(8.) Repel all impure and lafcivious thoughts, which taint and pollute the mind; and though hid from men, are: known to God, in whofe eye they are abominable. Our Saviour warns us against these as a kind of fpiritual fornication, Matth. v. 28. and inconfiftent with that purity of heart which his gospel requires.

(9.) Take care how you too much indulge gloomy and melancholy thoughts. Some are difpofed to fee every thing in the worst light. A black cloud hangs hovering over their minds; which, when it falls in fhowers through the eyes, is difperfed; and all within is ferene again. This is often purely mechanical; and owing either to fome fault in the bodily conftitution, or fome accidental disorder in the animal frame. However, one that confults the peace of his own mind will be upon his guard against this, which fo often robs him of it.

(10.) On the other hand, let not the imagination be too sprightly and triumphant. Some are as unreasonably exalted, as others are depreffed; and the fame person at different times often runs into both extremes; according to the different temper and flow of the animal spirits. And therefore the K 2 thoughts,

thoughts, which fo eagerly crowd into the mind at fuch times, ought to be fufpected and well guarded; otherwise they will impose upon our judgments, and lead us to form fuch a notion of ourselves and of things, which we fhall foon fee fit to alter, when the mind is in a more fettled and fedate frame.

Before we let our thoughts judge of things, we must fet reafon to judge our thoughts; for they are not always in a proper condition to execute that office. We do not believe the character which a man gives us of another, unless we have a good opinion of his own; fo neither fhould we believe the verdict which the mind pronounces, till we firft examine whether it be impartial and unbiaffed; whether it be in a proper temper to judge, and have proper lights to judge by. The want of this previous act of felf-judgment is the cause of fo much felf-deception and falfe judgment.

(Laftly), With abhorrence reject immediately all profane and blafphemous thoughts; which are fometimes fuddenly injected into *he mind, we know not how, though we

y give a pretty good guefs from whence, dali thofe thoughts which are apparent

ly

ly temptations and inducements to fin, our Lord hath, by his example, taught us to treat in this manner, Matth. iv. 10.

These then are the thoughts we should carefully guard againft.-And as they will (especially fome of them) be frequently infinuating themselves into the heart, remember to fet reafon at the door of it to guard the paffage, and bar their entrance, or drive them out forthwith when entered; not only as impertinent, but mischievous intruders.

But, II. There are other kind of thoughts which we ought to indulge, and with great care and diligence retain and improve.

Whatever thoughts give the mind a rational or religious pleafure, and tend to improve the heart and understanding, are to be favoured, often recalled, and carefully cultivated. Nor fhould we difmifs

em, till they have made fome impreffions on the mind, which are like to abide there. And to bring the mind into a habit of recovering, retaining, and improving fuch thoughts, two things are neceffary.

1. To habituate ourselves to a close and rational way of thinking. And, 2. To moral reflections and religious contemplations. (1.) To prepare and difpofe the mind for the entertainment of good and useK 3

ful

ful thoughts, we must take care to habituate it to a close and rational way of thinking.

When you have ftarted a good thought, pursue it; do not prefently lofe fight of it, or fuffer any trifling fuggeftion that may intervene to divert you from it. Difmifs it not till you have fifted and exhausted it; and well confidered the feveral confequences and inferences that refult from it. However, retain not the fubject any longer than you find your thoughts run freely upon it; for to confine them to it when it is quite worn out, is to give them an unnatural bent, without fufficient employment; which will make them flag, or be more apt to run off to fomething else.

And to keep the mind intent on the fubject you think of, you must be at fome pains to recal and refix your defultory and rambling thoughts. Lay open the fubj in as many lights and views as it is capable of being reprefented in. Clothe your best ideas in pertinent and well-chofen words, deliberately pronounced; or commit them to writing.

Whatever be the fubject, admit of no ferences from it, but what you fee plain natural. This is the way to furnish mind with true and folid knowledge:

As,

As, on the contrary, falfe knowledge proceeds from not understanding the subject, or drawing inferences from it which are forced and unnatural; and allowing to those precarious inferences, or confequences drawn from them, the fame degree of credibility as to the most rational and beft eftablished principles.

Beware of a fuperficial, flight, or confufed view of things. Go to the bottom of them, and examine the foundation; and be satisfied with none but clear and diftinct ideas (when they can be had) in every thing you read, hear, or think of. For refting in imperfect and obfcure ideas, is the fource of much confufion and miftake.

Accuftom yourself to speak naturally, pertinently, and rationally, on all subjects, and you will foon learn to think fo on the beft; efpecially if you often converfe with those persons that speak, and those authors that write in that manner.

And fuch a regulation and right management of your thoughts and rational powers, will be of great and general advantage to you, in the purfuit of useful knowledge, and a good guard against the levities and frantic fallies of the imagination. Nor will you be fenfible of any disadvantage

attending