itei' ,i^* v; i: \ W tf- ^f^%^[ ^'Pf'^ #;^".'% j^.^^^v'^^i^^iM. w-^^^ ^'■''' m Mm ••■i^»!Mr' S a y--u^ 6 4 THEOLOGICAL SEMINARY, | Princeton, N. J. BV 4500 .09 1844 Owen, John, 1616-1683. The grace and duty of being spiritually minded 13 tlj c^: M aEACE AND DUTY OF BEINfi SPIRITUALLY MINDED DECLARED AND PRACTICALLY IMPROVED. BY JOHN OWEN, D. D. SOMETIME VICE CHANCELLOR OF THE UNIVERSITY f)F OXFORD. CAREFULLY' REPRINTED FROM THE AUTHOR'S KDITION, 'To be spiritually minded is life and peace."— Ronj. viii, 6. " Set your afFeotions on thinsfs above." — Col. lii 2. NEW YORK: ROBERT CARTER, 58 CANAL-STREET PITTSBURG-THOMAS CARTER. 1844 i THE AUTHOR'S PREFACE. I I THINK it necessary to give the reader a brief ac^ count of the nature and design of the plain ensuing discourse, which may both direct him in the readmg, and be some kind of apology for myself in the publish- ing of it. He may therefore know, that the thoughts hel-e communicated, were originally private medita- tions for my own use, in a season wherein I was eve- ry way unable to do any thing for the edification of others, and from expectation, that ever I should be so able any more in this world. Receiving, as I thought^ some benefit and satisfaction in the exercise of my own meditations therein, when God was graciously pleased to restore a little strength unto me, I insisted on' the same subject, in the instruction of a private congregation ; and this I did partly out of a sense of the advantage I had received myself by being conver- sant in them, and partly from an apprehension,, that the duties directed and pressed unto in the whole discourse, were seasonable from all sorts of present circumstanceSy to be declared and urged on the minds and conscien- ces of professors. For leaving others to the choice of their ovm methods and designs, I acknowledge, that these are the two things whereby I regulate my work, in the whole course of my ministry — to impart thoser truths, of whose power I hope I have had, in some measure, a real experience ; and to press those duties, which present occasions, temptations, and other cir- Vlll cumstances do render necessary to be attended to in a peculiar manner, are the things which I would princi- pally apply myself to in the work of teaching others. For as in the work of the ministry in general, the whole counsel of God, concerningf the salvation of the church by Jesus Christ, is to be declared — ^^so in particular, v.-^e are not to fight uncertainly, as men beating the air, nor shoot our arrows at random, with- out a certain scope and design. Knowledge of the flock whereof we are overseers, with a due considera- tion of their Avants, their graces, their temptations, their light, their strength, and weakness, are requh'ed herein. And when, in pursuance of that design, the preparation of the word to be dispensed proceeds from zeal to the glory of God, and compassion to the souls of men 5 when it is delivered Avith the demonstration of a due reverence to God, whose word it ib, and of authority towards them to whom it is dispensed, Vv^lth a deep sense of that great account, which both they that preach, and they that hear the word preached, must shortly give before the judgm.ent seat of Christ, there may be a comfortable expectation of a blessed issue of the whole work. But my present design is, only to declare, in particular, the reasons why I judged the preaching and publishing of this small and plain dis- course concerning the grace and duty of being spiritu- ally minded not to be altogether unseasonable at this time, in the present circumstances of most Christians. And the first thing which T would observe to this end is, the present importunity of the world to impose itself on the minds of men, and the various ways of in- sinuation, whereby it possesseth and filleth them. If it attain hereto, if it can fill the minds, the thoughts and affections of men with itself, it will, to some, for- 1^, tify the soul against faith and obedience, and in oth- ers, weaken all grace, and endanger eternal ruin. For if we love the world, the love of the Father is not in us ; and when the world fills our thoughts, it will entangle our affections. And first, the present state of public affairs in it, with an apprehended con- cernment of private persons therein, continually ex- erciseth the thoughts of many, and is almost the only subject of their mutual converse. For the world is at present in a mighty hurry, and being in many places cast off from all foundations of steadfastness, it makes the minds of men giddy with its revolutions, or dis- orderly in the expectations of them. Thoughts about these things are both allowable and unavoidable, if they take not the mind out of its own power, by their multiplicity, vehemency, and urgency, until it be unframed as to spiritual things, retaining neither room nor time for their entertainment. Hence, men walk and talk, as if the world were all, when comparatively it is nothing. And when men come with their warmed affections reeking with the thoughts of these thngs, to the per= formance of, or attendance to, any spiritual duty, it is very difficult for them, if not impossible, to stir up any grace to a due and vigorous exercise. Unless this plausible advantage which the world hath obtained, of insinuating itself and its occasions into the minds of men, so as to fill them and possess them, be watch- ed against and obviated, so far, at least, as that it may not transform the mind into its own image and like- ness, this grace of being spiritually minded, which is life and peace, cannot be attained nor kept to its due exercise. Nor can we be any of us delivered from this snare X author's preface. at this season, proceeding from the prevalent abhor- rence of our affections to things spiritual and heaven- ly, without a watchful endeavor to keep and preserve our minds in the constant contemplation of them, as will appear in the ensuing discourse. Again, there are so great and pregnant evidences of the prevalency of an earthly, worldly frame of spirit, in many who make profession of religion, that it is high time they were called to a due consideration, how unanswerable they are therein, to the power and spirituality of that religion which they do profess. There is no way whereby such a frame may be evin- ced to prevail in many, yea, in the generality of such professors, that is not manifest to all. In their hab- its, attires, and vestments, in their usual converse and misspence of time, in their over liberal entertainment of themselves and others, to the borders of excess, and sundry other things of a like nature ; there is in many such a conformity to the world, (a thing severely for- bidden,) that it is hard to make a distinction between them. And these things do manifest such, a predomi- nancy of carnal affections in the minds of men, as, whatever may be pretended to the contrary, it is in- consistent with spiritual peace. To call men off from this evil frame of heart and mind, to discover the sin and danger of it, to direct them to the ways and means whereby it may be effected, to supply their thoughts and affections with better objects, to discover and press that exercise of them which is indispensably required of all believers, if they desire life and peace, is some part of the work of the ensuing discourse. It may be, it will be judged but a weak attempt as to the attaining of that end : but it cannot be denied to have these two advantages — first, that it is seasonable — and author's preface. xi secondly, that it is sincerely intended. And if it havo this only success, that it may occasion others, who have more ability and opportunity than I have, to bring in their assistance for an opposition to the vehe- ment and importunate insinuations of the world in these things, to have an entertainment in the minds of professors, this labor will not be lost. But things are come to that pass amongst us, that unless a more than ordinary vigorous exercise of the ministry of the word, with other means appointed to the same end, be engaged in, to recall professors to that strict mortifi- cation, that separation from the ways of the world, that heavenly mindedness, that delight in the contemplation of spiritual things, w^iich the gospel, and the whole nature of the Christian religion do require ; we shall lose the glory of our profession, and leave it very un^ certain what will be our eternal condition. The same may be spoken concerning love of the world, as to the advantages and emoluments which men trust to attain to themselves thereby. This is that which ren- ders men earthly minded, and most remote from hav- ing their conversations above. In the pursuit of this corrupt affection do many professors of religion grow withering, useless, sapless j giving no evidence that the love of God abideth in them. On these and many other accounts, do many Christians evidence them- selves to be strangers to spiritual mindedness, from a life of meditation and holy contemplation on things above : yet unless we are found in these things in some good measure, no grace w411 thrive or flourish in us ; no duty will be rightly performed by us ; no condition sanctified or improved : nor are we prepared in a due manner, or made meet for the inheritance of the saints in light. Wherefore, as was said, to direct Xll and provoke men to that which is the only remedy of all these evils, which alone is the means of giving them a view into, and a foretaste of, eternal glory ; especially to such who are in my own condition, namely, in a very near approach to a departure out of this world ; is the design and scope of the ensuing discourse, which is recommended to the grace of God, for the benefit of the reader. ROMANS 1?«^vr. BUT TO BE SPIRITUALLY MINDED IS LIFE AND PEACE, CHAPTER I. The words of the Text explained. The expression in our translation sounds differently "rom that in the original. To be spiritually minded, say we. In the original it is phronema tou pneumatos as that in the former part of the verse is phronema tes sarkos; which we render to be careAdly minded. In the margin we read, the minding of the flesh and the minding of the spirit. And there is great variety in the rendering of the words in all translations, both ancient and modern. Prudentia, Sapientia, Intelligentia, Mens, Cogitatio, Discretio, id quod Spiritus sapit j the Wis- dom, the Understanding, the mind, the Thought or Contrivance, the Discretion of the Spirit, that which the spirit savoreth, are used to express it. All our Eng- ish translations, from Tindal's the first of them, have constantly used, to be spiritually minded. Neither do I know any words whereby the emphasis of the original, considering the design of the apostle in the place, can be better expressed. But the meaning of the Holy Ghost in them must be further inquired into. In the whole verse there are two entire propositions, 2 14 OF SPIRITUAL MINDENESS. containing a double antithesis, the one in their sub- jects, the other in their predicates. And this opposi- tion is the highest and greatest, that is, between eter- nal blessedness, and eternal ruin. The opposite subjects, are the minding of the flesh, and the minding of the spirit ; or the being carnally minded, and spiritually minded. And these two do constitute two states of mankind, unto the one of which every individual person in the world doth belong. And it is of the highest concernment unto the souls of men, to know unto which of them they appertain. As unto the qualities expressed by the flesh and the spirit, there may be a mixture of them in the same per- sons at the same time ; there is so in all that are re- generate. For in them the flesh lusteth against the spirit, and the spirit lusteth against the flesh, and these are contrary. Gal. v. 17. Thus different con- trary actings in the same subject constitute not distinct states. But where either of them is predominant, or hath a prevalent rule in the soul, there it makes a dif- ferent state. This distinction of states, the apostle expresseth, v. 9. ' But je are not in the flesh, but in the spirit.' Some are in the flesh, and cannot please God, V. 8. They are after the flesh v. 5. they walk after the flesh, v. 1. they live after the flesh v. 13. — This is one state. Others are in the spirit, v. 9. after the spirit, v. 5. walk after the spirit, v. 1. This is the other state. The first sort are carnally minded, the other are spirit- ually minded. Unto one of these, doth every living man belong ; he is under the ruling conduct of the flesh, or of the spirit ; there is no middle state j though there are different degress in each of these as to good and evil. The difference between these two states is great, OF SPIRITUAL MINDEDNESS. 15 and the distance in a manner infinite, because an eter- nity, in blessedness or misery doth depend upon it. — • And this at present is evidenced by the different fruits and effects of the principles and their operations, which constitute these different states j which is expressed in the opposition that is between the predicates of the proposition ; for the minding of the flesh is death j but the minding of the spirit is life and peace. 1. To be carnally minded is death. Deathj as it is absolutely penal, is either spiritual, or eternal. The first of these it is formally, the other meritoriously. It is formally death spiritual ; for they that are car- nally minded, are dead in trespasses and sins, Eph. ii. 1. For those who fulfil the desires of the flesh and of the mind, are by nature children of wrath, v. 3. are penally under the power of spiritual death. They are dead in sins and the uncircumcision of the flesh, Coll. ii. 13.^ And it is death eternal, meritoriously. ' For if ye live after the flesh ye shall die, Rom.viii. 13. as the wages of sin is death, chap. vi. 23. The reason why the apostle denounces so woful a doom, so dreadful a sentence, on the carnal mind, he declares in the two next verses : ' for the carnal mind is enmity against God j for it is not subject unto the law of God, nor indeed can be ; so then they that are in the flesh cannot please God. If it be thus with the carnal mind, it is no wonder that to be carnally minded is death ; it is not meet it should be any thing else. That which is enmity against God, is under the curse of God. In opposition hereunto it is affirmed, that to be spirit- ually minded, or the minding of the spirit, is life and peace. And these are the things which we are particu- 16 OF SPIRITUAL MINBEDNESS. larly to inquire into ; nnmely, What is this minding of the spirit ; and then, How it is life and peace. 