vice of God; than the Inconftancy, and Wandring of our Thoughts, while we are imploy'd about Holy Things. And therefore I fhall in this Chapter endeavour to lay before you fuch Remedies against Wandring Thoughts, as I hope may not be

in vain.

This kind of evil Thoughts doth in its Compass take in all other kinds of them. For fometimes our wandring Thoughts are profane and blafphemous, fometimes wanton and obfcene, and fometimes idle and foolish, &c.

Now thefe wandring Thoughts when we are employ'd about Holy Things, are in a great measure owing to ourselves; and there is much in our Power, in order to their Cure. We will confider what are the principal Occafions of them, and that will direct us to the Remedies against them.

First then, Wandring Thoughts are oftentimes occafion'd by a want of Preparation to holy Duties. We carelefly and temerarioully rush on to the Performance of them. We think indeed that they must be done; but yet confider not (as we ought) the manner of doing them. We go to our Prayers as to our Secular Affairs; and make but little Difference between the moft folewin and ordinary Actions of our Life.

Which

Which is oftentimes the Caufe why our Thoughts wander and scatter; and fo we reap but little Comfort, or Advantage from our beft Performances.

'Tis expedient then, and our Duty before ever we engage in any fet Performance of the Worthip of God, that we prepare ourselves by fome previous Thoughts, and pious Difpolitions, that fo we may come to our Duty in a right manner: That our Souls may be prepoffefs'd, and fitted for the Service of God.

We think it too bold and prefuming to thruft ourselves into the Prefence of an earthly Prince, without due Confideration: And therefore furely it cannot be thought lefs to approach the Face of the Infinite God, without a folemn Composure of Spirit, and a Preparation of Thought. But befides the Evil of fo doing; the Natural Confequence of it, is to make our Thoughts loofe and wandring. And unlefs we let about holy Dutics, with a due Preparation of Mind, it can hardly be conceiv'd how it should be otherwife. When therefore we draw nigh unto God in the way of his Worship, either in our Closets or Families, or in the publick Affemblies of the Church, and efpecially in the laft of thefe, 'tis our Duty to difpofe our Hearts before-hand, and to fettle them in

a due Frame of Devotion: Because our Deportment, when we are actually engag'd in it, doth mightily depend thereon. Thus the Preacher; Keep thy Foot when thou goeft to the House of God, and be more ready to hear, than to offer the Sacrifice of Fools; for they confider not that they do Evil. Be not rath with thy Mouth, and let not thine Heart be hafty to utter any Thing before God; for God is in Heaven, and thou upon Earth, therefore let thy Words be few. Ecclef. v. 1,2. This Rule, in order to the avoiding wandring Thoughts, may be but little minded, but it is neverthelefs ufeful.

Secondly, Want of Intention, and fettling the Mind on God in the actual Performance of holy Duties, is another great Occafion of the wandring of our Thoughts therein. What is the reafon of our Complaints, that we do not hear the Word of God to our Spiritual Comfort and Advantage, pray with that Fervour of Devotion, praife him with that Enlargement of Soul; and have that Relifh of Divine Things, which we would or ought? Why 'tis for want of a due Care of our Thoughts, in the actual performance of holy Duties; which naturally follows from the former, viz. the want of a due Preparation beforehand. Why are our Minds in the Ends of the Earth going a Pilgrimage to ftrange Countries,

Countrics, and travelling after Foreign Objects? Why 'tis for want of a due Intention of the Soul upon God? 'Tis because we do not poffefs our Souls with an Awe and Fear os that God we worship; and confider not the Importance of that Duty we are imploy'd in. When we come into the Prefence of God, or into his Courts to pay our Homage to him, we thould feritoufly confider into what an Infinite Prefence we come; what, who, that glorious God is we worship: meditate on his wonderful Attributes; and form fuch an Idea of him, as conduceth to our utmost Devotion. We fhould confider not only the Dignity and Infiniteness of that God, whom we worship, but alfo that it is our bigbeft, our eternal Interest to serve, and worship, and obey him: That it is our trueft Advantage and highest Honour to approach to him: And that we confult the everlasting good of our own Souls, in bonouring him, 1 Sam. ii. 30. That he will be adored and worthipped in Sincerity, and true Devotion: That he will not difpence with an hypocritical and formal Devotion, and a Shew of Godliness: But as he is a Rewarder of them that diligently feek him, fo he is an Avenger of all Hypocrify and Infincerity.

If we come to Church only as a common and ordinary Place, and set about holy Duties, without the most serious Application of Mind, and an entire Surrender of our Souls, it will be impoffible to avoid wandring Thoughts.

When thou art therefore imploy'd in any part of thy Devotions, labour to fix thy Thoughts Steadily on God. Beware of an unattentive, heedless, or indifferent Temper. Sequefter thyfelf from every Thing that may withdraw thy Thoughts: As Mofes, by the Almighty's Command, Pull'd off the Shoes from his Feet when he went up into the Mount of Sinai, Exod. iii. 5. do thou fulfil the Mystery of that Action: And when thou comeft at any time into the House of God to worship him, bow down before the Lord who is more efpecially prefent there, and fay as the devout Patriarch did, when in his fleep he saw that furprizing Vision, Surely the Lord is this Place! How dreadful is this Place? This is none other, but the House of God; and this is the Gate of Heaven! Labour to have the Eye of thy Soul intent upon God; and thou wilt fee fuch excellent and wonderful Things in him, as will effectually charm thy Sight, and not fuffer thee to look off, and thy foolish Thoughts to be vain, and

wandring,