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vantage, and fhall really at length prove Matter of Rejoicing to them, how terrible and dreadful foever they appeared at first: For, as it there follows, Godis in the midst of her, therefore fhall be not be removed; God will help ber, and that right early. God will be with his Church, and will deliver his People, whenever it is proper and feasonable fo to do.

Nay, let the Worft come; though we were reduced even to the utmoft Extremities; which, yet, God be thanked, we neither are, nor, I hope, ever fhall be; yet even in that Cafe, the Confideration that God is our King, ought not only to fupport us, but to fill us with Joy. Even in that Cafe, every good Man fhould bear his Part in the Song of the Prophet Habakkuk, (3. 17.) with which I conclude.

Although the Fig-tree fhall not bloffom, neither fball Fruit be in the Vine: Although the labour of the Olive fball fail, and the Fields fhall yield no Meat: Although the Flock be cut off from the Fold, and there be no Herd in the Stalls; yet will I Rejoice in the Lord, I will joy in the God of my Salvation.

SER

SERMON XIV.

Preached before the

King and Queen,

A T

WHITE-HALL.

PROV. iv. 23.

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Keep thy Heart with all diligence, for out of it are the Iffues of Life.

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HE Argument with which this Audience was entertained the laft Lord's Day, being the Government of the Tongue; I cannot think it improper or unfeasonable for me, who have the Honour to come next, to treat about the Government of the Thoughts: there being a near Relation between thefe Two, and a neceffary Dependance of the one upon the other.

Our Words, indeed, are more eafily governed than our Thoughts, because they are more in our Power. But it will be impoffible, either to govern our Words, or our Actions, as we fhould, unless we firft bring our Thoughts in fome measure under Government.

I must confefs, this Argument of the Government of the Thoughts, though it be a very useful, yet it seems alfo a very nice and difficult one, thro' the great Variety of Cafes, arifing from Mens different Tempers, which will not come under the fame Rules, and yet ought to be provided for. But however, this shall not difcourage me from undertaking this Argument; it shall only make me more careful, as to what I fay about it; that is to have respect, as much as I can, to all forts of Tempers, and to deliver what I have to fay, with fo much Plainness, that every Body may go along with me.

The Words, upon which I ground my Difcourse, are thofe of Solomon, which I have read unto you, and which contain one of thofe Precepts that he lays down for the Religious Conduct of our Lives: Keep (faith he) thy Heart with all Diligence, for out of it are the Iues of Life.

Not to trouble you with what others have faid upon this Text, I take the true Meaning of it to be this;

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By the [Heart] here, which we are exhorted to keep, we are to understand the Inward Thoughts and Motions, and Affections of our Souls or Spirits; all which, in the infpired Writings, are conftantly faid to be feated in the Heart. This undoubtedly is the Scripture-Notion of the Heart.

And, when we are here bid to keep our Hearts with all Diligence, I think there is no Question to be made, the Meaning is, That we fhould diligently attend to the Thoughts and Motions, and Affections of our Minds; that

we

we should watch them narrowly, left at any Time we should give our Confent to fomething we ought not. This is the Meaning of keeping our Hearts with all Diligence.

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And then a Reason is added, why it concerns us thus to keep them; and that is this, Because out of the Heart are the Iues of Life, What is the Meaning of that Phrafe? Plainly this; The Iffues, the Fruits, the Effects that are fhewn in our Lives and Converfation, do certainly proceed from the Heart, and therefore, accordingly as that is well, or ill guarded or kept, fo will our Lives and Converfations be. The Goodness or Badness of our Lives, doth altogether depend upon the attending or not attending to the Thoughts, and Motions, and Inclinations of our Minds. As our Caution and Watchfulness in this Point, is greater or less, fo will our Courfe of Life be better or worse. And therefore it concerns us all, that mean to live well, to be infinitely careful in this Matter.

This is a plain Account of the Advice that is here given us. So that you fee, if I mean to difcourfe pertinently to my Text, my Argument must be (what I faid) the Care, and Management, and Government of our Thoughts, as they fall under a Religious Confideration.

In treating of this Argument, there feems to me Two Things needful to be done:

Firft, To give an Account what Power a Man hath over his own Thoughts.

Secondly, To fhew wherein the Art of Ge verning of them doth confift.

It is, indeed, this Second Thing which my Text naturally leads me to fpeak to: But I

cannot

cannot fpeak to that to any purpose, till I have made way for it by clearing the First. It is in vain to give Rules about the Government of our Thoughts, till we know how far we have the Power over them; how far they fall, or do not fall under our Conduct and Management.

And I must needs fay, that most of thofe I have met with, that have difcours'd about the Government of Thoughts, by not enquiring into, and fettling this Point, have been fo far from benefiting all their Hearers, that defired to receive Benefit by their good Advices, that to feveral of them they have done harm: Becaufe as to them their Advices have been perfectly unpracticable. Now thofe that by their own Experience found them to be fo, inftead of confidering that that Teacher might be in a Mistake, or that he did not fufficiently weigh and examine the Cafe of all Perfons he gave his Advice to, have peremptorily concluded, that they themselves were in the Fault, and therefore they were in an evil Condition; because they found themselves not able to live up to what was advifed them. i

The first Question then is, How a Man hath Power over his own Thoughts? There is not, indeed, any fingle Answer to be given to this Queftion, that will fit all Men; for that is impoffible. It would be as unreafonable to demand it, as it would be to require of a Work-man to make a Garment, that fhould fit all Sorts and Sizes of Men.

Some Men, by the very Principles of their Make and Conftitution, are much better able to govern their Thoughts than others. Some

that

1.

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