1. The spirit^ in this context, is evidently used in a double sense, as is usual where both the Holy Spirit himself, and his work on the souls of men, are related unto — 1. The person of the Spirit of God himself, or the Holy Ghost, is intended by it, v. 9. If so be that the Spirit of God dwelleth in you. And so also v. 11. The spirit of him that raised up Jesus from the dead. He is spoken of as the principal efficient cause of all the spiritual mercies and benefits here and afterwards insisted on. 2. It is used for the principle of spiritual life wrought in all that are regenerate by the Holy Ghost. — ' For that which is born of the Spirit is Spirit,' John iii. 6. It is most probable that the name spirit is here used in the latter sense, not for the spirit himself, but for that which is born of the spirit, the principle of spirit- ual life in them that are born of God. For it is in its nature, actings, inclinations, and operations, opposed unto the flesh, v. 1. 4, 5 ; but the flesh here intended is that inherent corrupt principle of depraved nature, whence all evil actions do proceed, and wherewith the actions of all evil men are vitiated. The opposition between them is the same with that mentioned and de- clared by the apostle. Gal. v. 17, 18, &c. Wherefore the spirit in this place is the ' holy vital principle of new obedience wrought in the souls of believers by the Holy Ghost, enabling them to live unto God.' , 2. Unto the spirit there is phronema ascribed, which, ' as we have intimated, is translated with great variety. Phronesis, is the principal power and act of the mind. It is its light, wisdom, prudence, knowledge, understand- ing, and discretion. It is not so with respect unto OF SPIRITUAL MINDEDNESS* 17 \y .... i '^^ Speculation, or ratiocination merely ; whicih is danoiaj or sunesis. But this phronesis is its power as it is practical, including the habitual frame and inclination of the affections also. It is its faculty to conceive of things with a delight in them and adherence unto them from that suitableness which it finds in them, unto all its afTections. Hence we translate phonis^in sometimes to think, that is, to conceive and judge, Rom. xii. 3. Sometimes to set the affections, Col. iii. 3. to have such an apprehension of things as to cleave unto them with our affections. Sometimes to mind j to mind earthly things, Phi.l iii. 19, which inciudeth that relish and savor which the mind finds in the things it is fixed on. No where doth it design a notional con- ception of things only j but principally the engage- ment of the affections unto the things which the mind apprehends. Phro^ema, the word here used, expresseththe actual exercise tes phronj(eseos, of the power of the mind before described. Wherefore the minding of the spirit is the actual exercise of the mind as renewed by the Holy Ghost, as furnished with a principle of spiritual life and light in its conception of spiritual things, and the setting of its affection oC them, as finding that rel- ^ ish anH savor in them, wherewith it is pleased and sat- isfied. And something we must yet further observe, to give light unto this description on the minding of the Spirit, as it is here spoken of* 1. It is not spoken of absolutely as unto what it is in itself, but with respect unto its povvcr and prevalency in us; significantly rendered to be spiritually minded; that is, to have the mind changed and renewed by a principle of spiritual life and light, so as to be continually 18 OF SPIRITUAL MINDEDNESS. acted and influenced thereby unto thoughts and medi- tations of spiritual things, from the affections cleaving unto them with delight and satisfaction. So on the contrary it is when men mind earthly things. From a principle of love unto them, arising from their suitable- ness unto their corrupt affections, their thoughts, medi- tations, and desires, are continually engaged about them. Wherefore, 2. Three things may be distinguished in the great duty of being spiritually minded, under which notion it is here recommended unto us. L The actual exercise of the mind in its thoughts, meditations, and desires about things spiritual and hea- venly. So it is expressed in the verse foregoing. They that are after the flesh do mind the things of the flesh ; they think on them, their contrivances about them, and their desires after them. But they that are after the spirit, the things of the spirit. They mind them by fixing their thoughts and meditations upon them. 2. The inclination, disposition, and frame of the mind, in all its affections, whereby it adheres and cleaves un- to spiritual things. This minding of the spirit resides habitually in the affections. Wherefore the phronema of the spirit, or the mind, as renewed and acted by a spiritual principle of light and life, is the exercise of its thoughts, meditations, and desires, on spiritual things, proceeding from the love and delight of its af- fections in them, and engagement unto them. 3. A complacency of mind from that gust, relish, and savor, which it finds in spiritual things, from their suitableness unto its constitution, inclinations, and desires. There is a salt in spiritual things, ft'hereby they are condited and made savory unto a renewed mind: though to others they areas the white oj an egg, - OF SPIRITUAL MINDEDNESS. 19 that hath no taste or savor in it. In this gust and reU ish lies the sweetness and satisfaction of spiritual life. Speculative notions about spiritual things, when they are alone, are dry, sapless, and barren. In this gust we taste by experience that God is gracious, and that the love of Christ is better than wine, or whatever else hath the most grateful relish unto a sensual appetite. This is the proper foundation of that joy which is un- speakable and full of glory. All these things do concur in the minding of the spirit, or to constitute any person spiritually minded. And although the foundation of the whole duty included in it, lies in the affections^ and tl eir immediate adhe- rence unto spiritual things, whence the thoughts and meditations of the mind about them do proceed, yet I shall treat of the distinct parts of this duty in the order laid down, beginning with the exercise of our thoughts and meditations about them. For they being the first genuine actings of the mind, according unto the prevalency of affections in it, they will make the best and most evident discovery of what nature the spring is from w4ience they do arise. And I shall not need to speak distinctly unto what is mentioned in the thii'd place, concerning the cvmplacency of the mind in what its affections are fixed on, for it will fall in with sundry other things that are to be spoken unto. But before we do proceed, it is not amiss, as I sup- pose, to put a remark upon those important truths, which are directly contained in the words proposed as the foundation of the present discourse. As, 1. To be spiritually minded is the great distinguish- ing character of true believers from all unregenerate persons. As such i^ it here asserted by the Apostle. Al those who are carnally minded, who are in the flesh, 20 OF SPIRITUAL MINDEDNESs. they are unregenerate, they are not born of God, they please him not, nor can do so, but must perish for ever. But those who are spiritually minded, are born of God, do live unto him, and shall come to the en- joyment of him. Hereon depends the trial and de- termination of what state we do belong unto. 2. Where any are spiritually minded, there, and there alone, is life and peace. What these are, wherein they do consist, what is their excellency and pre-eminence above all things in this world, how they are the effects and consequents of our being spiritually minded, shall be afterwards declared. There is neither of these considerations, but is suffi- cient to demonstrate of how great concernment unto us it is to be spiritually minded, and diligently to inquire whether we are so or not. It will therefore be no small advantage unto us, ta have our souls and consciences always affected with, and in due subjection unto, the power of this truth j namely, that to be spiritually minded is life and peace : whence it will follow, that whatever we may think otherwise, if we are not so, we have neither of them, neither life nor peace. It will, I say, be of use unto us, if we are affected with the power of it. For many greatly deceive themselves in hearing the word. They admit of sacred truths in their understanding, and as- sent unto them; but take not in the power of them on their consciences, nor strictly judge of their state and Gonditionby them, which proves their ruin. For hereby they seem to themselves to believe that, whereof in truth they believe not one syllable as they ought. They hear it, they understand it in the notion of jt, they assent unto it, at least they do not contradict it J yea, they commend it oftentimes, and approve of OF SPIRITUAL MINDEDNESS. 21 it ; but yet they believe it not ; for if they did, they would judge themselves by it, and reckon it, that it will be with them at the last day, according as things are determined therein. Or such persons are, as the apostle James declares, like a man beholding his natural face in a glass ; ' for he beholdeth himself, and goeth his way, and straight- way forgetteth what manner of man he was, Jam. i, 23, 24.' There is a representation made of them, their state and condition unto them in the word they behold it, and conclude that it is even so with them, as the word doth declare. But immediately their minds are filled with other thoughts, acted by other affections, taken up with other occasions, and they for- get in a moment the representation made of them- selves and their condition. — Wherefore all that I have to offer on this subject will be utterly lost, unless a firm persuasion hereof be fixed on our minds, unless we are under the power of it, that to be spiritually minded is life and peace ; so that whatever our light and profes- sion be, our knowledge or our duty, without this we have indeed no real interest in life and peace. These things being premised, I shall more practically open the nature of this duty, and what is required unto this frame of spirit. To be spiritually minded may be considered either as unto the nature and essence of it, or as unto its degrees / for one may be so more than another, or the same person may be more so at one time than another. In the first way it is opposed unto being carnally minded j in the other, unto being earthly minded. To be carnally minded is, as the Apostle speaks, death ; it is so every way ; and they who are so, are dead in trespasses and sins. This is opposed unto be? 22 OF SPIRITUAL MINDEDNESS. ing spiritually minded as unto its nature or essence. Where a man, as unto the substance and being of the grace and duty intended, is not spiritually minded, he is carnally minded ; that is, under the power of death, spiritual, send obnoxious unto death eternal. This is the principal foundation we proceed upon; whence we demonstrate the indispensable necessity of the frame of mind inquired after. There are two ways wherein men are earthly minded. The one is absolute, when the love of earthly things is wholly predominant in the mind. This is not for- mally and properly to be carnally minded, which is of a larger extent. The one denomination is from the root and principle, namely, the flesh ; the other from the object, or the things of the earth. The latter is a branch from the former, as its root. To be earthly minded, is an operation and effect of the carnal mind in one especial way and instance. And it is exclusive of life and salvation, as the carnal mind itself, Phil. 3. 19. 1 John 2. 16. This therefore is opposed unto the being of spiritual mindedness, no less than to be car- nally minded is. When there is in any love of earthly things that is predominant, whence a person may be rightly denominated earthly minded, he is not, nor can be, spiritually minded at all ; he hath no interest in the frame of heart and spirit intended thereby. And thus it is evidently with the greatest part of them who are called Christians in the world, let them pre- tend what they will to the contrary. Again ; there is a being earthly minded, which con- sists in an inordinate affection unto the things of this world. — It is that which is sinful, which ought to be morticed, yet is it not absolutely inconsistent with-the substance and being of the grace inquired after. Some OF SPIRITUAL MINDEDNESS. 23 who are really and truly spiritually minded, may yet, for a time at least, be under such an inordinate affec- tion unto, and care about, earthly things, that if not absolutely, yet comparatively, as unto what they ought to be and might be, they may be justly said to be earthly minded. They are so in respect of those de- grees in being spiritually minded, which they ought to aim at, and may attain unto. And where it is thus, this grace can never thrive or flourish, it can never ad- vance unto any eminent degree. This is the Zoar of many professors 3 that little one wherein they would be spared. Such an earthly mindedness as is wholly inconsistent with being spiritually minded, as unto the state and condition, which depends theron, they would avoid. For this they know would be absolutely exclusive of life and peace : they cannot bat know that such a frame is as inconsistent with salvation, as living in the vilest sin that any man can contract the guilt of. There are more ways of spiritual and eternal death than one, as well as of natural. All that die, have not the plague ; and all that perish eternally, are not guilty of the same profli- gate sins. The covetous are excluded from the king- dom of God, no less severely than fornicators, idola- ters, adulterers, and thieves,' 1 Cor. 6, 9, 10. But there is a degree in being earthly minded, which they suppose their interest, advantages, relations, and oc- casions of life, do call for, which they would be a lit- tle indulged in : they may abide in such a frame with- out a disparagement of their profession ; and the truth, is, they have too many companions to fear an especial reflection on themselves. The multitude of the guilty takes away the sense and shame of the guilt. But besides, they hope that it is not inconsistent absolutely 24* OF SPIRITUAL BIINDEDNESS. with being spiritually minded ; only they cannot well deny but that it is contrary unto such degrees in that grace, such thriving in that duty, as is recommended unto them. They think well of others who are spiritu- ally minded in an eminent degree. At least they do so as unto the thing itself in general ; for when they come unto particular instances of this or that man, for the most part, they esteem what is beyond their own measure to be little better than pretence. But in gen- eral, to be spiritually minded in an eminent degree, they cannot but esteem it a thing excellent and desirable. But it is for them who are more at leisure than they are j their circumstances and occasions require them to satisfy theniselves with an inferior measure. To obviate such pretences, I shall insist on nothing in the declaration of this duty, and the necessity of it, but what is incumbent on all that believe, and without which they have no grounds to assure their conscience before God. And at present in general I shall say, ' Who- ever he be, who doth not sincerely aim at the high- est degree of being spiritually minded, which the means he enjoyeth would lead him unto, and which the light he hath received doth call for ; who judgeth it necessary unto his present advantages, occasions, and circumstances, to rest in such measures or degrees of it, as he cannot but know that they come short of what he ought to aim at, and so doth not endeavor after completeness in the will of God herein, can have no satisfaction in his own mind ; hath no unfailing grounds, whereon to believe that he hath any thing at all of the reality of this grace in him.' Such a person possibly may have life which accompanies the essence of this grace, but he cannot have peace, which follows on its degree in a due improvement. OF SPIRITUAL MINDEDNESS. 