Repent, and Believe the Gospel (Mark 1:13)

1. Repent — Jesus Christ came to call sinners to repentance (Matthew 9:12-13). 'Twas one of the errands he came into the world about; repent then not only for, but from dead works (Hebrews 6:1). Abhor both your sin and yourself, repenting as in dust and ashes (Job 42:6). Be full of indignation against, and take a full revenge upon your sin and self, as true repentance uses to do (2 Corinthians 7:11). To be merciful to sin is to be cruel to your soul; to save that alive is to put this to death — therefore spare it not, but repent unfeignedly from the very bottom of your heart. Let it grieve you that God is displeased with you for your sin, but much more that he has been displeased by you, and by your sin. Bring forth fruit worthy of repentance, amendment of life, that your repentance may appear to be a change of heart and life, of your mind and manners — indeed, not only a reformation, but a renovation, and that you are a new man.

The goodness of God leads you to repentance; he might have driven you into it by terrors, but he gently leads you. 'Tis indeed his goodness that he will admit us to repent, but that he will call and lead to repentance is goodness much more. And, oh, what goodness is it that he puts us to no greater penance than repentance (Jeremiah 3:13)! God might have said, you shall lie in Hell so many thousand years to feel the smart of your sin; and if he had bid you do some great thing, would you not have done it? How much more when he says, wash and be clean — that I may allude to that of Naaman's servant to him (2 Kings 5:13). Indeed, which is yet more, God waits to be gracious, and is patient even to long-suffering: he might have called and knocked at your door once and no more, but he has stood, and knocked, and begged, given you space and means (Revelation 2:21; Luke 16:31). And why all this, but that you might come to repentance (2 Peter 3:9)? Which if you do not, 'tis a greater affront to God than your former sin was. Humanum est errare — 'tis human frailty to sin, but to continue in it without repentance is devilish. 'Tis to despise his goodness (Romans 2:4); 'tis to justify your sin, and to upbraid God with a scoff, as they did (2 Peter 3): where is the promise of his coming? But that his goodness may yet prevail, I entreat you to consider this much more.

1. If you repent, you shall be forgiven (Acts 3:19): repent, and be converted, that your sins may be blotted out; they shall be as if they had not been. Where God gives repentance for, he also gives remission of sin (Acts 5:31). He that hardens his heart in impenitency shall not prosper, but he that confesses and forsakes shall find mercy (Proverbs 28:13-14). For God looks upon men, and if any say, I have sinned and perverted that which was right — that is, if any do repent — he will deliver his soul from going into the pit, and his life shall see the light (Job 33:27-28). Indeed, he is not only merciful, but if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9). Oh, how does this oblige us to repent!

2. Repentance is, by God's interpretation, the undoing of all the evil you have committed, and the doing the good you have omitted. Indeed, he that repents of his sin tells all the world that if it were to do again he would not do it; and he that repents for not having done the will of God does do it in repenting (Matthew 21:30). Oh, what goodness is this, to put such a construction on repentance — and shall we not repent!

3. You will, by repenting, rejoice all whom you have grieved by sin. You have grieved your own soul; repentance will cheer it, for though it springs from sorrow, it ends in joy, and will never be repented of (2 Corinthians 7:10). You will rejoice the generation of the righteous; indeed, there will be joy in Heaven — God and angels will be glad and rejoice at your return (Luke 15). 'Tis their sin, and greatly aggravated (Revelation 16:9), that they repented not to give him glory. Sin dishonors, but repentance gives glory to God; and therefore Joshua said to Achan (Joshua 7:19), confess your sin and give glory to God. Oh, may we rejoice the heart and glorify the name of God both at once by repentance — and shall we not repent? Oh, repent, repent; if not, know:

