tain of Living Waters, of the polluted Streams of my own Affections; as alfo which way it tends or takes its course, towards the Ocean of Happiness or the Pit of Deftruction. And the reason of this my Refolution, I draw from the Experience I have had of the Devil's Tem ptations, and the working of my own Corruptions, by which I find that there is no Sin I am betray'd into, but what takes its rife from my Inward Thoughts. Thefe are the Tempters that first present fome pleafing Object to my View, and then biafs my Understanding, and per vert my Will, to comply with the Sug geftions. So that tho the Spirit of GOD is pleafed to dart a Beam into my Heart, at the same time, and Thew me the odious and dangerous effects of fuch Thoughts, yet I know not how or why, I find a prevailing Suggestion within, that tells me tis but a Thought, and that fo long as it goes no further, it cannot do me much hurt. Under this fpecious Colour and Pretence, I fecretly perfwade myfelf to dwell a little longer upon it and finding my Heart pleas'd and delighted its natural Iffue, I farther Indulgence, give it a littler till at laft my Defire: breaks out into a Flame, and will be fa tisfyld with nothing lefs than the Enjoy ment 1 ment of the Object it is exercis'd upon. And what Water can quench fuch a raging Fire, as is thus kindled by the Devil, and blown up by the Bellows of my own Inordinate Affections, which the more I think of, the more I increase the Flame? How nearly therefore does it concern me to take up this Refolution of fetting a conftant Watch and Guard at the Door of my Heart, that nothing may enter in without a ftrict Examination? Not as if I could examine every particular Thought that arifes in my Heart, for by that means I fhould do nothing elfe but examine my Thoughts without intermiflion. But this I must do, whenfoever I find any Thought that bears the face or appearance of Sin, I must throw it afide, with the utmost abhorrence: And when it comes in difguife, as the Devil under Samuel's Mantle, or when it is a Thought I never conceiv'd before, and know not but it may be Bad, as well as Good; then, before I fuffer it to fettle upon my Spirits, I muft examine, as well as I can, whether it be fent from Heaven or Hell, and what Meflage it comes about, and what will be the iffue of it. And thus, by the Divine Afliftance, I fhall let nothing into my Heart, but what will bring me nearer to my GOD, and fet me me at a greater diftance from the Evil and Punishment of Sin Neither do I think it my Duty only to be fo watchful against fuch Thoughts as are in themselves finful, but RESOLUTION III. I am refolv'd, by the Grace of GoD, be as fearful to let in Vain, as careful to keep out Sinful Thoughts. to Do not look upon Vain Thoughts as only tending to Sin, but as in themselves Sinful for that which makes Sin to be Sin, is the want of Conformity to the Will of GOD; and that Vain Thoughts are not conformable and agreeable to the Divine Will appears in that GOD himfelf, by the Mouth of his Royal Prophet, exprefly faith, I hate vain thoughts, Pfal. 119. 113. Again, Vain Thoughts are therefore finful, becaufe they have in them nothing that can denominate them Good: For as, in'a Moral fenfe, there is never a particular individul Act, fo neither is there any particular Thought, but what is either Good or Bad, in fome réfpect or other. There is not a Moment of my Life but 'tis my Duty either to be Think my 2 7king, or Speaking, or Doing Good; whenfoever I am not thus emI come fhore of my Duty, rand, confequence, am guilty of Sin. But what are thefe Vain Thoughts I thus refolving againft? Why, all wandrings and diftractions in Prayer, or in Hearing the Word of GOD; all ufelefs, trifling, and impertinent Thoughts, that do not belong to, nor further the Work I am about, the grand Affair of my Salvation, may properly be call'd Vain Thoughts. And, alas! What fwarms of thefe are continually crowding into my Heart? How have I thought away whole Hours together about, I know not what, Chimera's whereof one fcarce ever depends upon another: fometimes entertaining myfelf with the Pleafures of Senfe, as Eating and Drinking, and fuch like earthly Enjoyments, fometimes building Castles in the Air, aud clambering up to the Pinacle of Wealth and Honour, which I am not half way got up to, but down I fall again into a Fool's Paradife. Or if I chance at any time to think a good while upon one thing, it is just to as much purpofe as the Man's Thoughts were which I have fometimes heard of, and fmild at, who having an Egg in his Hand, by a fort of Chimerical Climax, improy'd it into an Estate; but while he was thus pleafing himself with these imaginary Products down dropt the Egg, and all his Hens, and Cattle, and House, and Land that he had rais'd from it, vanifh d in the Fall. These, and fuch like, are the Vain Thoughts that I muft, for the fu ture, endeavour to avoid; and tho it will be impoffible for me wholly to prevent their firft entring into my Mind, yet I refolve, by the Grace of GOD, not to harbour or dwell upon, or delight myself in them. And then, notwithstanding they are in fome fenfe finful, yet they will not be imputed to me as fuch, provided I ufe my utmoft Endeavours to avoid them. Which that I may be the better able to do, RESOLUTION IV. I am refold, by the Grace of GoD, TH 03 A |