25 And it is to be feared, that far the greatest number of them who satisfy themselves in this apprehension, willingly neglecting an endeavor after the further de- grees of this grace, and growth in this duty, which their light or convictions, and the means they enjoy, do suggest unto them, are indeed carnally minded, and every way obnoxious unto death. CHAPTER II. A 'particular account of the nature of this grace and duty of being spiritually minded. How it is stated in, and evidenced by, our thoughts. Having stated the general concernments of that frame of mind which is here recommended unto us, we may proceed to inquire more particularly into the nature of it, according unto the description before given, in distinct propositions. And we shall carry on both these intentions together , first, to show what it is, and wherein it doth consist ; and then how it doth evi- dence itself, so as that we may frame a right judgment whether it be in us or not. And we shall have no regard unto them who either neglect or despise these things, on any pretence whatever. For this is the word according unto which we shall all shortly be judged : To be carnally minded is death ; but to be spiritually minded, is life and peaceo Thoughts and meditations, as proceeding from spiritual affections, are the first things wherein this spiritual mindedness doth consist, and whereby it doth evidence itself. Our thoughts are like the blossoms on a tree in the spring. You may see a tree in the spring all covered with blossoms, that nothing else of it appears. Multitudes of them fall off and come to 26 OF SPIRITUAL MINDEDNESS. nothing. Oft-times where there are most blossoms, there is least fruit. But yet there is no fruit, be it of what sort it will, good or bad but it comes in and from some of those blossoms. The mind of man is cov- ered with thoughts, as a tree with blossoms. Most of them fall off, vanish, and come to nothing, end in vanity; and sometimes where the mind doth most abound with them, there is the least fruit ; the sap of the mind is wasted and consumed in them. Howbeit there is no fruit which actually we bring forth, be it good or bad, but it proceeds from some of these thoughts. — Wherefore ordinarily these give the best and surest measure of the frame of men's minds. 'As a man thinketh in his heart, so is he,' Prov. xxiii. 7. In case of strong or violent temptations, the real frame of a man's heart is not to be judged by the mul- tiplicity of thoughts about any object. For Avhether they are from Satan's suggestions, or from inward darkness, trouble, and horror, they will impose such a continual sense of themselves on the mind, as shall engage all its thoughts about them. — As when a man is in a storm at sea, the current of his thoughts runs quite another way, than when he is in safety about his occasions. But ordinarily, voluntary thoughts are the best measure and indication of the frame of our minds. As the nature of the soil is judged by the grass which it brings forth: so may the disposition of the heart by the predominancy of voluntary thoughts. They are the original acting of the soul ] the way whereby the heart puts forth and empties the treasure that is in it ; the waters that first rise and flow from that fountain. Every man's heart is his treasmy ; and the treasure that is in it, is either good or evil; as our Saviour tells us. There is a good and bad treasure of the OF SPIRITUAL MINDEDNESS. 27 heart; but whatever a man hath, he it good or evil, there it is. This treasure is opening, emptying, and spending itself continually ; though it can never he exhausted. For it hath a fountain in nature or grace, which no expense can diminish ; yea, it increaseth and getteth strength by it. The more you spend of the treasure of your hearts in any kind, the more will you abound in treasure of the same kind. Whether it be good or evil, it grows by expense and exercise ; and the principal w^ay whereby it puts forth itself, is by the thoughts of the mind. If the heart be evil, they are for the most part vain, filthy, corrupt, wicked, foolish; if it be under the power of a principle of grace, and so have a good treasure in it, it puts forth itself by thoughts suitable unto its nature, and complaint with its inclinations. Wherefore, these thoughts give the best masure of the frame of our minds and hearts. I mean such as are voluntary, such as the mind of its own accord is apt for, incilines, and ordinarily betakes itself unto. Men may have a multitude of thoughts about the af- fairs of their callings and the occasions of life, which yet may give no due measure of the inward frame of their hearts. So men whose calling and work it is to study the scriptures^ or the things revealed therein, and to preach them unto others ; cannot but have many thoughts about spiritual things ; and yet may be, and oftentimes are, most remote from being spiritually minded. They may be forced by their work and call- ing, to think of them early and late, evening and morn- ing ; and yet their minds be no way rendered or pro- ved spiritual thereby. It were w^ell if all of us who are preachers, would diligently examine ourselves herein. So is it with them who oblige themselves to read the 2-8 OF SPIRITUAL MINDEDNESS. scripture, it may be so many chapters every day 5 not withstanding the diligent performance of their task, they may be most remote from being spiritually minded. See Ezek. 33, 31. But there is a certain track and course of thoughts, that men ordinarily betake themselves unto, when not affected with present oc-. casions. If these be vain, foolish, proud, ambitious sensual, or filthy ; such is the mind and its frame. If they be holy, spiritual, and heavenly, such may the frame of the mind be judged to be. But these things must be more fully explained. It is the great character and description of the frame of men's minds in an unregenerate condition, or before the renovation of their natures, that every imag- ination of the tlioughts of their hearts are only evil coiitinually. Gen. 6. 5. They are continually coining fioments and imaginations in their hearts, stamping them into thoughts that are vain, foolish, aad wicked. All other thoughts in them are occasional; these are the natural, genuine product of their hearts. H^nce the clearest, and sometimes first, discovery of the hot-? toniless evil treasure of filth, folly, and wickedness, that is in the heart of man by nature, is from the innu- merable multitude of evil imaginations, which are there coined and thrust forth every day. So the wicked are said to be like the troubled sea when it cannot rest, whose waters cast up mire and dirt, Isa. 57, 20. There is a fulness of evil in their hearts, like that of water in the sea. This fulness is troubled, or put into con- tinual motion, by their lusts, and impetuous desires. Hence the mire and dirt of evil thoughts are continu- ally cast up in them. It is therefore evident, that the predominancy of vol- untary thoughts, is the best and most sure indication OF SPIEITUAL MINDEDNESS. 29 of the inward frame and state of the mind. For if it be so on the one side as unto the carnal mind, it is so on the other as unto the spiritual. Wherefore, to be spirit- ually minded in the first place is, to have the course and stream of those thoughts which we ordinarily retreat unto, we approve of as suited unto our affections, to be about spiritual things. Therein consists the minding of the spirit. But, because all men, unless horribly profligate, have thoughts about spiritual things, yet we know that all men are not spiritually minded, we must consider, what is required unto such thoughts, to render them a certain indication of the state of our minds. And there are these three things required hereunto. 1. That they be natural,:arising from ourselves, and not from outward occasions. The Psalmist mentions the inward thoughts of men. Psal. 49, 11, and 64, 6. But, whereas all thoughts are the inward acts of the mind, it should seem that this expression makes no dis- tinction of the especial kind of thoughts intended, from those of another sort. But the difference is not in the formal nature of them, but in the causes, springs, and occasions. Inward thoughts are such as arise merely and solely from men's inward principles, dispo- sitions, and inclinations, that are not suggested or exci- ted by any outward objects. Such, in wicked men, are those actings of their lusts, whereby they ' entice and seduce themselves. Jam. 1, 14. Their lusts stir up thoughts, leading and encouraging them to make provision for the flesh. These are their inward thoughts. Of the same nature are those thoughts which are the minding of the spirit. They are the first natural egress, and genuine acting of the habitual dis-:)ositiou of the mind and soul. 30 OF SPIRITUAL MTNDEDNESS. Thus in covetous men there are two sorts of thoughts, whereby their covetousness acts itself. First, such as are occasioned by outward objects and opportunities. So it was with Achan, Josh, vii, 21. When, saith he, 'I saw among the spoils a goodly Babylonish garment, and two hundred shekels of sil- ver, and a wedge of gold, then I coveted them. His sight of them, with an opportunity of possessing him- self of them, excited covetous thoughts and desires in him. So it is with others every day, whose occasions call them to converse with the objects of their lusts. And some by such objects may be surprised into thoughts, that their minds are not habitually inclined unto. And therefore when they are known, it is our duty to avoid them. But the same sort of persons have thoughts of this nature arising from themselves only, their own dispositions and inclinations, without any outward provocations. ' The vile person will speak villany, and his heart will work iniquity, Isa. xxxii. 6.' ^And this he doth as the liberal deviseth liberal things,* V. 8, from his own disposition and inclination, he is contriving in his thoughts how to act according to them. So the unclean person hath two sorts of thoughts with respect unto the satisfaction of his lusts. First, such as are occasioned in his mind by the exter- nal objects of it. Hereunto stage-plays, revellings, dancings, with the society of bold persons, persons of corrupt communication, do contribute their wicked service. For the avoidance of this snare, Job made a covenant with his eyes, chap. xxx. 1. And our Saviour gives that holy declaration of the evil of it, Mat. v. 28. But he hath an habitual spring of these thoughts in himself constantly inclining and disposing him there- unto. Hence the apostle Peter tells us, that such per- OF SPIRITUAL MINDEDNESS. 31 sons have eyes full of an adulteress, that cannot cease from sin, ii. Eph. 2, 14-. Their own affections make them restless in their thoughts and contrivances about sin. So is it with them who are given to excess in wine or strong drink. They have pleasing thoughts raised in them from the object of their lust represen- ted unto them. Hence Solomon gives that advice against the occasien of them, Prov. xxiii. 