soul. However, men can hardly avoid, but that they must have some seasons, partly stated, partly occasional, wherein they entertain themselves with their own thoughts: the evening and the morning, the times of waking on the bed, those of the necessary cessation of all ordinary affairs, of walking, journeying, and the like, are such seasons.

If we are spiritually minded, if thoughts of spiritual things abound in us, they will ordinarily, and that with constancy, possess these seasons, look upon them as those which are their due, which belong to them. For they are expressly assigned to them in the way of rule, expressed in examples and commands. See Psal. xvi. 7, 8. and xcii. 2. Deut. vi. 7. If they are usually given up to other ends and occasions, are possessed with thoughts of another nature, it is an open evidence that spiritual thoughts have but little interest in our minds, little prevalency in the conduct of our souls. It is our duty to afford to them stated times taken away from other affairs that call for them. But if instead thereof, we rob them of what is as it were their own, which no other things or business can lay any just claim to, how dwelleth the love of spiritual things in us? Most professors are convinced that it is their duty to pray morning and evening, and it is to be wished that they were all found in the practice of it. But if ordinarily they judge themselves, in the performance of that duty, to be discharged from any farther exercise of spiritual thoughts, applying them to things worldly, useless, or vain, they can make no pretence to be spiritually minded.

And it must be observed, which will be found to be true, that if the seasons which are as it were due to such meditations be taken from them, they will be the worst employed of all the minutes of our lives. Vain and foolish thoughts, corrupt imaginations, will make a common haunt in the minds of men in them, and habituate themselves to an expectation of entertainment; whence they will grow importunate for admission. Hence, with many, those precious moments of time which might greatly influence their souls to life and

peace, if they were indeed spiritually minded, make the greatest provision for their trouble, sorrow, and confusion. For the vain and evil thoughts which some persons accustom themselves to in such seasons, are or ought to be a burden upon their consciences more than they can bear. That which providence tenders to their good is turned into a snare; and God doth righteously leave them to the fruits of their own folly, who so despise his gracious provision for their good. If we cannot afford God our spare-time, it is evident that indeed we can afford nothing at all. They devise iniquity upon their beds." The seasons proper for holy contemplation, they make use of to fill their minds with wicked imaginations, "and when morning is light they practise it;" walking all day, on all occasions, suitably to their devices and imaginations of the night. Many will have cause to complain unto eternity, of those leisure times which might have been improved for their advantage to eternal blessedness.

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If we intend therefore to maintain a title to this grace of being spiritually minded, if we would have any evidence of it in ourselves, without which we can have none of life or peace, and what we pretend thereof is but an effect of security, we must endeavour to preserve the claim and right of spiritual thoughts to such seasons, and actually put them in possession of them.

3. Consider how we are affected with our disappointments about these seasons. Have we by negligence, by temptations, have we by occasional diversions or affairs of life, been taken off from thoughts of God, of Christ, of heavenly things, when we ought to have been engaged in them; how are we affected with a review hereof? A carnal mind is well enough satisfied with the omission of any duty, so it have the pretence of a necessary occasion. If it hath lost a temporal advantage, through attendance to a spiritual duty, it will deeply reflect on itself, and it may be, like the duty the worse afterwards. But a gracious soul, one that is truly spiritually minded, will mourn under a review of such omissions, and by every one of them is stirred up to more watchfulness for the future. Alas, will it say,

how little have I been with Christ this day! How much time hath passed me without a thought of him! How foolish was I, to be wanting to such or such an opportunity! I am in arrears to myself, and have no rest until I be satisfied.

I say, if indeed we be spiritually minded, we will duly and carefully call over the consideration of those times and seasons, wherein we ought to have exercised ourselves in spiritual thoughts; and if we have lost them, or any of them, mourn over our own negligence. But if we can omit and lose such seasons or opportunities, from time to time, without regret or self-reflections, it is to be feared that we wax worse and worse. Way will be made hereby for farther omissions, until we grow wholly cold about them.