4. That God has appointed a day in which he will judge you, and that calls on you — at your peril — to repent (Acts 17:30-31). Which if you do not do, you do but enrich yourself for Hell, and by your hardness and impenitent heart, do treasure up wrath against the day of wrath, and the revelation of the righteous judgment of God. The God that is long-suffering will not be all-suffering; he that is a God of patience now will, if that be abused, be a God of vengeance hereafter to the abusers of his patience. God's patience will be at end one day; he will wait on you no more, no longer. He waited forty years, but then swore in his wrath (Hebrews 3:11); he waited three years on the Jewish fig-tree, but at last cut it down. God has set you a day, and that's this day; today, while 'tis called today, hear his voice, and harden not your hearts. When this day of patience is over, if you be found unprovided then, woe to you — you are undone forever. I pray you, think of it: have you not grieved God enough yet, nor wronged your soul enough yet? Are you afraid of being happy too soon, or of going to Hell too easily and cheaply, that you will not repent, or delay it? Oh, if in this your day you consider not the things of your peace, you may have them hid from your eyes, and go blindfold to Hell, and be damned forever. And then God will require payment — even use upon use — to the utmost farthing (Matthew 18:23-34); he will be paid all that is due: for time, for talents, for means, for mercies, for patience, and for forbearance, he will be paid for all. If he be not glorified by you now, he will be glorified upon you then. But I hope you are sensible, and I shall not need to urge or press this any further, and therefore I pass to the next.

Second Counsel, believe the Gospel; it is not only repentance toward God, but faith in our Lord Jesus Christ, that is required for the pardoning and purging of sin, for destroying sin, and saving you. Repentance is not enough, for righteousness is not by repentance, but by faith (Philippians 3:9). Prayers and tears, sighs and sorrows are not our Saviour; it is Jesus only that saves from sin (Matthew 1:21). None can put our sins to death, but he that died for our sins. Do not think to compound with God; if all the riches of the world were yours to give, and you would give them all, it must cost more than so to have your soul justified and saved (Psalm 49:9). If all the men of the world would lend you their blood, and you should offer it up, and with that your own, and that of your first-born too, it were all too little (Micah 6:7). Bring all your repentance and righteousness, and it cannot compensate or make amends for one sin; if all the Angels in Heaven should lend you their whole stock (and it is a great one) yet it would not do; there is no satisfaction could be made, nor anything merited for you, but by the Son of God; he, and he only is the Saviour from sin, nor is there any Name given under Heaven but his, whereby we must be saved, nor is there salvation in any other (Acts 4:12). Oh then look to him, and be saved, for be your sins what they will, he can save to the very utmost all that come to God by him, for he ever lives to make intercession for them (Hebrews 7:25). But if you believe not in Christ Jesus, though you repent of sin, and live as touching the Law blameless (as Saul did, Philippians 3) though you be celebrated for a Saint, and may seem too good to go to Hell, yet without Christ and faith in him, you will not be good enough to go to Heaven. Though there be a Christ to be believed in, who has died for sinners; yet if you believe not in him, you may die and be damned notwithstanding that. Come then, come to, and close with Christ, not with an idle or dead, but with an effectual and lively faith; receive whole Christ, not only Jesus but Lord, not only Saviour but Prince (Colossians 2:6). Be as willing to die to sin, as he was to die for sin, and to live to him, as he was to die for you; be as willing to be his to serve him, as that he should be yours to save you. Take him on his own terms, give up yourself wholly to him; forget your father's house, depart from all iniquity, and become wholly and entirely his: let your works declare and justify your faith, by purifying your heart (Acts 15:9), by sanctifying you (Acts 26:18), by overcoming the world, both the good and evil, the best and worst, the frowns and flatteries thereof (1 John 5:4-5), as Moses and the rest did by faith (Hebrews 11). Thus come, and thus make good your coming to, and believing in Christ.