31. But it is their own habitual disposition which carries them unto pleasing thoughts of the satisfaction of their lusts, which he describes, v. 34, 35. So is it in other cases. The thoughts of this latter sort, are men's inward thoughts : and such must these bo of spiritual things, wherever we may be esteemed spiritually minded. Psalm 45, 1. Saith the Psalmist, 'My heart is indi- ting a good matter ; I speak cf the things which I have made touching the King. He was meditating on spiritual things j on the things of the person and king- dom of Christ. Hence his heart bubbled up (as it is in the original) a good matter. It is an allusion taken from a quick spring of living waters ; from its own life and fulness it bubbles up the water that runs and flows from it. So is it with these thoughts, in them that are spiritually minded. There is a living fulness of spirit- ual things in their mind and affections, that springeth up into holy thoughts about them. From hence doth our Saviour give us the great de* scription of spiritual life. It is a well of living water, springing up into everlasting life.' John iv. 12. The spirit, with his graces, residing in the heart of a believer, is a well of living water. Nor is it such a well as, content with its own fulness, doth not of its own accord, without any instrument or pains in draw° ing, send out its refreshing waters, as it is with most 32 OF SPIRITUAL MINDEDNESS. wells^ though of living water. For this is spoken by our Saviour in answer and opposition unto that objec- tion of the woman, upon this mention of giving liv- ing water, v. 10. Sir, saith she, ' thou hast nothing to draw with, and the well is deep, whence wilt thou have this water V v. 11. True, saith he, such is the nature of this well and water — dead earthly things. They are of no use, unless we have instruments, lines, and buckets, to draw withal. But the living water which I shall give is of another nature. It is not water to be kept in a pit or cistern without us, whence it must be drawn ; but it is within us ; and that not dead and useless, but continually springing up unto the use and refreshment of them that have it. For so is it with the principle of the new creature, of the new nature, the spirit and his graces in the hearts of them that do believe. It doth of itself, and from itself, without any external influence on it, incline and dispose the whole soul unto spiritual actings that tend unto eternal life. Such are the thoughts of them that are spiritually minded ; they arise from the inward principle, inclination, and disposition of the soul, are the bubblings of this well of living water ; they are the mindings of the spirit. So our Saviour describes them. Matt. xii. 35. .A good man out of the good treasure of the heart, bring- eth forth good things. First, the man is good ; as he said before, make the tree good, or the fruit cannot be good, V. 33. He is made so by grace in the change and renovation of his nature ; for in ourselves we are every way evil. This good man hath a treasure in his heart. So all men have, as the next words are ; the evil man out of the evil treasure of the heart. And this is the great difference that is between men in tiis world OF SPIRITUAL MINDEDNESS. 33 Every man hath a treasure in his heart; that is, a prevailing inexhaustible principle of all his actings and operations : but in some this treasure is good ; in others it is evil ; that is, the prevailing principle in the heart, which carries along with it its dispositions and incli- nations, is in some good and gracious, in others it is evil. Out of this good treasure, a good man bringeth forth good things. The first opening of it, the first bringing of it forth, is by these thoughts. The thoughts that arise out of the heart, are of the same nature with the treasure that is in it. If the thoughts that naturally arise und spring up in us, are for the most part vain, foolish, sensual, earthly, selfish, such is the treasure that is in our hearts, and such are we. But where the thoughts that thus naturally proceed from the treasure that is in the heart, are spiritual and holy, it is an argument that we are spiritually minded. Where it is not thus with our thoughts, they give no such evidence as that inquired after. Men may have thoughts of spiritual things, and that many of them, and that frequently, which do not arise from this prin- ciple, but may be resolved into two other causes * — 1, Inward force ; 2. Outward occasions. 1. Inward force, as it may be called. This is by convictions. Convictions put a kind of force upon the mind ; or an impression, that causeth it to act con- trary unto its own habitual disposition and inclination. It is in the nature of water to descend : but apply an instrument unto it, that shall make a compression of it, and force it unto a vent, it will fly upwards vehe- mently, as if that were its natural motion; but so soon as the force of the impression ceaseth, it returns injmediately unto its own proper tendency, descending 34f OF SPIRITtJAL MINDEDNESS towards its centre. So is it with men's thoughts oft- times. They are earthly ; their natural course and mo tion is downwards unto the earth, and the things thereof : but when any efficacious conviction presseth on the mind, it forceth the egress of its thoughts upr wards towards heavenly things ; it will think much and frequently of them, as if that w^ere their proper motion and course ; but so soon as the power of the conviction decays or w^ears off, that the mind is no more sensible of its force and impression, the thoughts of it return again unto their old course and track, as the water tends downwards. This state and frame is graphically described, Psal. Ixxviii. 34 — 37. ' When he slew them, then they sought him, and they returned, and inquired early after God. And they remembered that God was their rock, and the high God their Redeemer. Nevertheless^ they did but flatter him with their mouths, and they lied unto him with their tongues ; for their heart was not right with him, neither were they steadfast in his covenant.' Men in troubles, dangers, sickness, fears of death, or under effectual conviction of sin, from the preaching of the word, will endeavor to think and meditate on spiritual things : yea, they will be greatly troubled that they cannot think of them more than they do, and esteem it their folly that they think of any thing else. But as freedom and deliverance ap- proach, so these thoughts decay and disappear ; the mind will not be compelled to give place unto them any more.- The Prophet give the reason of it, Jer. xiii. 23. ' Can the Ethiopian change his skin, or the leopard his spots \ then may ye also do good, that are accustomed to do evil.' They have had another haunt J been taught another cause j the habit and in- OF SPIRITUAL MINDEDNESS. 35 clination of the mind lies another way ; and they will no longer tend towards spiritual things, than an im- pression is on tliem from their convictions. And it is an argument of very mean attainments, of a low and weak degree, in this frame of heart, or in our being spiritually minded, when our thoughts of spirit- ual things do rise or fall, according to renewed occa- sional convictions. If when we are under rebukes from God in our persons or relations, in fears of death, and the like, and withal, have some renewed convictions of sin, in commission, or omission of du- ties, and thereon do endeavor to be more spiritually minded, in the constant exercise of our thoughts on spiritual things, which we fail in ; and these thoughts decay, as our convictions with the causes of them wear off", or are removed ; we have attained a very low degree in this grace, if we have any interest in it at all. Water that ariseth and floweth from a living spring, runneth equally and constantly, unless it be obstructed or diverted by some violent opposition ; but that which is from thunder-showeisruns furiously for a sea- son, but is quickly dried up. So are those spirited thoughts which arise from a prevalent internal principle of grace in the heart ; they are even and constant, un- less an interruption be put upon them for a season by temptations ; but those which are excited by the thunder of convictions, however their streams may be filled for a season, quickly dry up, and utterly decay. 'i. Such thoughts may arise in the minds of men not spiritually minded, from outward means and occasions. Such I intend as are indeed useful ; yea, appointed of God for this end among others, that they may en- generate and stir up holy thoughts and affections in us ; 36 OF SPIRITUAL MINDEDNESS. but there is a difference in their use and operation. In some, they excite the inward principle of the mind to act in holy thoughts, according unto its own sancti- fied disposition and prevalent affections : this is their proper end and use. In others they occasionally sug- gest such thoughts unto the minds of men, which spring only from the notions of things proposed unto them. With respect unto this end also, they are of singular use unto the souls of men, howbeit such thoughts do not prove men to be spiritually minded. Where you till and manure your land, if it brings forth plentiful crops of corn, it is an evidence that soil itself is good and fertile ; the dressing of it only gives oc- casion and advantage to put forth its own fruit-bearing virtue: but if in the tilling of the land, you lay much dung upon it, and it brings forth here and there an handful where the dung lay, you will say the soil itself is barren; it brings forth nothing of itself. These means that we shall treat of, are as the tilling of a fruitful soily which help it in bringing forth its fruit, by exciting its own virtue and power. They stir up holy affections unto holy thoughts and desires ; but in others, whose hearts are barren, they only serve, as it were, some of them here and there, to stir up spiri- tual thoughts, which gives no evidence of a gracious heart or spirit. — But because this is a matter of great importance, it shall be handled distinctly by itself. OF SPIRITUAL MINDEDNESS. 37 CHAPTER III. Outward means and occasions of thoughts of such spi" ritual things, which do not prove men to be spiritual^ ly minded. Preaching of the word. Exercise of gifts. Prayer. How we may know whether our thoughts of spiritual things in Prayer, are truly spi" ritual thoughts, provi?ig us to be spiritually minded, 1. Such a means is the preaching of the word itself. It is observed concerning many in the Gospel, that they heard it willingly, received it with joy, and did many things gladly, upon the preaching of it; and we see the same things exemplified in multitudes every day. But none of these things can be without many thoughts in the minds of such persons about the spiri* tual things of the Word ; for they are the effects of such thoughts, and being wrought in the minds of men, will produce more of the same nature : yet were they all hypocrites concerning whom these things were spoken, and were never spiritually minded. The cause of this miscarriage is given us by our Saviour, Matt .xiii. 20, 21. * He that received the seed into stony places, the same is he that heareththe word, and anon receiveth it with joy ; yet hath he not root in himself, but dureth for a while.' The good thoughts they have, proceed not from any principle in them- selves. Neither their affections nor their thoughts of these things, have any internal root whereon they should grow. So is it with many who live under the present dispensation of the Gospel. They have thoughts of spiritual things continually suggested unto them : and they do abide with them more or less, ac- cording as they are affected : for I speak not of them 4t 38 OF SPIRITTTAL MINDEDNESS. who are either despisers of what they hear, or way- side hearers, who understand nothing of what they hear, and immediately lose all sense of it, and all thoughts about it j but 1 speak of them who attend with some dilligence, and receive the word with some joy. These insensibly grow in knowledge and under- standing, and therefore cannot be without some thoughts of spiritual things: howbeit for the most part, they are, as was said, but like unto waters that run after a shower of rain. They pour out themselves as if they proceeded from some strong living spring, whereas indeed they have none at all. When once the waters of the shower are spent, their channel is dry 5 there is nothing in it but stones and dirt. When the doctrine of the word falls on such persons as showers of rain, it gives a course, sometimes greater, sometimes less, unto their thoughts towards spiritual things : but they have not a well of water in them springing up into everlasting life. Wherefore after a while their minds are dried up from such thoughts j nothing remains in them but earth, and that perhaps foul and dirty. W: It must be observed, that the best of men, the most holy and spiritually minded, may have, nay, ought to have, their thoughts of spiritual things excited, multi- plied, and confirmed by the preaching of the word. It is one end of its dispensation, one principal use of it in them by whom it is received. And it hath this effect two ways. 1. As it is the spiritual food of the soul, whereby its principle of life and grace is main- tained and strengthened. The more this is done, the more shall we thrive in being spiritually minded. 2. As it administereth occasion unto the exercise of grace. For proposing the proper object of faith, love, OF SPIRITUAL MINDEDNESS. , 39 fear, trust, reverence unto the soul, it draws forth all those graces into exercise. Wherefore, although the vigorous actings of spiritual thoughts be occasional from the word, be more under and after the preaching of it, than at other times, it is no more but what ari- seth from the nature and use of the ordinance, by God's own appointment j nor is it any evidence that those with whom it is so, are not spiritually minded ; but on the contrary, that they are. Yet, where men have no other thoughts of this matter but what are occasioned by the outward dispensation of the word, such thoughts do not prove them to be spiritually minded. Their endeavors in them are like those of men in a dream. Under some oppression of their spirits, their imagination fixeth on something or other, that is most earnestly to be desired or avoided. Here- in they seem to themselves to strive with all their might, to endeavor to go, run, or contend, but all in vain ; every thing fails them, and they are not relieved until they are awaked. So such persons, in impres- sions they receive from the word, seem to strive and contend in their thoughts and resolutions to comply with what is proposed unto them ; but their strength fails ; they find no success, for want of a principle of spiritual life ; and after a time give over their en- deavors, until they are occasionally renewed again. Now the thoughts which in the dispensation of the word do proceed from an inward principle of grace excited unto its due exercise, are distinguishable from those which are only occasionally suggested unto the mind by the word outwardly preached. For, 1. They are especial actings of faith and love towards the things themselves that are preached. They belong unto our receiving the truth in the love thereof. And 40 OF SPIRITUAL MINDEDNESS. love respects the goodness of the things themselves, and not merely the truth of the propositions wherein they are expressed. The other thoughts are only the sense of the mind, as affected with light and truth, without any cordial love unto the things themselves. 2. They are accompanied with complacency of soul, arising from love, experience, more or less, of the power of them, and their suitableness unto the new nature or principle of grace in them. For when our minds find that so indeed it is in us, as it is in the word ; that this is that which we would be more con- formable unto ; it gives a secret complacency with satisfaction unto the soul. The other thoughts, which are only occasional, have none of these concomitants or effects, but are dry and barren, unless it fee in a few words or transient discourse. 