.
And thus you have the most material objections
answered, which was the fifth point to be handled.
7
74 A REMEDY FOR
CHAPTER YI.
THE CAUSES OF DISTRACTIONS, WITH THEIR
REMEDIES.
SECTION I.
SECRET ATHEISM.
We shall now proceed unto the more practical
part of this subject, namely, to find out and sum
up the causes of this epidemical disease, which is
the sixth point to be discussed.
The first cause of distraction in God's service
is, secret atheism. There is an atheism of the
head, an atheism of the heart, and an atheism of
the life. In the first, " The fool hath said in his
heart. There is no God." Psalm xiv. 1. Mark, it
is not, he hath thought in his heart, but says it by
rote to himself, rather as what he would have, than
WANDERING THOUGHTS. 76
what he doth believe. And of him it is truly said,
that the speculative atheist is the greatest monster
in the world, except the practical. And our
divisions in the church, by the help of our corrupt
natures, have made proselytes of a considerable
number to this desperate opinion : as if the dif-
ferent opinions about the ebbing and flowing of the
sea, should render it doubtful whether the sea did
ebb and flow at all ; or the disputes about the
manner of vision should call our sight itself into
question. You would think it a vain conclusion to
arrive at, because philosophers argue much about
the sensitive and vegetative faculties of the soul,
that there is no rational soul at all ; inasmuch as
these very debates do argue a rational soul, by
which these points are disputed. Even so it is
notorious madness to conclude, from the variety
and diversity of opinions about religion and go-
vernment, that there is no God ; seeing you are
supported by him, while you dispute and argue
about him.
Atheism of the heart is that whereby the fool
saith " also in his heart. There is no God ;" that
is, either secretly questions, or but coldly assents
to the existence of God, or heartily wishes there
76
A REMEDY FOR
were none at all. And it is worth observation of
both these, that they are such as are obnoxious to
the divine majesty by some misdemeanour. The
felon wishes there were no judge at all ; yet even
these are forced in some pangs to acknowledge
him ; at some fright by thunder^ under some horror
of conscience, or at the point of death, they are
compelled to give Jehovah his due. And they
also, in any sudden fright, or great extremity,
usually cry to God as earnestly as others.
Atheism of the life is described, — " They pro-
fess that they know God, but in works they deny
him." Titus i. 14. Now these latter originate
from the first, and the last is most visible in our
distractions : for if thou didst as verily believe God
present in an ordinance, as he that sits next thee,
durst thou trifle so egregiously as thou dost? The
minister looks at you, and you dare not talk ; if
you saw him that looks at you from heaven, you
durst not wander : and therefore the more or less
strong o\ir behef is of God, the more or less lively
are we in our applications to him. Oh the patience
of God ! that he can endure the worm to doubt of
his existence, yea, practically to deny him, and not
demonstrate himself by a thunderbolt! But the
WANDERING THOUGHTS. 77
countryman's ignorance of the first moving cause
doth not nullify it : no more doth the atheist's in-
fidelity degrade the first mover, the Majesty of
Heaven. " He that cometh unto God must be-
lieve that he is." Heb. xi. 6.
The remedy of this evil is, humbly to read the
scripture, which is the most clear, certain, and
convincing way to work faith herein. Prayer and
the Bible have convinced more than any other
arguments ; recommend me, then, to Moses, rather
than Plato, for the demonstration of a Deity. All
that reason can suggest, might be written by an
infidel ; and more infidels have been convinced by
reading and hearing the books of the christians,
than christians settled by reading the books of
infidels. And therefore, although holy David,
Psalm xix. 1, appeals to the heavens, and the host
of them, as a strong argument to declare God, and
so it is ; for what reason but the hand of a God,
can be rendered, that the planets being all of one
matter, should have contrary motions, seeing things
of the like matter have by nature like motion ? yet,
laying that topic aside, he fixes upon the law of
G od, verse 7, as the most perfect and sure way to
demonstrate a Deity, and convert and make wise
7*
78 A REMEDY FOR
the soul. Then go to God in prayer, and beg him
to touch thy heart, and open thine eyes, and thou
shalt quickly see him " that is not far from every
one of us."
SECT. II.
THE CORRUPTION OF OUR NATURE.
The second cause of distractions in the service
of God is, the corruption of our nature ; that is, of
soul and body ; so that our inward faculties do act
on our outward senses, and they infect our inward
faculties in this business. " Out of the heart pro-
ceed vain and evil thoughts." Matt. xv. 19. They
are not forced out, as sparks from a flint, but come
out thence of themselves, as sparks out of a fur-
nace. View the mind, and its accident is vanity ;
and how can a vain mind be serious with God,
without a great deal of grace 2 The heart's name
is deceitful, and makes a trade of deceiving and
purloining in the most solemn duties ; and when
the ear receives the word as a lovely song, she
runs after covetousness the while. " Now is she
WANDERING THOUGHTS. 7^
without, now in the streets, and heth in wait at
every corner," hke the lewd woman. Prov. vii. 11.
The eye that should be fixed on heaven, is in the
ends of the earth, and gathering a straggling
notion from every object. The ear, by every
noise, calls off the soul from its great business,
thus woefully the old man is bent against the new
man. " The law of the members wars against
the law of the mind, and leads us into captivity to
the law of sin that is in the members.'' Rom. vii.
23. When the mind itself is set in its most hearty
purposes to wait on God, and offer him a faithful
sacrifice, then comes in the law of the members,
and either suggests within, or admits from without,
some roving notions, and these lead the poor soul
like that young man, " Forced with flatteries, like
the ox to the slaughter, or the fool to the correc-
tion of the stocks." Prov. vii. 21,22. And thus
he that began in heaven, ends on earth, if not in
hell. Thus the good he would do, he cannot
perform. 0 wretched man, who must lead his
life with such a heart !
As if a man were tied still to shoot in a warping
bow ; he settles himself in his right postures, aims
directly at the white, but his warping bow still
So A REMEDY FOR
carries the arrow quite beside the mark, and his
skill is rendered ineffectual. So the poor upright
christian in a duty, orders his business and his
heart, as well as ever he can, and aims at glorifying
God, and getting good to his soul ; but the cor-
ruption of liis nature diverts him from his purpose.
This hinders the elevation of the soul, which would
fix it in God's service, like one that hath a light
heart, and a heavy body ; the light heart would fly,
the heavy body clips her wings, and will hardly
creep. Oh ! saith the soul, now will I arise, and
soar into heaven ; I must, I will speak with my
God : my wants are pressing, my sins increase,
eternity approaches ; who will give me the wings
of an eagle ? I will never live so far from God, I
will hasten away. Thus this bird of paradise takes
wing, when behold the stone of her corrupt nature
hangs at her leg, and weighs her down : she flut-
ters a little, but cannot fly, because of the heart
she cannot fly.
And not only dulness, but the deceitfulness cf
our corrupt nature furthers our distractions. For
though the heart be deceitful from the beginning
to the end of the year, yet her prime and most
subtle sleights are showed in tire service of God ;
WANDERING THOUGHTS. 81
where she is put hard to it to manage for herself,
and therefore useth her finest notions and excuses
to evade the presence of God^ and the powerful
influences of the Holy Ghost. Like some cunning
thief, that joins hims-elf to the unwary traveller,
and gives him pleasant company awhile, till at
length he draws him out of the way, and takes his
purse, before he is aware he is in a wood, and his
money is gone. Even so the heart of man pro-
fesses to be very willing to pray, or perform other
duties, and goes with us awhile, but before we
have proceeded twenty sentences in our work, this
** deceitful heart turns us aside, brings us to feed
upon ashes," and binds up the faculties, that we
" cannot deliver our souls, nor say. Is there not a
lie in my right hand?" Isaiah xliv. 20. Now is it
not a hell upon earth to live with such a heart, to
cross a man in the midst of his greatest business,
disappoint him in his highest expectations, and
make him lose his labour, if not his soul ?
The remedy against this corruption of our na-
ture is hard. To divert a stream is easy, but to
dry up a spring is difficult ; stop it here, and it
breaks out there. So to divert and discharge a
wandering thought is easy in comparison, but kill
82 A REMEDY FOR
one viper, and there is a hundred more ready for
the birth.* We think sometimes our worldly
business is the only cause of them ; but the most
retired hermits prove to us that an unsanctified or
half-sanctified heart can find matter enough of
diversion in a naked cell. And that the corruption
of the subject, as well as the bewitching nature of
the object, makes us trifle in God's worship. As
Jerome tells of Hilarion, whose heart roving from
God, was soundly scourged for his labour by an
angel. And therefore the only cure of this is to
get a "true and greater degree of sanctifying
grace."
You that have no grace, can never pray well,
till your hearts be changed ; a new heart can only
sing this new song well.| You complain that you
want expressions ; ah ! it is impressions you want,
and nothing else ; if you had that sense of sin,
which makes the soul ache and mourn, you would
find words sufficient to -express it, when you are in
* As the ivy, though stump, body, and branches be cut
oft^ yet some sprigs will sprout, till the wall be pulled down.
So it is with us.
t I never knew a beggar that wanted words to express
his wants. Bishop Hall.
WANDERING THOUGHTS. 83
danger of falling into hell-fire ; nor smiling at one
another, when God is frowning, and thundering
against you. He that feels the stone torment,
hath few wandering thoughts, while he is telling
his grief, and seeking help. The condemned
prisoner is not sleeping or trifling at the bar.
Dionysius' flatterer had little regard for his music,
when the naked sword hung by a hair over his
bare head ; neither would a poor sinner, if he were
enlightened to see his guilt and danger, so com-
monly and senselessly trifle before God, when his
matter is debating, and terms of life or death being
proposed. Alas ! there is no hope of your cure in
this, till your fundamental disease be healed ; your
whole life is a long distraction from the true end
and main business of life ; and therefore it is im-
portant if ever you would perform a pleasing duty
unto God, to get " grace whereby you may serve
God acceptably ;" "* for without that you cannot
do it.
And to counterbalance that corruption of nature
in you, you that have some sanctification must get
* Lydia did then attend unto the things spoken by the
Lord, but it was when he had opened her heart. Acts xvi.
14, 15.
84 A REMEDY FOR
more. This sweet wood cast into that bitter
water, will by degrees render it more wholesome.
The more sanctilication, the more yon will be
mortified to the world, and all the vanity and
business thereof; and then its thoughts and cares
will not rush in with that violence upon you, but
stay to speak with you at your better leisure ; or if
they be invading the heart, you will have more
vigour of grace to expel them, and more repentance
for them ; you will be more lively and spiritual,
and fervent in religious duties, and so have less
room for these wanderings ; for he that is fully
engaged in his business, prevents the assault of
the most importunate diversions ; and a lively
serious christian runs on his errand like Elisha's
servant, " If thou- meet any man, salute him not ;
and if any salute thee, answer him not again ;'^ 2
Kings iv. 29 ; and Satan cannot fasten discourse
on such a man ; yea, and generally, the more holy
the heart is, the fewer of these wandering thoughts ;
forasmuch as sanctity being his frame and element,
heterogeneous bye-thoughts do put him out of his
temper and so displease him, and cause some
smart to the soul ; and the sin that really molests
a man, will hardly ever prevail over him ; and
WANDERING THOUGHTS. 85
finally, the more holiness you attain, the more
afraid will you be to displease God. For to be
amended with a little cross, to be affected with a
little mercy, and to be afraid of a little sin, are
certain arguments of a great deal of grace. And
therefore a holy christian is more troubled at a
vain thought in a duty, than a slight christian is at
the total neglect of a duty.
It follows, therefore, that all means be used and
improved to the utmost, for the increasing of the
grace of God in your hearts, there being as much
duty to grow in grace as to get it ; and no greater
argument of sincerity, than endeavours to grow
better. Turn therefore those many thoughts you
spend about the truth of your grace, into all pos-
sible care to advance and increase it, so will you
best clear your doubts, and in particular cure your
distractions.
86 A REMEDY FOR
SECT. III.
UNPREPAREDNESS.
The third cause of distractions in the service of
God, is, unpreparedness unto it. " If thou prepare
thine heart, and stretch out thine hands to him ;
if iniquity be in thine hand, put it far away; then
shalt thou be steadfast." Job xi. 13. First, prepare
the heart, then stretch out the hands. lie that
keeps not his foot, when he goes into the house or
service of God, is very hkely to stumble, and to
offer but the sacrifice of fools. He that is unfitted
for any work, must needs be unfixed in it.* As
holy Mr. Dodd used to say of afflictions, when Me
are prepared for them, they are like a sword tliat
only strikes upon our armour ; but when we are
unprepared, they are like a sword striking on our
bare skin. Even so, when the heart is well fixed
and prepared for the Lord's service, an impertinent
* Hence David ; Psalm Ivii. 7, 8 ; so Deborah, Judges
V. 12.
WANDERING THOUGHTS. 87
thought or suggestion falls on our armour, but
when we come unprepared, it meets with our very
hearts, and runs away with them. If a man come
into a prince's presence undressed, unbrushed, or
without his band, you may easily imagine how,
when he is aware of the feathers or dirt that is
about him, he is distracted ; so is the soul wofully
carried off, when approaching to God ; the follies
of sin and vanities of the world disfigure and divert
it from a close converse with Him ; and therefore
a serious christian doth not only pray, and watch
in prayer, but watcheth unto prayer. We so eat
our meat, says Tertullian of the primitive chiis-
tians, as remembering we must pray before we go
to bed. And here I shall answer a necessary
<]uestion, viz.
Q. What kind of preparation is necessary be-
fore our ordinary duties of worship ?
Jlnsw. 1. The light of nature teacheth us to
prepare for every weighty action. Approaching to
the Lord of heaven and earth is such. Who
teaches the client to consider his case, when he
comes to state it to his advocate 1 or the husband-
man to prepare himself for his tillage, or the poor
suitor to weigh his request that he makes to a
88 A REMEDY FOR
prince 1 Why, the light of nature teacheth this ;
and the light of scripture distinguished an upright
man from a hypocrite hereby. " There are good
things in thee in that thou hast prepared
thine heart to seek God :" 2 Chron. xix. 3, there
was Jehoshaphat. Again, " Rehoboam did evil,
because he prepared not his heart to seek the
Lord." 2 Chron. xii. 14. He sought God, it is
likely, as many will do, but he cared not how he
did it ; and so though he did a good thing, yet,
saith the scripture, " he did evil."
Ansxv. 2. Most certainly the Lord is a great
God, who can raise or ruin thee in a moment, and
whom the angels approach not without a profound
respect; and so likewise duties of worship are
great and weighty duties, wherein you transact for
a kingdom, and plead or hear the cause that is for
Hfe or death. You drink a cup that will either
mend or destroy you, and who is sufficient for
these things ? And it is manifest, that we are
naturally unprepared, and to every good work
reprobate. The posture of our hearts is inverted,
and now they are open downwards, and shut to-
wards heaven ; all which if you place together, it
must needs follow, that some preparation is neces-
WANDERING THOUGHTS. 89
sary, even for the ordinary duties of God's wor-
ship.
Ansio. 3. The hearts of men are of a different
temper, and so are their occasion ; the hearts of
some are always in heaven, or else within a call ;
they are, as the apostle speaks, " Ready to every
good work." Titus iii. 1. When a duty of piety
is offered they are ready to engage in it ; when an
object of charity is proposed, they are ready to
<listribute. And this present spirit is a great bless-
ing, when holiness is so rooted and framed upon
the heart, that God's worship is their element ; the
hearts of others, through custom, and supine
negligence, abide at a great distance from God ;
no little effort will raise them, nor will they be
brought in with many calls ; like a great bell, they
are hard to be raised ; and as these have a greater
unhappiness, so they have need of more pains to
lit them for God's service.*
The occasions of some men will give them time
enough to set their hearts in order, to state their
* In such case meditation, like a dish of water, may set
the pump a going j yea, foul water may bring up fair water.
— Bishop Hall.
8*
90 A REMEDY FOR
souPs condition, and get themselves into a holy
heat ; and for them to come with cold and dead
hearts into rehgious duties cannot be permitted.
The occasions of others are so urgent and con-
tinual, that they have much difficulty to redeem
time for prayer, and can hardly obtain a period of
preparation, especially when a man is surprised
with a holy duty, or in prayer at meals, or the like;
and therefore one last may as soon fit all feet, as
one particular rule suit with every christian.
Answ. 4. The least measure of preparation
that is necessary for the ordinary worship of God,
is that the heart be called out of the world,* and
made apprehensive or sensible of the nature of
that God, and weight of that work that you are
about ; which if you can attain in a minute, or are
of necessity straightened or surprised, you will be
welcome to heaven ; but if you can easily order
your time, or not easily order your hearts, and re-
mand your thoughts, you venture on your peril ;
and if God be not merciful, and you penitent, will
♦ Prov. xviii. 1. If thou canst not always have separating
time betwixt other occasions and God's worship, yet have
some separating thoughts ere thou enter upon the duty. —
WANDERING THOUGHTS. 91
cany away a curse instead you of a blessing. And
so I conclude this answer with "let us have
grace," not only a gracious habit but a gracious
frame, " whereby we may serve God acceptably
with reverence and godly fear, for our God is a
consuming fire." Heb. xii. 28, 29.
Think it not much, therefore, to keep or get a
heart prepared for the worship of God. When
ringers set not in together, there is little but
discord in that peal, but when they commence
together, there is sweet music ; and so it is when
all the congregation set out, and take wing at
once, it is music for heaven ; whereas the heart
that is not ready for the duty mostly produces dis-
cord and spoils the harmony.* And indeed this
unpreparedness of the soul doth make the duty
ungrateful to the worshipper. When a friend
comes upon you, and you are not prepared, no
provision or rooms in readiness, how comparatively
unpleasing is his visit, and distracted his entertain-
* When you have prepared your hearts, God will pass
by great imperfections, 2 Chron. xxx. 18, 19, and you may
then do much in a little time. Psalm x. 17. Thou hast
prepared their hearts, then M'ilt thou cause thine ears to
hear. — Burrottghs.
92 A REMEDY FOR
ment] when to him that keeps a constant table,
or hath made set preparation, the sight and con-
versation of his friend is very sweet ; so it is be-
tween our God and us ; when the rooms of the
soul are prepared, and at our gates are all manner
of pleasant fruits, new and old, laid up for our
beloved, how can we welcome our Maker on his
own cost into our souls'? whereas Christ himself
hath but cold welcome, and distracted entertain-
ment in an unprepared soul. Lift up therefore
thy heart in the porch of a duty, with " turn away
mine eyes from beholding vanity, and quicken me
in thy way." Psalm cxix. 37.
SECT. IV.
LUKEWARMNESS.
The fourth cause of distractions in God's wor-
ship is lukewarmness.* He that is intense in
* This night past, as I was awakened out of my sleep, the
devil came and intimated, that God was far from me, and
heard not my dull prayers ; so I said. Well then, so will I
cry the louder. — Luther. And when he found his spirit
out of frame, he would never give over praying, till he had
prayed his heart into that frame he entreated for.
WANDERING THQUGHTS. 93
any thing hath few thoughts to spare. Distractions
are but the idlings of the heart, he that runs, looks
at nothing but the goal ; though he meet passen-
gers, or pass by palaces, he is in earnest and stops
for nothing ; it is he that walks at leisure who turns
his eye to every trifle, and descants on every
object, because he is not in haste. Even so the
zealous soul, though he forgets not those things
which are behind, yet reaching forth to the things
that are before, presseth towards the mark ; he
hath business in hand which concerns eternity,
and he cannot stand to whispper with every passen-
ger, nor trifle with every object. It is the luke-
warm heart that is prone to that ; he can pray to
God, and dress himself at once, he can hear God
and talk with men, speak about heaven, and con-
trive about the earth ; and in a word, serve God
and mammon at the same time. Good Jacob was
little troubled with wandering thoughts, when he
had " by his strength power with God, yea, he had
power over the angel and prevailed, for he wept
and made supplication." Hos. xii. 3, 4. Tears
are the best charms to chase away distractions.
94 A REMEDY FOR
m
VV^hile you labour and weep, and pray, wandering
thoughts will flee away.*
As there can be no reason given for any sin,
called therefore folly, so for this in special ; for if the
holy work you are about be worth the consuming
of your time, which passeth in every duty, and is
most precious, surely it is worth all your pains and
diligence. He that loseth his time in the duty,
and loseth his soul by his lukewarmness in the
duty, makes a madman's choice. For if the
sermon, prayer, and chapter, be not worth thy
labour, never attempCit ; and if it be, never shrink,
nor be indifferent about it. When you see a man
freezing at his work it invites a passenger to en-
tertain him with talk. And a frigid attendant upon
God tempts the devil himself to tempt him.
Wherefore the apostle, Rom. xii. 11, directs us to
be fervent in spirit while we are serving the Lord ;
not drowsy, but fervent in spirit, or boihng hot, as
the word signifies. | The busiest flies will not
meddle with the scalding honey ; though the sweet-
+ Birds Avill not light nor stay on flaming sacrifices. —
While.
t Where could a wandering thought get into that most
zealous prayer ? Dan. ix.
WANDERING THOUGHTS. 95
ness entice them, yet the heat lenifies them.
The base flies of thy distractions will not molest
thy heart, if it keep boiling hot in the service of
God. A warm and weeping prayer is the true
holy water, which scares away the devil.
Now the best remedy against this lukewarm-
ness is, 1. Consideration, and 2. Practice.
1. Consideration of the inefficiency of a frozen
duty, which seldom reacheth the heart of God,
when it reacheth not our own. That the king-
dom of heaven suffers violence, and the violent
only take it by force. That such duties neither
please God, nor ourselves; they mock God, and
rather deceive than delight us. That some
prayer or sermon must be thy last, and perhaps
this present may be it. That it is an irrational
thing to bring; a dead sacrifice to a livino; God.
That one serious and lively duty does you more
good, and leaves a more sweet, blessed and active
frame upon the soul, than a hundred heartless
services ; and in short that the Majesty whom you
serve loves adverbs, and narrowly observes the
hows and whys of sacred worship ; " that it is not
a vain thing that you are about, for it is your life."
Deut. xxxii. 47.
96 A REMEDY FOR
2. Practice is the other remedy. To cure
this lukewarmness in God's service, frequent
those hghts that are burning as well as shining.