And then you shall be saved, as the Apostle told the Jailer (Acts 16:30-31), believe in the Lord Jesus Christ, and you shall be saved. Sin, this destructive thing Sin, shall not destroy them; sin, this damning thing sin, shall not damn them that do unfeignedly, and with their heart believe in Jesus: as there was need of a Jesus Christ, and as there is required faith in Jesus Christ, so Salvation is ascertained and ensured to them that believe in Jesus Christ; He that perseveres to the end, shall find the end of his faith, the saving of his soul. Oh then hasten to take hold on him, close with him, and cleave to him, as ever you would be saved from your sin and God's wrath. Do you like the end, and not the way? Is Salvation desirable, and is not faith? Without which it is impossible to please God here, or to be saved hereafter. Have you not souls as well as bodies? Would you not be saved from sin as well as from sickness? Hasten to Christ Jesus then, the Physician, the Saviour of Souls; is there any other Christ? Is there Salvation in any other? Has God any more Sons to send? Is there any other way to Heaven? Have we not been in hazard long enough? Oh, now, come now to Christ, if ever there will be reason for it, there is now: will you need him? You do now: will he be lovely hereafter? He is now. Oh, I think these things being so, we should fly like Doves to the windows, and not stand off a moment longer, lest we die, and die in our sins, and then adieu to happiness and hope for ever. But I trust this is not in vain, I am willing to hope, I have not preached from, nor prayed to God in vain, expostulated with, and begged of you in vain, but that you will yet repent and believe the Gospel.

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

3. That you would sin no more, nor return again to folly; hear and fear, and do no more wickedly: it is sad to lick up vomits, and after being washed, to wallow in the mire, the latter end of such is worse than their beginning (2 Peter 2), and better it had been for them they had not known the way of righteousness, than after they have known it, to apostatize and depart from the holy Commandment: it will be difficult (next to impossible) to renew such again to repentance (Hebrews 6:6), and what can they expect but judgment, fiery indignation, and vengeance (Hebrews 10:26-30)? Oh, how is, and will the sin and condemnation of Apostates be aggravated! What, after all his kindness, will you kick with the heel against him! After sin has cost you so many sighs and tears, and aching hearts, will you make work for more! You will have your bellyful, for the backslider in heart shall be filled with his own ways, he will have enough of it one day (Proverbs 14:14), and then cry out, Oh, what an evil and a bitter thing is Apostasy! Oh, this evil heart of unbelief that made me (again) depart from (after my returning to serve) the living God!

The fourth and last thing I have to say is, by way of caution: take heed of living in any one (especially any known) sin. Let us lay aside all the remains of naughtiness, and the sin that does most easily beset us; let's not have any favorite sin, but out with right eyes, and off with right hands, rather than offend. Indeed, let's cleanse ourselves from all filthiness of flesh and spirit (without and within) that we may perfect holiness, and grow up to a perfect man, the measure of the stature of Christ Jesus. Shall we continue in sin? Oh no, not in one — God forbid; he speaks as if it were not only inconsistent, but impossible for them so to do, that have seen and tasted that the Lord is gracious: for now they see the sinfulness of sin more than they did before, as that which went about to murder God, and did indeed put the Son of God to death, and shall (say they) shall we crucify him again? King David would not drink the water that hazarded man's blood; how then, how can we do any wickedness, and sin against the blood of God, which was shed to cleanse us from our sin? Shall we take pleasure in that which put Christ to pain, and live in that which put Christ to death? Oh no, by no means: shall his love and power have no better influences and effects than? Have we put off the old man, and shall we put it on again? Are we dead, and shall we not cease from sin? Can we say we believe in him, and not obey him? No, no, get you hence, all you idols. Thus will gracious persons and new creatures both reason and resolve the case. I caution and beseech you then to take heed of living in any sin, whether in thought, word, or deed.

Caution against 1. Thought-sins. 2. Word-sins. 3. Deed-sins.