3. The former are means of spiritual growth. So some say the natural growth of vegetables is not by insensible motion, but by gusts and sensible eruptions of increase. There are both in spiritual growth, and the latter consists much in those thoughts which the principle of the new nature is excited unto by the word in the latter. 2. The duty of prayer is another means of the like nature. One principal end of it is to excite, stir up, and draw forth, the principle of grace, of faith and love in the heart, unto a due exercise in holy thoughts of God and spiritual things, with affections suitable unto them. Those who design not this end in prayer, know not at all what it is to pray. Now all sorts of persons have frequent occasion to join with others in prayer, and many are under the conviction that it is their own duty to pray every day, it may be, in their families and otherwise. And it is hard to conceive how men can constantly join with others in prayer, 0^ SPmiTUAL MiNDEDNF.Sg. 41 much more how they can pray themselves, but that they must have thoughts of spiritual things every day; howbeit it is possible that they may have no root, or living spring, of them in themselves, but they are only occasional impressions on their minds from the out- ward performance of the duty. I shall give some in- stances of the grounds hereof, which, for many rea- sons require our diligent consideration. Spiritual thoughts may be raised in a person in his own duty, by the exercise of his gifts, when there is no acting of grace in them at all ; for they lead and guide the mind unto such things as are the matter of prayer, that is, spiritual things. Gifts are nothing but a spiritual improvement of our natural faculties or abilities. And a man cannot speak or utter any thing but what proceeds from his rational faculties by in- vention or memory, or both, managed in and by his thoughts, unless he speak by rote, and that which is not rational. What therefore proceeds from a man's rational faculty, in and by the exercise of his gifts, that his thoughts must be exercised about. A man may read a long prayer that expresseth spiri- tual things, and yet never have one spiritual thought arise in his mind about them. For there is no exer- cise of any faculty of his mind required unto such reading, but only to attend unto the words that are to be read. This I say may be so ; I do not say that it is so, or that it must be so. But, as was said in the exercise of gifts, it is impossible but there must be an exercise of reason, by invention, judgment, and mem- ory ; and consequently, thoughts of spiritual things. Yet may they all be merely occasional, from the pre- sent external performance of the duty, without any liv- ing spring or exercise of grace. In such a course, 4* ^2 OF SPIRITUAL MINDEDNESS. may men of tolerable gifts continue all their days, unto the satisfaction of themselves and others, deceiving both them and their own souls. This being evident from the scripture and experience, an inquiry may be made thereon, as unto our own con- cernment in these things; especially of those who have received spiritual gifts of their own, and of them also in some degree, who usually enjoy the gifts of others in this duty. For it may be asked, how we shall know whether the thoughts which we have of spiritual things in and upon prayer, arise from gifts only, those of our own or other men's giving occasion unto them, or are influenced from a living principle and spring of grace in our hearts % A case this is (how^- ever by some it may be apprehended) of great impor- tance, and which would require much time fully to resolve. For there is nothing whereby the refined sort of hypocrites more deceive themselves and others, nothing whereby some men give themselves more countenance in an indulgence unto their lusts, than by this part of the form of godliness, when they deny the power thereof. And besides, it is that wherein the best of believers ought to keep a diligent watch over themselves, in every particular instance of the per- formance of this duty. With respect hereunto, in an especial manner, are they to watch unto prayer. If they are at any time negligent herein, they may rest in a bare exercise of gifts, when on a due examination and trial they have no evidence of the acting of grace in what they have done. I shall therefore, with what brevity I can, give a resolution unto this inqury. And to this end observe, 1. It is an ancient complaint, that spiritual things are filled with great obscurity and difficulty; audit is true. OF SPIRITUAL MINDEDNESS. 43 Not that there is any such thing in themselves, for they all come forth from the Father of lights, and are full of light, order, beauty and wisdom ; and light and order are the only means whereby any thing makes a discovery of itself. But the ground of all darkness and difficulty in these things lies in ourselves. We can more clearly and steadily see and behold the moon and the stars, than we can see the sun, when it shines in its greatest lustre. It is not because there is more light in the moon and stars than in the sun, but because the light of the sun is greater than our visive faculty can directly bear and behold. So we can more clearly discover the truth and distinct nature of things moral, and natural, than we can of things that are heavenly and spiritual. See John iii. 14. Not that there is more substance or reality in them, but because the ability of our understanding is more suited unto the comprehension of them. The other are above us. We know but in part, and our minds are liable to be hindered and disordered in their apprehension of things heavenly and spiritual, by ignorance, temptations, and prejudices of all sorts. In nothing more are men sub- ject unto mistakes, than in the application of things unto themselves, and a judgment of their interest in tjiem. Fear, self-love, with the prevalency of tempta- tions and corruptions, do all engage their powers to darken the light of the mind, and to pervert its judg- ment. In no case doth the deceitfulness of the heart, or of sin, which is all one, more act itself. Hence multitudes say peace to themselves, to whom God doth not speak peace ; and some who are children of light, do yet walk in darkness. Hence is that fervent prayer of the Apostle, for help in this case, Ephes. i. 16, 17, 18, 19. There is also a great similitude between tern- 44 OF SPIRITUAL MINDEDNESS. porary faith, and that which is saving and durable ; and between gifts and grace, in their operations, which is that now under consideration. It is acknowledged, therefore, that without the especial light and conduct of the spirit of God, no man can make such a judg- ment of his state and his actions, as shall be a stable foundation of giving glory to God, and of obtaining peace unto his own soul : and therefore the greatest part of mankind do constantly deceive themselves in these things. But ordinarily, under this blessed conduct in the search of ourselves and the concernments of our duty, we may come to a satisfaction whether they are influ- enced by faith, and have grace exercised in them, es- pecially this duty of prayer, or whether it derive from the power of our natural faculties, raised by light and spiritual gifts only ; and so whether our spiritual thoughts therein spring from a vital principle of grace, or whether they come from occasional impressions on the mind, by the performance of the duty itself. If men are willing to deceive themselves, or to hide themselves from themselves, to walk with God at all peradventures, to leave all things at hazard, to put off all trials unto that at the last day, and so never call themselves to an account, as to the nature of their duties in any particular instance ; it is n.o wonder, if they neither do, nor can, make any distinction in this matter ; as to the true nature of their thoughts in spiri- tual duties. Two things are required hereunto. 1. That we impartially and severally examine and try the frames and actings of our; minds in holy duties, by the word of truth ; and thereon not be afraid to speak that plainly to our souls, w^hich the word speaks unto us. This diligent search ought to respect OF SPIKITUAL MINDEDNESS. 45 our principles, aims, ends, actings, with the whole de- portment of our souls in every duty. See 2 Cor. 13, 5. If a man receiveth much money, and look only on the outward form and superscription, when he suppo- seth that he hath great store of current coin in gold and silver, he may have only heaps of lead or copper by him. But he that trades in it, as the comfort and support of his natural life and condition, he will try what he receives, both by the balance and the touch- stone, as the occasion requires, especially if it be in a time when much adulterated coin is passing in the world. And if a man reckons on his duties by tale and number, he may be utterly deceived, and be spiri- tually poor and a bankrupt, when he esteems himself rich, increased in goods, and wanting nothing. — Some duties may appearingly hold in the balance as to weight, which will not hold it at the touch-stone, as to worth. Both means are to be used, if we would not be mistaken in our accounts. Thus God himself, in the midst of a multitude of duties, calls the people to try and examine themselves, whether or not they are such as have faith and grace in them, and so like to have acceptance with him. Isa. Iviii. 2 — 5. 2. We must add unto our own diligent inquiry, fer- vent prayers unto God, that he would search and try us, as to our sincerity, and discover unto us the true frame of our hearts. Hereof we have an express ex- ample. Psalm cxxxix. 23, 2i. 'Search me, O God, and know my heart ; try me, and know my thoughts ; and see if there be any wicked way in me, and lead me in the way everlasting.' This is the only way whereby we may have the spirit of God witnessing unto our sin- cerity, with our own spirits. There is need of calling in divine assistance in this matter, both from the im- 4.6 OF SPIRITUAL MINUEDNESS. portance of it, and from its difficulty; God alone knowing fully and perfectly what is the hearts of men. I no w^ay douht, but that in the impartial use of these means, a man may come to assured satisfaction in his own mind, such as wherein he shall not be de- ceived, whether he doth animate and quicken his thoughts of spiritual things in duties, with inward vital grace, or whether they are impressions on his mind, by the occasion of the duty. A duty this is of great importance and necessity, now hypocrisy hath made so great an inroad on pro- fession, and gifts have deflowered grace in its principal operations. No persons are in greater danger of w^alk- ing at hazard with God, than those who live in the ex- ercise of spiritual gifts in duties, unto their own satis- faction and others. For they may countenance them- selves with an appearance of every thing that should be in them in reality and power, when there is nothing of it in them. And so it hath fallen out. We have seen many earnest in the exercise of this gift, who have turned vile and debauched apostates. Some ^ri.ve been known to live in sin, and an indulgence of iheir ■ lusts, and yet to abide constant in their duties, Isa. i. / 15. And we may hear prayers sometimes that openly discover themselves unto spiritual sense, to be the la- bor of the brain, by the help of gifts in memory and invention, without an evidence of any mixture of hu- mility, reverence, or godly fear ; without any acting of faith and love. They flow as wine, yet smell and taste of the unsavory cask from whence they proceed. It is necessary, therefore, that we should put ourselves on the severest trial, lest we should be found not to be spiritually minded in spiritual duties. Gifts are gracious vouchsafements of Christ, to OF SPIRITTJAL MINDEDJ5ES3. 47 make grace useful unto ourselves and others ; yea, they may be made useful unto the grace of others, who have no grace in themselves. But as unto our own souls, they are of no other advantage or benefit, but to stir up grace unto its proper exercise ', and to be a vehicle to carry it on, in its proper use. If we do not always regard this in their exercise, we had better be without them. If instead hereof, they once begin to impose themselves practically upon ns, so as that we rest in spiritual light, acting our inventions, memories and judgments with a ready utterance, or such as it is, there is no form of prayer can be more prejudicial unto our souls. As wine, if taken moderately and seasonably, helps the stomach in digestion, and quick- ens the natural spirits, enabling the powers of nature unto their duty, is useful and helpful unto it 5 but if it be taken in excess, it doth not help nature, but oppress it, and takes on itself to do what nature should be assisted unto ; it fills men's bodies with diseases, as well as their souls with sin. So whilst spiritual gifts are used and employed only to excite, aid, and assist grace in its operations, they are imutterably useful : but if they put themselves in the room thereof, to do all that grace should do ; they are hurtful and perni- cious. We have need, therefore, to be very diligent in this inquiry, whether our spiritual thoughts, even in our prayers, be not rather occasioned from the duty, than springing from a gracious principle in our hearts, or are the actings of real sovereign grace. 2. Where thoughts of spiritual things in prayer are occasional only, in the way before described, such prayers will not be a means of spiritual growth to the soul. They will not make the soul humble, holy, watchful, and diligent in universal obedience. Grace 48 Of SPIRITUAL MINDEDNESS. will not thrive under the greatest constancy in such duties. It is an astonishing thing to see how, under frequency of prayer, and a seeming fervency therein, many of us are at a stand as to visible thriving in the fruits of grace ; and it is to be feared, without any increase of strength in the roo^. of it. God's hand is not shortened that he cannot save, nor his ear deaf- ened that he cannot hear. He is the same as in the days of old, when our fathers cried unto him and were delivered, when they trusted in him, and were not confounded. Jesus Christ is the same yesterday, and to day, and forever ; prayer is the same that it was and shall lose nothing of its prevalency whilst this world endureth. Whence is it then, that there is so much prayer amongst us, and so little success! I speak not with respect to the outward dispensation of di- vine providence in afflictions or persecutions, wherein God always acts in a way of sovereignty, and oft- times gives the most useful answer unto our prayers by denying our requests : I intend that only whereof the Psalmist giveth us his experience. Psalm, cxxxviii. 