Let us go to Dedham, said the godly in that time,
to fetch fire, when the famous Mr. Rogers was
there. If you cannot hear a warning divine, then
read such, and be sure to have some books for the
rousing and heating of your heart, as others for
clearing and instructing your judgement, unless the
work of sanctification be perfect already in your
heart and affections, while it remains imperfect in
your mind and judgement. Associate also with
zealous christians, borrow some of their heat and
lend them some of your light ; and be not ashamed
to talk of God, heaven, and the soul, when you are
together; you lose the benefit of men's graces,
for want of broaching those blessed vessels of
grace you converse with. Especially read the
scripture, which will inflame thee, and mould
thee, being rightly used, unto its blessed nature.
I have known some, who before their private
duties would meditate on a verse in the Psalms,
Canticles, or the like, and then hasten warm and
lively into the presence of God. And choose
rather to be frequent and fervent than long and
WANDERING THOUGHTS. 97
roving in a duty. Shorter prayers may sometinnes
inflame, when long ones tire the spirits ; and that
way the ancient saints in Egypt used to take.
And lastly, do as holy David did, who carried such
a nature as thou dost, be ever calling to God, as
he who is at it eight or nine times in Psalm cxix.
" Quicken me in thy way, quicken me, and I will
call upon thy name :" and if he had need thus to
fetch fire from heaven, how much more have -we ?
Q. Were it not better to omit the duty, than
attempt it with such a dull heartless frame as this ?
Jl. 1. Omission of a duty will never fit us for
the better performance of it. Luther used to say,
The oftener I neglect, the more unfit I am ; this is
nothing but a device of the Devil.
2. If thou endeavourest with thy utmost strength
and sincerity, though thou be dull, it is better than
to leave it undone ; for as one sin prepares for
another, so one duty prepares for another. Fall
therefore to work, and when God has engaged to
help thee : never think neglect will mend it ; one
sin never cures another.
By the upright use of these means, you will find
the Holy Ghost, as it were, stretch himself on your
cold hearts, and infuse life and heat into you.
9
98 A REMEDY FOR
And when you are soaring aloft in the spirit, that
cunning marksman cannot shoot, and fetch you
down by his distracting arrows.
SECT. V.
WORLDLY-MINDEDNESS.
The fifth cause of distractions in God's wor-
ship, is worldly-mindedness. A heart in earth
and a heart in heaven are far asunder. As long
as the lark soareth upward, she sings without dan-
ger of the net ; but stooping to gaze on the fowler's
deceitful glass, she is quickly ensnared. So is it
with us, while we live aloft, we are safe ; but when
the heart stoops down, and grows worldly through
the false glass Satan puts upon it, then are we
taken in these snares. " With their mouths they
show much love, but their heart goeth after their
covetousness." Ezek. xxxiii. 31. Their faces
look one way, but they row another; their eyes are
up towards heaven, their hearts set on the earth ;
and grasping two affairs they prosper in neither.
How should he set his affections on the things
WANDERING THOUGHTS. 99
above, that hath set them chiefly on things below,
when as these two are directly opposed? Col. iii.
2. How should the soul, that bird of paradise, fly
up to heaven in a duty, when it is not only weighed
down with the lead of natural corruption, but en-
tangled in the lime-twigs of earthly-mindedness?
They can never write on their duties. Holiness to
the Lord, that stamp upon their coin, God with us.
Hence it comes to pass, that the heart is loth to
come to an ordinance, and then longs to go out
again; how heavily do they go to church, how
lightly to the market ? for here the heart goes with
them, and there it is left behind ; and being forced
into a duty, because its treasure is in the world,
the heart hastens to be there again, and is out of
its element when in an ordinance.*
We read of the " world set in a man's heart,"
Eccles. iii. 11, and of " a heart set on the world."
Psalm Ixii. 10. Now how should God have any
part of such a heart 1 No, no ; he that is of the
earth is earthly, and speaketh of the earth ; there
he can rest without weariness ; of that he can dis-
* See a plain instance hereof in that hearer. Luke viii.
13, 14.
100 A REMEDY FOR
course without distractions ; but when he should
turn to God, and flee to heaven, this care knocks
at the door, and that business whispers him in the
ear, and there the carcass is left, but the heart is
gone. The prophet tells us, that " whoredom, and
wine, and new wine, take away the heart." Hosea
iv. 11. It were very unlikely that any man in the
heat of those sins should pray, or hear, or meditate
aright ; and it is no more likely for a heart that is
taken away with the cares of this world, and
drowned therein, to converse with God without
innumerable wanderings.
Mistake not: it is not the world, but worldly-
mindedness that is taxed ; not the increase of
riches, but the heart set upon them.* And so, no
doubt, a poor man may have his part of distractions,
through his want of worldly things, as well as the
rich through his abundance. He may have many
a distracting thought what to do for the world, as
the rich man hath what to do with the world.
And thus we see those things which were given for
our welfare, prove our snare; and what should
♦ Water under a ship helps it, but water in a ship drowns
it.
WANDERING THOUGHTS. 101
hire us to serve God, keeps us from him. VVliich
shows what reason the wise man had to crave
neither riches nor poverty, but convenient com-
forts, seeing the weight of the world distracts one
sort, and the want of the world another sort, in
the very immediate service of God. Howbeit, for
the most part, the heart that is fullest of the world
is emptiest of God.
Now the best remedy against worldly-minded-
ness is mortification. O get a view of Christ's
cross, whereby the " world will be crucified to you,
and you to the world." Gal. vi. 14. So was Paul.
As saith Chrysostom, Paul and the world were like
two dead bodies, that neither embrace with de-
light nor part with grief from each other. You
must be dead, I say dead to the world, if you
mean to live to God, or live with him. A drunken
prayer, and a worldly prayer, are alike devout.
Therefore,* " Love not the world, nor the things
of the world," for so long the love of the Father is
not in you ; and if you love him not, how should
you pray to him? It would be an ill-favoured
* Let not the world be your familiar friend: familiar
friends will come in without knocking. — White.
9*
102 A REMEDY FOR
sight, to behold all this congregation in their work-
day clothes here ; how unpleasing a sight to G od
is it, to see us all with our work-day hearts ! Now
that you may be rid of an earthly heart, faithfully
make use of these directions.
1. Get faith to beheve the report God hath
given of the world, that all that is in it is but the
lust of the flesh, the lust of the eyes, and the pride
of life ; a poor vain thing, not able to give the soul
a breakfast;* This all that have tasted it, and
Christ also, do aver ; and canst thou find that in it,
which none ever yet found? will it do more for
thee, than ever it did for any one else? Believe
its vanity upon God's word, ere thou prove it by thy
sad experience.
Get faith to derive the virtue out of Christ's
death to vanquish it. " For this is the victory that
overcometh the world, even our faith." 1 John v.
4. Lay thee down with Christ in the grave by
faith, and say then. What is the world ? Get faith
to believe that eternal happiness, which being once
+ When we shall have reigned hereafter many millions of
years in heaven, what thoughts will remain of this little
inch of time upon earth ? — Bolton.
WANDERING THOUGHTS. 103
seen by that piercing eye, would so disgrace the
world, that all the comforts of it wotild not weigh a
straw in comparison of it.* If a man lived in the
sun, what a trifling object would the whole earth
look ! He that lives in Christ in heaven, by faith,
sees all the glories of the earth with a disdainful
eye, and cries, " Vanity of vanities, all is vanity."
2. You may be helped against this disease, by
deep consideration of the folly and misery of such
a frame of heart. It is folly, for all that is gotten
of the world, with the neglect of the soul, invasion
of holy duties, or by a carking worldly heart,
comes to thee in vvrath, and will sink thee deeper
in hell ; or if thou repent, is, most commonly, some
way consumed. If we could penetrate the method
of God's providence, usually those losses you have
in this beast, or the other house, or the like, are
the just value of what you have gotten by immode-
rate care, hard dealing vv^ith others, or unseasonable
contrivance, when your heart should have been
better employed. And then the misery of worldly-
* Let their money perish with them that esteem all the
gold in the world worth one clay's society with Jesus Christ,
said Galeacius to a nobleman, Mho tempted him to aposta-
tize with a great sum of monev.
104 A REMEDY FOR
mindedness, that it "pierceth the heart through
with many sorrows." Sorrow and pain in getting,
sorrow and care in keeping, sorrow and grief in
losing. The heart is never at perfect rest. A
man would not use his horse, as a worldling doth
his heart, who gives it no quiet or ease, and all this
to no purpose at all. " The people labour in the
very fire, and weary themselves for very vanity."
Hab. ii. 23. And may not the consideration hereof
be an effectual means to promote hatred to this
humour 1 and when it is once hated, it is more than
half discharged.
3. Have recourse to God by prayer, and therein
see and bewail thy former madness ; solemnly vow
to restore their right to every man thou hast
wronged ; rather part, like Zaccheus, with half
thine estate, than with thy whole soul and' body ;
and earnestly cry unto the Lord, " to incline thine
heart to his testimonies, and not unto covetous-
ness." Psalm cxix. 36. Entreat your heavenly
Father to give you a heavenly heart, and if it come
not at first asking, it is a gift worth going for again ;
humbly tell him, by virtue of that covenant wherein
you promised to forsake the world, which you are
now resolved to adhere to, his Majesty is bound to
WANDERING THOUGHTS. 105
give you a mortified and heavenly heart, and you
will never leave him, till you have obtained it.
4. Draw your hearts from worldly thoughts
when you go to the worship of God. " The pre-
paration of the heart is from the Lord : commit
thy ways to him, and thy thoughts shall be estab-
lished." Prov. xvi. 1, 3. The heathen left their
shoes at the temple doors, to intimate that all
earthly affections must be left behind, when -men
go to speak with God. Do as that great states-
man used, who would lay off his gown, wherein he
administered his office, when he went to worship
God, and say, " Lie there. Lord Cecil ;" implying,
he would take none of the cares of his office into
the presence of God. So when you go to prayer,
reading, or hearing, lay aside the world, and say.
Lie there house ; ye fields lie there ; lie there my
cares, till I have done with God. So " Abraham
left his servants and asses below the hill," Gen.
xxii. 6, and took up nothing but a holy heart, and
the materials of his sacrifice, with him thither.
Keep still an eye upon your hearts, and both
" watch and pray, lest ye enter into temptation."
106 A REMEDY FOR
SECT. VI.
WEAKNESS OF LOVE TO CHRIST AND HIS ORDI-
NANCES.
The sixth cause of distractions in the worship of
God is, weakness of love to Jesus Christ, and con-
sequently to his ordinances. Love unites the soul
to its object : as faith is the bond of our mystical,
so love is the bond of our moral union with Christ.
The more love to Christ, the more life in his ser-
vice. " Set me as a seal upon thy heart, as a seal
upon thy arm : for love is strong as death." Cant,
viii. 6. Were your love more strong, it would seal
up both soul and body, and unite them firmly unto
Jesus Christ. Love marries the heart and eye to
the object; hence it is there is not a distracting
thought in heaven, for there love is perfect : they
see, and love, and sing ; and praise, and see, enjoy,
and love, for ever and ever. The three disciples.
Matt. xvii. 4. had but a half-quarter glimpse of
that state, but their love to their dearest Lord and
his presence was so heightened, that the world was
forgotten, Jerusalem below, and all their friends
WANDERING THOUGHTS. 107
and fellow-disciples forgotten, and they anxious to
abide there. And if we could by the eye of faith
sec him that is invisible, and perfectly love him, O
how hardly could we spare an absent thought in
his presence and service ! no, all the world would
be forgotten, comforts and crosses should all sleep
together, while God and our souls were conversing
in an ordinance.
Whence is it that most men can work and care
perpetually, and no distractions divert them? dis-
course on their business in a most orderly manner,
without one ahen thought? drive on a bargain an
hour together, and think on nothing but what is per-
tinent to their present business ? Why, they love
what they are about; they like it well, and so tongue
and heart go together, and are wholly taken up
therewith. The jovial band like their company,
and nothing is permitted to distract them ; the ser-
vant comes about necessary business ; the master
fumes that they will not let him alone ; the child
comes, and then the wife, but he frets, and is an-
gry. And why all this 1 because he loves his com-
pany, it is his delight, his heaven: even so, the
soul that hath a strong love to a precious Christ,
and his presence, doth most heavily bear a distract-
108 A REMEDY FOR
ing thought. The devil cannot pluck him from
Christ, but the soul smarts ; and when there is this
smart at parting, that soul will part but seldom.
You have sometimes seen a sucking child, that
loves the mother and the breast most dearly ! how
loth is it to leave it, while it is hungry ; how
eagerly and angrily it seeks, and cries, and catches
hold again! Here is love. Christ Jesus is the
spring of all happiness, and his ordinances are his
breasts, and he that loves the Lord Jesus with all
his soul, and all his strength, draws the breasts of
consolation. This business knocks at the door,
that trifle tempts him ; yet there he holds and
frowns away all his temptations. His love is ardent.
" His delight is in the law of the Lord ; and in that
law doth he meditate day and night." Psalm i. 2.
When prayer is your delight and not your task, then
you will dwell therein with complacence. " Then
will I go unto the altar of God, unto God my exceed-
ing joy." Psalm xlii. 4. Children are subject to look
off their books, because they delight not in them ;
but when they are playing, they do it heartily. But
now when thy love is cool, and weak, thou lovest
Christ, and that is all ; alas ! there is little heart to
him, the soul comes heavily to him, and having
WANDERING THOUGHTS. 109
little delight, and heavenly complacence in him, is
most easily drawn off with any distraction ; for
where the treasure is, there will the heart be also ;
where God and Christ are a man's treasure, his
heart is with them. He wakes, and travels, and
cares, but his heart is with them ; he runs through
his business with all the haste that may stand with
good speed, that he may retreat to his heart, which
he left with God, and then holy duties are the rest
of his soul. And where the world, or sin, are a
man's treasure, his heart is with them also ; he
reads, and hears, and prays, but his heart is away ;
the least noise, business, or whisper, can fetch him
away ; alas ! his love is cool, and a drop of water
will quench a spark of fire.
The remedies of this weakness of the love to
Christ and his ordinances are,
1. Know him better ; and meditate more on his
real excellencies. "What is thy beloved more
than another beloved 1" Cant. v. 9. Why, v. 16.
" His mouth is most sweet, yea, he is altogether
lovely ;" or, as the Hebrew, " all of him is de-
lights." And then mark the reply, chap. vi. 1,
"We will seek him with thee." The pure and
orient sun is no more than a glow-worm to the
10
110 A REMEDY FOR
blind, nor the fairest face than a skeleton. It is the
eye that must affect the heart. Come, then, open
the eye of faith, and gaze on this heavenly object ;
sit down, and meditate who, and what he is ; open
but the sacred cabinent of his attributes, every box
is full of the most sweet perfumes : each of his
offices is pregnant with true and transcendent com-
fort. His actions, his passion, his words, his
works, and above all, his heart, is as full of heaven
as ever it can hold, and full for thee : the " foun-
tain opened for thy sins and uncleanness." The
treasures of his grace free for thy supplies, what
heart can freeze under such discoveries? Nay,
stay, and look at him on the cross calling thee, with
arms stretched out to embrace thee, his heart
opened to let thee in, and deny him thy love if thou
canst. And if once * your hearts be inflamed with
his love, no small affairs shall keep you from his
presence, nor distract you in it.
2. Get communion with Christ in his ordi-
nances. As he said on another occasion, " If thou
knewest the gift of God, and who it is, thou wouldst
have asked, and he would have given thee living
* He loves thee little, O Lord, who loves any thing with
thee, which he loves not for thee. — Jixigustine.
WANDERINO THOUGHTS. Ill
water." John iv. 10. So I say, if thou knewest
Avhat communion is with Christ, thou would ask
after prayer, and long for such opportunities. ^Vhy,
what is communion with Christ? For thy spirit to
fly up into heaven, among the celestial spirits, and
for Christ's Spirit to descend into thy heart. And this
makes a heaven upon earth ; it is inexperience in
this, that makes us cool to Christ and holy duties :
strangeness makes company burthensome. A king
and a beggar, a scholar and a clown, cannot make
company of one another. So when there is a dis-
tance between God and the soul, there is little
longing for his ordinance, nor true delight in it.
Communion with Christ increases love, and love to
him promotes communion. " 0 that thou wert my
brother," saith the spouse, " the son of my mother,"
— there is ardent love ; " when I should find thee
without, I would kiss thee," — there is communion,
"yet should I not be despised." Can. viii. 1. If
you did but see his power and glory, " your soul
would be filled as with marrow and fatness, and
your mouth would praise him with joyful lips."
Psalm Ixiii. 2, 5. One beam of his holiness, love,
or mercy, would so charm your hearts, that you
would be loth to part, and long to meet again ; for
112 A REMEDY FOR
how can it choose but transport a finite heart, to
see and feel the sweetest perfections of the infinite
God displayed before and graven on it? When
Moses was in near communion with God on the
Mount, no thinking of meat or cares about his tents
below, but there he is swallowed up, and is content
to melt in that sun of light and heat, and come
down no more; it was easy to count his distrac-
tions in the Mount. Oh, who can see the face of
God, and not be ravished therewith ! who can be-
hold the beauty of the Lord, and not choose to
dwell in his presence all the days of a man's life ?
It is communion with Christ Jesus, that will warm
your love to him, and when " the king brings you
into his chambers, you will be glad and rejoice in
him, you will remember his love more than wine."
Cant. i. 4.
3. Believe verily that you can be nowhere bet-
ter, nowhere so well as in an ordinance ; this will
content and please your minds in the Lord's service,
when you can be nowhere better; for what company
can be better than God's 1 The chiefest good must
needs afford the choicest company ; who can im-
part such rare delights and sweet content as he
can? and where doth he communicate himself as
WANDERING THOUGHTS. 113
ill an ordinance? Say, the world knocks at the
door, and would have thee away ; can vanity enter-
tain you like felicity? can the world produce higher
pleasures than he that made it 1 Would sin come
in and steal your hearts away? can the chiefest
evil create thee sweeter entertainment than the
chiefest good ? No, no, you are best where you
are. If the world could find you such another
Deity, somewhat might be yielded; or give- you
security of the reality, satisfaction, and duration of
its toys : but, alas I there is no show for this, you
are best where you are. I am conversing with the
Lord of heaven and earth, who can reward each
petition with a crown. I am in the next employ-
ment to heaven, in a corner of heaven, I cannot
look off yonder lovely One, I will not leave, I must
not come down. And this experience would en-
rapture you with an ordinance, and deliver you
from diversions in it ; " you will sit down under his
shadow with great delight, when his fruit is sweet
to your taste."
10*
114 A REMEDY FOR
SECT. VII.
WANT OF WATCHFULNESS.
The seventh cause of wandering of the thoughts
in the worship of God, is, want of watchfulness.
" Watch and pray " are most necessary com-
panions, else " shall we fall into temptation."
Matt. xxvi. 41. In those sad times of plague, the
faithful guard stands at the city gates, and the dan-
gerous passenger for all his importunity is stopped
and turned again. Why? Perhaps the plague
comes with him, and therefore the sword is placed
to his breast, he comes not there ; the neglect of
this care would soon lay waste the land. So if any
straggling thought, perhaps with the plague in it,
shall enter at pleasure into the soul, especially
while the Lord's service is in hand, no wonder that
soul Ues waste ; Lord have mercy may be written
on that door.
1. The neglect of watchfulness before holy
duties causes distractions ; and that is, by not
heeding to order your affairs with discretion for
WANDERING THOUGHTS. 115
God's service.* When you involve yourselves in
too much business, too much for your head, too
much for your time, or too much for your strength,
then worldly thoughts will get place ; you cannot
help it. Or, when men are unadvised in their busi-
ness, in not choosing a fit time for duties, and
thereby your business and God's, shoulder one
another, and neither is done well. And therefore
we are commanded " to watch unto prayer." 1 Pet.
iv. 7. As Satan watches to cross and indispose us,
by throwing some diverting and cooling occasions,
so is it our wisdom to counter-watch him. En-
deavour to time your affairs, and especially your
duties. It is the character of a good man, that
*' he orders his affairs with discretion," Psam cxii.
6, and renders every thing beautiful in its time.
For it is a true observation, that an indiscreet
ordering of Saturday's business, hath great influ-
ence upon the unprofitableness of the Sabbath's
ordinances.
Neglect of watchfulness in holy duties. Our
hearts, so far as unregenerate, are forced into holy
duties, as a pressed soldier into the field: he is
* Through desire a man having separated himself, seek-
eihand intermeddleth with all wisdom. — Prov. xviii. 1.
116 A REMEDY FOR
brought in against his will, and has no principle of
courage, or love to his country : he had rather be
digging or idling at home. Now what trust can
you repose in such a soldier, if he be not watched ?
he steals away, at every lane's end, and in the
midst of the battle you shall be sure to miss him ; a
constant eye must keep him, or you lose him. It
is just so with our naughty hearts, if there be not a
predominant principle of grace ; it is not choice but
use that brings them in : they would rather be cark-
ing or trifling about any thing than busy in prayer ;
and therefore if you neglect to watch them at every
turn, no sentence ends, but they will steal away.
For prayer without watching is but a mere compli-
ment. Where the tongue goes one way, and the
heart another, that is a comphment ; and such is a
watchless duty. It is said, the nightingale in her
sweetest notes is apt to fall asleep ; to prevent
which she settles herself on a bough, with a thorn
at her breast, that when she begins to nod that
sharp monitor may awake her. The holiest saint
is apt to nod, and steal away in the midst of his
most solemn duties, if God's spirit do not quicken
his watch. Christ's own disciples, even just after
a sacrament, were overtaken for want of this
WANDERING THOUGHTS. 117
**What, could ye not watch with me one hour?"
Matt. xxvi. 40. And if they fell asleep at
prayer, for want of watching, how can you
keep close to God without it, that have neither so
good a nnonitor without, nor so good a heart
within I
3, Neglect of watchfulness after duties causes
distractions in the next that follow ; people gene-
rally let loose their hearts, when the duty ends, and
unlace themselves for ease ; and then their thoughts
take liberty. Our deceitful hearts foreseeing this,
no chords will bind them to a good behaviour in the
very duties themselves; whereas, were there a con-
stant watch kept up after our duties were done, and
conscieiice made of our thoughts all the day long,
we should retain our hearts in better order, while
G-od's worship lasts. The foresight, and espe-
cially foretastes of liberty approaching, sets the
»oul eager thereupon, and we cannot keep it in.
