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are no more sinful than the motion of blood in our veins, or of the spiriis in our brain. If they arise from an infirm constitution, or from some accidental weakness or distemper, they are as innocent as it is to have a weak constitution, or a distempered body. And surely no one doubts but a bad state of nerves, a fever of any kind, and either a transient or a lasting delirium, may consist with perfect innocence. And if they should arise in a soul which is united to an healthful body, either from the natural union between the body and soul, or from any of ten thousand changes, which may occur in those organs of the body, that minister to thought : in any of these cases they are as perfectly innocent as the causes from which they spring. And so they are when they spring from the casual, involuntary asociations of our ideas.

6. If our thoughts wander from the point we had in view, by means of other men, variously affecting our senses, they are equally innocent still; for it is no more a sin, to understand what I see and hear, and in many cases cannot help seeing, hearing, and understanding, than it is to have eyes and ears. " But if the devil injects wandering thoughts, are not those thoughts,evil ?" They are troublesome, and in that sense evil; but they are not sinful. I do not know that he spoke to our Lord with an audible voice; perhaps he spoke to his heart only, when he said, All these things will I give thee, if thou wilt fall down and worship me. But whether he spoke inwardly. or outwardly, our Lord doubtless' understood what he said. He had therefore a thought correspondent to those words. But was it a sinful thought? We know it was not. In him was no sin, either in action, or word, or thought. Nor is there any sin in a thousand thoughts of the same kind, which Satan may inject into any of our Lord's followers.

7. It follows, that none of these wandering thoughts (whatever unwary persons have affirmed, thereby grieving whom the Lord had not grieved) are inconsistent with persect love. Indeed if they were, then not only sharp pain, but sleep itself would be inconsistent with it : sharp pain ; for whenever this supervenes, whatever we were before thinking of, it will interrupt our thinking, and of course draw our thoughts into another channel: yea, and sleep itself, as it is a state of insensibility and

stupidity: stupidity: and such as is generally mixt with thoughts wandering over the earth, loose, wild and incoherent. Yer certainly these are consistent with perfect love: so then are all wandering thoughts of this kind.'

IV. 1. From what has been observed, it is easy to give a clear answer to the last question, What kind of wana dering thoughts we may expect and pray to be delivered from?

2. From the former sort of wandering thoughts, those wherein the heart wanders from God: from all that are contrary to his will, or that leave us without God in the world, every one that is perfected in love, is unquestionably delivered. This deliverance therefore we may expect : this we may, we ought to pray for. Wandering thoughts of this kind imply unbelief, if not enmity against God. But both of these he will destroy, will bring utterly to an end. And indeed, from all sinful wandering thoughts we shall be absolutely delivered. All that are perfected in love are delivered from these; else they were not saved from sin. Men and devils will tempt them all manner of ways. But they cannot prevail ,over then.

3. With regard to the latter sort of wandering thoughts the case is widely different. 'Till the cause is removed, we cannot in reason expect the effect should cease. But the causes or occasions of these will remaill, as long as we remain in the body. So long therefore we have all rcason to believe, the effects will remain also.

4. To be more particular. Suppose a soul, however holy, to dwell in a distempered body. Suppose the brain be so throughly disordered, as that raging madness follows : will not all the thoughts be wild and unconnected, as long as that disorder continues ? Suppose a fever occasions that temporary madness, which we term a delirium, can there be any just connection of thought, 'till that delirium is removed ? Yea, suppose what is called a nervous disorder, to rise to so high a degree, as to occasion at least a partial madness, will there not be a thousand wandering thoughts? And must nor these irregular thoughts continue, as long as the disorder which occasions them?

5. Will

5. Will not the case be the same, with regard to those thoughts that necessarily arise from violent pain? They will, more or less, continue while that pain continues, by the inviolable order of nature. This order likewise will obtain, where the thoughts are disturbed, broken or interrupted, by any defect of the apprehension, judgment or imagination, flowing from the natural constitution of the body. And how many interruptions may spring from the unaccountable and involuntary association of our ideas ? Now all these are directly or indirectly caused by the corruptible body pressing down the mind. Nor therefore can we expect them to be removed, 'till this corruptible shell put on incorruption.

