which all the other Aftings of the Soul are grounded; fo that neither our Apprehenfions of, nor Affections to any Object can be acted without it. And hence it is, that I think the Soul is very properly defined, Subftantia cogitans, a Thinking Subftance; for there is nothing elfe but a Spirit can Think, and there is no Spirit but always doth think. And this I find by Experience to be fo true and certain, That if at any time I have endeavour'd to think of nothing (as I have fometimes done) I have spent all the time in thinking upon that very Thought. How much. therefore doth it concern me to keep my Soul in continual exercise upon what is Good: for, be fure, if I do not fet it on work, the Devil will; and if it do not work for 'GOD, it will work for Him: I know finful Objects are more agreeable to a finful Soul; but, I am fure, Holy Thoughts are more conformable to an Holy GOD. Why therefore should I fpend and ravel out my Thoughts upon that which will deftroy my Soul? No, no, I fhall henceforth endeavour always to be employing my Thoughts upon fome thing that is Good; and therefore to have good Subjects conftantly at hand to think upon, [as the Attributes of GOD, the Glory of Heaven, the Mifery of Hell,

the

the Merits of Chrift, the Corruption of my Nature, the Sinfulnefs of Sin, the Beauty of Holinefs, the Vanity of the World, the Immortality of the Soul, and the like; and likewife to take occafion, from the Objects I meet or converse with in the World, to make fuch Remarks and Reflections as may be for my advantage and improvement in my Spiritual Affairs. For there is nothing in the World, tho'it be never fo Bad, but what I may exercife good Thoughts upon: And my neglect in this kind has been the real occafion of all thofe Vain Thoughts that have hitherto poffeft my Soul. I have not kept them close to their work, to think upon what is good, and therefore they have run out into thofe Extravagancies, which, by the Blefling of GOD, in the performance of these Resolutions, I fhall endeavour to avoid.

It is indeed a fingular advantage of that High and Heavenly Calling in which the Moft High, of his Wifdom and Goodnefs, has been pleas'd to place me, that all the Objects we converfe with, and all the Subjects we exercife our Thoughts upon, are either GOD and Heaven, or fomething relating to them. So that we need not go out of our common Road to meet with this heavenly Company, Good 0.4 Thoughts.

Thoughts. But then I do not account every Thought of GOD or Heaven, which only fwims in my Brain, to be a Good and Holy Thought, unless it finks down into my Heart and Affections, i.e. unlefs to my Meditations of GOD and another World I join a longing for Him, a rejoycing in Him, and a folacing myfelf in the hopes of a future Enjoyment of Him. Neither will this be any hindrance, but a furtherance to my Studies; for as I know no Divine Truths as I ought, unless I know them practically and experimentally; fo I never think I have any clear apprehenfions of GOD, until I find my Affections are inflamed towards Him; or that I ever underftand any Divine Truth aright, till my Heart be brought into fubjection to it.

This Refolution therefore extends itfelf, not only to the fubject Matter of my Thoughts, but alfo to the Quality of them, with regard to practice, that they may influence my Life and Converfation, that whether I Speak, or Write, or Eat, or Drink, or whatfoever I do, I may ftill feafon all, even my commoneft Actions, with Heavenly Meditations, there being nothing I can fet my Hand to, but I may likewife fet my Heart a working upon it. Which accordingly I fhall endeavour, by

the

the Bleffing of GOD, to do. And for the better ordering of my Thoughts

RESOLUTION VSTO

I am refolu'd, by the Grace of GoD¡ fo to marfbal my Thoughts, that they may not one justle out ano ther, nor any of them prejudice the bufinefs I am about

MY Soul being by Nature swift and

Μ

nimble, and by Corruption inordinate and irregular in its Operations, I can never fet myself to think upon one thing, but prefently another preffes in, and another after that, and fo on, till by thinking of fo many things at once, I can think upon nothing to any purpose, And hence it is that I throw away thousands of Thoughts each Day for nothing, which, if well managed, might prove very prof table and advantagious to me. To prevent therefore this tumultuous Defultory, and useless working of my Thoughts, as I have already refolv'd to fix and fettle my Heart upon neceffary, and ufeful, and good Objects, fo to prevent my Thoughts rolling from one thing to another, or leaping from the top of one to the height

of

another Object, I must now endeavour to rank and digest them into Order and Method, that they may, for the future, be more fteady and regular in their Purfuits. I know the Devil and my own corrupt Nature, will labour to break the Ranks, and confound the Order of them; what Stratagem therefore fhall I ufe to prevent this Confufion? I fhall endeavour, by the Grace of GOD, whenfoever I find any idle Thoughts begin to frisk and rove out of the way, to call them in again, and fet them at work upon one or other of these Objects beforemention'd, and to keep them, for fome time, fix'd and intent upon it; and, confidering the Relations and Dependencies of one thing upon another, not to fuffer any foreign Ideas, fuch I mean as are impertinent to the Chain of Thoughts I am upon, to juftle them out, or divert my Mind another way. No, not tho they be otherwife good Thoughts; for Thoughts in themfelves good, when they crowd in unfeafonably, are fometimes attended with very ill Effects, by interupting and preventing fome good Purposes and Refolutions, which might prove more effectual for promoting GOD's Glory, the Good of others, and the Comfort of our own Souls.

These,