1. Take heed of sinning in thought, or of thought-sins: seeing sin is so sinful, it is evil to be (though but) a thinking sinner, or a sinner, though but in thought. It is too commonly said that thoughts are free; they are indeed free in respect of men, they cannot judge us for them, but God can and will. Many persons that seem to be modest and sparing as to evil words and deeds, will yet make bold with thoughts, and (as the saying is) pay it with thinking; such as are speculative, contemplative sinners. There are some who are so wise as not to say with their tongues, yet such fools as to say in their heart, there is no God (Psalm 14:1). There are some that do not actually murder, yet (by anger and envy) are murderers in heart or thought, as Joseph accuses his brothers, saying, you thought evil against me (Genesis 50:20). There are thought-adulterers, who it may be never were, nor dared to be, adulterers as to fact (Matthew 5:28). There are blasphemers in heart, who speak it not with their mouths, as they who when they heard Christ forgiving sins, they thought in their heart, that he blasphemed, and thereby blasphemed him (Matthew 9:3-5). Some talk of the world, and declaim against it as a vanity, who think vainly in their heart, that their houses shall endure for ever (Psalm 49:11). So the rich man said within himself, you have good laid up for many years (as if he thought these things his happiness) but it is said of the former, this their way is their folly (Psalm 49:12), and of the latter, you fool (Luke 12:20), for the thought of foolishness (or a foolish thought) is sin (Proverbs 24:9), and therefore it is said in (Deuteronomy 5:9), take heed that there be not a thought in your wicked heart, that is, that there be not a wicked thought in your heart.

It is true, all thoughts of evil are not evil thoughts, as all thoughts of good are not good thoughts: a man may think of evil, and yet his thoughts may be good; and a man may think of good, and yet his thoughts be evil. One then thinks of evil, yet with good thoughts, when he thinks of evil, to grieve and repent for it, to abhor and forsake it: and one thinks of good with evil thoughts, when he thinks of good to neglect and scorn it, to call it evil, and so to persecute it. But thoughts of sin may be sinful thoughts, with respect to sin past, or sin to come; with respect to sin past, when men please themselves in the thoughts of their past sins, when they chew the cud, and lick their lips after it, or as it is said in (Job 20:12-13), they hide (and roll) it (as if it were a sugar-plum) under their tongue; they do it over and over again by thinking of it, when they do not act it. So some understand that, in (Ezekiel 23:19), she multiplied her whoredoms in calling to remembrance the sins of her youth; she acted it over again in her memory, in new speculations of her old sins. And on the other hand others (and it may be the same persons) think sinfully of the sins they have not done, grieving at, and regretting it, that they had not taken such and such occasions, and embraced such and such temptations as they had to sin. So with respect to sins to come, men think sinfully in plotting, contriving, and fore-thinking what sins they will do, though they do them not. Against this we are charged (Romans 13:14): make no provision for the flesh (the word is) do not project and cater for the flesh; lay not in fuel for such fire, do not lie abed and forecast to fulfill the lusts hereafter, which you cannot act at present.

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

1. That sinful thoughts do defile a man, though they never come to words or deeds, be never uttered, never practiced: (Matthew 15:19-20) out of the heart proceed evil thoughts, murders, adulteries, etc., and these defile the man; not only murder and adultery, but the thoughts of murdering and committing adultery defile the man, as the text speaks, and our Savior again in another text says as much (Matthew 5:22, 28). As Job made a covenant with his eyes, that he might not think lustfully of a maid (Job 31:1), so should we take heed to our ways, that we may not offend, not only not with our tongues, but in our thoughts; for they are the words of our heart, and the deeds thereof, and all the words of our mouth, and the acts of our lives come from there: and therefore above all keepings, keep your heart (Proverbs 4:23).

2. Sinful thoughts are an abomination in the sight of God: God has a special eye to the thoughts of men's hearts, to them of good men (Malachi 3:16), and to them of bad men (Genesis 6:5). In good men God accepts (very often) the will for the deed, if to will be present with them, though to do they have not power; if they be as willing to do as to will the deed, God accepts the will for the deed, though they cannot do it (2 Corinthians 8:12; Matthew 26:41). So when men will and think wickedly, God takes their will for the deed; as he takes the good man's will for the deed with acceptation, so he takes the wicked man's will for the deed with abomination: for (Proverbs 15:26) the thoughts of the wicked are an abomination to the Lord, that is, their wicked thoughts are filthy steams and stinks in the nostrils of God. Sin is a filthiness, and sinful thoughts have their filthiness as well as sinful actions, and it is therefore said (Jeremiah 4:14), Oh, Jerusalem, wash your heart from wickedness, that you may be saved, how long shall vain thoughts lodge within you? The very remedy speaks out the disease; if they must be washed, they were filthy sure; for sweeping will not serve the turn: and what was the wickedness of their heart? It follows in the text, the vain thoughts that were there, and these must be washed, or they could not be saved, so abominable in the sight of God is the villainy and vanity of thoughts.