6. And then only, when we lie down in the dust, shall we be delivered from those wandering thoughts which are occasioned by what we see and hear, among those by whom we are now surrounded. To avoid these we must go out of the world. For as long as we remain therein, as long as there are men and women round about us, and we have eyes to see and ears to hear, the things which we daily see and hear, will certainly affect our mind, and will more or less, break in upon and interrupt our preceding thoughts.

7. And as long as evil spirits roam to and fro in a miserable, disordered world, so long they will assault (whether they can prevail or no) every inhabitant of flesh and blood. They will trouble even those whom they cannot dostroy : they will attack if they cannot conquer. And from these attacks of our restless unwearied enemies, we must not look for an entire deliverance, till we are lodged where the wicked cease from trou-bling, and where the weary are at rest.

8. To sum up the whole. To expect deliverance from those wandering thoughts which are occasioned by evil spirits, is to expect that the devil should die or fall asleep ; or at least should no inore go about as a roaring lion.. To expect deliverance from those which are occasioned by other men, is to expect either that men should cease from the earth, or that we should be absolutely secluded irom them, and have no intercourse with them: or that having eyes we should not see, neither hear with our ears, but be as senseless as stocks or

stones.

stones. · And to pray for deliverance from those which are occasioned by the body, is in effect to pray that we may leave the body. Otherwise it is praying for impossibilities and absurdities : praying that God would reconcile contradictions, by continuing our union with a corruptible body, without the natural, necessary consequences of that union. It is as if we should pray to be angels and men, mortal and immortal at the same time. Nay, but when that which is immortal is come mortality is done away.

8. Rather let us pray, both with the spirit and with the understanding, that all these things may work together for our good : that we may suffer all the infirmities of our nature, all the interruptions of men, all the assaults and suggestions of evil spirits, and in all be more than conquerors. Let us pray, that we may be delivered from all sin, that both root and branch may be destroyed ; that we may be cleansed from all pollution of flesh and spirit; from every evil temper and word and work : that we may " love the Lord our God with all our heart, with all our miod, and with all our soul, and with all our strength :" that all the fruit of the spirit may be found in us ; not only love, joy, peace ; but also long-suffering, gentleness, goodness, fidelity, meekness, temperance. Pray that all these things may flourish and abound, may increase in you more and more, 'till an abundant entrance be ministered unto you, into the everlasting king -dom of our Lord Jesus Christ!

No, XI.

4 C

SERMON

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I.

THE

HE devices whereby the subtle god of this world,

labours to destroy the children of God, or at least to torment whom he cannot destroy, to perplex and hinder them in running the race which is set before them, are numberless as the stars of heaven or the sand upon the sea-shore. But it is of one of them only that I now propose to speak, (although exerted in various ways) whereby he endeavours to divide the gospel against itself, and by one part of it to overihrow the other.

2. The inward kingdom of heaven, which is set up in thc hearts of all that repent and believe the gospel, is no other than righteousness and peace and joy in the Holy Ghost. Every babe in Christ knows we are made partakers of these, the very hour that we believe in Jesus. But these are only the first fruits of his Spirit: the harvest is not yet. Although these blessings are inconceivably great, yet we trust to greater than these. We trust to love the Lord our God, not only as we do now, with a weak tho' sincere affection, but " with all our heart, with all our mind, with all our soul, and with all our strength.” We look for power to “ rejoice evermore, to pray without ceasing, and in every thing to give thanks; knowing this is the will of God concerning us in Christ Jesus.”

3. We expect to be made perfeEt in love, in that love which casts out all painful fear, and all desire, but that of glorifying him we love, and of loving and serving him more and more.

We look for such an increase in the experimental knowledge and love of God our Saviour, as will enable us, always to walk in the light, as he is in the light. We believe the whole inind will be in us which was also in Christ fesus: that we shall love every man so as to be

ready

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