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 perfect 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: and such as is generally mixt with thoughts wandering over the earth, loose, wild and incoherent. Yet 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 wandering 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 them. ♦2. 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 remain, as long as we remain in the body. So long therefore we have all reason to believe, the effects will remain also. 3. *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 not these irregular thoughts continue, as long as the disorder which occasions them?