3. Thought-sins are root-sins, and the roots of all other sins; they are the mother-sins, actions are their issue (Proverbs 4:23), evil deeds are the offspring and children of evil thoughts, the branches and fruit that grow out of this root. Thoughts are the firstborn of the soul, words and actions are but younger brothers: they are the oil that feeds and maintains the wick, which would else go out; life-sins receive their juice and nourishment from thought-sins. St. James speaks as if our thoughts were the belly and womb where sin is conceived (James 1:15). Now when men would (as Job did) curse grievously, they curse the day and place of their birth, the womb that bore them; so do you curse sin even in the very womb that bore it, lay the ax to the root of this tree. The wickedness of men's lives is charged upon their thoughts, as having its root and rise there (Genesis 6:5; Matthew 12:35; and 15:19). Murders, adulteries, etc. they all come out of the heart, as out of the belly of a Trojan horse: one would wonder (as we do at some birds, where they lodge all winter) to see so many flocks and herds of wickedness, one would wonder from where, from what corner of the world they come; why, they all come out of the heart, the rendezvous of wickedness, the common inn that lodges all the thieves and traveling lusts that are in, and do so much mischief in this world; all the unclean streams flow from this unclean fountain, this ocean and sea of sin. Says holy David (Psalm 119:113), I hate vain thoughts, any thoughts that are against your law, which I love; we all hate that which is against what we love: but why does he hate thoughts of sin? Because evil thoughts beget evil words, and evil words corrupt good, and beget ill manners; vain imaginations beget vain conversations: it is hard for them that think well to do ill, and more hard for them that think ill to do well, for as the root is, so is the fruit, and by that the tree is known (Matthew 7:17).

4. If we had no other sins to be pardoned, yet we were to beg pardon for sinful thoughts: a man may think himself to hell, if the sinfulness of his thoughts be not forgiven him (Acts 8:20). Says St. Peter to Simon Magus, repent of your thought-wickedness, and pray, if perhaps the thoughts of your heart may be forgiven you: if God should pardon all our word-sins and evil deeds, and leave but our thought-sins unpardoned, we were undone forever. Indeed, blessed David was so afraid of sin, that he begs God to cleanse him from his secret sins, which lay lurking in his heart, and were undiscernible there (Psalm 19). If they should not increase to more ungodliness (which they will attempt, and too easily effect) yet there is impiety and ungodliness enough in them to ruin us everlastingly. Oh, that they would think of it, that make nothing of vain thoughts, no not of evil thoughts, as if they had no evil in them!

5. It is the great design (and indeed argues the great power) of the Gospel, to bring thoughts to the obedience of Christ Jesus. It is far more easy to reform men's manners, than to renew men's minds; the laws of men may do that, but it is the law of God that does this. Many men could live alone with their heart and thought-sins, though they had no other company, pleasing themselves, and blessing themselves too in their own vain imaginations, and acting sins in their fancy: they will more easily surrender their tongue and hand, than their heart-sins. Now the Gospel comes to throw down these strong towers, to cast down imaginations, to conquer whole armies of thoughts, to reduce these straggling and thievish highway men into good order and obedience. This is the glory of the Gospel (beyond all the philosophy in the world) that it has so great influence on the hearts and thoughts of men (2 Corinthians 10:4-5).

6. Conversion begins, is carried on, and is completed in the heart and thoughts of men. It begins there, while men are in (and dead in sins) they are inconsiderate, and regard not what is in their heart and thoughts; but when the grace of God comes in power, and they receive it in truth, they bethink themselves and consider, what shall we do to be saved? Men are in a great quandary in their thoughts, they begin to wamble, and their bowels are turned within them: and therefore regeneration is called the renewing of the mind, and repentance is a change of mind, and the heart becomes a new heart, and when the heart is gained, all the rest follows. If the wicked forsake his thoughts, he will quickly forsake his ways (Isaiah 55:7). The first turn is in the thoughts (Psalm 119:59), I thought on my ways, and turned my feet to your testimonies; the thoughts go before, and the feet follow after. And the first motions of the Prodigal were in his thoughts, when he came to himself, he said within himself, I will arise and go to my father, and while he was thus thinking (which is said, while he was afar off, but taking the first step) his father saw him, and had compassion on him, etc.