Besides, religion is concatenated, hath a depen-
dence one thing upon another, and it is unsufTera-
ble to take and leave where we will. If vain
thoughts lodge with you at other times, they will
visit you at your business, and if they be enter-
118 A REMEDY FOR
tained when you are disposed to entertain them,
they will press in when you have no such mind.
The remedy against this neglect is, to be tho-
roughly convinced of the absolute necessity of
constant watchfulness. " Keep thy heart with all
diligence," Prov. iv. 23, as a castle is kept from
scaling, a house from robbing, or a jewel from de-
facing, so the critics ; and all these are kept con-
stantly; one hour's negligence would hazard any
of them.* And then, " with all diligence," or as
the Hebrew, " with all keeping," or as some,
" above all keeping." The eye we watch from
harm all the day, the vitals we defend and guard
with constant care ; we know that a touch there
is mortal ; but above all keeping, keep the soul :
be persuaded that watchfulness is as necessary as
prayer ; you think, without prayer you shall go to
hell, and I aver, that without watchfulness you can-
not go to heaven. Man's life in this sense is a
continued ordinance. "Wait on thy God con-
* Lei us imagine a city not only begirt with a strait seigc of
blood-thirsty enemies, but also within infested with lurking
commotioners, how much would it behove that city to stand
upon its guard. — Bolton.
WANDERING THOUGHTS. 119
tinually ;" Hos. xii. 6 ; not only at thy prayers, but
at thy plough. While on your knees you are wait-
ing on God, and when you rise from your knees,
you are going to wait on him in your calling, and
an unbecoming thought is displeasing to him every
where ; he is sensible of an affront in the kitchen
as well as in the parlour, and hates vanity all the
day long. " Be sober, and watch unto prayer."
1 Peter iv. 7. Sober and watch; as if they that
do not watch are mad. To watch unto prayer is a
duty, as well as to watch in it. He that watchelh
not to duties, doth not do his duty : a wise Chris-
tian should have always something in store for
God; work and look at God, eat, and drink, and
talk, and still look at God, and at the soul.* This
is to walk with God all the day long. As the care-
ful bee must needs leave her hive, and fly abroad,
but she dwells nowhere else ; she hghts on this
flower, and then on that ; exhausts their sweetness,
deflowers them, and gets away ; she never rests
* You see the angels sent about God's messages to this
earth, yet never out of their heaven, never without the vision
of their Maker ; and so should you strive when you are up
and down in your business, yet be within sight of God. —
Bishop Hall.
120 A REMEDY FOR
till she returns to her hive ; there she rests and
enjoys herself. So a holy heart must needs out
into the world, and business must be done^ but he
rests at nothing till he return to the enjoyment of
God again ; no flower gives him content, no busi-
ness, no company, satisfies, but he retires to God,
looks at him, and is lightened, and steps out again.
This, sirs, this is the religion of religion. * I
know it is hard, but it is possible ; the ice is broken
for you, and the way is trodden. "Herein do I
exercise myself, to have always a conscience void
of offence." Acts xxiv. 16. It is my daily trade
and business to keep my soul, that I neither offend
God nor man. If you will make a trade of it, you
may do it. God never calls for duty, but helps in
it. " I can do all things through Christ." Phil. iv.
13. God and his servant can do any thing.
+ It is a thousand times easier to keep the flood-gates
shut, than to drain the lower grounds when they are over-
flown. — Bishop Halt
WANDERING THOUGHTS. 121
SFXT. VIII.
A BELOVED SIN.
The eighth cause of distractions in holy duties is
* a beloved sin. When the soul hath espoused
some bosom lust, the thoughts, be you never so
busy, will be warping towards it, though God him-
self look on. " O Jerusalem, wash thy heart from
wickedness : — how long shall vain thoughts lodge
within thee 1" Jer. iv. 14. When wickedness is in
the heart, vain thoughts will be in thy duties ; they
will enter, yea, they will lodge within thee. A be-
loved sin is like a bias on the bowl, though you throw
it out never so straight, yet the bias will draw it
off that way„ do what you can : so is a beloved sin
unto the soul ; aim you with utmost skill, yet there
is a secret load-stone in it, which attracts the heart,
and makes that prayer to end in hell, which began
* Observe, that some make a difference between a beloved
sin, and a reigning sin ; a beloved sin rules over our sins,
not over our graces ; a reigning sin rules over both.
11
122 A REMEDY FOR
in heaven. Either sin and you must be at a dis-
tance, or God and you will. The soul that is in
league with sin, dare not come to God, dare not
look at him, dare not think on him ; and what must
that man think of in a duty, that dare not think seri-
ously on God ? As that penitent Father speaks in
his confessions. An unmortified soul, like the
husband of a scolding wife, had rather be any
where than at home, and makes many a sad bar-
gain abroad, because he hath no comfort at home
with his wife ; so such a heart chooses to be
thinking of any thing rather than God ; alas ! mat-
ters are not straight between them ; the poison of
sin is in him, and he embraces that abominable
thing which God hates. The thief had rather go
forty miles another way, than come near the judge;
God is an offended judge to a wilful sinner, and he
cares not ever to come near him. Hence " let us
draw near with a true heart, in full assurance of
faith, having our hearts sprinkled from an evil con-
science." Heb. xii. 22. He that comes to God
with a true upright honest heart, being sprinkled
from an evil conscience, may draw near to God in
full assurance of faith : whereas guilt clouds, clogs,
and distracts the soul. So that you see, both the
AVANDEHING THOUGHTS. 123
guilt and power of a bosom sin furnish us with too
much cause of distractions. Sin, that would have
all the heart ; and God, he will have all or nothing.
It is such an offering, that is a whole burnt-offering,
that the Lord delights in. As no subject is capable
of two contrary qualities, in the intense degrees,
as heat and cold may be both in the same hand,
but not in their intense degrees, so the heart of
man cannot entertain Christ and corruption, light
and darkness, except the one be loved and served
superlatively above the other. " If I regard ini-
quity in my heart, the Lord will not hear me."
Psalm Ixvi. 18. God first stops his ear above, and
then the sinner's mouth below, that regards iniquity,
that likes, loves, approves, or gives it rest and quiet
in the soul. Indeed, God neither regards him, nor
doth such a soul regard God. He must love God
that is lively in his service. " Will he delight him-
self in the Almighty? will he always call upon
God?" Job xxvii. 10. Will he always? he may
now and then send a thought that way in his special
need, but not always : there is difTerence between
converse and communion. One may have con-
verse or traffic with a stranger upon occasion, but
communion is with a friend. A hypocrite may
124 A REMEDY FOR
have some converse, or trading with God for neces-
saries, but sweet communion, constant calhng on
God, and serious duties, he can never enjoy and
follow, that loves any sin before the chief good.
The remedies against a beloved sin are briefly
these two :
1 Consideration. Sit down and think what real
good this sin hath ever done thee. Think what
hurt it hath done thee and others, and what fruit
besides shame and death it brings to any. Thy
dearest sin is but sin, which is the worst thing in
the world, and, its masks and disguises being laid
aside, more ugly than the devil, more horrid than
hell itself. And think, the more thou lovest it, the
more God hates it, and his rage and jealousy are
increased with the increase of thy desires. Think
how many prayers it hath lost thee, how many
mercies it hath poisoned to thee, how many smiles
it hath clouded, besides what unutterable suffer-
ings it hath inflicted upon Christ, and is preparing
for thee in hell. Consider, that thou mayest have
as much joy, happiness, and true comfort without
it ; and all converted sinners confess, that Jesus
Christ hath been better to them than all their
sins ; and if you may have as good enjoyments,
WANDERING THOUGHTS. 125
or better, to have Christ with them, and heaven
after them, will not make them worse.
2. Supplication. Kneel down and pray with
faith in the uprightness of your hearts, for strength
from above. All the strength of heaven is en-
gaged by prayer. He that heartily sets himself
against his sin by prayer, cannot but dislike it; and
when it is truly disliked, its heart is broken.
Augustine complains, that when he, in his un-
converted state, begged a divorce from his sin, his
heart was afraid, lest God should hear his prayers.
Beware lest your hearts secretly cry spare, when
your tongues openly cry. Lord, kill and crucify my
corruption : but do thou really pull on earth, and
the Lord will pull from heaven, and rend thy sin
and soul asunder. Otherwise, as the poets tell us
of Hippomanes, that running with Atalanta for vic-
tory, he conquered by throwing golden apples
down ; which Atalanta stooping to take up, lost the
prize ; so Satan seeing the soul running heaven-
ward in God's service, will throw down the gilded
temptations of a beloved sin, stop in its career,
and hazard the prize of eternal glory.
11*
126 A REMEDY FOR
SECT. IX.
SATAN.
A NINTH cause of distractions in the worship of
God, is Satan. And this he doth sometimes more
remotely, by throwing in some cross business
before duties, whereby the soul is unhinged : some
person or letter with business, just before prayer;
or some passionate circumstances in the family,
whereby to lay matter to excite our discomposure
and wanderings in the following duties. Some-
times he approaches nearer, and by presenting
objects to our senses in God's worship, draws off
the heart : he can stay one long from the congre-
gation, that another may be distracted in observing
him coming in, and so wounds two, and sometimes
twenty at a blow. Satan is not idle, when this and
that child are restless, and unquiet in the family ;
whereby perhaps all in the family lose the thought
which would most profit them. He can create and
promote distraction by every pillar and part of the
structure, and every person in the congregation ;
WANDERING THOUGHTS. 127
<and can be content that you should read sentences
on the walls to hinder and divert your souls from
the sentences that drop from the pulpit. Yea,
he often approaches nearer, and works imme-
diately upon the fancy, upon which he can imprint
a thousand notions, most strange and incoherent,
to steal the heart from God ; for we are not igno-
rant, the more is our sorrow, of his devices.
Hence we see him, " When the sons of God come
to present themselves before the Lord, coming
also among them." Job i. 6. And being ques-
tioned, says, that his business is to " go to and fro
in the earth," and " to walk up and down in it ;" as
if he walked only out of curiosity, or for some cha-
ritable end : but as our Lord Jesus went up and
down doing good, this was his work from morning
to night ; so the devil walks up and down doing
evil. He is in every pew, at every elbow, throw-
ing in his fire-balls, and enticing poor souls to com-
mit folly with him ; and when God is treating with
the soul about heaven and hell, then comes he*
and thrusts the world between, or some vanity
■• Satan cares not how heavenly our words be, if our
thoughts be earthly — White.
1,28 A REMEDY FOR
therein, to break the treaty, and spoil that sacred
conference ; so that of all roads, no road is so full
of thieves as the road to heaven.
And thought to give the devil but his due, we
can make shift to be bad enough in a a ordinance
without him, yet he waits there no doubt to make
us worse ; what else should bring thoughts then
into our head, that have never come there for a
month or year before? who else should suggest
such horrid atheistical thoughts, when we are dis-
tressed with convictions, and move us to question
all when any thing pursues us ? " We wrestle
against spiritual wickedness in heavenly things or
employments." Eph. vi. 12. The devil is wick-
edness in the abstract, when we are about hea-
venly work. Never did the crafty cheat watch
and spy how to defraud the innocent merchant,
while he is receiving his cash, as Satan lies at the
catch in the worship of God, to purloin from us the
true treasure, that should make the soul rich. Es-
pecially* that prayer, or chapter, or sermon, that
should do thee most good, or most destroy his
* The highway-ground-hearers had the word taken from
them by the devil, that is, by such wandering thoughts as
he immediately casts in. — Angier.
WANDERING THOUGHTS. 129
kingdom, will he be most busy in. ^Mien the
high-priest was interceding for the poor church,
then Satan stood at his right hand to resist him ;
hence our most solemn duties often have the sad-
dest distractions, and such as have no coherence
or reason for them ; but arrows, fiery darts, shot
out of the devil's own quiver. What a sort of them
have I in the very writing hereof, and what long
parentheses between every sentence, and you per-
haps will not want while you are reading, yea it may
be, as the body, when the humours are stirred by
physic is worse, so he will be busiest to divert and
trouble your hearts, while the cure is working. But
when your heart is prepared before, and watchful
in your duty, though yours be the sorrow, that you
have the womb that bare them, yet his will be the
guilt, because he is the father that begets them.
The remedy against Satan's distracting us in
God's worship, is that of Christ's own prescribing,
" Watch and pray, lest ye enter into temptation."
Matt. xxvi. 41. Stand upon your guard, give no
heed to his suggestions. As you run to the water
with the bucket, to quench a spark of fire in the
thatch, so drop a tear of contrition upon this spark
of temptation. Trifle not with these thoughts, but
130 A REMEDY TOll
dismiss them unregarded, and by some short
ejaculation call in thy friend to countermine thine
enemy. And still watch and pray, and pray and
watch, and always remember that we have as
much need of the strength of Christ for assistance,
as the merit of Christ for acceptance in every duty.
And be sure to cast out his injections with disdain
and hatred. As Luther says, he is a very proud
piece, and cannot endure contempt. The stronger is
your resistance the longer will he stay away ; and
the more you hate his motions, the less disposition
will he have to offer them. The devil is like that
Sanballat, who sent to Nehemiah, while busy in
the work of the Lord. " And I," saith Nehemiah,
" sent messengers unto them, saying, I am doing a
great work, so that I cannot come down ; why
should the work cease, whilst I leave it and come
down to you?" Nehem. vi. 2, etc. "Yet they
sent messengers unto me four times after this sort,
and I answered them after the same manner."
Come, says Satan, let us meet and confer ; here is
a notion, and here is a business ; you must needs
discuss this. Nay, say thou, I am doing a great
work for eternity. As that celebrated painter
Zeuxis, being demanded a reason of his exact
WANDERING THOUGHTS. 131
curiosity in his work, answered, " I paint for eter-
nity." So, I am doing a work for eternity, I am
pleading the cause on which depends Hfe or death,
so that I cannot hearken to thee. Why should my
great work cease, while I leave it and come
down ? Alas ! this business will go no farther than
it is lifted at ; I am rowing up a river, if I trifle or
nod a little, I go down again.* I have a business
on the wheel that cannot be left a minute. If I
look away, my iron burns, and I suffer loss. Yet
he will send messengers over and over again, as
Sanballat did ; but still answer them after the same
manner. Discourage him, and break his heart
with thine obstinate resolution ; " resist the devil,
and he will flee from you."
SECT. X.
VAIN THOUGHTS OUT OF DUTIES.
The tenth cause of distractions in our Lord's
service, is, vain thoughts at other times. For
* It is said, Gen. xv. 11, when the fowls did alight, Abra-
ham drove them away ; not v.-'ih a they were sitting or feed-
ing upon the carcases, but as soon as ever they alighted. We
must not give place to these thoughts, no not for a moment.
— White.
132 A REMEDY FOR
1. These displease the Spmt of God; without
whose help these infirmities will crowd in upon us.
If you should lodge your noble friend, whom love
only moves to visit you, in the same room with a
dirty beggar, may not he take it for a plain affront,
and refuse to come near or help you in your need ?
Even so the Holy Ghost, your noblest friend, will
take it ill to be placed in a room with base and
beggarly thoughts, and may justly deny that pre-
sence and assistance which we have need of; and
without God's Spirit helping us, we cannot pray as
we ought, nor keep out distractions, whatever may
be our skill. " The Spirit helpeth our infirmities,"
Rom. viii. 26, and these wanderings are some of
those infirmities, which the Spirit must help us
about, yea and will, ifhe be not disobliged ; but it
is far from likely, that we should have that sacred
Spirit at our beck in duty, whom we have distasted
all the day long. How justly may He say, as it
is, Jer. xi. 15, "What hath my beloved to do in
my house ?" or, as the margin, " What is to my be-
loved in my house, seeing she hath wrought lewd-
ness with many?" As if he should say, I know
not what to do with thee in my house, or what thou
hast to do with me, having roved so extremely with
WANDERING THOUGHTS. 133
thy heart from me, and been lewd with many. Re-
member it is the Holy Ghost who hates a sinful
thought any time of the day. That man must walk
with God in the day, that will have God draw to
him at night.
2. These dispose and naturalize the soul to
roving. Habit is a second nature,* and it is almost
as hard to wash an Ethiopian white, as to break an
evil custom. " Can the Ethiopian change his skin,
or the leopard his spots, then may ye also do " or
think " good, that are accustomed to do evil." Jer.
xiii. 23. If a man be accustomed to ill company,
and is linked in with them, though he sometimes
resolve better, yet when they come, away he must
go with them against his purpose. Perhaps you have
resolved against these vain wanderings in God's
service, but being used to them, they call at the door
and take you captive away against your intention.
And therefore set up a constant watch against
them, for religion is linked together in the power
and practice of it. So that you must take all or
leave all ; be a christian always and altogether, or
* Hereby holy thoughts become tedious and painful, for
we strive against two natures, one that sin hath brought,
and another tliat custom hath wrought. — Angler.
12
134 A REMEDY FOR
not at all. It is said of the accursed Mahomet,
that he had used a dove to come to his ear, and
thence to eat her commons, and so when the falling
sickness surprised him, his pigeon presently came
to her repast, which he feigned to be the Holy
Ghost or an angel, that told him the mysteries of
his religion. My beloved, if these fowls, these
evil angels, be used to your ear or heart, they will
come even in your most celestial employments,
and divert and distract you ; and hereby they be-
come less strange, and things that are famihar to
us, though ugly, are not started at; nay treble
diligence will not dispel them, if you give them
ordinary entertainment. If a way be made over
your corn or ground, and people are to come that
way, it must be a higher hedge than ordinary that
must keep them off. If vain thoughts have made
a road over thy heart, and come that way without
control, it must be a very high and strong watch
and resistance that will turn them by in holy duties.
" He that hath no rule over his own spirit, is like a
city that is broken down and without walls." Prov.
XXV. 28.
3. These vain thoughts at other times make us
apprehend it more impossible to conquer, and less
WANDERING THOUGHTS. 135
sinful to be conquered by them. And when dis-
tractions appear so powerful that there is no
resisting them, or so harmless that they are not
worth our trouble to resist them, then is a flood-
gate opened to let them in ; when once our cou-
rage is conquered, or our conscience is seared, we
are quite undone. And thus you see that one sin
ushers in another, and the looseness of our heart
at one time, prepares it to be so at another. Even
as you observe your children are more unruly be-
fore strangers, or when they should be most
demure, than at other times; and you are then
more aware and troubled at their shrewd words
and gestures, than the whole year besides ; alas !
it is not merely that they are worse then, but then
you take more notice of it ; it is then more observ-
able and apparent, though their carriage be much
the same as usual. So it is with your hearts : O,
cry you, I am more pestered with foolish thoughts
in prayer or sermon, than in all the day or week
besides; then my heart is worst, when it should
be best. Alas ! it is naught all along ; it does but
as it used to do, only you observe it not at other
times, and now observe it a little and find it out,
but it is always so.
136 A REMEDY FOR
4. These do infect the memory, and imprint
such notions there as offer and produce them-
selves, when we are in the service of God. And
so when " a good man out of the good treasure of
his heart should bring forth good things," he stum-
bles upon the vain and unprofitable trash, before
laid up in his memory, to the grief of God's spirit,
and hazard of his own. The memory, you know,
will most easily retain an impertinent story, a
filthy or foolish imagination a long time, and then
when an idle heart hits upon it, though God him-
self looks on, that will run away with the heart,
and give both matter and strength to a long, woful,
and wandering distraction.
How doth the active fancy in our sleep some-
times light upon some sorry thoughts we had in
the day, and take them by the end and spin them
out into a very unhappy dream ? and this casuists
say, we are responsible for, thought it seem invo-
luntary ; because we administered matter for it,
and remotely promoted it ; so we shall be found
guilty before God, even of our unwilling wander-
ings in God's service, because we laid up for them
before. If we brew for them, Satan will be sure
to broach them.
WANDERING THOUGHTS. 137
5. These idle thoughts, at other times, provoke
God to give us up to our own inventions. As that
dreadful word, " Ephraim is joined to idols, let him
alone." Hosea iv. 17. Seeing he will be married
to them, and forsake me, let him take them. If a
man be resolved upon idols, or any other sin, God
will not hinder him. So when he finds the heart
joined, taken up, and pleased with vain thoughts,
good motions knock and wait, but are not accepted
or heeded ; come and knock again with double
earnestness, " How long shall vain thoughts lodge
within thee?" but are not regarded, sin and the
heart are making merry within ; come and try once
more, open now or never; and no answer; nay,
now the soul is joined to these things, " let him
alone." Sleep on now, and take thy rest. Trouble
him no more in his vain inventions. " So I gave
them over to their own heart's lust, and they
walked in their own counsels." Psalm Ixxxi. 12. If
they choose hell before heaven, let them take it.
My spirit shall not always strive with man. And
now when the soul is given up to a vagabond
frame, then thy weak purposes and faint watchful-
ness over it stand for nothing, but are broken like
Sampson's cords ; and a deluge of all manner of
12*
138 A REMEDY FOR
impertinencies breaks in, and the heart is prosti-
tuted to all temptations.
The remedy against these idle thoughts out of
duties, is,
1. A right understanding what a vain thought
is. Though it sound somewhat harsh that all
thoughts are either good or bad, the matter of
some being in itself indifferent, yet if we consider
the principle and tendency of them, we shall hardly
light upon one individual thought, but it hath either
the stamp of good or evil upon it. It is certain,
that a wicked man's thoughts are all vain, as they
come from him, neither flowing from a sanctified
heart, nor being directed to a divine end. Ah !
poor sinners, your hearts are little worth, the ima-
ginations of them are materially, or formally, or
finally evil, only evil, and that continually. The
sweetest words from corrupt lungs do stink in the
nostrils of them that stand by, and so your best
thoughts coming from corrupt hearts, cannot be
right in the sight of God.
And then for a gracious man, it should seem
every thought comes either from the old man or
the new, the regenerate or unregenerate part ;
especially if we consider that there is hardly a
WANDERING THOUGHTS. 139
thought but it may be resolved ultimately either
into Christ or self. Let it therefore be concluded,
that every thoughf that is not suggested or directed
by the Spirit of God, and that no way conduceth
to the glory of God, the good of your neighbour,
nor the welfare of your own soul or body, is a vain
thought, it might be spared, it stands for nothing,
it is worse than nothing.
