become fools before they are wise2. Though they think they know a great deal, know nothing yet as they ought to know3; but deceive themselves, by thinking themselves something when they are nothing. And whilst they desire to be teachers of others, understand not what they say, nor whereof they affirm5; and want themselves to be taught what are the first rudiments and principles of wisdom. ANA BIBLI CHAP. XIV. CONCERNING THE KNOWLEDGE, GUARD, AND GOVERNMENT OF OUR THOUGHTS. 13. ANOTHER part of self-knowledge consists in a due acquaintance with our own thoughts, and the inward workings of the imagination. The right government of the thoughts requires no small art, vigilance, and resolution. But it is a matter of such vast importance to the peace and improvement of the mind, that it is worth while to be at some pains about it. A man that hath so numerous and turbulent a family to govern as his own thoughts, which are too apt to be at the command of his passions and appetites, ought not to be long from home. If he be, they will soon grow mutinous and disorderly under the conduct of those two headstrong guides, and raise great clamours and disturbances, and sometimes on the slightest occasions. And a more dreadful scene of misery can hardly be imagined 2 1 Cor. iii. 18. 5 1 Tim. i. 7. 3 1 Cor. viii. 2. 4 Gal. vi. 3. than that which is occasioned by such a tumult and uproar within, when a raging conscience or inflamed passions are let loose, without check or control. A city in flames, or the mutiny of a drunken crew aboard, who have murdered the captain, and are butchering one another, are but faint emblems of it. The torment of the mind, under such an insurrection and ravage of the passions, is not easy to be conceived. The most revengeful man cannot wish his enemy a greater. Of what vast importance then is it for a man to watch over his thoughts, in order to a right government of them! to consider what kind of thoughts find the easiest admission; in what manner they insinuate themselves, and upon what oc casions. It was an excellent rule which a wise heathen prescribed to himself, in his private meditations: Manage (saith he) all your actions and thoughts in such a manner, as if you were just going out of the world1. Again (saith he) A man is seldom, if ever, unhappy for not knowing the thoughts of others; but he that does not attend to the motions of his own, is certainly miserable2. 1 Marc. Anton. Medit. lib. ii. § 11. 2 Marc. Anton. lib. ii. § 8. 66 Nothing can be more unhappy than that man who ranges everywhere, ransacks every thing, digs into the bowels of the earth, dives into other men's bosoms, but does not consider all the while that his own mind will afford him sufficient scope for inquiry and entertainment; and that the care and improvement of himself will give him business enough." Id. lib. ii. § 13. "Your disposition will be suitable to that which you most frequently think on; for the soul is, as it were, tinged with the colour and complexion of its own thoughts." Id. lib. v. § 16. It may be worth our while then to discuss this matter a little more precisely, and consider (1.) what kind of thoughts are to be excluded or rejected; and (2.) what ought to be indulged and entertained. 1. Some thoughts ought to be immediately banished as soon as they have found entrance.And if we are often troubled with them, the safest way will be to keep a good guard on the avenues of the mind by which they enter, and avoid those occasions which commonly excite them. For sometimes it is much easier to prevent a bad thought entering the mind, than to get rid of it when it is entered.-More particularly, (1.) Watch against all fretful and discontented thoughts, which do but chafe and corrode the mind to no purpose. To harbour these is to do yourself more injury than it is in the power of your greatest enemy to do you. It is equally a Christian's interest and duty to learn, in whatever state he is, therewith to be content3. (2.) Harbour not too anxious and apprehensive thoughts. By giving way to tormenting fears, suspicions of some approaching danger or troublesome event, we not only anticipate, but double the evil we fear; and undergo much more from the apprehension of it before it comes, than from the whole weight of it when present. This is a great, but common weakness; which a man should endeavour to arm himself against by such kind of reflections as these:-" Are not all these events under the certain direction of a wise Providence? If they befall me, they are then that share of suf 3 Phil. iv. 11. fering which God hath appointed me; and which he expects I should bear as a Christian. How often hath my too timorous heart magnified former trials! which I found to be less in reality than they appeared upon their approach. And And perhaps the formidable aspect they put on is only a stratagem of the great enemy of my best interest, designed on purpose to divert me from some point of duty, or to draw me into some sin, to avoid them. However, why should I torment myself to no purpose? The pain and affliction the dreaded evil will give me when it comes, is of God's sending the pain I feel in the apprehension of it before it comes, is of my own procuring. Whereby I often make my sufferings more than double; for this overplus of them, which I bring upon myself, is often greater than that measure of them which the hand of Providence immediately brings upon me." (3.) Dismiss, as soon as may be, all angry and wrathful thoughts. These will but canker and corrode the mind, and dispose it to the worst temper in the world, viz. that of fixed malice and revenge. Anger may steal into the heart of a wise man; but it rests only in the bosom of fools1. Make all the most candid allowances for the offender. Consider his natural temper. anger into pity. Repeat 1 Cor. xiii. the patience and meekness of Christ, and the tition of the Lord's Prayer; and how much you stand in need of forgiveness yourself, both from God and man; how fruitless, how foolish is indulged resentment; how tormenting to yourself. 4 Eccles. vii, 9. Turn your pe You have too much good-nature willingly to give others so much torment; and why should you give it yourself? You are commanded to love your neighbour as yourself; but not forbidden to love yourself as much. And why should you do yourself that injury, which your enemy would be glad to do you? But, above all, be sure to set a guard on the tongue, whilst the fretful mood is upon you. The least spark may break out into a conflagration, when cherished by a resentful heart, and fanned by the wind of an angry breath. Aggravating expressions at such a time are like oil thrown upon flames, which always makes them rage the more. Especially, (4.) Banish all malignant and revengeful thoughts. A spirit of revenge is the very spirit of the Devil; than which nothing makes a man more like him; and nothing can be more opposite to the temper which Christianity was designed to promote. If your revenge be not satisfied, it will give you torment now; if it be, it will give you greater hereafter. None is a greater selftormentor than a malicious and revengeful man, 5 The Christian precept in this case is, Let not the sun go down upon your wrath. Eph. iv. 26. And this precept, Plutarch tells us, the Pythagoreans practised in a literal sense ;— "who, if at any time in a passion they broke out into opprobrious language, before sunset gave one another their hands, and with them a discharge from all injuries; and so with a mutual reconciliation parted friends." Plut. Mor. 6 Αγαθον μεν εςι εν πυρετω, δε εν οργη την γλωτταν απαλήν έχειν και λειαν. Plutarch de Ira Cohiben. It is good in a fever, much better in anger, to have the tongue kept clean and smooth.' |