As conversion begins, so it is carried on in the heart and thoughts especially, though not only; when others study (like the Pharisees) only to make the outside look fair and beautiful, the godly man is employed about his inside, to keep his heart clean; the prayers of godly men are chiefly taken up about their heart (Psalm 51:10): "Create in me a clean heart, and renew a right spirit within me." And (as an excellent person words it) wherein lies the difference between sincere-hearted Christians and others? But in the keeping of thoughts, without which all religion is but bodily exercise: Papists may mumble over their prayers, hypocrites talk, but this is godliness.

As it begins, and is carried on, so conversion is completed, finished, and perfected in thoughts, it ends there; for when a godly man comes to die, his chief and last employment is about his thoughts; he has done with works, he has made his will, and concluded all without him, and his speech (it may be) fails him, and then his main work and the conclusion, the shutting up of the whole matter is in his thoughts; so that when he comes into the new world, and continues here, and when he is going into the world to come, his main employment is about and in his thoughts: there he began, and here he ends.

7. God keeps an account of, and will call us to account for thoughts, as well as for words and actions: he has a book of remembrance written for them that think on his name, indeed, and for them that think on their sins too, with sinful thoughts. There is no thought hid from him, all things are naked and open before him with whom we have to do (Hebrews 4:13), or as the words may be read, before him, to whom we are to give an account. God knows our thoughts afar off (Psalm 139:2), long before they came out into words or actions (Deuteronomy 31:21). So the father saw the prodigal, while yet afar off, while but thinking to return: indeed, he does search and try the heart to this very end, that he may give to every man according to his way (Jeremiah 17:9-10). God will judge righteous judgment (not according to appearance, as men do) as the man thinks, so is he, and so shall he be judged: man judges our inside by our outside, our heart by our works; but God judges our outside by our inside, our works by our hearts: and it is therefore we should fear God, and keep his commandments, because God will bring, as every work, so, every secret thing, to judgment, whether good or evil (Ecclesiastes 12:13-14). When the Lord comes, he will bring to light the hidden things of darkness, and make manifest the counsels of the heart, all the secret designs and projects of it (1 Corinthians 4:5), and will judge the secrets of men by Jesus Christ, as our gospel teaches (Romans 2:16). Oh think then that for thoughts you must be judged, and therefore make conscience of them, for not only scientia divina, God's science or knowledge, but conscientia humana, man's conscience will be (one of the books opened, and) a witness in that day, according to which men shall be judged.

Well then, what do you say, or what shall I say to you? Have you thought evil? Lay your hand upon your mouth (Proverbs 30:32), not only if you have done foolishly, but if you have but thought evil, lay your hand on your mouth, that is, be humbled and abased: the vanity and vileness, the folly and the filthiness of our thoughts should make us ashamed. And lay your hand on your mouth for prevention also, as persons when they cough lay their hand on their mouth, lest any unsavory or unseemly thing should come from them, so do you; for that which we say in our hearts, we shall soon say with our lips, if we lay not our hands on our mouth, to stop the issue of vain thoughts from flowing out into, and infecting our lips and lives, our words and actions. This hive of drones will swarm, if you lay not your hand on the mouth: this cage of unclean birds will be open, and they will take their flight: your thoughts will run to waste at least like water beside the mill, if you keep not a strong hand over them; oh, keep your heart with your hand, with mighty power, and suppress sinful thoughts as well as keep them from expressing themselves. In relation to this, take these directions for your help and assistance; for know this, that of yourself you are not sufficient to think one good thought, nor to subdue one evil thought.