2. Be thoroughly convinced that vain thoughts
are sins.* They are not free from the law of God,
though they be free from the lash of man. The
Rabbins had a strange exposition of that text, " If
I regard inquity in my heart, God will not hear
me;" Psalm Ixvi. 18; they read it thus, "If
inquity do but remain within the heart, and be not
produced into act, God will not regard it ;" and so
the Pharisees of the decalogue, as if God had only
forbidden the outward acts of sin ; but Ihere is
nothing more contrary to the nature of God, or of
his law, or of the souls of men, than this. I won-
der how they could overlook all these direct
passages in the Old Testament, " Thou shalt not
hate thy brother in thy heart — thou shalt not say
* The greatest good and evil that ever was in the world
was first but a little thought. — Angitr.
140 A REMEDY FOR
in thy heart," Levit. xix. 17, and innumerable
other such passages. No, no, thoughts are words
before God, "I know the things that come into
your mind, every one of them." Ezek. xi. 6. What
is sin, but a deviation or transgression of the law
of God? and this is a woful thing. Sin, even in a
thought, is a woful thing ; nay, words and actions
are as it were sins at second-hand. The very first
life, and freshest vigour of all ill, is immediately
inspired into the thoughts. Hence it is that
Peter advised Simon Magus to pray to God, if it
were possible, that the thoughts of his heart might
be forgiven him : as though there lay the greatest
guilt, and deepest stain before God. Alas ! one
vain thought would bring down the highest angel
into the lowest hell ; and that which would damn
an angel will damn thee, except thou repent. If
millions of angels have fallen by sinful thoughts,
and yet thou standest under the guilt of many,
thank free grace, and the death of Christ for that ;
but yet thy sin is still as bad, and thou hadst need
to " cleanse the filthiness of the spirit, as well as
of the flesh."
3. Daily wind up your spiritual watch, and
renew your covenant with God in prayer. Draw
WANDERING THOUGHTS. 141
all your parts and faculties into covenant; "I
made a covenant with my eyes ; why then should
I think upon a maid?" Job xxxi. 1. Behold the
blessed purity of this man's heart ! Neither eye
nor thought of his should wander after a maid;
and this he vows. Though good purposes are the
resorts of hypocrites, whose covenants to God are
like ropes of sand, broken as Soon as made : yet
when they are accompanied with repentance for
former falls, and hearty endeavour for future per-
formance, no better sign of an upright christian.
Know that constant watchfulness is a duty; that
as nature hath provided a cover for the eye, so
grace hath prepared watchfulness for the soul ;
and as it would be a fearful sight to see an eye
without a lid, it would soon be put out ; so it is a
fearful thing to keep a soul without its case, with-
out its watch. " Let not thy heart envy," or
imitate, " sinners ; but be thou in the fear of the
Lord all the day long ;" Prov. xxiii. 17; not only
at prayer times, but all the day long. Be sure
that every morning you sincerely and solemnly
relieve your watch, by new purposes and prayers,
and then when vain thoughts attempt to come in,
you may say, *' I have sworn, and I will perform
142 A REMEDY FOR
it, that I will keep thy righteous judgements." And
labour that all your thoughts may hold weight with
that excellent scripture, " Finally, brethren, what-
soever things are true, whatsoever things are honest,
whatsoever things are just, whatsoever things are
pure, whatsoever things are of good report, if there
be any virtue, and if there be any praise, think on
these things." Phil. iv. 8.
4. Repent thoroughly and heartily for them.
For as humiliation without reformation is a founda-
tion without a building, so reformation without
humiliation is a building without a foundation,
which the next wind of temptation will throw down.
" To wash the heart," — mark, it must not be swept
only in the brinish tears of repentance, — is the way
to " dislodge vain thoughts from within you." Jer.
iv. 18. If you felt the smart and bitter pangs of
true repentance to-night for your vain thoughts, it
would affright and mortify the heart from them to-
morrow ; you would have no mind to tamper with
the vanities that cost you so dear ; the burnt child
would dread the fire, and the fresh remembrance
of the heart-ache you had for these guests yester-
day, would bolt them out from coming in to-day.
If our sins cost us, in David's sense, broken bones,
WANDERING THOUGHTS. 143
we should not so easily sin again. If the scholar,
after his improper absence, stole to his place un-
observed and uncorrected, he will easily venture
on his freaks again to-morrow ; but if he tasted the
rod, the smart he felt will somewhat warn and
keep him from such follies again. Ah ! sirs, our
repentance is easy, and our confessions compli-
ments ; we forgive ourselves ere God forgives us ;
we can consider ourselves whole without the cost
of a tear or sigh, and then we are ready for a sin
again ; he that finds it easy to repent, will not find
it hard to sin. Verbal repentance will never cure
you of real sins. It is your sad thoughts that will
prevent your vain ones, and idle thoughts are best
excluded by keeping the heart full of good ones.
SECT. XI.
A DIVIDED HEART.
The eleventh cause of wandering thoughts in
the ordinances of God, is a divided heart ; " For
he that wavereth is like a wave of the sea, driven
with the wind and tossed." James i. 6, 8. The
144 A REMEDY FOR
forlorn picture of a roving heart, carried up and ,
down, as the wind of any temptation pleaseth:
the cause, a double mind ; " a double-minded man
is unstable in all his ways." The word signifies
one that hath two souls ; one that " speaks with a
double heart." Psalm xii. 2. Like that profane
wretch that boasted he had two souls in one body ;
one for God, the other for any thing that came.
This man is the unstable man in God's service,
off and on with God, unfixed to his business, knows
not what he would have, prays and unprays, wants
faith for the ballast of his soul, and so is carried at
the pleasure of every wave ; and then is the
misery of this frame. " Let not this man think
that he shall obtain any thing of the Lord ;" that
is though God may answer such requests out of
his superabundant mercy, yet such a man can look
for nothing. Though a distracted prayer may re-
ceive something, yet it cannot expect any thing
from God ; when a man's supplication is a pro-
vocation, there is little hope : he that puts treason
into his petition, hath little reason to hope for a
good answer.
Now a heart may be said to be divided in a duty
these ways : —
WANDERING THOUGHTS. 146
1. When all the heart is not engaged therein ;
as when the understanding or conscience, without
the will or affections. This opens a door unto
distractions, " Doing the will of God from the
heart, with good will doing service as to the Lord,
and not to men." Eph. vi. 6. Half a heart can
do nothing with God. A man may as we41 with
one eye observe the stars, and with the other
measure the earth at the same time, as at once
transact affairs with God and man. Hereby both
objects are spoiled : conscience of God hinders
from any discreet and serious contrivance of any
thing in his presence ; and tampering with the
world provokes God, and hinders the affairs above.
Our Lord Christ is most peremptory in that case :
ye cannot serve two masters, the one will be over-
served, " Ye cannot serve God and mammon."
2. The heart may be said to be divided when
it is unfixed and indeterminate, — wavering and
unsettled. A duty to God is shooting at a hair's
breadth ; if a man be uncertain and unsteady, how
shall he hit the mark? "O God, my heart is
fixed ; I will sing and give praise." Psalm Ivii. 7.
Now the work is likely to go on. You cannot, it
seems, so much as sing a psalm, or give the Lord
13
146 A REMEDY FOR
praise, without this fixedness of heart. As you
have seen tlie needle in a compass, waver up
and down perpetually till it point towards the north,
then it is fixed and standeth still ; so until the soul
be composed, and bent directly towards God, it
wanders and trifles everlastingly.
3. The heart is divided by hypocrisy. —
" Purify your hearts, ye double minded." James
iv. 8. As he speaks to open sinners to " cleanse
their hands," so to close hypocrites, to "purify
their hearts," that is, be sincere. A hypocrite is a
man of two hearts, and both little worth ; one good
one is worth a thousand pair of double hearts.
Hence holy David, " Unite my heart to fear thy
name," Psalm Ixxxvi. 11, else I shall have one
heart to move me towards thee, and another heart
to fetch me back again. One heart for God, and
another for Baal, and so shall halt between them.
4. The heart is divided when you perform not
his service with all your might and strength.
" Cursed is he that doth the work of the Lord
negligently," Jer. xlviii. 10, loosely, that unbends
his bow, that unstrings his heart in the Lord's
service. He that is studying with all his might,,
the least noise or word distracts him, and troubles
VVAiNDERING THOUGHTS. 147
him ; he cannot admit or endure the least diver-
sion : so he that is intent with all his might in
God's service, cannot give room for the least by-
thought. No, I am before the Lord, and I can do
but little ; but I will do what I can. " Bless the
Lord, 0 my soul, and all that is within me, praise
his holy name." Psalm ciii. 1. And this leads us
to the remedy for this evil.
The remedy for a divided heart is to get sin-
cerity and seriousness. And indeed the soul that
is sincere is serious. The real beggar entreats in
good earnest; he cries, he weeps, he heeds not the
playing of the children, nor the barking of the
dogs ; his wants pinch him, his stomach craves,
nothing but meat will please him. There is music
perhaps within, and company without, but all is
lost to him ; he is not concerned therewith, he is
hungry in good earnest, and therefore still he cries
for bread ; so it is with the upright and serious heart ;
he is really and deeply pressed down with sin, and
needy of grace and comfort ; he sees the reality of
invisible things ; he fears the anger of God, and
feels his broken bones, and therefore let the devil,
or the world, disturb what they can, or suggest
what they will, he plies his business, he must have
148 A REMEDY FOR
pardon and grace, and the light of the Lord's
countenance : it is not the stirring of a feather
which can unhinge him, for he is in good earnest.
" For who is this that hath engaged his heart, do
draw nigh to me, saith the Lord." Jer. xxx. 21.
Where sits that man, that gives a heart to God?
the Lord cries, Who ? Oh, let every one that
reads this, cry out, " Lord, it is I ;" and when
the heart, the whole heart is engaged in a duty,
then work goes on. There is a vast difference
between the pleading of an orator, and the plead-
ing of a malefactor. The former hath perhaps
a more smooth, elegant, and starched discourse,
but hs handles it with a light finger; a friend
or a fee would take him off; but the malefactor
that pleads for his life, cries and begs ; the
judge interrupts him, but he goes on ; the jailor
tries to stop his mouth, but he will proceed ; all
the court cannot distract his mind from his busi-
ness, his heart is wholly in it. And so it is
with a sincere and serious saint : he can truly say,
Lord thou hast more of my heart than ever any
creature in the world had ; my heart is fixed, I am
set upon this affair ; the great matters I am about,
I neither can live nor dare die without them, and
WANDERING THOUGHTS. 149
therefore blame rac not tliat I am busy. It is the
pmyer that costs us much which prevails.
SECT. XII.
AN OPINION OF NO GREAT EVIL IN THEM.
The twelfth cause of wandering thoughts in
God's worship is, " an opinion that there is no great
evil in them ;" which partly proceeds from the
notion, that thoughts are free, or at least, that no
sin is really sin except it be voluntary, and these
are without consent; partly from our being used
to greater sins, which widen the conscience to
digest these lesser ones without any straining ; and
partly from the commonness of them, being the
snares wherein we are most frequently taken ; and
the oftener they walk through the heart, the less
strange are they there ; the more familiar they are,
the more apology we make for them ; and so
usually it becomes a sin that we have a mind unto.
And now, when there is bred in the soul an
opinion that there is no evil, or next to none there-
in, the heart is pleased with it, and merily plays
13*
150 A REMEDY FOR
with those baits, till by the hidden hook it is caught
in the unseen snare of the devil. To rectify this
mistake,
1. Somewhat must be granted. The evil in
these wandering thoughts is not so great, as in
many other sins ; these do not lay the conscience
waste as some others, especially those roving
thoughts, which are rather injected, than contri-
ved ; the matter whereof is good, not evil, and
which are short and grieved over. But who will
swallow a spider, and say, there is not so much
poison in this as in a toad ; or break his leg, and
say there is not such danger therein, as breaking
the neck ? even so, it is a poor plea to say, these
trivial things are not like oaths, and murders, and
oppressions, etc. But these are great enough to
displease God, to bind guilt upon the soul, to pre-
pare for greater, and therefore bid fair for hell.
2. Something must be answered, as namely,
1. That our thoughts are free from the notice of
men on earth, or Satan in hell, further than they
are imprinted in the body or actions ; though they
are free from the punishment of human laws, yet
are they not free from the eye, nor wrath of God,
as you heard in divers instances before, and par-
WANDERING THOUGHTS. 151
ticularly in the case of Simon Magus. Acts viii
22. And, 2. That other notion is corrupt, that
nothing is culpable that is involuntary : it is true,
this doth extenuate a fault, but this doth not ex-
tinguish it : it is a less fault* in that case, but it is
a fault ; for the understanding may be depraved as
well as the will ; and we are really guilty in
Adam's sin, though we had no previous consent
therein. It is a fault that we are subjects capable
of such sinful injections, though we yield not to
them ; for there is something in us which en-
courages those attempts : the angels meet with
none of these. The will in a sort hes dormant
when we are asleep, and yet casuists say, there
wants not sin, even in our dreams ; for the fancy and
the memory may be corrupted, as well as the will;
and therefore it follows, these wandering thoughts
may be against God's will, though they be beside
our own. And, 3. For our proneness to greater
sins, and frequency in them, that signifies little
* Nay, in some respects, the more involuntary any sin is,
the more strong and natural it is ; and the more natural, the
more horrible ; as a natural thief is worse than a deliberate
thief, who sometimes steals : and in this respect, involun-
tary sins may be worst of all. — Shepherd.
152 A REMEDY FOR
herein: for crimes do not excuse faults. The
stars are the same in the firmament all day, though
while the sun shines they appear not ; when the
sun is retired, they will show themselves : while
your greater sins appear, these are nothing ; but if
ever a night of terror come upon you, then each
of these will shine in its proper guilt, in the eye of
conscience. And then, 4. The commonness of
them adds to their sinfulness, though it lessen your
sense-thereof. If your neighbour for a time break
over your hedge, and tread down your corn, the
matter is soon made up, it is but a trespass by
chance ; but if he daily do so, and make it his
way, you think it is intolerable ; so if a wandering
thought stole in once a week, it were a less of- .
fence ; but if they will transgress and make a way
over God's ground, spoil his garden often in every
day, this makes the sin the greater, though the
sense of it be the less.
3. Something must be advised for cure. And
that is, 1. A true knowledge, and deep sense of
the nature of sin, whereby you will see, that no sin
can be httle ; that there is more evil in the least
sin, in a vain thought, than in all^ the plagues and
judgements in the world besides. Hence, saith
WANDERING THOUGHTS. 153
God, "Behold I will bring evil upon this people,
even the fruit of their thoughts." Jer. vi. 19.
All the possible sorrows that can tear the mind
and soul ; all the sickness and sores that can be
inflicted on every part of the body ; all the mis-
chiefs that can sink thy name and estate, put them
ail together, amount not to that real evil that is in
the least sin.* For it is an offence to God, dis-
pleasing him whom the angels study to please,
and would not offend for ten thousand worlds.
" Against thee, thee only have I sinned." Psalm
li. 4. The greatest evil in sin is, that it is against
God ; by it you provoke the highest Majesty, and
offend your chief friend. And if I know a little
thing will offend such a Being, I am a wretch for
a little thing to offend so great and good a friend.
Might not Adam have argued thus, it is but an
apple, there can be no great hurt in this ; what is
this to breed a quarrel between God and me ? and
yet we have found that little fig or apple a great
+ The least infirmities do break the first covenant of
works, and hence you do not only deserve, but are under
the sentence of death, and curse of God, by the most invol-
untary accidental infirmity, according to GaL iii. 10. —
Shepherd.
154 A REMEDY FOR
sin. Here was all, God was disobeyed, his will
opposed, his sovereignty and mercy trodden under
foot ; and this is the nature of sin : whereof, if the
soul have a deep sense, it will excuse no longer,
but frighted at the hideous look thereof, fly even
into the fire to escape it. " I hate vain thoughts ;
but thy law do I love." Psalm cxix. 113. I not
only avoid them, but I hate them ; I see a sinning
evil in them ; I see a damning evil in them. I
hate vain thoughts ; not only wicked, wanton,
revengeful, proud, or blasphemous thoughts, but
vain thoughts ; empty thoughts fill me with grief.*
Natural conscience may abhor the former, but a
soft heart can only oppose the latter. And there
is the means he used ; " thy law do I love ;" he
that loves a pure law, cannot but hate a vain
thought.
2. You must apprehend the evils, yea, the
great evils that are in this sin. For though we
grant there is more of poison in some other sins,
and in some distractions more than others, yet
♦ Though to live in the greatest sin, may consist with the
form of godliness, yet to live in the least, may not witli the
power thereof.
WANDERING THOUGHTS. 155
there is much evil in the least of these ; which on
purpose to ripen your most serious resokitions
against them, I shall now in the seventh place
discover —
156 A REMEDY FOR
CHAPTER VII.
THE EVIL OF DISTRACTIONS.
SECTION I.
SINS AGAINST THE FIRST TABLE.
The evil of distractions, is, 1. In their nature ;
2. In their effects. Behold the former in these
demonstrations.
1. These distractions in God's worship are
sins against the first table. And these pro-
portionably are always greater than those
against the second, yet they are a violation of
every precept of the first table.* For how doth
he acknowledge God, that in his very presence
* It would be an heinous offence among the incense of-
fered to God, to have put brimstone. Thy prayers are thine
insense, but thy distractions are brimstone, that stink in his
nostrils. — Chrysostom.
WANDERING THOUGHTS. 157
offends him? or how dost thou honour, love, and
deHght in him, as the chiefest good, when thou
startest aside from converse with him, to parley
with the world and sin? There is the first com-
mandment broken. Do you worship him accor-
ding to his will, that thus worship him 1 If material
images be cast off, and spiritual fornication com-
mitted, ye are still breakers of that commandment.
A graven image in the mind, a worldly or wicked
fancy there, where Christ should be, cannot but
provoke him to be very angry. There is the
second commandment broken. And these mani-
festly break the third commandment, being a
palpable " taking his great name in vain." To
speak of God, and think of the world ; to hold
discourse with him, and to think of your lusts, is
a high taking his name in vain. As if the wife
should be speaking busily with her husband, and
at the same time looking at the picture of a para-
mour, what rage would this excite in her husband's
heart ? To make the name of God a cloak for
the things of the world, for the worst thing sin, is
the saddest sacrilege ; and for which he will not
hold you guiltless if he find you griefless. And
then the fourth commandment is broken by a direct
14
158 A REMEDY FOR
theft committed of God's holy time ; that which
you ^consecrate at your kneehng down to his
service, is purloined away by these roving thoughts,
especially when they invade the sabbath. For
when you seem to give him much, in effect it
comes to nothing ; sift out the bran of your wan-
dering thoughts, and the flour of holy service will
be next to nothing. And so your time is lost,
your duty lost, and danger of your soul's loss after
all. And thus you see the first table broken at a
blow ; it is a 'sad blow which breaks four com-
mands at once.
SECT. II.
DISTRACTIONS ARE HEART SINS.
The second evil in their nature is, that they are
heart sins. " There is no faithfulness in their
mouths, their inward part is very wickedness."
Psalm V. 9. As wounds in the internal parts of
* God forbids us to find our pleasure on his holy day.
Isaiah Iviii. 13. And do we not find our pleasure by our
thoughts ? — Angier.
WANDERING THOUGHTS. 159
the body are most dangerous, because hard to
come at and cure. Hence, it is easier to cure a
swearer of swearing, than a roving heart of its dis-
tractions. And as these sins are more dangerous,
so are they very displeasing. The heart is God's
field, the inclosure he keeps for his own walk and
delight. He hath said, " My son, give me thy
heart." Prov. xxiii. 26. Now to injure him of his
pecuhar, to thrust him out of his mansion-house on
earth, the heart, is no small injury, affront and un-
kindness. And such a *' backshder in heart shall
be filled with his own ways," if he fill not the
sacred bottles with his tears. And they are more
heavy to the conscience, in that they meet with no
shame or trouble without, which is the ordinary lot
of other sins, but are begun and perfected in the
heart within ; and their guilt is greater because
their shame is less. And they do thereupon leave,
as such other sins do, a deeper sting of remorse,
and horror of conscience, when the conscience is
awake. There is much evil in these. " I am
broken with their whorish heart, which hath de-
parted from me." Zech. vi. 9.
160 A REMEDY FOR
SECT. III.
THEY ARE SINS IN THE SPECIAL PRESENCE OF
GOD.
The third evil in the nature of them is, that they
are sins in the special presence of God. We read
of God showing the prophet, with infinite wrath,
" five and twenty men at the door of the temple of
the Lord, between the porch and the altar, with
their backs towards the temple of the Lord, and
their faces towards the east, and they v. orshipped
the Sim towards the east." Ezek. viii. 16. This
he highly resented, that in his temple they should
have their faces towards the sun, and turn their
backs on him. This is the manner of a roving
heart. In God's own presence he turns his back
on God, and his face to the things under the sun,
and those he worships. O infinite patience ! that
turns not such a soul into a pillar of salt ; yea,
throws it not into a pit of brimstone ! " Therefore,
as I live, saith the Lord God, surely, see how he
binds it with double strength, because thou hast
WANDERING THOUGHTS. 161
defiled my sanctuary with all thy detestable things,
and with all thy abominations, therefore I also will
diminish thee. A third part shall die with the
pestilence." Ezek. v. 11. Which of all thy de-
testable sins but thou hast committed in the sanc-
tuary and presence of God? now a proud, now a
wanton, then a worldly thought. Ah, says God, I
cannot bear it. He that provokes me to my face,
shall feel it. Few think these sins have brought
the plague, any more than the Corinthians did their
unworthy partaking at the Lord's table. In his
special presence he looks at thee. " He sets all
our iniquities before him ;" but he places these
" secret sins in the light of his countenance."
Psalm xc. 8. O this is an evil thing, and a bitter,
that thou shouldest provoke the Lord to his face,
and that his fear doth not awe thee. " Yea, in my
house have I found their wickedness, saith the
Lord," Jer. xxxi. 11 ; this pollutes it with a
double stain. " I am God Almighty, walk before
me and be thou perfect." Gen. xvii. 1. To be-
lieve that you are sitting, standing, kneeling before
God should make you perfect. How seriously
doth the child stand before his father, the scholar
before his master ? and shall the child of God only
14*
162 A REMEDY FOR
forget himsein the poorest scholar, before the
best masters ? Remarkable indeed was that exe-
cution. — Two of Aaron's sons came with their
censers, " and offered strange fire before the Lord,
which he commanded them not ; and there went
out fire from the Lord, and devoured them, and
they died before the Lord." Lev. x. 1,2. Behold
the dreadful hand of God ! before him was their sin,
before him they were punished. Lord, how terri-
ble art thou in thy holy place ! If no place will
deter them from sin, no place shall be a sanctuary
to them from judgement. What are distracted
thoughts but strange fire ? and a *strange punish-
ment may the workers of iniquity have, if timely
repentance prevent not.
