on earth, and to prepare the soul for the sight of God and enjoyments of heaven.

But notwithstanding the many motives we have to this duty of fixing our thoughts on God and heavenly things, and the unspeakable advantages which are connected with it; is it not to be feared, that many of us, when weighed in the balance of God's word, will be found too light? To be spiritually minded, is not merely an abstinence from outward sins, and performing external duties, though with diligence and constancy; all this may be done on such principles, and for such ends, and with such a frame of heart, as to find no acceptance with God. Our hearts he requireth, and we can no way give them unto him, but by our affections, and abounding in holy thoughts of him with delight. Let no man deceive himself; unless he thus abounds in thoughts of these particular objects, unless his meditation of God and his attributes be sweet unto him, all that he pretends to and places his hope in, will fail him in the day of trial.

But as there are, or may be, some Christians, who through a consciousness

of their deficiency in the discharge of this part of the duty of spiritual mindedness, may fall under many discouragements and fears; it becomes the minister to follow Him "who will not quench the smoaking flax, nor break the bruised reed;" and therefore I shall attempt to offer something for the relief and comfort of those that are sincere, but sorrowful under a sense of their weakness.

CHAP. VI.

Containing directions to those that complain of instability of spiritual thoughts: and some rules for attaining and establishing a holy frame of mind.

IT hath been the complaint of many, that among all the branches of their duty to God, there is not one in which they are more at a loss than this "fixing and exercising their thoughts on things spiritual and heavenly." They often attempt it, (knowing it to be their duty, and being persuaded of its excellency,) but their minds are unsteady, their abillties small, their invention barren, their memories frail, and their judgments weak, unable to dispose of things into a proper order; they know not what to think upon for the most part, and when they fix on any thing, they are immediately at a loss, cannot make any progress, and so give over. Hence other thoughts, or thoughts

of other things, take advantage to impose themselves on them, and what began in spiritual meditation, ends in carnal vanity. On these accounts, some are often discouraged to enter on the duty; and many give it over as soon as it is begun, ashamed both of it and themselves. Unto such as are really concerned in these things, whose deficiency in the duty is a burden, who mourn under and desire to be freed from it, I would offer the following particulars:

1. As our defect in this part of our duty to God, proves the vanity of the mind, so the consideration thereof should humble and abase us. Whence is it that we cannot abide in contemplation of spiritual things? Is it because they are things in which we have no concern? Or are they so worthless and unprofitable, that it is to no purpose to spend our thoughts about them? Rather, are they not of all things most worthy, useful, and desirable; and compared with which, all other things are but loss and dung? Or is it thus with us in this duty, because the faculties and powers of our souls were not originally suited to the contemplation of things divine and heavenly? Far be it: the soul was cre

ated of God for this very end, fitted with inclinations to abide with him in all things without distaste, without weariness. Nothing was more natural, easy, and pleasant unto the soul, than steadiness in the contemplation of God and His works. The CAUSE, then of all this evil lies at our own door; this, together with other evils, came upon us by the entrance of sin; hereby our minds were wholly turned off from God, and centered in things vain, sensual, and wicked. By grace our minds are renewed, or changed and delivered from this frame and disposition, but this only partially; the principle of vanity is no longer predominant, to alienate us from the life of God, or to keep us in enmity against him; the renewed do not walk in the vanity of their minds as do others, but yet such a wound, such a weakness remains, as both weakens and hinders them in most, if not all, the operations of spiritual life. They who have made any progress in grace, are sensible of their vanity; it is the greatest burden of their souls, and they groan after so complete a renovation of the mind, as thereby they might be perfectly freed from that which