1. Humbly make your address and supplication to God, in whose hand your heart is, and to whom alone heart-work does belong: he only can search it, cleanse it, new-make, and keep it. Pray to God, not only that past ones may be forgiven, but that your future ones may not need forgiveness, beg him to new-make your heart, and to create a clean one in you. Would you be rid of sinful thoughts, pray against them, lift up a prayer, and cry out as St. Paul did against the messenger of Satan, and pray without fainting, that if they be not removed, yet his grace may be sufficient for you. Cry out as a virgin would do in case of a rape, and God will hear the cry of the oppressed, and them that groan. Be often in spiritual ejaculations, which will be as so many deadly darts to wound and kill sinful thoughts: call in God to your relief, tell him, you cannot stand before these troops and armies that defy Israel and Israel's God, and beg him to vindicate his own name by his own power, as he can easily do; for not only the heart of kings is in his hand, but he is the King and Ruler of all hearts, and can by his word command them into, and keep them in order and obedience. Then,

2. Do as holy David did, that he might be more holy, hide the Word of God in your heart, that you may not sin against him (Psalm 119:11). Apply the plaster to the sore place — the heart is the seat and center of sin; apply the Word there, lay it up, and 'twill rout and root out these Canaanites and daughters of the land that are a grief of heart to you. Sin is in the heart; hide the Word there (as in ambush) to cut it off upon the first appearance of it. The Word of God is the sword of the Spirit, and there's none like it to wound and kill sin with it. It is one of the weapons of our warfare, which is mighty through God to cast down and cast out wicked imaginations (2 Corinthians 10:4-5). Put on therefore this and the whole armor of God, that you may be strong in the Lord, and in the power of his might (Ephesians 6). He is a God that works wonders (even in this matter and of this kind) by his Word and Spirit; hide this Word then, which is the sword of the Spirit, and by which he achieves such glorious conquests over hearts and thoughts.

3. Begin the day with thoughts of God and good things; let not fancies and vain imaginations get the start of you in the morning. Fancy and we were playmates many a year, before we knew what reason and understanding was; our childhood and youth was vanity. And you know that many times there's such an intimate acquaintance and familiarity gotten by school and playmates, that it is hard to break it off. But fancy and imagination — these childish things which yet have strong hold of, and strong holds in us — must be cast off, before our thoughts will become obedient to Christ, as the Apostle tells us (2 Corinthians 10:5). And therefore (mount up with the lark) begin with God; think much and often that he sees and observes you (Cave tibi, spectat Cato) — this will awe you, as it did them (Psalm 44:20-21), and so it did David (Psalm 139:17-18). If vanity get possession in the morning, 'twill strive to keep it all the day (Quo semel est imbuta recent servabit odorem testa diu) — what the vessel is first seasoned with, it reserves a tang of it long after. Take a good morning's draught to prevent the windy vapors of vain thoughts. As soon as you wake, there are many fiddlers at your chamber door to sing you wanton songs, but listen not to them. Tell them, and all the suitors and clients that solicit you, that you are otherwise engaged, and have business of consequence to mind. Listen not to any sirens; stop your ear against all such charmers, though they chant and charm never so pleasingly, for it can never be wisely nor to advantage. Thus, if when you awaken, you are with God in meditation, you are likely (when you rise) to walk with God in your whole conversation, and to be in the fear of the Lord all the day long.

4. If this does not do, but they haunt you still (and like flies that are beaten off, yet they return again) then chide and check them; use severity and sharpness. We are (alas, that we are!) but too indulgent, courteous, and gentle to these bold intruding travelers, for so they are called (2 Samuel 12:4). There came a traveler to the rich man — a lust to David in the case of Bathsheba, for to that it refers — and he killed another's lamb for this traveler, this lust. If he had but examined it, he would have found it a spy or a vagabond, which should not have been feasted, but sent to the whipping-post. The reason we have so many peddlers come to our doors is because we used to buy and take their trifles, and the reason so many of these wandering beggars and gypsies knock at our door is because we give them alms and lodging. If we did but frown on them, and execute the law upon them, we should probably have none, or less of their company.