SECT. IV.
DISTRACTIONS ARE SINS ABOUT THE MOST SE-
RIOUS BUSINESS.
The fourth evil in their nature is, that they are
sins about the most serious business. The grand-
* A greater curse goeth with an evil thought in God's
service, than if it were another time; times of blessing per-
verted, are times of greatest curse. — Jingier.
WANDERING THOUGHTS. 163
est affairs under the sun are transacted in an
ordinance. I have read of a nobleman of this
nation, tjiat when his cause of hfe and death was
trying, though he had a pardon in his pocket at the
same time, he was irrevocably sentenced, being
during that time asleep ; he was sleeping while the
judge was passing sentence. Was not this a gross
neglect, and did not he, suppose ye, bite his nails,
and beat his head, that could not watch when his
head was in question 1 Sinner, thy head, and life
and soul, and all are in question ; thy eternal happi-
ness is completing, or thy dreadful sentence passing,
and is this a time to trifle and wander away from
God? If you should come to the elbow of a coun-
sellor pleading at the bar, much more of one
impeached for treason, and tell them, such a com-
panion hath sent for them to the tavern, or that the
cattle have broken into such a field, or that such a
game of chess is likely to be lost ; with what dis-
dain and indignation would they reject such a mes-
sage, and cry, Is this the time to trouble me with
these things? when the very hearing of such an
errand may lose my cause, or hazard my life.*
♦ Consider what a prayer is worth ; every tloing is worth,
according to what we can have for it ; why a man may
164 A REMEDY FOR
Are com or companions equal to immortal souls?
What are these to the things between God and
me? If the dead must not be hurried when Christ
calls ; nor a man stay to take leave of his friends,
how greatly doth he trespass that runs riot after
toys and sins, when the great God calls and calls
again? We have a clear instance. The preacher
was at Martha's house, and serious in his sermon :
Martha, good woman, was cumbered and dis-
tracted with much serving ; Mary sat at her Sa-
viour's feet, and heard his word. Saith Martha, I
think it much that my sister must have all the
dainties, and I all the distractions ; master, rectify
this inequality. Ah, saith our Lord, " Martha,
Martha, thou art cumbered, or as the word signi-
fies, distracted, about many things ; but one thing
is needful." Luke x. 41, 42. Mary is embarked
in a most necessary affair, and worldly cumber is
improper for a heavenly business. She that is
working for her soul, hath work enough at that
time. Salvation, eternal salvation! Eternal sal-
have grace and glory for a fervent prayer. If you should
sell that for a trifle, when another had thousands for the
same, wouldest thou not befool thyself? — White.
WANDERING THOUGHTS. 165
vation of soul and body ; these are not things to
trifle about.
SECT. V.
DISTRACTIONS ARE SINS OF HYPOCRISY.
The fifth evil of these rovings of heart, is, that
they are sins of hypocrisy. And there can be no
little evil in the sin of hypocrisy. What is hypoc-
risy, but the honour of the lips, and the distance of
the heart, Matt. xv. 7, 8, as it is said of the night-
ingale, a sound of words, and no soundness in the
heart, that is hypocrisy, of all sins most odious
unto God and man. And though the purpose of
the heart be wanting to make it formal, and full
hypocrisy, yet a custom in these will produce that
at length, and he that useth to lie in jest, will com.e
at length to he in earnest. " Ephraim compasseth
me about with lies." Hos. xi. 12. Oh, how often
may the Lord say over us. These people compass
me about with lies. What a generation of vipers
are here ! like the viper that is speckled without,
and poisonous within ! Moses took a veil when he
166 A REMEDY FOR
spake to Israel, and put it off when he spake to
God. But the hypocrite doth quite contrary, he
shows his best to men, his worst to God, but the
Lord sees both the veil and the face ; and it is hard
to say, whether he hates more the veil of dissimu-
lation or the face of wickedness. This is a disap-
pointing of God, in a sense deceiving him. "Cursed
be the deceiver, that hath in his flock a male, and
voweth and sacrificeth to God a corrupt thing."
Mai. i. 4. Yea, saith God, you have in your flock
a male, you can be serious when you will, but a
corrupt thing, it seems, will serve my turn ; you dis-
appoint me, you deceive me, you appoint a meet-
ing between your heart and me, and here I come,
and the heart is gone ; you knock at my door, with
great earnestness, and when I come, the heart is
gone ; you are deceivers, and deserve my curse.
If this be not repented and reformed, such deceit-
ful hypocrites must carry away no blessing of
mii^e, but a curse.
A prayer, though but of forty words, sincerely
made and every syllable felt, shall prevail more
with God, than a long oration with half a heart ;
and the meanest sermon heard with a prepared,
humble, and attentive heart, shall receive a greater
WANDERING THOUGHTS. 167
blessing, than a better sermon with a worse heart ;
for God is a spirit, and appearances are nothing
with him ; he that seems to serve him, and doth
not, provokes him the more. An eye to heaven,
and a heart for hell ; and humble knee and a
haughty spirit ; a serious posture and a frivolous
soul, are abominable to the Lord.*
SECT. VI.
DISTRACTIONS ALIENATE THE HEART FROM
DUTIES.
In the next place, the evil of distractions is seen
in their effects, whereof these are some.
First, they alienate the heart from holy duties. I
* Thy wandering duties Satan keeps as bills of indict-
ment against the great day ; what is good in them, he lays
before thee now to quiet thy conscience, but miserable com-
forters are those which pacify the conscience, but purify it
not. — White.
I In this sense they are a curse ; for what is a curse but
separation from God. Think then when wandering
thoughts come to us in holy duties, the curse comes, and
when they stay with us, the curse stays. — Angler.
168 A REMEDY FOR
When we miss of God, we have small mind to his
service again. It is the comparison of a learned
divine, when there is no marrow in the bone, we
quickly throw the bone away ; even so when the
sweet enjoyment of God is not found in an ordi-
nance, which is lost by the roving heart, we shall
ere long cast away that ordinance, except shame or
custom restrain us. Now when the soul cares not
for prayer, or other ordinances, it is a sad effect ;
the Lord may say to thee, with more right and
reason than Dalilah did, " How canst thou say, I
love thee, when thine heart is not with me?"
Judges xvi. 15. What love is that without a heart?
Where the affectionis, there the thoughts will be
also. I may truly invert this and say, where the heart
is not before, there love will not come after. Let
the whole soul be seriously engaged in any duty of
prayer, singing, reading, or hearing, and you will
be loth to leave that duty, and wanting to be at it
again. O the sweetness therein and love there-
unto ! " I shall never forget thy precepts, for with
them thou hast quickened me." Psalm cxix. 93.
Oh, when shall I come and appear before God ! 0
that every day were a sabbath, then should I be
well, as said that famous instance of practical
WANDERING THOUGHTS. 169
piety, Mr. Brnen, of Bruen Stapleford. Hence,
with a gracious heart, one duty prepares, and gets
a reUsh for another. But you shall find, when the
heart is out of tune, and boating about the bush,
and but little of it with God ; 0 then, it is the most
wearisome employment in the world ! A man had
rather thrash than pray, that hath his heart in the
barn, when he is in prayer. And there is no lively
desires, or longings of soul to that business,
wherein he felt so little of God. Hence it is so
hard to get a worldly family together to prayer;
alas ! the duty is a distraction to them ; when they
come, they still leave their hearts behind them ;
you cannot make them enjoy an ordinance, whose
hearts usually run out of an ordinance.
SECT. VH.
DISTRACTIONS AFFRONT THE MAJESTY OF GOD.
The second effect of distractions is, that they
much affront the majesty of God. It was a high
affront to God that his people, after they had ex-
perience of him, yet in " their hearts they turned
16
170 A REMEDy FOR
back into Egypt." Acts vii. 39. This is the wis-
dom of a roving heart ; come, say they, we hke not
this presence nor work in our hearts ; let us walk
into the world again. " But as for them, whose
heart walketh after the heart of their detestable
things, I will recompence their way upon their own
heads, saith the Lord God." Ezek. xi. 21. Here
one detestable thing offers itself and there another ;
for every thing that draws the heart from God, its
chief good, is therein detestable. Now when
" the heart walks after them," that is the right vein
of distractions. Where the heart walks after every
trifle, he shall have enough of his ways, saith the
Lord. Must the great God wait on a simple
worm, till he can be at leisure to speak with him 1
shall the worst of evils be courted, while the chief
good is shghted, and yet even then pretend his
service? As if some miserable scullion at the
court had made use of great means to possess
the king with his low condition, and when the king
is come to speak with him, he hes sweeping the sink,
or scouring the spit, and there lets his prince wait on
him to no purpose ; may not he justly say, when I
come next to meet you, you shall know the differ-
ence between the majesty of a king, and the
WANDERING THOUGHTS. 171
wretchedness of a scuttion. Just so, poor soul, do
thou and I obtain leave to approach our heavenly
Lord and King, and when he expects the heart
earnestly to solicit her great affairs, she is roving
away, and bestowed in the kitchen, or worse,
while the great and holy God stands waiting .to be
gracious. What father but would take it for a
great indignity to see his son stopping his ears, or
whistling, or playing with flies, while he is reading
his last will and testament to him, or giving him
directions about his greatest affairs t And is not
God greater than a father? and can he with his
honour abate such a child his punishment, if he do
not humbly cry to him for mercy, and study to
offend no more? Though divine vengeance be
not always as visible as a parent's rod, yet it is
as real and more heavy.
SECT. VIII.
DISTRACTIONS HINDER THE BENEFIT OF ORDI-
NANCES.
The third effect of distractions is, that they hin-
172 A REMEDY FOR
der the benefits of a holy duty. God seldom thinks
of those prayers, that we think not of ourselves.
" And there is none that calleth on thy name, that
stirreth up himself to take hold of thee." Isaiah
Ixiv. 7. The Lord counts such prayers as none
at all, when a man doth not stir up himself to his
business.* That which in God's account hath no
being, can have no good effect. The benefits of
ordinances are many and great ; they are like the
medium to sensation, as the air to the eye or ear :
there is no seeing nor hearing without it ; so are
ordinances to the soul ; they are the conduits to
convey God's grace to us, and cur desires to him ;
when a dirty distraction gets in, the conduit is
stopped and the soul starved. And in this sense
God's name, which should be most sacred and
dear to us, is most palpably taken in vain. "VS hen
we use a great solemnity to no effect; the wind
and tide to serve, and yet the soul to sleep ; the
mariner to be at dice or cards, till the opportunity
* What is the reason that christians are so much shadows
rather than substance, when they come to forgive injuries,
depend on God, etc., but because their service of God is
more in show than in substance, according to that threaten-
WANDERING THOUGHTS. 173
be lost, what a great evil is this, when our voyage
is for life and death 1 If you could by the expense
of one serious hour gain a lordship, would you not
be intense and earnest that hour 1 would you not
reject the company that would divert you, and dis-
dain any ordinary business that would interrupt
you ? 0 stay, and let me alone this hour, for I am
busy. Now by the good management of one seri-
ous hour in prayer, reading, hearing, or medita-
tion ; you may, yea shall infallibly gain at least one
grain of grace, which is worth more than a king-
dom, yea, than a whole world. And is not that an
evil thing, and bitter, that then interrupts you and
frustrates your profitable employment, whereby it
comes to pass that you get nothing ? Pearls are
being given, and you get nothing. Orient graces
in the hand of God, ready to give, and you obtain
none of them ; who would entertain, that can be
rid of such companions.
15*
174 A REMEDY FOR
SECT. IX.
DISTRACTIONS DEPRIVE THE SOUL OF ITS COM-
FORT.
The fourth effect of these distractions is, that
they deprive the soul of its purest comforts. The
highest, truest, and purest joys and comforts, meet
the soul in the service of God. " I sate under his
shadow with great delight," there are then delights,
and great ones too in the ways of God, " and his
fruit was sweet to my taste." If thou hast any
spiritual taste, his fruit will be sweet to it. " He
brought me to the banqueting-house." Cant. ii. 3,
4. God's house is his banqueting-house, and
every ordinance is a rare feast to the soul that doth
spiritually improve it. Now these idle wanderings
of the heart, first by their disturbance, then by their
guilt, do damp and deprive the soul of the comforts
thereof. Just as a black cloud doth hide from you
the bright and warming beams of the sun. How
often have you missed of those joys of the Holy
Ghost, sweeter than the music of the spheres, by
these vain thoughts] with what sweet content do
WANDERING THOUGHTS. 175
you look back on a duty, where communion hath
been held between God and you 1 and what a folly
is it to lose an hour, and neither reap pleasure nor
profit by it ? *
There is fatness in God's house, and rivers of
pleasures with him, but he shall have " leanness in
his soul" that gives way to these, and of all those
rivers drinks not a drop, not one drop of true com-
fort and pleasure. O what a heaven do negligent
sinners lose? how many gracious smiles, blessed
tokens, celestial raptures, the dainty diet of angels,
and all through the idleness of the soul ! " My
soul is satisfied as with marrow and fatness ;" 1
am full, brimful of joy and comfort, my heart runs
over, and " my mouth shall praise thee with joyful
Tips." Psalm Ixiii. 5. INow all these gleams of
sweet comfort and refreshing, are stolen away by
these wicked distractions. For an upright and at-
tentive heart would seldom want the sweet com-
* Thy prayers will tire thee out, for thou hast only the
difficult part of duty ; thou crackest the shell, but eatest not
the kernel ; like one that reads an excellent book, whose
sense or language he understands not, which is a great
trouble, whereas he that understands both is much de-
lighted. — White.
176 A REMEDY FOR
forts, that usually accompany sincerity and seri-
ousness. He that can keep his meditations fixed
on the right object, his meditation shall be sweet ;
and where should the Lord make his servants
joyful, but in the house of prayer?
SECT. X.
DISTRACTIONS GRIEVE AWAY THE HOLY GHOST.
The fifth effect of distractions in the worship of
God is, that they grieve away the Holy Ghost. It
is true what the blessed apostle hath said, " The
Spirit helpeth our infirmities," Rom. viii. 26, and
so he helps against these when they are but infir-
mities mourned for and striven against ; but when
they are contracted habits, then they grieve and
quench the Holy Spirit. The Greek word in that
scripture signifies " to take and heave up a thing
over against you," to heave with you. But if our
spirits instead of helping shrink away, and heave
none, this promise will do us no good. If we leave
the business wholly to God's Spirit, without our
diligent co-operation, he will leave it to our spirits,
WANDERING THOUGHTS. 177
without his divine co-operalion. The Holy Ghost
will dwell only with a holy heart, and these idols in
the heart do heavily trouble that sweet Spirit.
" Son of man, these men have set up their idols in
their heart, and put the stumblingrblock of their
iniquity before their face, should I be inquired of
at all by them?" Ezek. xiv. 3. Read on, and you
will see what consequence this is of. What are
worldly and sinful distractions, but idols in the
heart ? what are abused objects of the eye or ear,
but the stumbling-blocks of iniquity before the
face ? and how can the Holy Spirit dwell in such a
soul, or abide such doings? Luther somewhere
says that the Holy Ghost dwells not in Babel, but
in Salem ; that is, delights not in the heart where
is nothing but confusion, that is the meaning of
Babel, but in the heart where there is quiet, peace,
and freedom, that is the meaning of Salem. " In
Salem also is his tabernacle, and his dwelling-place
in Sion." Psalm Ixxvi. 2. The unkindness offered
is very great; as if you should earnestly importune
some noble friend, to accompany and help you in
some arduous affair, and he comes to go with you,
once and again ; and still, when you should come
along, and promote your own business, you steal
178 A REMEDY FOR
away about some trivial matters, and leave your
noble friend in the lurch. This is the very case :
you humbly importune the Holy Spirit of God, to
help you in the service of God, and he most gra-
ciously comes to help you ; but one distraction or
other charms away your heart ; and the Holy Ghost
is left alone. And thus he is often sinned against,
till at length he is sinned away. In this way often
you see the evil of distractions, which was the
seventh point to be handled.
WANDERING THOUGHTS. 179
CHAPTER VIII.
THE CURE OF DISTRACTIONS, "
SECTION I.
DISPEL THE CAUSES.
And if there be such great evil in these distrac-
tions, and evil effects of them, what shall an
upright heart do to be rid of them? I say, an
upright heart, that inquires for means, to use them,
and craves a remedy, not to look at, but to apply
to remedy the evil. And art thou thus resolved,
that readest these lines 1 For us to spend our skill,
and you your time, without full purpose to practise,
is labour in vain ; nay, it will harden your hearts
here, and increase your condemnation hereafter.
You will deceive yourselves, and disappoint us, if
you rest in hearing, without doing what you hear.
Well, then, are you resolved unfeignedly to take
the Lord's counsel for the destruction of your dis-
180 A REMEDY FOR
tractions? Stop a little and resolve. And now
let me put that question to you, " Who is he that
hath engaged his heart to approach unto me, saith
the Lord?" Jer. xxx. 21. Who is this? who will
do it? who is thus well advised? that hath en-
gagedj not only made a proffer, but engaged^ and
that his heart, to approach unto God, and where,
in this congregation, doth that man sit or stand,
that out of a deep sense of the hatefulness and
hurtfulness of this sin, doth now engage his heart
and soul to use all means against it, and that in
the uprightness of his heart ? The Lord your God
sees who yields and cries out, " Through grace I
am resolved." Well, on that condition I proceed
to direction.
1. Dispel the causes before-mentioned^ and use
the remedies prescribed against them ; and here, if
you be in good earnest, you will look back and re-
view them, and the helps adjoined, and beg of
God, as you read them, " In this, Lord, pardon
and help thy servant I " A man of small skill may
easily stop the symptoms of diseases, as the present
pain in the teeth, or the like ; but he is an artist,
that removes the causes of them ; and it is more
easv to turn off two or three of these vain thoughts.
WANDERING THOUGHTS. 181
than to heal the soul of the thought-evil in the
causes thereof. If these remain, atheism, unpre-
parediiess, lukewarmness, worldliness, and the
like in the heart, all the rules and receipts under
heaven will never cure you of distractions. For
there will still spring up continual supplies from
these corrupt causes ; as the lopping of the boughs
will still have new sprouts coming, until the roots
be stocked up; and therefore with liiithfulness, and
resolution, set upon all those remedies that have
been prescribed. Beg of God to dry up the spring,
else your damming up the streams will do no good
When the causes are dispelled, the cure is
wrought.
And here is a plain discovery of a hypocrite in
heart : if some light, easy receipt will help him in
any case, he may apply it ; but if he must go about
and take pains ; if the way of cure be in any de-
gree intricate or difficult, then he throws it up, and
never will go to the bottom of his business ;
whereas the upright heart doth but desire to know
what to do, what is God's method and way,
and then, long or short, hard or easy, he never dis-
putes, he demurs not, he falls to work, he knows
every inch he goes, he gets advantage, and " in
16
182 A REMEDY FOR
keeping of God's commandments there is great
reward." The speediness of his cure he desires,
but the soundness of it he insists on, and counts no
trouble in the cure like the evil of his sin. Are you
resolved in this ? else it is to no purpose to proceed.
To stumble at the threshold presages ill. But if
we be clear thus far, I proceed.
SECT. II.
BEWAIL YOUR FORMER FAILINGS HEREIN.
Bewail your former failings in this respect ;
this will divers ways conduce to your amendment.
1. Morally, being an argument that you really
dislike the sin, and the condition of God's pardon
thereof. The ordinary " Lord have mercy," doth
herein fall short of pardon, because it is not spoken
in tears ; if God did but see a man grieve for his
sin,* a little ado, a few words, should get forgive-
ness. The publican had but a short prayer, nor
+ No man was ever kept out of heaven for his confessed
badness, but many have for their supposed goodness. —
Chapel.
WANDERING THOUGHTS. 183
David upon his dreadful fall ; but they were words
that were felt, they were heart-deep, they swam in
tears, each word fetched a drop of blood trom the
heart; and God was well pleased with them in
Christ. When Antipater had written a long letter
to Alexander, against his mother Olympia, his an-
swer was, Dost thou not know, that one tear from
my mother's eye, can wash away all her faults'?
So one penitential tear from a believer's eye can
prevail much with God in Christ for the pardon of
his wanderings ; but the most embroidered phrases,
without this christian grief, prevail not with God at
all. But when your conscience is touched, and
the heart melts and bleeds for your faults herein ;
now, saith God, I see yonder man cannot live with
a wandering heart, and therefore he shall live iviih-
out it. I will never see him drowned in his dis-
tractions, that is thus drowned in tears about them ;
if he really dislike them, I will really dispel them.
And then again, till their guilt be pardoned, our
hearts are usually desperate ; like a wicked spend-
thrift, while hopeless of a discharge from all, trea-
sures up sin unto sin, till that dreadful pay-day
come, the day of judgement. Whereas when sin,
this sin, is truly grieved for, the Holy Ghost doth
184 A REMEDY FOR
ever bring a pardon in one hand, and a remedy in
another; at the same time to clear the guih and
cure the disease. Oh, saith the soul, I am defiled,
I am wounded in my flight to heaven, I am disap-
pointed in my affairs, my God is angry. I have
sinned just then, when I should have washed out
my sins. I have sinned against my remedy, and
how shall I be cured ? Oh I was there ever such
a rotten backsliding heart ! such a Cain-like wan-
dering frame ? what place but hell is fit fi:)r that
heart that cannot rest in heaven ? Ah ! Lord, I
wonder that the end of my prayer is not the begin-
ning of my punishment. Though these be but
small like the sand, yet being many as the sand,
how can I stand under them? I am ashamed, yea,
even confounded for these reproaches of my duties.
Nay, then says God, who hearkens behind the
curtain all this while, " Is Ephraim my dear son ?
is not he a pleasant child? I will remember him,
I will have mercy upon him." "When thou art ripe
for hell in thy own eyes, then art thou ripe for
grace and glory in the eyes of God. No man shall
ever be overborne with a sin he hates. Go, my
blessed Spirit that has melted him, and mend him,
that hast softened him, strengthen him ; he that
WANDERING THOUGHTS. 185
laments his sin shall never languish under it.*
The sacrifice of a broken heart do please him,
though the sacrifice of a broken Christ alone doth
satisfy him.