And, indeed, that woful loss of time that is found amongst many professors, is greatly to be bewailed. Some lose it on themselves by a continual track of fruitless impertinent thoughts about their own concerns. Some in vain converse with others, wherein, for the most part, they edify one another to vanity. How much of this time might, nay, ought to be redeemed for holy meditations? The good Lord make all professors sensible of their loss of former seasons, that they may be the more watchful for the future, in this great concern of their souls. Little do some think what light, what assurance, what joy, what readiness for the cross or for heaven, they might have attained, had they laid hold on all just seasons for exercising their thoughts about spiritual things which they have enjoyed, who now are at a loss in all, and surprised with every fear or difficulty that doth befall them.

This is the first thing that belongs to our being spiritually minded; for although it doth not absolutely or essentially consist therein, yet is it inseparable froin it, and the most undeceiving indication of it. And thus of abounding and abiding in thoughts about spiritual things, such as arise and spring naturally from a living principle, a spiritual frame and disposition of heart within.

CHAPTER V.

The objects of Spiritual Thoughts, or what they are conversant about, evidencing those in whom they are to be spiritually minded. Rules directing to steadiness in the contemplation of heavenly things. Motives to fix our thoughts with steadiness in them.

BEFORE I proceed to the next general head, and which is the principal thing, the foundation of the grace and duty inquired after, some things must be stated, to render what hath been already insisted on yet more particularly useful. And this is, To inquire, what are or what ought to be the special objects of those thoughts, which, under the qualifications laid down, are the evidences of our being spiritually minded. And it may be, we may be useful to many herein, by helping them to fix their minds, which are apt to rove into all uncertainty. For this is befallen us through the disorder and weakness of the faculties of our souls, that sometimes what the mind guides, leads, and directs to, in things spiritual and heavenly, our wills and affections, through their depravation and corruption, will not comply with, and so the good designings of the mind are lost. Sometimes what the will and affections are inclined to and ready for, the mind, through its weakness and inconstancy, cannot lead them to the accomplishment of: "So to will is present with us, but how to perform that will we know not." So many are barren in this duty, because they know not what to fix upon, nor how to exercise their thoughts when they have chosen a subject for their meditations. Hence they spend their time in fruitless desires that they could use their thoughts to more purpose, rather than make any progress in the duty itself. They tire themselves, not because they are not willing to go, but because they cannot find their way. Wherefore, both these things shall be spoken to; both what are the proper objects of our spiritual thoughts, and

how we may be steady in our contemplations of them. And I shall for this purpose, first, give some general rules; and then, some particular instances, in way of direction.

First, Observe the special calls of Providence, and apply your minds to thoughts of the duties required in them, and by them. There is a voice in all signal dispensations of Providence. "The voice of the Lord crieth unto the city, the men of wisdom shall see thy name: hear ye the rod, and who hath appointed it." There is a call, a cry in every rod of God, in every chastising providence; and therein he makes a declaration of his name, his holiness, his power, and his greatness. This every wise substantial man will labour to discern, and so comply with the call. God is greatly provoked when it is otherwise." Lord, when thy hand is lifted up, they will not see, but they shall see, and be ashamed." If therefore we would apply ourselves to our present duty, we are wisely to consider what is the voice of God, in his present providential dispensations in the world. Hearken not to any who would give another interpretation of them, but that they are plain declarations of his displeasure and indignation against the sins of men. Is not "his wrath in them revealed from heaven against the ungodliness of men," especially such as detain the truth in unrighteousness, or false hypocritical professors of the gospel? Doth he not also signally declare the uncertainty and instability of earthly enjoyments, from life itself to a shoelatchet? As also, how vain and foolish it is to adhere inordinately to them? The fingers that appeared writing on the wall the doom of Belshazzar, did it in characters that none could read, and words that none could understand, but Daniel. But the present call of God in these things, is made plain upon tables, that he may run who readeth it. If the heavens gather blackness with clouds, and it thunder over us, if any that are on their journey will not believe that there is a storm a-coming, they must bear the severity of it.