5. Turn away your eyes from beholding vanity; avoid occasions and appearances of evil. For the world is cheated by appearances and shows, and men become thieves (occasio facit furem) when occasion is offered them, who without it would not perhaps have thought of being so. As the heart inflames the eye, so the eye affects and inflames the heart. Curiosity to see and hear lascivious pictures and wanton songs has often induced persons to think such thoughts, and to do such things, as else they would scarcely have dreamed of. Vain objects and vain discourses engender vain fancies and imaginations, and so proceed and increase to more ungodliness (2 Timothy 2:16). Therefore the Apostle would not have Christians tell stories of fornication, uncleanness, or covetousness; they should not be so much as named or mentioned (Ephesians 5:3). Such stories (though but romantic) yet leave ill impressions on the [reconstructed: fancies] of men. There needs to be a strict watch over eyes and ears, as ever we would preserve our hearts and thoughts to be pure and chaste, lest we tempt the tempter to tempt us, and make our hearts worse by occasion and custom than they are by nature. This made King David beg of God to turn away his eyes from beholding vanity (Psalm 119:37). And good Job was so much afraid of himself that he made a covenant with his eyes, lest he should think unbecomingly of a maid. Looking produces lusting, as lusting puts on looking (Matthew 5:28).

6. Take heed of idleness: every man should have a calling to follow, and follow his calling, which is an excellent preservative from evil thoughts: idle persons have no business but to sin, and they that follow their callings have no leisure to sin; their thoughts are too intent to be diverted. Time lies heavy on some men's hands for want of employment, and therefore they become busybodies, gadding and wandering about, as their fancy or the Devil (like a wind) does drive them, or like a decoy does draw and allure them (1 Timothy 5:13-15). Indeed, these idlers or busybodies are joined with evil doers, thieves, and murderers (1 Peter 4:15). They know that their time does, and will pass away, but they know not how to pass it away [illegible] so that come what temptation will come, they seem to be ready; the wink of an eye, the holding up of a finger prevails with them; they follow the Devil's whistle, and dance after his pipe: they spend their days like vagrants, and their life is a mere diversion from that which is the business of it: they cannot endure to be with themselves, and therefore visit away (most impertinently) their precious time, and adventure the loss of their precious souls, by becoming sinners for company. Our thoughts are so active and restless, that something or other they will be doing, and like unruly soldiers, if others employ them not well, they will employ themselves ill: God has therefore in mercy appointed us callings to take up our thoughts, that they may be not only innocent, but profitable to ourselves and others. Paradise had, and Heaven also will not be, without employment. Idleness is an hour of temptation; and we can have no excuse to stand idle in the market-place, when God himself offers to employ us. The best way to rid our ground of weeds, is to till it, and the best way to free our hearts from evil thoughts, is good employment; only remember, that your particular calling must not jostle out, nor encroach upon your general, nor your being a tradesman make you forget that your conversation ([illegible]) your trading must be for Heaven: 'It would be ill with you to mind what's convenient, and forget what's necessary. Let Mary's one thing be preferred before Martha's many.

7. Love God and his law much, and your thoughts will be much upon him and it; the love of God will find your heart work enough to do: he that delights in God and his law, will find occasion enough to meditate therein, and pleasure enough in meditating thereof day and night (Psalm 1:2; Psalm 119:97). Your soul will be where it loves, and where your treasure is, there your heart and thoughts will be (Matthew 6:21). Set your affections on things above, and when once your love is settled, your thoughts will center and dwell there: love will make you watchful and fearful, lest you should offend the Beloved of your soul; it will make you angry with, and cause you to hate all the sinful thoughts that would attempt to withdraw you, or to divert you; and it will make you like a tree planted by the river's side, exceeding and beautifully fruitful, for you will be so in season; and it is meditation that is there likened to the watering of the river, and that meditation flows from delight, and that from love, as you may see (Psalm 1:2-3). Thus you will grow up and prosper, and so much, that your leaf shall not fade or wither (verse 3). Thus I have endeavored to discover the sinfulness, and endeavored the prevention of sinful thoughts: I now proceed to caution.