2. Dispositively, grief at heart doth help forward
the cure of distractions, and that by softening the
heart and so fitting the same for the impressions of
God's will. When the wax is melted, you may
turn and mould it which way you will ; so when
the soul is melted by grief for these sins, God Al-
mighty may easily be heard, and his counsel will
be taken. And also godly sorrow, as was before
observed, doth so afflict and makes a man's heart
to ache and smart, that he will take some pains to
prevent the like anguish again. When they knock
at the door, you will say, O these are they that
cost me dear at such a time ; I feel yet the sad im-
pressions of my late affliction for them ; I found a
pardon no easy enterprise, nor repentance so
pleasing a potion to brew for it again. I would not
for all the world, much less for one vain thought or
* To weep for fear is cliildish ; to weep for anger is wo-
manish ; to weep for grief is humane ; to weep for compas-
sion is divine ; but to weep for sin is christian. — Bishop
Hall.
16*
186 A REMEDY FOR
m
two, nor for a thousand worlds together, be under
that anger of God, nor feel one drop of his scalding
indignation, which I have perceived for these
offences. O sirs, where godly sorrow is in the
power of it, what carefulness doth it work 1 what
zeal, what indignation, yea, what revenge? It
makes sin lie like a mountain upon the soul, mus-
ters up all the aggravations of sin, and sets them
home on the heart. 0 to sin in an ordinance !
against such a God ! in the midst of my greatest
business ! after such conviction ! vows and prom-
ises of exactness before him ! To offend Father,
Son, and Holy Ghost at the same time ! heart of
stone, dost not thou melt? yea to offend the angels
of heaven, which holy spirits turn away their faces
at our vanities in the assemblies ; yea, and offend
the angels upon earth, God's ministers, while that
which cost them most serious pains, is spoken to
the air ! to wound my own soul in the professed act
of curing it, and increase guilt when I am profes-
sedly getting it cleared ! to play the hypocrite be-
fore the face of God, the judge of heaven and
earth ! 0 wretched man that I am ! 0 my sin is
exceeding sinful! O rend my heart! 0 thou
Most High ! A broken heart to-day will be a good
WANDERING THOUGHTS. 187
if
preservative against a wandering heart to-mor-
row.
SECT. III.
ENGAGE THE ASSISTANCE OF THE HOLY GHOST.
Engage the Holy Spirit of God for thine assis-
tance. " Without me ye can do nothing." John
XV. 5. Supernatural work cannot be done without
supernatural help. You may and ought to do
what a man can do ; that is, compose yourselves,
and guard your senses ; but you cannot do that
which only a God can do ; that is fly up, and fix
your hearts in heaven. " We cannot pray for any
thing, for matter, as we ought, for the manner, but
the Spirit itself maketh intercession for us." Rom.
viii. 25. The Greek word signifies, the Spirit
over and above steps in and helps ; or, as others^
makes vehement intercession for us. We climb
up the ladder as well as we can towards heaven ;
but, alas ! it wavers, no stability till the Holy
Ghost hold it at the top, and draw, and lift us up,
and then we get a sight of heaven. And you have
resolved perhaps, and been secure of a good
188 A REMEDY FOR
frame ; but " he that trusteth in his own heart is a
fool." Prov. xxviii. 26, you have found no fixed-
ness or liveUness in your spirits without the assis-
tance of God ; he that prays aright, must pray in
the Holy Ghost. Jude 20. This also quickens
and heats the soul, whereby there is no room, or
leisure for distracted thoughts.
Hereby the soul is carried straight up to God and
stays at nothing on this side heaven ; yea, by the
Spirit's blessed assistance, "every thought is
brought into captivity to the obedience of Christ."
0 blessed frame ! when every thought is compelled
to obey Christ; there is none can deal with our
spirits, but the Spirit of God. When the ivord
comes in the hand of the Spirit, there is no avoid-
ing it. Then the reading one chapter can convert,
as that Job i. did the learned Junius ; yea, of one
verse as that 1 Tim. i. 15, did Mr. Bilney ; yea,
one sentence can comfort the heart, as that, Isaiah
Ivii. 15, did the afflicted conscience of one that
nothing else could satisfy ; thereby the soul is car-
ried up, as Mr. Tilleman, the martyr, was in his
devotions, so that he saw or heard nobody, till after
long search and great noise, his persecutors took
him up from his knees. The heart is so carried
WANDERING THOUGHTS. 189
upwards to God, that all the world looks as incon-
siderable as an atom at that time, and not worth
the thinking on ; and is entertained with that sweet
content, that it cannot wish to be anywhere else ;
and therefore a by- thought is as unwelcome as
base company to him that is busy with nobles.
Beg therefore of God, with earnest importunity,
at the entrance of every ordinance, for his Holy
Spirit ; and he hath said, "he will give his Spirit to
them that ask him." Luke xi. 13. Say, Lord, if
thy Spirit go not with me, let me not go further.
For as the intercession of Christ is absolutely
necessary for your acceptance, so the intercession
of the Holy Ghost is necessary for your assistance.
The Spirit itself also making intercession for us
with sighs that cannot be uttered. Promise your
heavenly Father that you will never willingly dis-
oblige or grieve away his Spirit again. Art thou
dead ; cry, " Quicken me, and I will call upon thy
name." Is thy heart roving, cry, " Unite my heart
to fear thy name." Humbly plead his promise,
that he will put his Spirit and fear into your hearts,
that you shall never, and if never, then not in his
solemn ordinance, depart from him ; and observe
the gracious gales of the Spirit, and when they
190 A REMEDY FOR
clash not with the rules of his holy word, lay hold
on them, and fall to duty. It is best rowing below,
when the wind blows fair above. When thy heart
is warm and in tune, then do thy business tho-
roughly. And beware of grieving him between
times ; let there be a coherence between prayer
and practice ; let your whole life be of a piece, lest
he withdraw when you have most need of him.
And remember that to grieve the Spirit often, is
the way to quench the Spirit, and to quench the
Spirit often is the way to do despite to the Spirit.
That is a rare expression, " If ye live in the S})irit,
let us also walk in the Spirit;" Gal. v. 25, how
far is this phrase from general apprehension or
feeling ! To live and walk by the conduct and
quickening of the Holy Ghost, this is the life of a
saint. And then he that walks in the Spirit,
"prays also in the Spirit, and watches thereunto."
Ephes. vi. 18. Whereby those fiery darts of the
devil, that would conquer the strength of a man,
are crushed and chased away by the strength of a
God.
WANDERING THOUGHTS. 191
SECT. IV.
BELIEVE IN THE PRESENCE OF GOD.
Believe in the presence of God. The eye of
the master makes the scholar busy. If his eye be
off the scholar, the scholar's eye is off his book. " I
have set the Lord always before me ; because he
is at my right hand, I shall not be moved !" Psalm
xvi. 8, else your hearts will be moved, and re-
moved too upon every motion. And therefore
faith, which doth realize invisible things, is of
great use in holy duty. " He that cometh to God,
must believe that he is. Heb. xi. 6. He must as
fully believe that God is present, as if he were
visible ; that thou art encompassed and involved in
the presence of God. If thou go forward, he is
there ; if backward thou mayest perceive him ; on
the letlt hand, there he doth work, though thou
canst not behold him ; he hides himself on the
right hand, that thou canst not see him, yet he
knoweth the way that thou takest. Job xxiii, 9, 10.
This is his common presence ; but then in an ordi-
192 A REMF.T^Y FOR
nance, there he is in the midst of his people ; there
he looks over heaven and earth as nothing, and to
this man he looks, that is poor and contrite, and
trembles at his word ; and therefore when you pray,
you must not only speak, as speaking of God,
but to God. It is slighting a prince when we de-
liver a petition, and look another way ; we bid our
children look at us, when they speak to us, and so
should we at God, who is not far from every one of
us in his ordinances. There he is with his host
about him; and though he is above us to determine
whether his angels are employed to conduct his
word to us, or our prayers to him, yet it is certain
that they attend the great JeJwvah, and never more
willingly than in his ordinances ; being transported
with joy at a sinner's conversion and most plea-
santly feasting on our penitential tears.
It is true, God is always, and everywhere with
thee, with those more common attributes of im-
mensity, power and providence ; but in his wor-
ship, there he is also present by his grace, mercy,
holiness, and efficacy.* His common presence
* Remember, there is above thee a heaving ear, a seeing
eye, and a register-book, wherein all thy thoughts, words,
WANDERING THOUGHTS. 193
may be compared to the sun in a cloudy day ; it is
in the sky, we have great benefit by it, we should
die without it ; but his special ordinance presence,
is like the sun breaking out of a cloud in a summer
morning, that discovers atoms, warms our bodies,
and refreshes our spirits. Even so the common
presence of God upholds the world ; in him we
live, move, and have our being, and the belief that
God is every where should persuade us to si7i no-
where. But now the special presence of God in
his worship, that like the sun breaking out, en-
lightens the mind, warms the heart, and melts
the most rocky soul. Hereby God doth, as it
were, shine directly upon us ; so that to trifle or sin
before him, is a crime intolerable. The name of
every place, where God is rightly worshipped is
Jehovah Shammah, the Lord is there.
Thy closet, the Lord is there between thy chair
and thee, and canst thou shift from him 1 thy bed-
chamber, the Lord is there between thy bed-side
and thee, and canst thou turn from him? by the
fire-side with thy family, the name of that place is
and actions are written, and thou shalt not do amiss. A
Rabbhi to his scholar.
17
194 A REMEDY FOR
Jehovah Shammahj and wilt thou sleep ? In
the assembly, the Lord is there, and what are
the persons there, in comparison of him? O
therefore hear and look at God, and pray and look
at God, and meditate and look at God, sing psalms
and still look at God. It was Hagar's saying,
" have I also here looked after him that seeth me 1
And she called the name of the Lord that spake to
her, Thou God seest me." Gen. xvi. 13. 0 call
the name of the Lord that speaks to thee, and the
Lord to whom thou speakest, "thou God seest
me."* Keep thy eye upon him, as he keeps his
eye upon thee ; find a fairer object, and gaze and
spare not ; but while there is none in heaven or
earth desirable like him, let nothing in heaven or
earth distract thee from him. The lively sense of
this will charm the heart exceedingly, and we
steal from duty because we see no one there. It
is said, " a king that sitteth in the throne of judge-
ment, scattereth away all evil with his eyes," Prov.
* God looks not at the oratory of your prayers, how ele-
gant they be, nor at the geometry of your prayers, how long
they be, nor at the arithmetic of your prayers, how many
they be, nor at the logic of your prayers, how methodical they
be ; but the sincerity of them he looks at. — Brooks.
WANDERING THOUGHTS. 195
XX. 8 ; that is, his very countenance should read
such a lecture of justice, temperance, chastity, and
piety, that every spectator should fear to do other-
wise. 0 then, how should the presence of God so
enchant the soul with holiness, goodness, and
sweetness therein, that not one thought could
be spared from so lovely an object !
The full and clear vision, and fruition of this pre-
sence of God doth so eternally ravish and content
the soul in heaven, that they would not look off the
the face of God for a thousand worlds ; no, though
all the kings of the earth in their greatest triumph,
should pass by the heavenly gates, with the earth's
utmost glory with them, a glorified soul is so full
of the presence of God, that it would not spare one
minute's look to see it all. It is said of one Tlieo-
dorus, a martyr, that in all his tortures he smiled,
and being asked his reason, answered that he saw
a glorious youth wiping the sweat off his face,
whereby he was infinitely refreshed. If thou
couldst but see by the eye of faith, the blessed face
of God smiling on thee, and with the handkerchief
of his love wiping thy sweat and tears away, thy
heart would be glad, and thy glory rejoice, and
thou wouldest say, Lord, it is good, yea, it is best
196 A REMEDY FOR
for me to be here. Go not willingly from him,
without a sight of him ; JMoses had few distractions
when he saw God face to face. The actual faith
of a saint engages the actual presence of God.
Drexelius tells us of a vision of a holy man, and
behold in the temple, an angel at every man's
elbow that was at prayer; he that prayed with
malice in his heart, his angel wrote his petitions in
gall ; he that prayed coldly, his prayers were writ-
ten in the water ; he that prayed with distractions,
his suits were written in sand ; and he that prayed
in faith, his angel wrote his petitions in letters of
gold. The moral whereof at least is good ; if
thou wouldest believe that every word spoken by
thee or to thee, is written, with what care and con-
science wouldest .thou pray and hear? And be
sure, there is one among you that takes notes of all,
who will give to every man according to his works,
whom to see and feel in an ordinance will release
you from distractions.
WANDERING THOUGHTS. 197
SECT. V.
LAY A LAW UPON YOUR SENSES.
Lay a law upon your senses. Beg of God to
sanctify them ; as they are all pensioners to Satan
by nature and agreement, so bring them all into
covenant with God, that ye may be sanctified in
soul, body, and spirit. Give them to him, use
them for him. It is said, " The fool's eyes are in
the ends of the earth." Prov. xvii. 24. Any new
face that comes in, any strange garb, any noise
about, every head that moves, every leaf that stirs,
commands the eyes and heart of a fool, but " Let
thy eyes look straight on, and let thine eye-lids
look straight before thee." Prov. iv. 25. Compose
thy eyes in that devout and heavenly posture, that
whatever falls out, thou may est keep to thy busi-
ness without wavering. For the heart is used " to
walk after the eye," Job xxxi. 7, to the undoing
of the soul.
It is a precept among the Rabbins, that if a Jew
be at prayer, though a serpent come and bite him,
yet he must not stir till he hath done his duty.
17*
198 A REMEDY FOR
Satan, that old serpent, will be nibbling at thy heel
with one vain suggestion or other ; but go thou
through with thy business, and let God alone with
him.
In prayer then, fix thy eyes heavenward, and let
nothing divert them, till the prayer be done. This
will show that thou wouldest lift thy heart thither,
if thou couldest, and will prevent many an imper-
tinent distraction that comes in by the eye. If
any deride thee for this, doubt thou not of good
company. "Unto thee do I lift up my eyes, 0 thou
that dwellest in the heavens." Psalm cxxiii. 1.
Let your ears be shut to every thing besides your
work. And the lifting up your craving hands, will
not be unprofitable to this end ; for you will find
them to flag when the heart flies off* from its busi-
ness, whereby you may be advertised to come in
again. " Let us lift up our hearts with our hands
unto God in the heavens." Lam. iii. 41. And let
your prayers be vocal, if it may be, for the voice
both helps to fix the thoughts and raise the aflec*
tions, the want whereof we discern in meditation.
In hearing of God's word, let the eye be chained
to the preacher with the greatest attention and
reverence ; as if you saw an angel in the pulpit, or
WANDERING THOUGHTS. 199
Christ himself. And beware, lest your needless
compliments to men be interrupted as a neglect of
God. It is small manners to be complimenting
the king's servants in his presence chamber, till
you have done your homage to the king. Do your
work with God ; it is time enough to perform your
civilities to men, when that is done. Look then
to God ; from him is thy expectation, with him is
thy business. " The eyes of all them that were in
the synagogue, were fastened on him." Luke iv.
20. And therein, also, let your ears be only open
heavenward. Lord ! to deal with thee I am
come, and thou shalt have all, both my soul and
my body.
And here I cannot but digress a little, but it is
to cure a more criminal digression, which is that
frequent abuse of whispering, and talking to one
another in the service of God, which, except it be
upon such instant indispensable business, a& can-
not be ordered before or after the ordinance, is
a sin in a high degree ; and that ,
1. Because it brings a guilt and distraction
upon two persons at once. If a vain thought there
be so evil as you have heard, how criminal then is
this, that involves you both, yea perhaps occasions
200 A REMEDY FOR
sions a distraction to twenty more that observe
you? And the guilt of all their vain thoughts
on that occasion will be charged on your account
according to the equity of that law. Exod. xxi. 23.
2. Because this hath more of affront in it.
Thy heart testifies to God's face, that thou dost
despise his presence. Who but an impudent
renegade would, while the king is laying down
terms of mercy and honour to him, be talking and
laughing with his companions at some uncouth
courtier that comes in ? And who but a practical
atheist shall be whispering with his neighbour
about any thing, while the king of heaven and
earth is treating with him about eternity? You
hold it no piece of good manners, while any man
is speaking to you, especially if he be your supe-
rior, to neglect him so far, as to turn from him to
discourse w4th another ; nay, if the most necessary
business call you away, you apologize for your
absence, and crave pardon ; and shall you dare,
while your Maker is in conference with you, to
confront him with an open parley with others ?
This is a high affront, if you consider it well.
3. This hath more offence in it. An offence
to the preacher, that hath taken much pains to
WANDERING THOUGHTS. 201
prepare that, which you will not take pains to hear,
or else imply, it is not worth the hearing. An
offence to the congregation that sees it, who must
DO '
needs, if they fear God, be troubled at so public a
fault. An offence to the angels, that, while they
stoop down to look into the mysteries opened in
the church, see you slight them so openly. An
offence to your own souls, that perhaps miss in
that moment of what would most have done them
good. O therefore, christian reader! mourn for
thy misbehaviour in this way, and amend it for
time to come, lest God refuse to treat with thee,
that triflest thus in thy treating with him. Re-
member, it is work enough for a poor man, to
converse with a great God. He needs no other
business to fill his hands.
And then in meditation you m.ust also compose
your senses. There shut your eye and ear, and
sequester yourself wholly to the contemplation of
things invisible. The least sight or sound will
here distract : any thing, however trifling, will throw
us off the hinges in this duty. Indeed it is said of
Isaac, " Xhat he went forth in the field in the
evening-tide to meditate." Gen. xxiv. 63. And
202 A REMEDY FOR
in that kind of meditation, where the rise and subject
matter is sensible, there the senses must be active
and busy : but I think, in other cases, the outward
senses may stand aside, and let the soul alone
without them ; we are never more sensible than
when we use no outward sense at all.
And lastly, in communicaiing at the Lord's
table, fix both your eyes on the sacred elements,
until the eye has affected the heart to feel what
Christ felt, to die in his death ; and looking on him
whom you have pierced, you mourn for him with
a superlative sorrow; and then look at those
sacred signs with an eye of faith, till virtue come
from that brazen serpent to cure your sin-stung
soul. Look yet again, till thy heart be inflamed
with love to him, till he cry in heaven : " Thou
hast ravished my heart, my sister, my love, thou
hast ravished my heart with one of thy eyes, with
the chain about thy neck." Cant. iv. 9. He that
spends his eye there to observe his neighbours,
and to criticise upon their gestures, hath little to
do, and less to get in that sacred ordinance. And
then lay a law upon thine ear, and taste and touch,
for most of the senses are gratified and useful in
this ordinance ; that nothing may interrupt thy
WANDERING THOUGHTS. 203
communion with Jesus Christ at that time. For
there the utmost strength ot' body and soul are
scarce enough to gain, and feel, and do, what is
there to be gained, and felt, and done.
And in general, be not treacherous to yourselves.
Satan without you can do no great matters within
you ; your senses you can command, your hearts
not so well. Be faithful in what ye can, else if
you could order your very hearts, you would not.
He that will not do what he can, would much less
do what he cannot.
SECT. VI.
REFLECTION AND EJACULATION.
The sixth cure of these distractions is, a watch-
ful reflection of the soul upon itself, and ejaculation
unto God. It is said, " a wise man's heart is at his
right hand, but a fool's heart is at his left."
Eccles. X. 2. Is not this the meaning of it, that a
wise good man hath his heart ready, it can speedily
serve him, instantly recoil upon himself; but a
wicked foolish man's heart is awkward and unskil-
204 A REMEDY FOR
ful, a left-hand heart, unwieldy and unready for
any good work. O get then a dexterousness
of heart to bolt in, and break the sinful knot
of your vain imaginations — that a distraction
may not sit so long on the heart, that it hatch
and breed yet more of the kind, and so swal-
low you up in condemnation. It is said, " When
the fowls came down upon the carcases, Abra-
ham drove them away," Gen. xv, 11; not
when they were sitting or feeding upon the
carcases, but as soon as ever they alighted ; we
must not give place to them for a moment. Mr.
Dodd adviseth us to ask ourselves often these two
questions : .1. What am I? 2. What am I doing?
We are well, if we can well answer these two
questions. If thou canst answer, " I am a child of
God," and " I am doing God's will," it will stand
thee in more stead than if thou couldest answer all
the questions in Aquinas. We read that in the
building of God's house, " every one, with one of
his hands, wrought in the work, and with the other
hand held a weapon ;" Neh. iv. 27 ; work and
watch, work and fight was the employment of
them. And he that will edify in God's house yet,
must do the same ; hear and watch, and watch
I
WANDERING THOUGHTS. . 205
and pray, and fight and struggle, and pray still.
This hill we climb inch by inch : one may tumble
into hell, but the strait gate must be striven at.
Let conscience then perform its part, and speedily
glance into the heart with all fidelity. Abraham's
fowls came without sending for, and yet would not
go away without driving. You cannot hinder a
thief from coming near the house, but you -may
from quartering with you, at least with any quiet
and approbation.
And it is good to cast off these wandering
thoughts with an ejaculation to God, else the des-
truction of one will prove the generation of another.
When Satan casts in his injaculations, lift you
up your ejaculations. This will engage divine
strength, and make God your friend. Do as the
Ephesians, when they thought Alexander would
speak evil of Diana, " they cried. Great is Diana
of the Ephesians." Acts xix. 34. So when these
are injected, then breathe forth some heavenly
ejaculations, so will you cross the tempter, and
instead of losing, gain.* Send up thy prayer in a
* Cry unto God, Lord, wilt thou suffer thy slave to abuse
thy child before thy face, while he is on his knees for a
blessing ? — Dr. Harrison,
18
206 A REMEDY FOR
parenthesis, like that, " Turn away mine eyes from
beholding vanity, and quicken me in thy way —
Forsake me not, 0 God, my strength — And take
not thy Holy Spirit from me — Awake, O north
wind, and come thou south, blow upon my garden."