3. ' In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul.' Where prayers are effectual, they will bring in spiritu- al strength. But the prayers of many seem to be very spiritual, and to express all conceivable supplies of grace ; and they are persisted in with constancy j and God forbid we should judge them to be hypocritical and wholly insincere. Yet is there a defect some- where, which should be inquired after : for they are not so answered, as that they who pray them, are strengthened with strength in their souls : there is not that spiritual thriving, that growth in grace, which might be expected to accompany such supplications. OF SPIRITUAL MINDEDNESS. 49 I know that a man may pray often, pvay sincerely and frequently for an especial mercy, grace, or delive- rance from a particular temptation; and yet no spiri- tual supply of strength unto his own experience come in thereby. So Paul prayed thrice for the removal of his temptation, and yet had the exercise of it contin- ued. In such a case there may be no defect in prayer, and yet the grace in particular aimed at not be attained. For God hath other holy ends to accomplish hereby on the soul. But how persons should continue in prayer, in general, according to the mind of God, so far as can be outwardly discovered, and yet thrive not at all, as unto spiritual strength in their souls, is hard to be understood. I* And which is yet more astonishing, men abide in the duty of prayer, and that in constancy, in their families, and otherwise, and yet live in known sins. Whatever spiritual thoughts such men have, in and by their pray- ers, they are not spiritually minded. Shall we now say, that all such persons are gross hypocrites j such as know they do but mock God and man ; know that they have not desires nor aims after the things which they mention in their own prayers ; but do these things either for some corrupt end, or at best to satisfy their convictions'? Could we thus resolve, the whole diffi- culty of the case were taken off. * For such double minded men have no reason to think that they shall re- ceive any thing of the Lord,* as James speaks, chap. i. 7. Indeed, they do not. . They never act faith re- ference unto their own prayers. But it is not so with all of this sort ; some judge themselves sincere, and in good earnest in their prayers, not without some hopes and expectations of success. I will not say of all such persons, that they are among the number of them con- 50 OF SPIRITUAL MINDEDNESS* cerning whom the wisdom of God says, ' Because 1 called unto them, and they refused j they shall call on me, but I will not answer j they shall seek me early, and shall not find me,' Prov. i. 18 — 21. And although we may say unto such persons in general, either leave your sinning, or leave your praying, from Psalm 1. 16^ 17, and that with respect unto present scandal, and cer- tain miscarriage in the end, if both be continued in j yet in particular I would not advise any such person to leave off his praying, until he had left his sin. This were to advise a sick man to use no remedies until he were well cured. Who knows but that the Holy Spirit, who works when and how he pleaseth, may take a time to animate these lifeless prayers, and make them a means of deliverance from the power of this sin. In the mean time, the fault and guilt is wholly their own, who have effected a consistency between a way of sin- ning and a course in praying; and it ariseth from hence, that they have never labored to fill up their requests with grace. What there hath been of earn- estness or diligence in them, hath been from a force put upon them by their convictions and fears. For no man was ever absolutely prevailed on by sin, who prayed for deliverance, according to the mind of God. Every praying man that perisheth, was an hypocrite. The faithfulness of God in his promises will not allow us to judge otherwise. Wherefore the thoughts that such persons have of spiritual things, even in their duties, do not arise from within, nor are a natural emanation of the frames of their hearts and affections. 3. Earnestness and apparent fervency in prayer, as to the outward delivery of the words of it, yea, though the mind be so affected as to contribute much there- unto, will not of themselves prove, that the thoughts OF SPIRITUAL MINDEDNESS, 51 of men therein do arise from an internal sprmg of grace. Tliere is a fervency of spirit in prayer, that is one of the best properties of it, being an earnest acting of love, faith, and desire : But there is a fer- vency wherewith the mind itself may be affected, that may arise from other causes. 1. It may do so from the engagement of natural affections unto the object of their prayer, or the things prayed for. Men may be mighty earnest and intent in their minds, in praying for a dear relation, or for deliverence from imminent troubles, or imminent dangers ; and yet all this fervour arise from the vehe- ment actings of natural affections about the things prayed for, excited in an especial manner by the pre- sent duty. Hence God calls the earnest cries of some for temporal things not a crying unto him, but an howling. Rosea, vii. U. That is, the cry of hungry ravenous beasts, that would be satisfied. 2. Sometimes it ariseth from the sharpness of con- victions, w^hich will make men even roar in their prayers for disquietment of heart. And this may be, where there is no true grace as yet received, nor, it may be, ever will be so. For the perplexing work of conviction goes before real conversion ; and as it pro- duceth many other effects and changes in the mind, so it may do this of great fervency in vocal prayers, especially if it be accompanied with outward afflictions, pains, or troubles. Psalm Ixxviii, 34, 35. 3. Oft-times the mind and affections are very little concerned in that fervor and earnestness which appear in the outward performance of the duty ; but in the exercise of gifts, and through their own utterance, men put their natural affections into such an agitation as shall carry them out into a great vehemency in 52 OF SPIRITUAL MINDEDNESS. their expressions. It hath been so with sundry per- sons who have been discovered to be rotten hypo- crites, and have afterwards turned cursed apostates. Wherefore all these things may be, where there is no gracious spring, or vital principle, acting itself from within in spiritual thoughts. Some, it may be, will design an advantage by their conceptions, unto the interest of profaneness and scoffing ; for if there be these evils under the exer- cise of the gift of prayer, both in constancy, and with fervency — if there may be a total want of the exercise of all true grace with it and under it j then it may be, all that is pretended of this gift, and its use, is but hypocrisy and talk. But, I say, 1, It may be as well pretended, that because the sun shining on a dunghill doth occasion offensive and noisome steams ; there- fore all that is pretended of its influence on spices and flowers, causing them to give out their fragrancy, is utterly false. No man ever thought that spiritual gifts did change, or renew the minds and natures of men ; where they are alone, they only help and assist unto the useful exercise of natural faculties and powers; and, therefore, where the heart is not sa- vingly renewed, no gifts can stir up a saving exercise of faith ; but, where it is so, they are a means to cause the savor of it to flow forth. 2. Be it so, that there may be some evils found under the exercise of the gift of prayer, what remedy for them may be proposed % Is it that men should renounce their use of it, and betake themselves unto the reading of prayers only'? 1. The same may be said of all spiri- tual gifts whatever ; for they are all of them liable to abuse. And shall we reject all the powers of the world to come, the wholp ^^on^i^io-- -^ ^^c.,^-i -;r+^ f^^ OF SPIRITUAL MINDEDNESS. 53 the communication whereof the Lord Christ hath promised to continue his spirit with his church unto the end of the world, because by some they are abused % 2. Not only the same, but far greater evils may be found in and under the reading of prayers, which needs no further demonstration than what it gives of itself every day. 3. It is hard to under- stand, how any benefit at all can accrue to any by this relief, when the advantages of the other way are evident. Wherefore the inquiry remains, ^ho.w we may know to our own satisfaction, that the thoughts we have of spiritual things in the duty of prayer, are from an internal fountain of grace,' and so are an evi- dence that we are spiritually minded, whereunto all these things do tend. Some few things I shall offer towards satisfaction herein. 1. I take it for granted on the evidence before given, that persons who have any spiritual light, and will diligently examine and try their own hearts, will be able to discern what real actings of faith, of love, and delight in God, there are in their duties j and conse- quently what is the spring of their spiritual thoughts. In general we are assured, that 'he that believeth, hath the witness in himself.' 1 John, 5. 10. Sincere faith will be its own evidence : and where there are sincere actings of faith, they will evidence themselves, if we try all things impartially by the word. But if men do, as for the most part they do, content themselves with the performance of any duty, without an examination of their principles, frames, and actings of grace in them, it is no wonder if they walk in all uncertainty.'^ 2. When the soul finds a sweet spiritual compla- cency in and after its duties, it is an evidence that 5* 54> OF SPIRITUAL MINDEDNESS. grace hath been acted in its spiritual thoughts and de- sires, Jer. 31. The prophet receiveth a long gracious message from God, filled up with excellent promises and pathetical exhortations to the church. The whole is as it were summed up in the close of it, v. 24«. *For I have satiated the weary soul, and I have re- plenished every sorrowful soul.' Whereon the pro- phet adds, *upon this I awaked, and beheld, and my sleep was sweet unto me.' God's gracious message had so composed his spirits, and freed his mind from trouble, that he was at quiet repose in himself, like a man asleep. But after the end of it, he stirs up him- self to a review and consideration of what had been spoken unto him : I awaked and beheld, or I stirred up myself, and considered what had been delivered unto me ; and saith he, my sleep was sweet unto me ; I found a gracious complacency in, and refreshment unto my soul, from what I had heard and received. So is it oft-times with a soul that hath had real commu- nion with God in the duty of prayer. It finds itself both in it, and afterwards, when it is awakened unto the consideration of it spiritually refreshed; it is sweet unto him. This holy complacency, this rest and sweet repose of mind, is the foundation of the delight of believers in this duty. They do not pray only because it is their duty so to do, nor yet because they stand in need of it, so as that they cannot live without it, but they have delight in it ; and to keep them from it, is all one as to keep them from their daily food and re- freshment. Now we can have no delight in any thing but what we have found some sweetness, rest, and complacency in. Without any such experience, we may do or use any thing, but cannot do it with delight. OF SPIRITUAL MINDEDNESS. 55 And it ariseth, 1, from the approach that is made unto God therein. It is in its own nature an access unto God on a throne of grace. Eph. ii. 18. Heb. x. 19, 20. And when this access is animated by the actings of grace, the soul hath a spiritual experience of a nearness in that approach. Now, God is the fountain and centre of all spiritual refreshment, rest and com- placency ; and in such an access unto him, there is a refreshing taste of them communicated unto the soul : Psal. xxxvi. 7 — 9. ' How excellent is thy loving kind- ness, O God ! therefore the children of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thine house : and thou shalt make them drink of the river of thy pleasures. For with thee is the fountain of life : in thy light we shall see light.' God is proposed in the excellency of his loving kindness, which is compre- hensive of his goodness, grace, and mercy. And so is he also as the spring of life and light, all spiri- tual powers and joys. Those that believe, are better described by their trust under the shadow of his wings. In his worship, the fatness of his house, they make their approaches unto him. And the fruit hereof is, that he makes them to drink of the river of his pleasures, the satisfying refreshing streams of his grace and goodness ; they approach unto him as unto the fountain of life, so as to drink of that fountain, in re- newed communications of life and grace; and in the light of God, the light of his countenance, to see light in satisfying joy. In these things doth consist, and from' them doth arise, that spiritual complacency which the souls of believers find in their duties. 2. From the due exercise of faith, love, and delight, the graces wherein the life of the new creature doth 56 OF SPIRIT JAL MINDEDNESS. principally consist There is a suitableness to our natural constitution", and a secret complacency of our natures, in the proper actings of life natural, for its own preservation and increase : there is so in Qur spiritual constitution, in the proper actings of the powers of our spiritual life, unto its preservation and increase. These graces, in their due exercise, com- pose and refresh the mind, as those which are perfec- tive of its state, which quell and cast out whatever troubles it : thence a blessed satisfaction and compla- cency befalls the soul ; herein he that believeth hath the witness in himself. Besides, faith and love are never really acted on Christ, but they prepare and make meet the soul to receive the communications of love and grace from him, which it never faileth of, although it be not always sensible thereof. 