These darting desires sent up with faith, will
weaken the habits of corruption, and affright Satan
from his suggestions. This resisting the devil
will make him flee from you : as the golden spikes
were set on the temple to keep the fowls from
thence, so will these, being conscientiously used,
keep off vain thoughts from lodging upon j^our
sacrifices. Up therefore and stir up thyself, by
this means to save thy sacrifice from being de-
voured, and thy soul polluted. Alas ! we are daily
told, and we feel it, that the heart is deceitful
above all things ; if a wary eye be not kept over
it, you will find it sometimes in the bed of lust,
sometimes on the pinnacle of honour, and often
digging in the world, and yet salve up all with an
"I thank God, I am not as other men are." If
ever you be rid of these guests, you must do as
good Barnabas advised the christians at Antioch,
"with full purpose of heart to cleave unto the
Lord." Acts xi. 23. There must be heart, purpose
WANDERING THOUGHTS. 207
of heart, full purpose of heart, and then you will
cleave unto the Lord.
Object. But I am suddenly fallen from God,
before 1 was aware,* and when I see it, and resolve
anew, yet ere five sentences be past I am gone
again.
Jlnsw. This shows the sad corruption of our
nature, and should therefore humble us ; and this
argues also the contracted ill disposition of the
soul ; when a disease hath such revivals and re-
turns, it speaks that it is too deeply rooted, yet in
this case you must not give up, nor lay down your
watchfulness ; you must not compound with sin,
because it is hard to sue out an ejection^ no peace
must be made with Amalek for ever. If the devil
and your unregenerate part be unwearied in their
assault against you, you must be unwearied in
your resistance, and die in self defence. And you
will find, as use and custom have strengthened
these temptations, so an use of reflection and
+ Neh. iv. 11. "And our adversaries said, They shall
not know, neither see, till we come in the midst among
them and cause the work to cease." Thus Satan says,
and on this principle he acts.
208 A REMEDY FOR
strenuous opposition, will at length weaken, and at
last extinguish them.
SECT. VII.
STRENGTH OF GRACE.
The last and great cure of distractions is
strength of grace. As no props without will keep
the ship steady, except there be a store of ballast
within, so no external helps will establish your
hearts against these wanderings, without grace,
yea, strong grace within. " It is a good thing that
the heart be established with grace." Heb. xiii.
19, for,
1. The more sanctifying grace you have, the
more mortified will you heart be unto the world,
and the flesh, the great disturbers of divine service.
The fairest landscape shown to a dead man moves
him not at all. A heart dead to the world, is not
removed from God with every trifle of the world.
" While we look not at the things that are seen,
but at things that are not seen." 2 Cor. iv. 18.
Things visible are not worth looking at, especially
WANDERING THOUGHTS. 209
when things invisible are in place. What is a
temporal house, or land, or children to me, that
see, and am labouring for an eternal and glorious
house and state? Alas! what taste is there in
these rotten things ?
2. The more grace, the clearer will be your eye of
faith, to behold the majesty of God,* with whom
you have to do, and the reality of the things about
which you treat ; for " faith is the evidence of
things not seen," and makes the soul as real as the
body, and heaven as real as the world, and the day
of judgement as real as the present day : and how
undistractedly would a man pray, that saw the
earth in flames, or himself dropping into another
world ?
3. The more grace, the more tender will be
your conscience, and the sooner smart, and more
oppose these -enormities ; the tender eye cannot
bear what the harder hand can. A distraction in
a duty more troubles a tender conscience, than the
total omission of it doth another. A little sin, is
no little sin, where there is a great deal of grace.
* Psalm xlviii. 9. " We have thought of thy loving kind-
ness, O God, in the midst of thy temple." These are the
thoughts of such as see by the eye of faith.
18*
210 A REMEDY FOR
O keep your conscience tender, with all the care
and skill you can employ. A little wedge makes
way for a greater, and a little thief can let a greater
in. Blessed is the man that feareth alway, and he
that hath a soft heart is always hard to sin.
4. The more grace, the more affections to
things above ; " set your affections on things
above," Col. iii. 2, and where there is much affec-
tion, there is little distraction. A heavenly mind
is all in all. Isaiah xxvi. 8, 9. When the desire
of the soul is to the remembrance of God, when
with thy whole soul thou hast desired him in the
night, then with thy spirit ivithin thee, thou wilt
seek him early.* He that hath his usual con-
versation in heaven, will not easily have his heart
from thence in prayer. It is a clear case, where
the treasure is, there will the heart be also. A
mind above, will not so easily have thoughts
below. Where is the man who can say, " My
soul breaketh for the longing it hath to thy judge-
ments at all times." Psalm cxix. 20. He whose
* If a man have store of gold and silver in his pocket, and
but a few fartliings, he will bring out gold more readily than
farthings ; so when there is much grace, much of heaven in
th3 soul, your thoughts will savour of that.— Ccbbett.
WANDERING THOUGHTS. 211
heart longs for the presence of God, will break his
heart when he slips from him : and he that cries,
O when shall I come and appear before God ? will
not privately wish, When shall I have done, and
take leave of him?
5. The more grace, the more disposed frame
ivill the heart he in, for the service of God. And it
is indisposition to an ordinance, that lets in dis-
tractions there ; as an instrument out of tune hath
divers jaring strings, and still one or other slips
and spoils the melody ; a distraction is a string
slipt that spoils the music, a tuned and disposed
heart would prevent it much. The flock of sheep
that is indisposed and unwilling to drive, start out
of the way into every lane's end ; one this way,
and another that ; and just so it is with an unwil-
ling heart, one thought starts this way and another
that, and it requires skill to drive them forward. 0
but a willing heart, a heart prepared and ready to
every good work, flies upward, and delights itself
in the Lord ; " the law of God is in his heart, none
of his steps shall slide." Psalm xxxvii. 31.
6. The more grace, the more sinritual and
invisible sins are observed and resisted. Small
grace discerns and mortifies the filthiness of the
212 A REMEDY FOR
flesh ; but strong grace sees and hates the fihhi-
ness of the spirit, and so perfects holiness in the
fear of God. Gross sins are left at first, but more
refined sins, spiritual wickedness in heavenly em-
ployments ; these are work for riper grace after-
wards. Hence the strong christian can with ease
avoid oppression, cruelty, uncleanness, drunkenness,
and the like ; but the weak christian hardly con-
quers spiritual pride, passion, unbelief, distractions,
and such like ; a little mote more troubles the eye,
than much dirt molests the hand ; so a holy, tender
heart is more troubled with these undiscerned sins,
than another man with greater crimes.
7. The more grace, the stronger resolutions
you will put on against them ; and resolution
breaks the heart of them. The poor countryman
going to his market, at every door in town almost
there is a snare laid for him ; here one calls him
in, and there another ; but he resolved in the
morning not to spend a penny, and thereby he
breaks through and avoids them all. Alas ! his
whole week's earnings had gone at once, and he
should have had nothing but repentance to feed on
the week following. Even so, when (hou comest
into a holy ordinance, the soul's market, where
WANDERING THOUGHTS. 213
the soul hath much business ; here one thought
stands and beckons, and there lies another, and at
the door of every verse and sentence, a suggestion
stands ; but if thou hast firmly resolved at the
beginning of the duty, by God's grace, I will not
stir from my God, from my work one tittle, thou
wilt not heed nor exchange a word with these vain
follies ; for alas ! if thou shouldest, the whole gain
of thy duty would be eaten up, and the end of thy
duty would be the beginning of thy grief.
8. The more grace, the more business you will
find you have to do iviih God in his ordinances ;
little grace hath little to do, and much grace hath
much to do ; he hath always business with God,
special earnest business. " One thing have I
desired of the Lord, that I may dwell in the house
of the Lord," — and why ? " to behold the beauty
of the Lord, and to enquire in his temple." Psalm
xxvii. 4. O, I have somewhat to enquire after, I
am to do something by this duty, and therefore
cannot trifle. He that comes to visit a friend in a
compliment, talks, walks, trifles, and goes home
again ; but he that comes upon business is full of
it. He is like Abraham's honest and faithful ser-
vant ; " and there was meat set before him to eat,
214 A REMEDY FOR
but he said I will not eat till I have told mine
errand." Gen. xxiv. 33. I have great business
with the Lord, about the church, and about my
soul, and I will not eat, nor talk, nor think, nor
trifle, about any thing, till I have told mine errand,
or heard my Maker's errand unto me ; and for this
end, it is a rare thing to carry somewhat always
on the spirit to spread before God, a heart full of
some needful request, or matter whereof to treat
with God. " My heart is inditing a good matter,"
and then " my tongue shall be like the pen of a
ready writer." Psalm xlv, 1. 0 then I shall go
merrily on in his service, when I have matter pre-
pared in my heart. And indeed, as the mariner
sees more new stars the further he sails, he loseth
the sight of the old ones, and discovers new ; so
the growing christian, the further he sails in re-
ligion, discovers new wants ; new scriptures affect
him, new trials afflict him, new business he finds
with God, and forgetting those things that are
behind, he reacheth after those things that are be-
fore, and so finds every day new business with the
Lord his God ; and he that is busy trifles not ; the
more business, the less distractions. And there-
fore be advised all ye that intend for heaven, to
WANDERING THOUGHTS. 215
get more grace. It is as much your duty to get
the second grace, as it was your duty to get the
first grace ; and as the want of this would damn
you, so a want in that will displease God, and that
is as bad.
Quest. But how should a poor weak christian
get strong grace ? If I can get any grace it is
well for me, a little grace is much for him that had
none at all.
Answ. Though thou art a poor weak christian,
yet that strong and blessed God, whose thou art,
" gives power to the faint, and to them that have
no might he increaseth strength." Isaiah xl. 29.
And though it is well for thee to have any grace,
yet it is better for thee to have more ; few people
are contented with merely living, but they would
live well and comfortably, they would be healthful
and plentiful ; and will a little only of grace serve
thy turn? And though a little grace be well for
him that had none, yet it is not well for him that
hath such means and motives for much grace, as
thou hast. And therefore I renew my counsel, if
ever you would attend upon God or enjoy him
hereafter without distraction, strive for stronger
grace ; and to obtain it,
216 A REMEDY FOR
1. You must be upright and humble. Upright,
for " he that hath clean hands shall be stronger
and stronger." Job xvii. 9. The healthy child
grows ; the child painted on the wall thrives not ;
so the sincere christian, though he feel it not,
makes progress, and goes from strength to
strength ; but the hypocrite never grew, for he
never had a root. And humble you must be ; the
humble vallies grow ; God never thinks he lays
out too much upon a humble heart.
2. You must manage the means of growth with
your whole strength. Attend upon the most edify-
ing ministry, read the most profitable books, con-
sort with the most lively growing christians, and
particularly be frequent in the trial of the state of
your soul. Each week, if possible, call yourselves
to some account, and strive to discern a weekly
growth ; but if you cannot, desist not from that
work, but try again ; single out some special
grace, or duty, to thrive in next week ; as for ex-
ample, the grace of patience, saving knowledge,
the duty of a husband, parent, or child. And still
be trying ; you will find one time or other, what
will fully pay you for your labour ; only observe,
he that thrives in the world takes pains and care ;
WANDERING THOUGHTS. 217
and so in grace, he that will grow, must strive and
labour for it. A little grace is worth a great deal
of pains.
And thus ypu have the eighth point : to wit, the
cure of distractions, if you will apply it ; but to
what end are rules, unless you will be ruled by
them? These helps cannot help you, except you
now faithfully put them in practice. The antidote
cures not in possession, but when' applied to the
disease. And your charge be it, if these do you
no good. Review them, then, and resolve by
divine grace to practice them every one, and the
Lord of heaven give his blessing.
Id
218 A REMEDY FOR
CHAPTER IX.
ENCOURAGEMENT UNDER THE BURDEN OF DIS-
TRACTIONS.
SECTION I.
DISTRACTIONS ARE CONSISTENT WITH GRACE.
But lest any honest christian should by his fre-
quent distractions be discouraged from his duties,
or in his duties ; I shall, in the ninth place endea-
vour to prevent such a temptation by laying down
some encouragements for those that groan under
the burden of distractions. And I here assert two
things.
1. That these distractions should not drive you
from your duties. You have been thinking, per-
haps, it were better my service were undone, than
done so confusedly ; and our false hearts are
secretly prone to accept any occasion to lay down
WANDERING THOUGHTS. 219
our work ; but believe not the devil's false divinity;
he takes on him to be tender, lest God's name be
taken in vain, but this is to ensnare you the more ;
but in this sense obedience is better than sacrifice ;
thy obedience to his command is more pleasing
to him than thy torn sacrifice. And then it is a
known case, that the omission of a duty will never
fit one for a duty better. Luther''s saying herein
was. The more I neglect, the more unfit I am.
Indeed, some ground will mend by lying still, but
that is better ground than is in fallen man's heart.
Our's is the ground that must be stirred, and
manured, and quickened, and then some fruit will
come. As one sin fits the heart for another, so
one duty fits the soul for another. However, it is
better to serve thy master with a trembhng hand
than not at all ; and our Father takes well a well-
intended work, though it be unwillingly marred in
the making.
2. These distractions should not wholly (lis-
courage you in the iierformance of your duties.
Displease you they must, discourage you they
must not. Our good master would not have us
draw heavily in his service. It is prophesied,
" they shall sing in the ways of the Lord." Psalm
220 A REMEDY FOR
cxxxviii. 5. This is a sweet hearing. God's
work goes on best, when we sing at it. All the
infirmities of a christian laid together should not
discourage him in his duty. iVnd for your support,
I lay down these encouragements.
1. Distractions are consistent with grace. Grace
may live with them, but not be lively long with
them. They are like the blue and yellow weeds,
that grow with the best corn that is. Grace may
live with them, though it can never agree with
them ; and therefore conclude not against thyself.
Oh ! I have no grace, I am so pestered with these
things ; surely no child of God hath such a heart.
For this is an epidemic distemper; wherever the
hand of God hath sown good seed, the enemy hath
scattered these tares amongst it. Indeed there is
no sin so crimson, that is absolutely inconsistent
with grace, abate but that most awful one, the sin
against the Holy Ghost. Let no profane heart
make use hereof to encourage them in their sins : a
profane heart, I say, for a gracious heart is of
another temper. Alas ! the worst of sins do some-
times peep into the best men's hearts, yea, may
creep into them and lodge in them for a season.
How much more may a sudden thought break in,
WANDERING THOUGHTS. 221
which, Hke lightning, springs into the heart, with-
out any warning? Do not therefore cry out, when
this or any other corruption steals into your hearts,
I am a lost man ; this cannot consist with grace ;
but this should not consist with grace. The for-
mer conclusion being made, dejects the spirits ;
but the latter whets the spirit to amendment. It
was foolishly done of Dinah " to rove about to see
the daughters of the land," Gen. xxxiv. 1 ; it was
not done like Jacob's daughter ; but this was no
argument for her to conclude, 0, 1 am not Jacob's
daughter. So thou hast a heart like Dinah, of a
gadding temper, that runs abroad and comes de-
filed home ; this is not done like a sanctified heart,
but it were an unwise conclusion to draw hence.
Certainly I am no child of God ; I have no true
grace at all. For, alas ! the sweetest rose hath its
prickles; the greatest wits have a spice of madness,
and the sincerest heart hath some vanity in it.
19*
222 A REMEDY FOR
SECT. II.
ENCOURAGEMENT, YOUR CASE IS NOT SINGULAR.
The second encouragement is, that your case
is not singular. Though the commonness of a
plague make it not the better, or less mortal, yet it
shows that I am not alone miserable : so, although
this consideration make not the sin less heinous, yeA
it makes the affliction more tolerable. Poor soul !
thou art alone in thy complaints. Go to all the
saints in an assembly, and they will each conclude,
there is none hath a more giddy heart than he ; and
there are few at the end of an ordinance would be
pleased that the rest should know the particulars of
their wandering. Though charity binds us in par-
ticular to hope better of every one than of our-
selves, yet both God's word, and common expe-
rience tell us in general, that the imaginations of
the thoughts of men are evil continually. And
there are none think themselves so bad, but there
are found others that would be glad to change
hearts with them ; some indeed are nearer the cure
WANDERING THOUGHTS. 223
of this disease, and do watch more narrowly, and
so have obtained more freedom than others, but
yet all are tainted with this infirmity ; and every man
being convicted by his own conscience, will go out
of the congregation one by one, and there will not
be a sinless man to cast a stone at thee.
SECT. III.
ENCOURAGEMENT, FROM THE UNINTERRUPTED
INTERCESSION OF CHRIST.
The third encouragement is, that Christ's in-
tercession for thee is without distraction. There
was fire always on the altar, though the sacrifices
were intermitted. His intercession is continual,
ours is interrupted. What unspeakable comfort
may a poor, weak christian take in this, that Christ
Jesus is every moment, I say, every moment, pre-
senting to the Father the unanswerable argument
of his passion, for obtaining pardon, and grace to
help him in time of need? Heb. iv. 15, 16 ; vi. 20.
Poor sinner ! thou art sometimes so dead, that thou
canst not pray to purpose j so guilty thou darest
224 A REMEDY FOR
hardly pray, and often so distracted, thou thinkest
thy prayers stand for nothing ; yet be not dis-
couraged, thy Mediator is sick of none of these
diseases. The holy psalmist was sometimes " so
troubled that he could not speak," Psalm Ixxvii. 4 ;
yet then had he one to speak for him. The sight
of that precious glorified Son of God doth infinitely
please and prevail with his Father for us, when we
can hardly speak good sense for ourselves.
Object. But how can I tell that he intercedes for
me?
Answ. 1. Hast thou a good word to speak for
him to men? then hath he a good word to speak
for thee to God.
And 2. Dost thou sigh, and groan, and speak
for thyself as well as thou canst ? his intercession
is to help our weakness, not to excuse our laziness.
If some ignorant poor man, that cannot tell his
errand, but is often out in his business, has a cor-
dial friend, that has the grace of speaking, and the
favour to be heard, undertakes his business, he need
not be discouraged ; so, though you have much
ado, and be often imperfect in your best resolved
duties, yet you have a friend in court, that has the
ait of it, and the King's ear beside, who ever liveth
WANDERING THOUGHTS. 225
to make intercession for you ; and therefore do
your be^t, and never be discouraged.
SECT. IV.
DISTRACTIONS MAY MAKE US HUMBLE.
The fourth encouragement is, that distracted
duties may keep you humble, whereas your per-
fect performances might make you proud. It is
written of Knox, that on his death-bed, after he
had received many blows from Satan about his
sins, he was at last assaulted by him with this
temptation, That surely God owed him a kindness
for his upright and industrious labours, until that
was strongly imprinted on him, " What hast thou
which thou hast not received ? 1 Cor. iv. 7. Per-
haps the Lord foresaw that thy heart was ready to
be inflated with pride, when thou doest well, and
therefore he suffers these distractions, like vultures^
to gnaw upon thy heart, to keep thee humble. Far
be it from you to draw from hence an occasion to
rest more securely in these sins. That Knight
was surnamed Forlunaie, because, being on a time
226 A REMEDY FOR
on the deck of a ship, a great wave came and took
him off into the sea, and another wave took him
and set him on the deck of another ship ; yet no
man, I imagine, would, to obtain such a name, be
content that a wave should so hazard him ; even
so, though God do sometimes make use of our in-
firmities to do us good, yet let no man venture
therefore to sin, that grace may abound. Because
the physician can so temper poison, that it may do
thee good, wilt thou therefore venture to drink
poison ? It is miraculous wisdom in God to do
thee good hereby, and it were miraculous folly in
thee, therefore, to venture upon evil. And with
this caution T proceed, and observe, that it is a
very hard thing to hear, or pray exactly without
some tinge of spiritual pride after it ; and to pre-
vent this, God permits us to wander and lose our-
selves, lest we should be lost ; he sees that it is
safer for a man to fall into a lesser evil, when he
can turn it to a greater good, than to attain a lesser
good, and hazard to fall into a greater evil. O
when a man sees so much impurity in his very best
duties, such constant disappointments, such foolish
impertinencies in his heart, yea, such wicked con-
trivancies in the very presence of God, 0 then
WANDERING THOUGHTS. 227
what a wretched man am I ! Surely I am more
brutish than any man, I am not worthy to come to
thee, nor think I myself worthy that thou shouldest
come under my roof, no such sinner on earth as I ;
my best is very bad, etc.* Thus the soul is
thoroughly humbled, and brought to sit among the
chief of sinners, and spiritual pride rebuked.
SECT. V.
ENCOURGEMENT FROM GOD's GRACIOUS ACCEP-
TANCE OF OUR SERVICES.
The fifth encouragement is, that our God can
gather some sense out of a distracted duty, and do
us some good by it. " He that searcheth the
heart, knoweth what is the mind of the Spirit."
Rom. viii. 27 ; it is true of our spirit as well as of
God's. The great searcher of hearts knows what
you came desirous of, what you meant, though you
* The worst prayers we make, to our sense, speed ever
best, and then we pray most happily, when we rise most
humbled. — Dr. Harris.
228 A REMEDY FOR
missed it in the deliver}. He can tell you what
was written in the letter, though it did miscarry,
and will answer your holy meaning, and overlook
your unwilling failing. "As a father j)itieth his
children, so the Lord" — Psalm ciii. 13. Why,
the child comes sometimes full of a suit to the
father, £ind he is quite out in his tale, has forgotten
what he would have ; but the father knows what
he wants, and what he would have said, and grants
the whole. And so, provided thou be a child, and
art heartily sensible of thy wants, and comest pant-
ing to the throne of grace, thy heavenly Father will
accept thy meaning, and grant thy petition, though
thy heart did unwillingly give thee the slip, while
thou mournest for it, and resolvest to mend it the
next time.* The industrious schol^ comes some-
times full and clear in his lesson, but when he is
delivering it, he is confused. Now, if his master
knows that he had it perfect before he came, he
pities and helps him, and concludes that fear or
* A man that hatli the palsy, his hand sliakes, but we
cannot say, he shakes his hand : so we may say, it is not
they but sin in them, as it is not he, but the palsy distemper
in him that ehakes his hand. — Whilt.
WANDERING THOUGHTS. 229
care made him miss it, and that his want is only in
utterance, strokes him on the head, and bids him
labour to do better next time. So the serious
christian is deeply sensible of his spiritual wants,
and knows and feels well what he must ask, and
down he kneels ; but yet when he comes to open
his case, alas ! he is drawn away utterly against
his mind, and his heart runs at random. Why
now, your heavenly Master knows your prepara-
tion, your intention, your endeavour, your grief,
your resolution ; he will not turn off such a scholar.
He is a father, and will make the best of his child's
faults, especially seeing him falling out with him-
self for them.
SECT. VI.
GRACE AND STRENGTH IN CHRIST TO HELP
AGAINST THEM.
The sixth encouragement under the burdenof dis-
tractions is, that there is grace and strength in Jesus
Christ to help you against these your distractions.
Without him we can do nothing to purpose ; but
20
230 A REMEDY FOR
that is a sweet word, and a true, " I can do all things
through Christ that strengtheneth me." Phil. iv. 13.
There is a stock in Christ's hand for such needy
souls as you. You find your grace insufficient for
you, but then his grace is sufficient. Rest then on
his power and pity, and derive thence divine
strength, to help your human weakness. How can
that little cistern be empty, that lies with a conduit
to the ocean 1 How can that wife be poor, whose
husband is a prince ? How can that body languish
whose head hath plenty of spirits, and power to
convey them 1 Why, he was anointed with the oil
of grace above his fellows, but it was for his fel-
lows. He was rich for the poor's sake ; he was
strong for the weak's sake. "Be thou therefore
stong in the grace that is in Christ Jesus." 2 Tim.
ii. 1. Your wound is not incurable; at this door
others have succeeded, and so may you. Wrestle
not therefore against these temptations only in
your own strength. The devil is too strong for
you alone, and the heart too deceitful. " Not I,
but the grace of God with me," said Paul himself.
If habitual grace be too weak for them, auxiliary
grace is strong. Money in my friend's purse, espe-
cially in my father's, is as good as in my own, espe-
WANDERING THOUGHTS. 231
cially when it is there /o?' me. There never was
seen a Lazarus dying at this rich man's door for
want. If there be any thing in heaven to please
you that fear him, you shall not go without it.
SECT. VII.
THERE WILL BE NO DISTRACTIONS IN HEAVEN.
The seventh encouragement is, that in heaven
you will be perfectly rid of your distmctions.
There his servants serve him without wanderings.
Here you ivould serve him, there you shall serve
him. Here we have the world to cumber and
draw us off, there will be no other world but heaven.
Here the devil stands at our right hand to resist us,
there he shall never come, nor once peep among
the saints above. Here our flesh is continually
suggesting evil motions, or crying, " Master, spare
thyself;" but flesh and blood shall not enter into
the kingdom of heaven, nor trouble us there.
Here the crowding of friends distracts us in public,
and the crying of children distracts us in private,
but supreme holiness will be all the enjoyment in
232 A REMEDY FOR
heaven, and no cries were ever heard above. Here
one untuneable voice distracts us in the psalm ;
but there will be a perpetual unison, and the eter-
nal hallelujah shall be sung without discord.
Here this or that business calls us away, invades
us in the middle and curtails us at the end ; but
there is no other business to go to, no company to
fetch you out, nothing that can give you such con-
tent, no nor any content out of that blessed em-
ployment. All the outward senses, and all the
inward faculties, will be so wholly taken up with the
vision and fruition of the ever-blessed Trinity, that
there will not be room for one passing thought or
glance from that fair object to all eternity. 0 run
apace, and you will be shortly there, dispatch your
work with all the speed you can, fly with a holy
haste through all worldly business, cast anchor at
no worldly comfort till you discover land, till your
work be done, and your place in heaven be ready
for you. And in the interim be not discouraged at
your rovings, for you are not yet in heaven. Perfec-
tion is reward as well as duty, and so is our aim
here but our attainment there. And let that happy
state be a copy by which you write your present
duties. Think sometimes when vou are dull and
WANDERING THOUGHTS. 233
roving, you saw a casement open into heaven, and
there beheld those celestial sacrifices, and their
divine employment ; and think withal, shortly shall
I be among them, and do I pray here as I would
sing yonder? doth this impertinent frame accord
with yonder most blessed frame ? " Why art thou
cast down, 0 my soul? I shall yet praise him, -who
is the help of my countenance, and my God."
And this may be for encouragement to poor souls
that are fainting under the burden of their distrac-
tions.
And now at last we see the shore, and so shall
only lay on some binding sheaves, and drive away;
and that will be by noting some inferences from
this subject, which is the tenth and last point to be
handled.
20
234 L UEIMEnV FOR
CHAPTER X.
INFERENCES FROM THIS DOCTRINE.
SECTION I.
WE HAVE CAUSE TO MOURN OVER OUR BE'^T DUTIES.
The first inference from this doctrine and sub-
ject is, that we have cause to mourn over our best
duties, and when we have written fairest, to throw
dust thereon. Alas ! what swarms of flies corrupt
our pot of ointment, and what a savour do these
leave thereupon in the nostrils of God ? we can
hardly ever be busy within^ but vain thoughts send
for us without. As our Lord Jesus could not be
about his great work, but they came with this dis-
turbance, " Yonder stand thy mother and brethren
without, to speak with thee ;" so it is with us ; the
devil and our hearts together, give us no quiet,
when never so busy, but will molest and cry, " yon-
WANDERINC; THOUGHTS. 235
(ler is such a business to speak with thee," this
iron burns, and that work must be ordered. Alas !
what broken and torn sacrifices do we bring to our
God? what a fair escape have we with our Hves
and senses out of the presence of God? As that
emperor killed the sentinel on the place, whom he
found asleep ; saying, " Dead I found thee^ and
dead I leave thee." So most justly might the Lord
answer our distracted duties, with distracting ter-
rors, and leave us under the judgement of distrac-
tion, for our sins in distractions. And what a
piece of ignorance and impudence is it, for any
man to be proud of his duties ? Alas ! the best
duties are of divers colours, like the beggar's coat ;
and what beggar will be proud of his patched coat ?
If there were any flowers or spices in thy duties,
they were none of thine ; from thee cam.e all the
stench, from above came all the perfumes ; and
what poor reason then hast thou to be proud ? It is
sad, that when our sins make us humble, our duties
should make us proud. " We are all as an unclean
thing, and all our righteousnesses are as filthy rags,
for there is none that stirreth up himself to take
hold of thee." Isaiah Ixiv. 6. With what shame
and trouble would we go among people if we had
236 A REMEDY FOR
no better clothes than filthy rags? and yet how
high we look, that have no better clothes of our
own upon our souls? If you wear any better, they
are boiTOwed garments, and what silly wretch is
proud of borrowed garments'?
And this shows likewise, what need we have of
the righteousness of Jesus Christ, to make our
prayers pass into the holy place. It was the
smoke of the incense which came with the prayers
of the saints, and ascended up before God out of
the angePs hand. Rev. viii. 4. The prayers of the
saints themselves, are like smoke in God's eyes, to
speak with reverence ; but the smoke of the
incense is a perfume in God's nostrils. Jesus
Christ can be heard when we cannot. Our
quaintest oratory is broken and ineffectual. His
intercession is constant and imperatory. Go
therefore to the throne of grace, leaning on your
beloved. Keep an actual eye to Christ's media-
tion in your prayers, and though you bring in his
precious name in the fag end of your supplication,
yet remember you have need of him in every sen-
tence ; a broken prayer hath need of an entire
mediator.
WANDERING THOUGHTS. 237
SECT. II.
OMISSION OF DUTY IS DANGEROUS.
It follows hence, that omissions of holy duties
are extremely dangerous. Into these our fall is
most frequent, against these our watch is most
careless, after these our mourning is most easy ;
yet of these the number is great, and the nature
heinous. If according to that, " He be cursed that
doeth the work of the Lord negligently," Jer. xlviii.
10, what is he that doth not God's work, one way
or other? If a distraction in prayer may damn, 0
what may an omission of prayer do ! If the scho-
lar be whipped that looks off his book, what will
become of him that plays the truant ! Do the con-
sciences of God's children smite them for vain
thoughts in a duty, how should your's wound you
that you have no thoughts of your duty ! O you
that omit secret prayer, reading the Scripture, me-
ditation, and such like, will your negligence pass
with God? He sees how seldom you sigh in
secret ; what strangers you are to pravers and
238 A REMEDY FOR
tears. Should one in some cases refuse marriage
for fear of distractions in God's service ; and can
^'ou wholly omit his service without danger? Are
watchfulness and seriousness such dispensable
things, that they are happy that have them, but one
may do well without them? I tell you, he that
chastens his careless children, will punish his
graceless servants. He that makes them smart
for their distractions, will make you tremble for
your omissions. Undone duty will undo your
souls. It is not enough that you have left off the
language of swearing, unless you have learnt the
language of praying. It is not enough that you
have burnt your books of curious arts, unless you
love to read in the Book of books, the Scripture.
To be mortified to contemplative wickedness is
well, but till you be vivified to contemplafive holi-
ness, it is not well enough. Do you must, or die
you shall. You may arrive at hell as certainly by
not climbing up, as by running down ; and lose
heaven by neutrality, as well as by hostility. When
you have read the 25th chapter of Matthew, you
shall tell me whether wanting oil may not as truly
ruin you, as drinking poison ; whether an unprofi-
table servant will not come to a sad reckoning as
WANDERING THOUGHTS. 239
well as a prodigal son. Though you take not ano-
ther's, yet you may be consumed for not giving
your own ; and in fine, you will find, that sins of
omission do deserve damnation.
0 hearken to this, all ye that live quietly, in the
omission of closet or family player, of solemn fast-
ing, or communion in the blessed supper of the
Lord ! Hath God abated you of the price that others
must give 1 halh he granted a new way to heaven
for you ? must others make religion their business,
and you neglect it where you please 1 What can
your consciences answer to that, "If a man keep
the whole law," mark, the whole law, " and yet of-
fend {Gr. stumble and stop) in one point, he is
guilty of all." James ii. 10. O beloved! there is
a concatenation of truths and duties in relioion; you
may easier go away with all your work than some ;
a negative hohness will but bring you to a negative
heaven, and you know behind heaven- door is hell.
O awaken therefore your hearts, ye that stick at
this point, that are far from debauchery and excess
any way, but will not be gotten to positive duties.
Will ye with one dash expunge the one half of
scripture? Is not good as amiable, as evil is
hateful? what cause is there to fear that your
240 A REMEDY FOR
avoidance of evil is from no good principle ; but
either fear, or shame, or interest, or at the best, a
better temper? For the love or fear of God would
make you cleave to that which is good, as well as
abhor that which is evil, and to do God's will, as
well as deny your own.
SECT. III.
THE GREAT NEED OF WATCHFULNESS.
See hence what great need we have of watch-
fulness ; that most continual duty of a christian ;
this is the garment we must put on every day, es-
pecially in every duty. Between duties, that we
may not want praying hearts ; in duties, that we
miss not prayer-blessings. Some duties bind
always, but not to be always done, as prayer, hear-
ing, meditation ; but you can be safe nowhere with-
out your watch, at all times, in all places, with all
companies, yea, with no company, in all callings ;
there is a snare for the heart everywhere. Where-
fore saith the prophet, " Wait on thy God contin-
ually." Hosea xii. G ; and the wise man, " Be thou
WANDERING THOUGHTS, 241 '
in the fear of the Lord all the clay long ;" Prov.
xxiii. 17, especially, but not only, in your morning
and evening sacrifices. It is a true and sad ob-
servation, that many praying people are most de-
vout and serious in God's service morning and
evening ; but trace them all day long, hardly one
word of God or heaven in their mouths, as if reli-
gion were hemmed up in times of worship ; nay,
they are often most light and vain betwixt times ;
but be thou in the fear of the Lord, involved, sur-
rounded, and swallowed up in the sense and fear
of God's glorious presence all the day long. This
will dispose you to duties of worship. A watchful
christian hath his heart ready at a call ; it is quickly
in tune that was never out. Holy duties are not
unwelcome to a holy heart ; the same frame will
serve. He that walks with God, is never out of
his way. A short, or rather no preface, will serve
to usher in conference with him with whom you
have been conversing all the day. It is sometimes
the whole work of a prayer to become acquainted
with God. Away with this strangeness ; if you
will be upright, walk before God, and watch unto
prayer. Methinks, sincerity and watchfulness are
the catholic graces. Sincerity makes every grace
21
242 A REMEDY FOR
true, watchfulness makes every grace sure. Of
all graces, study these catholic graces. Here is
the essence, here is the quintessence of religion.
O therefore prize this angelical, this evangelical
grace, pray for it, "Set a watch, 0 Lord, before
my mouth, keep the door of my lips ;" Psalm cxli.
3 ; for except the Lord do keep the city, the watch-
man waketh but in vain. Thou art impotent, God
is omnipotent. And then practise it ; the use of it
will teach the art of it; as children learn to go step by
step, as they learn to swim by venturing. Adven-
ture on this exercise, try one week, try one day,
try one hour, try the next duty. As you renew
your falls, still renew your vows ; you can do all
things through Christ that will strengthen you. I
beseech you, in Christ's behalf, set on this duty in
good earnest. You will pay me for all my pains
with one well-grounded resolution to set up a con-
stant watch. What a sad close will that be unto
your life, to say, " My mother's children made me
a keeper of the vineyards, but mine own vineyard
have I not kept?" Cant. i. 6. 0 therefore watch
and pray, or else temptation will enter into you,
and you will fall into temptation.
WANDERING THOUGHTS. 243
And most especially in the service of God.*
Watch and pray Christ hath joined together; and
what Christ hath joined together, let no man, espe-
cially no good man, put asunder. What is the
first step in an ordinance ? as the orator of old asked
in another case. Watchfulness. What is the
second step in an ordinance 1 Watchfulness. What
is the third step in an ordinance? Still watchful-
ness. Particularly,
First, in prayer. Prayer is a pouring out the
heart unto the Lord ; by a distraction you pour it
aside. " My soul, wait thou only upon God, for
my expectation is from him." Psalm Ixii. 5. A
distraction imposes two masters on the soul to wait
on. Rovings in prayer make that which is our
most reasonable service, the most irrational thing
in the world. No folly like speaking to one per-
son, and thinking of another.
Secondly, in hearing God's word. This is the
audible conference of the Almighty with thy soul.
A distraction lets him talk unto the walls. When
you come to a sermon, you " stand on your watch,
and set yourself on the tower, and watch to see
* " Gird up the loins of your mind." 1 Pet. i. 13. As
loose clothes hinder a journey, so loose hearts lunder a duty.
244 A REMEDY FOR
what God will say to you." Hab. ii. 1. By a dis-
traction you do almost, as if a servant stopped his
ears at the orders that his master is giving.
Thirdly, in reading. Therein you peruse God's
heart in black and white, where you may believe
every letter to be written in blood, not like Draco's
laws, but in bleeding love. A distraction neither
understands nor applies those sacred characters.
Which of you would so read your Father's last
will, especially in matters that concerned your-
selves? One chapter, one leaf, one verse, well
read and applied, will do your heart more good
than a hundred read with half a heart.
Fourthly, in singing psalms you had need to
watch. Thereby you pay unto God the rent of his
mercies. A distraction clips the coin, and turns
the heart to do homage to the devil. Well re-
solved was it, therefore, of David, " Bless the
Lord, O my soul, and all that is within me praise
his holy name." Psalm ciii. 1. Thy melody is
base, if the main strength of the soul be not in it. I
am persuaded that God has suffered this ordinance
in particular to be slurred once and again, to be
left off by some, and cast off by others, out of his
just judgement, there being so general a neglect to
WANDERING THOUGHTS. 245
the inward and feeling management thereof. For
where sits the man that lets each word and line in
the psalms run through his heart as he sings them?
Ney, if the truth were known, there is hardly one
passage that is felt from the beginning to the
end ; for if it were, 0 the heavenly affections it
would raise, and the sweet frame it would leave on
the soul ! You would not part with that ordinance
out of your families nor congregations for all the
world.
Fifthly, in meditation, great need of watchful-
ness; else when the soul is soaring aloft, like the
eagle, these darts will, or ever you are aware,
strike down the heart again. O how hard is it to
spend a quarter of an hour in meditation without a
distraction! If there be any thing in the fancy, if
there be any thing in the room, if there be any
thing in the world, thou wilt have it, to withdraw
thy heart from God. And generally the more
spiritual the duty, the more distractions. And
therefore " I say unto you, watch,"
21
246 A REMEDY FOR
SECT. lY.
REASON TO BLESS GOD FOR FREEDOM FROM DIS-
TRACTIONS.
See hence what cause you have to bless God
for freedom from distractions, and be sure you do
it. Those that have an habitual ability against
these snares, 0 bless the Lord for it ! it is he that
keeps the heart in tune, not you. We, like little
children, can break the strings, and put our hearts
out of tune ; but it is the Lord that sets and keeps
us in order. You little know the anxiety, and fear,
and trouble, that these cost many a poor christian ;
they strive, they moun, they doubt, they are ready
to throw up all ; these vultures do gnaw upon their
very hearts ; no comfort, no joy of the Holy Ghost,
no peace within, and all through the continual as-
saults hereof. And by the mercy of God only,
thou art well and free. Thou canst continue in-
stant in prayer, thou canst come to heaven's gates,
and get thy errand heard, thy business dispatched,
and little distraction in it. 0 give the Lord praise,
WANDERING THOUGHTS. 247
lest he leave thee to thyself, and then thy case will
be more miserable than theirs. Thankfulness
keeps the mercy which ingratitude forfeits. xVnd
we are freeholders of these blessings ; but it is be-
cause we hold of his free grace and mercy.
Yea, those that are often pestered with them,
and yet sometimes freed, bless the Lord for that.
It is as much your duty to praise God when you
are freed, as to bewail it when you have failed. It
is the comparison of a good divine : if a man have
planted many trees in his orchard, and the cater-
pillars or cankers have consumed them all but one
or two, how glad will he be of them that are left,
and make much of them! the rest are killed, and
these only remain. Even so thy duties of religion,
which thou hast planted, and expectedst they
should bring thee some good fruit ; but, alas ! these
caterpillars have consumed them, unless it be here
and there a prayer, here and there a sermon, that
have escaped. 0 bless the Lord for these ! you
have often prayed for such a mercy, now you have
it ; let praises wear what prayers have won. It is
sad to consider, what a beggarly spirit we are of:
if we want any thing, heaven and earth shall ring
for us ; but we are graves, wherein the gifts of
248 A REMEDY FOR
God are buried without any resurrection. Where
is the heart that is pregnant with praises, that cries
out to his friend, O help me to praise the Lord !
Divide our Hves, and the one half of them is made
up of mercies, and the other half of sins ; and yet
divide our prayers, and hardly the tenth part is
spent in praises. Alas ! thanks is a tacit begging.
Let God gain the glory, and thou shalt not lose
the advantage. " The God of Israel is he that
giveth strength to the people, blessed be God."
Psalm Ixviii. 35. Conclude with the psalmist,
" Not unto me, 0 Lord, not unto me, but unto thy
name give glory." Think not, when thou hast at-
tended on the Lord without distractions, I have
acquitted myself well, but mercy hath acquitted
itself well. He that justly pays his debt shall be
trusted again.
SECT. V.
RELIGION IS AN INWARD, DIFFICULT, AND SERI-
OUS BUSINESS.
You see here in the last place, that religion is
WANDERING THOUGHTS. 249
an inward, a difficult, and a serious business. " He
is not. a Jew, that is one outwardly but he is a
Jew, that is one inwardly ; and circumcision is that
of the heart, in the spirit, and not in the letter,
whose praise is not of men but of God." Rom. ii.
28, 29. To be watchful and holy within, that is a
christian ; to have the vanities of the heart cut off,
that is circumcision ; to carry it so in an ordinance,
that you may be praised of God, that is religion ;
while others are quarrelling about shadows in
God's ordinances, beware lest you lose the sub-
stance thereof.
There is in religion a body and a soul. The re-
ligion of the body, is but the body of religion; the
religion of the soul, is the soul of religion. And
as the separation of the body and the soul is the
death of a man, so the divorcing asunder the form
and power of godliness is the death of godliness.
As it is injury to macerate and destroy the body to
cure and save the soul, so it is a crime to damn
and lose the soul, to please and pamper .the body.
Even so it is injurious to destroy the body and out-
side of religion, to preserve and advance the soul
and inside of religion ; but it is heinous to lose and
break the heart of the inside and vitals of rehgion,
250 A REMEDY FOR
to pamper and adorn the exteriors thereof. It is
well, if while we quaiTel about a bended knee, we
do not lose a brolen heart.
And then you see here also, that religion is a
difficult and serious business ; men cannot swim to
heaven in a stream of rose-water, nor row up this
river while they are asleep ; we cannot wrestle
with our God, with our hands in our pockets, nor
get the blessing without labour and tears. To re-
peat so many paternosters or ave-marias, with the
heart on other things, and running sometimes from
their knees to other business, in the midst of their
devotion, as many do in the church of Rome ; or
to say our prayers and be slumbering, or dressing
us the while, as is the practice of many outside
christians, is far from our religion. The manner
of duties is material to the acceptation of them.
Ah, stupid worldlings ! how can ye read those
scriptures, " Strait is the gate, and narrow is the
way, that leadeth unto life, and few there be that
find it." Matt. vii. 14. " The kingdom of heaven
suffereth violence, and the violent take it by force.
Matt. xi. 12, and such hke texts, and yet hope for
salvation in that secure and formal course you
hold? Do you imagine there are two ways to
WANDERING THOUGHTS. ' 251
heaven, — one for the dihgent, mortified, and
watchful christian, and another for the idle slug-
gard, or carnal worldling ? Have the holiest saints
much difficulty to walk with God, and get to him,
that make it their grand business? They are
saved, and that is all ; and can you live and die
well enough, that are neither mortified, nor watch-
ful, nor diligent ; that have no delight, but in your
vanities? no skill, but in the world? no diligence,
but for your base ends? What back-way, have
you found to heaven? what blind way have you
descried to happiness ? Awake, awake ! look at
the scripture, and then look at yourselves, and be
convinced, that the only way to eternal happiness
is to make Christ your choice, religion your busi-
ness, the scriptures your rule, heaven your design,
the saints your company, and the ordinances your
delight ; and in them, remember that you go to at-
tend upon the Lord, and this must be done without
distractions.
And now you know your duty and your danger.
The end of speculation is practice, and the end of
our preaching is not your approbation, but your
submission. The christian religion is not so much
the form of spiritual notions, as the power of
252 A REMEDY FOR, ETC.
spiritual motions. He that compliments in God's
service, will compliment his soul into hell. The
outside of religion may bring you to the out-
side of heaven, but inside holiness will conduct
you into the inside of happiness. If these direc-
tions I have given be but studied and applied, as
you would study and apply a medicine for the gout,
or stone, or but for the tooth-ache, I verily trust
they will prove the destruction of your distractions ;
but if they be neglected, your distractions will,
prove your destruction.
THE END.
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