3. From the testimony of conscience, bearing witness to our sincerity, in aims, ends, and performances of the duty. Hence a gracious repose of mind, and great satisfactoriness, ensue. If we have no experience of these things, it is evi- dent that we walk at random in the best of our duties ; for they are among the principal things that we do, or ought to pray for ; and if we have not experience of the effects of our prayers on our hearts, we neither have advantage by them, nor give glory to God in them. But yet here, as in most other spiritual things, one of the worst of vices is ready to impose itself in the room and place of the best of our graces : and this is, self-pleasing in the performance of the duty. This, instead of a grace steeped in humility, as all true grace is, is a vile effect of spiritual pride, or the offering of a sacrifice to our own net and drag : it is a glorying in OF SPIRITUAL MINDEDNESS. 57 the flesh ; for whatever of self any doth glory in, it is but flesh. When men have had enlargements in their expressions, and especially when they apprehend that others are satisfied or affected therewith, they are apt to have a secret self-pleasing in what they have done, which, before they are aware, turns into pride, and a noxious elation of mind. The same may befall men in their most secret duties, performed outwardly by the aid of spiritual gifts: but this is most remote from, and contrary to, that spiritual complacency in duty, which we speak of, which yet it will pretend to, until it be diligently examined. The language of this spiri- tual complacency is, ' I will go in the strength of the Lord God j I will make mention of thy righteousness, even of thine only.' Ps. Ixxi. 16. That of spiritual pride is, God, I thank thee that I have done thus and thus, as it was expressed by the Pharisee. That is, in God alone j this is in self: that draws forth the savor of all graces j this immediately covers and buries them all, if there be any in the soul : that fills the soul emi- nently with humility and self-abasement ; this with a lifting up of the mind and proud self-conceit : that casts out all remembrance of what we have done ourselves, retaining only a sense of what we have recei- ved from God, of the impressions of his love and grace ; this blots out all remembrance of what we have freely received from God, and retains only what we have done ourselves. Wherever it is, there is no due sense either of the greatness or goodness of God. Some, it may be, will say, that if it be so, they for their parts, are cut off'. They have no experience of any such spiritual rest and complacency in God, in or after their prayers j at the best, they begin them with tears, and end them in sorrow j and sometimes they 58 OF SPIRITUAL MINDENESS. know not what is become of them, but fear that God is not glorified by them, nor their own souls bettered. I answer, 1. There is great spiritual refreshment in that godly sorrow which is at work in our prayers. — Where the Holy Ghost is a spirit of grace and suppli- cation, he causeth mourning, and in that mourning there is joy. 2. The secret encouragement which we receive by praying, to adhere unto God constantly in prayer, ariseth from some experience of this holy com- placency, though we have not a sensible evidence of it. 3. Perhaps some of them who make this complaint, if they would awaken and consider, would find that their souls, at least sometimes, had been thus refreshed, and brought unto an holy rest in God. 4. Then shall you know the Lord, if you follow on to know him. Abide in seeking after this complacency, and satisfac- tion in God, and you shall attain it. 3. It is a sure evidence that our thoughts of spiri- tual things in our supplications are from an internal spring of grace, and are not merely occasioned by the duty itself, when we find the daily fruit and advantage of them ; especially in the preservation of our souls in an holy, humble, watchful frame. Innumerable are the advantages, benefits, and effects of prayer, which are commonly spoken unto j growth in grace and consolation is the substance of them. Where there is continuance in prayer, there will be spiritual growth in some proportion. For men to be earnest in prayer, and thriftless in grace, is a certain indication of prevalent corruptions, and want of being spiritually minded in prayer itself. If a man eats his daily food, let him eat never so much, or so often, if he be not nourished by it, his body is under the power of prevalent distempers j and so is his spirtual consti- OF SPIRITUAL MINDEDNES3. 59 ( tution, who thriveth not in the use of the food of the new creature. But that which I fix upon with respect unto the present inquiry, is, the frame that it preserves the soul in 5 it will keep it humble, and upon a diligent watch, as unto its dispositions and actings. He who prays as he ought, will endeavor to live as he prays. This none can do who doth not with diligence keep his heart unto things he hath prayed about. To pray earnestly and live carelessly, is to proclaim that a man is not spiri- tually minded in his prayer. Hereby then, we shall know what is the spring of those spiritual thoughts, which our minds are exercised withal in our supplica- tions. If they are influenced unto a constant daily watch for the perservation of that frame of spirit, those dispositions and inclinations unto spiritual things which we pray for, they are from an internal spring of grace. If there be generally an unsuitableness in our minds unto what we seem to contend for in our prayers, the gift may be in exercise, but the grace is wanting. If a man be every day on the Exchange, and there talk diligently and earnestly about merchan- dise, and the affairs of trade ; but when he comes home thinks no more of them, because indeed he hath nothing to do, no interest in them, he may be a very poor man, notwithstanding his pretences : and he may be spiritually very poor, who is on occasions fervent in prayer, if, when he retires unto himself, he is not care- ful and diligent about the matter of it. 4. When spiritual affections, and due preparation of heart unto the duty, excite and animate the gift of prayer, and not the gift make impressions on the affec- tions ; then are we spiritually minded therein. Gifts are servants, not rulers, in the mind j are bestowed on us to be serviceable unto grace j not to lead it, but to 60 OF SPIRITUAL MINDEDNESS. follow it, and to be ready with their assistance on its exercise ; for the most part, where they lead all, they are all alone. This is the natural order of these things^ Grace habitually inclineth and disposeth the heart unto this duty. Providence and rule give the occasions for its exercise ; sense of duty calls for prepartion ; grace coming into actual exercise, gifts come in with their assistance ; if they lead all, all is out of order. It may be otherwise sometimes : a person indisposed and life- less, engaging into prayer in a way of obedience, upon conviction of duty, may, in and by the gift, have his affections excited, and graces engaged unto its proper work. It may be so, I say ; but let men take heed how they trust to this order and method : for where it is so, there may be little or nothing of the exercise cf true grace in all their fervor and commotion of affections j but when the genuine actings of faith, love, holy reve- rence, and gracious desires, stir up the gift unto its exercise, calling in its assistance to the expression of themselves, then are the heart and mind in their proper order. 5. It is so when other duties of religion are equally regarded and attended to with prayer itself. He, all whose religion lies in prayer and hearing, hath none at all. God hath an equal respect to all other duties, and so must we have also. So is it expressed as to the religion herein, because there is none without it, Jam. i. 27. I shall not value his prayers at all, be he never so earnest and frequent in them, who gives not alms according to his ability : and this in an especial manner is required of us who are ministers ; that we be not like an hand set up in cross ways, directing others which way to go but staying behind itself. This digression about the rise and spring of spiri- OF SPIRITUAL MINDEDNESS. 61 tual thoughts in prayer, I judged not unnecessary, in such a time and season, wherein we ought to be very jealous, lest gifts impose themselves in the room of grace j and be careful that they are employed only to their proper end, which is to be serviceable to grace in its exercise, and not otherwise. 3. There is another occasion of thoughts of spiri- tual things, when they do not spring from a living prin- ciple within, and so are no evidence of being spiritually minded. And this is the discourse of others. They that fear the Lord will be speaking one to another, of the things wherein his glory is concerned, Mai. iii. 16. To declare the righteousness, the glory of God, is the delight of his saints. Psalm, cxlv. 3 — 8. ' Great is the Lord, and greatly to be praised, and his greatness is unsearchable. One generation shall praise thy works to another, and shall declare thy mighty works. I will speak of the glorious honor of thy majesty, and of thy wondrous works. And men shall speak of the might of thy terrible actsj and I will declare thy greatness. They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteous- ness. The Lord is gracious and full of compassion, slow to anger, and of great mercy j' and, accordingly, there are some who are ready on all occasions to be speaking, or making mention, of things divine, spiri- tual, and holy ; and it is to be wished that there were more of them. All the flagitious sins that the world is filled withal, are not a greater evidence of the degeneracy of christian religion, than this is, that it is grown unusual, yea, a shame or scorn, for men to speak together of the things of God. It was not so when religion was in its primitive power and glory ; nor is it so with them who really fear God, and are sensible 6 62 OF SPIRITUAL MINDEDNESS. of their duty. Some I say there are, who embrace all occasions of spiritual communication. Those with whom they converse, if they are not profligate, if they have any spiritual light, cannot but so far comply with what they say, as to think of the things spoken which are spiritual. Oft-times the track and course of men's thoughts lie so out of the way, are so contrary unto such things, that they seem strange to them ; they give them no entertaiment. You do but cross their way with such discourses, whereon they stand still a little, and so pass on. Even the countenances of some men will change hereon, and they betake themselves to an unsatisfied silence, until they can divert unto other things. Some will make such replies of empty words, as shall evidence their hearts to be far enough estranged from the things proposed unto them. But with others, such occasional discourses will make such impressions on their minds, as to stir up present thoughts of spiritual things. But though frequent occasions hereof may be renewed, yet will such thoughts give no evidence that any man is spiritually minded. For they are not genuine, from an internal spring of grace. From these causes it is, that the thoughts of spiri- tual things are with many, as guests that come into an inn, and not like children that dwell in the house. They enter occasionally, and then there is a great stir about them, to provide meet entertainment for them. In a while they are disposed of, and so depart, being neither looked nor inquired after any more. Things of another nature are attended to j new occasions bring in new guests, for a season. Children are owned in the house, are missed if they are out of the way, and have their daily provision constantly made for OF SPIRITTJAL MINDEDNESS. 63 them. So is it with these occasional thoughts ahout spiritual things. By one means or other they enter into the mind, and there are entertained for a season. On a sudden they depart, and men hear of them no more. But those that are natural and genuine, arising from a living spring of grace in the heart, disposing the mind unto them, are as the children of the house ; they are expected in their places, and at their seasons. If they are missing, they are inquired after. The heart calls itself to an account, whence it is that it hath been so long without them, and calls them over into its wonted converse with them. CHAPTER IV. Other evidences of thoughts ahout spiritual things^ arising from an internal principle of grace^ whereby they are an evidence of our being spiritually minded. The abounding of these thoughts^ how far, and where- in such an evidence. II. The second evidence that our thoughts of spiri- tual things proceed from an internal fountain of sancti- fied light and affections, or that they are acts or fruits of our being spiritually minded, is, that they abound in us, that our minds are filled with them. We may say of them, as the Apostle doth of other graces ; if these things are in you and abound, you shall not be barren. It is well indeed, when our minds are like the land of Egypt in the years of plenty, when it brought forth by handfuls ; when they flow from the well of living water in us, with a full stream and current. But there is a measure of abounding, which is necessary to evidence our being spiritually minded in them. 64f OF SPIRITTTAL MINDEDNESS. There is a double effect ascribed here to this frame of spirit ; first life, and then peace. The nature and * being of this grace depends on the former considera- tion of it, namely, its procedure from an internal principle of grace, the effect and consequence whereof is life. But that it is peace also, depends on the degree and measure of the actings of this part of it in our spiritual thoughts ; and this we must consider. It is the character of all men in the state of de- praved nature and apostacy from God, ' that every imagination of the thoughts of their hearts, is only evil continually,' Gen. vi. 5. All persons in that con- dition are not swearers, blasphemers, drunkards, adul- terers, idolaters, or the like. These are the vices of particular persons, the effects of particular constitu- tions and temptations. But thus it is with them, all and every one of them, ' all the imaginations of the thoughts of their hearts are evil, and that continu- ally.' Some as to the matter of them, some as unto their end, all as to their principle ; for out of the evil treasure of the heart can proceed nothing but what is evil. That infinite multitude of open sins which is in the world, gives a clear prospect or representation of the nature and effects of our apostacy from God. But he that can consider the numberless number of thoughts which pass through the mind of every indi- vidual person every day, all evil and that continually, he will have a further comprehension of it. We can therefore have no greater evidence of a change in us from this state and condition, than a change wrought in the course of our thoughts. A relinquishment of this or that particular sin, is not an evidence of a translation from this state. For as was said, such particular sins proceed from particular OF SPIRITUAL MINDEDNESS. 65 lusts and temptations, and are not the immediate, uni- versal consequence of that depravation of nature which is equal in all. Such alone is the vanity and wickedness of the thoughts and imaginations of the heart. A change herein is u blessed evidence of a change of state. He who is cured of a dropsy, is not immediately healthy, because he may have the prevail- ing seeds and matter of other diseases in him, and the jiext day die of a lethargy : but he who, from a state of sickness, is restored in the temperature of the mass of blood and the animal spirits, and all the princi- ples of life and health, unto a good crasis and tempe- rature, his state of body is changed. The cure of a particular sin may leave behind it the seeds of eternal death, which they may quickly effect ; but he who hath obtained a change in this character, which belongs essentially unto the state of depraved nature, is spiri- tually recovered. And the more the stream of our thoughts is turned, the more our minds are filled with those of a contrary nature, the greater and more firm is our evidence of a translation out of that depraved state and condition. There is nothing so unaccountable as the multipli- city of thoughts of the minds of men ; they fall from them like the leaves of trees, when they are shaken with the wind in autumn. To have all these thoughts, all the several figments of the heart, all the con- ceptions that are framed and agitated in the mind, to ^ be evil and that continually, what an hell of horror and confusion must it needs be ! A deliverance from this A loathsome, hateful state, is more to be valued than the whole world. Without it neither life, nor peace, nor Jt immortality, nor glory, can ever be attained. The design of conviction is to put a stop to these 6* 66 OF SPIRITUAL MINDEDNESS. thoughts, to take off from their numher, and thereby to lessen their guilt. It deserves not the name of con- viction of sin, which respects only outward actions, and regards not the inward actings of the mind. And this alone will for a season make a great change in the thoughts, especially it will do so when assisted by superstition, directing them unto other objects. These two in conjunction are the rise of all that devotional religion which is in the papacy. Conviction labors to put some stop and bounds to thoughts absolutely evil and corrupt 5 and superstition suggests other objects for them, which they readily embrace ; but it is a vain attempt. The minds and hearts of men are continu- ally minting and coining new thoughts and imagina- tions; the cogitative faculty is always at work. As the,iStreams of a mighty river running into the ocean, so are the thoughts of a natural man, and through self they run into hell. It is a fond thing to set a dam be- fore such a river, to curb its streams. For a little space there may be a stop made, but it will quickly break down all obstacles, or overflow all its bounds. There is no way to divert its course, but only by pro- viding other channels for its waters, and turning them thereinto ; the mighty stream of the evil thoughts of men will admit of no bounds or dams to pi^t a stop unto them. There are but two ways of relief from them ; the one, respecting their moral evil, the other their natural abundance. The first, by throwing salt into the spring, as Elisha cured the waters of Jericho ; that is, to get the heart and mind seasoned with grace,* for the tree must be made good before the fruit will be so. The other is, to turn their streams into new^ channels, putting new aims and ends upon them, fixing ^ them on new objects ; so shall we abound in spiritual *?^ OF SPIRITUAL MINDEDNESS. 67 thoughts ; for ahound in thoughts we shall, whether we will or not. To this purpose is the advice of the Apostle, Eph» V. 18, 19. 'And be not drunk with wine, wherein is excess, but be filled with the spirit, speaking to your- selves in Psalms and Hymns and Spiritual Songs.' When men are drunk with wine unto an excess, they make it quickly evident, what vain, foolish, ridiculous imaginations it filleth their minds with. In opposi- tion hereunto, the Apostle adviseth believers to be filled with the Spirit, to labor for such a participation of him as may fill their minds and hearts, as others fill themselves with wine. To what end, unto what purpose, should they desire such a participation of him, to be so filled with him 1 It is unto this end, namely, that he by his grace may fill them with holy spiritual thoughts, as on the contrary, men drunk unto an excess, are filled wilh those that are foolish, vain, and wicked. So the words of ver. 19 do declare, for he adviseth us to express our abounding thoughts in such duties as will give an especial vent to them* Wherefore, when we are spiritually minded, we shall abound in spiritual thoughts, or thoughts of spiritual things. That we have such thoughts, will not suffi- ciently evidence that we are so, unless we abound in them. And this leads us to the principal inquiry on this head ; namely, what measure we ought to assign hereof, how we may know when we abound in spiritual thoughts, so as that they may be an evidence of our being spiritually minded. I answer in general, among other scriptures, read over Psalm, cxix. with understanding. Consider therein what David expresseth of himself, as to his constant delight in, and continual thoughts of the law 68 OF SPIRITUAL MINDEDNESS. I, of God, which v/as the only means of divine revela- tion at that season. Try yourselves by that pattern ; examine yourselves whether you can truly speak the same words with him ; at least, if not in the same de- gree of zeal, yet with the same sincerity of grace. You will say, that was David. It is not for us, it is not our duty to be like him, at least not to be equal with him. But as far as I know, we must be like him, if ever we intend to come to the place where he is. It will ruin our souls, if, when we read in the scripture how the saints of God express their experience in faith, love, delight in God and constant meditations on him, we grant that it was so with them 5 that they w^ere good and holy men, but it is not necessary that it should be so with us. These things are not written in the scripture to show what they were, but what we ought to be. All things concerning them were written for our admonition. 1 Cor. 10, 11. And if we have not the same delight in God as they had, the same spiritual mindedness in thoughts and meditations of heavenly things, we can have no evidence that we please God as they did, or shall go to that place whither they are gone. Profession of the life of God passeth with many at a very low and easy rate. ■Their thoughts are for the most part vain and earthly, their communication unsavory, and sometimes corrupt, their lives at best uneven and uncertain, as unto the rule of obedience ; yet all is well, all is life and peace. The holy men of old, who obtained this testi- mony that they pleased God, did not so walk before him. They meditated continually in the law ; thought of God in the night seasons ; spake of his ways, his works, his praise ; their whole delight was in him, and in all things they followed hard after him. It is the OF SPIRITUAL MINDEDNESS. 69 example of David in particular, that I have proposed- And it is a promise of the grace to be administered by the Gospel, that he who is feeble shall be as David, Zech. xii. 12 — 18. And if we are not so in his being spiritually minded, it is to be feared we are not parta- kers of the promise. But that we may the better judge of ourselves therein, I shall add some few rules to this direction by example. 1. Consider, what proportion your thoughts of spiri- tual things bear, with those about other things. Our principal interest and concern, as we profess, lie in things spiritual, heavenly and eternal. Is it not then a foolish thing to suppose, that our thoughts about these things should not hold some proportion with those about other things ; nay,* that they should not exceed them 1 No man is so vain in earthly things, as to pretend that his principal concern lieth in that whereof he thinks very seldom in comparison of other things. It is not so with men, in reference to their families, their trades, their occasions of life. It is a truth, not only consecrated by the testimony of him who is truth, but evident also in the light or reason, that where our treasure is, there will our hearts be also. And the affections of our Lsarts do act them- selves by the thoughts of our minds. Wherefore, if our principal treasure be as we profess, in things spiri- tual and heavenly, and wo unto us if it be not so ! on them will our affections, and consequently our desires and thoughts, be principally fixed. That we may the better examine ourselves by this rule, we must consider of what sort men's other thoughts are ; and as unto our present purpose, they may be reduced to these heads. 1. There are such as are exercised about their call- 70 OF SPIRITUAL MINDEDNESS. ings and lawful occasions. These are numberless and endless ; especially among a sort of men who rise early and go to bed late, and eat the bread of carefulness, or are particularly industrious and diligent in their ways. These thoughts men approve themselves in, and judge them their duty, as they are in their proper place and measure. But no heart can conceive the multitude of these thoughts, which, partly in contri- vances, partly in converse, are engaged and spent about these things. And the more men are immersed in them, the more do themselves and others esteem them diligent and praiseworthy. And there are some who have neither necessity nor occasion to be en- gaged much in the duties of any especial calling, who yet by their words and actions declare themselves to be confined almost in their thoughts to themselves, their relations, their children, and their self concerns ; which, though most of them are very impertinent, yet they justify themselves in them. All sorts may do well to examine what proportion their thoughts of spiri- tual things bear to those of other things. I fear with most, it will be found to be very small, with many, next to none at all. What evidence then can they have that are spiritually minded, that their principal interest lies in things above 1 Perhaps it will be asked, whether it be necessary that men should think as much and as often about things spiritual and heavenly, as they do about the lawful affairs of their callings. I say more, and more often, if we are what we profess ourselves to be. Generally, it is the best sort of men, as to the things of God and man, who are busied in their callings, some of one sort, some of another. But even among the best of these, many will continually spend the strength of their minds and OF SPIRITUAL MINDEDNESS. 7l vigor of their spirits, about tlieir affairs all the day- long ; and, so they can pray in the morning and eve- ning, with some thoughts sometimes of spiritual things, occasionally administered, suppose they acquit themselves very well. As if a man should pretend that his great design is, to prepare himself for a voyage to ^a far country, where is his patrimony and his inheritance ! but all his thoughts and contrivances are about some few trifles, which, if indeed he intend his voyage, he must leave behind him ; and of his main design he scarce thinketh at all. We all profess that we are bound for heaven, immortality, and glory : but is it any evidence we really design it, if all our thoughts are consumed about the trifles of this world, which we must leave behind us, and have only occa- sional thoughts of thinors above % I shall elsewhere show, if God will, how men maybe spiritually minded in their earthly affairs. If some relief may not be thence obtained, I cannot tell what to say or answer for them, whose thoughts of spiritual things do not hold proportion with, yea, exceed them, which they lay out about their callings. This whole rule is grounded on that of our Saviour, Mat. vi. 31 — 34. ' Take no thought, saying, what shall we eat, or what shall we drink 1 or wherewith we shall be clothed 1 But seek first the kingdom of God and his righteousness, and all these things shall be added unto you. Take therefore no thought for the 'mor- row.' When we have done all we can, when we have made the best of them we are able, all earthly things, as unto our interest in them, amount to no more, but what we eat, what we drink, and wherewith we are clothed. About these things our Saviour forbids us to take any thought, not absolutely, but with a double 72 OF SPIRITITAL MINDEDNESS. limitation. As first, that we take no such thought about them, as should carry along with it a disquiet- ment of mind, through a distrust of the fatherly care and providence of God. This is the design of the context. Secondly, no thought that for constancy and intenseness of spirit, should be like unto those which we ought to have about spiritual things. Seek first the kingdom of God and his righteousness. Let that be the chief and principal thing in your thoughts and consciences. We may therefore conclude, that at least they must hold an exceeding proportion with them. Let a man, industriously engaged in the way of his calling, try himself by this rule every evening. Let him consider what have been his thoughts about his earthly occasions, and what about spiritual things ; and thereon ask of himself whether he be spiritually min- ded or not. Be not deceived j as a man thinketh, so is he. Aiid if we account it a strange thing, that our thoughts should be more exercised about spiritual things, than about the afl^airs of our callings, we must not think it strange, if, when we come to the trial, we cannot find that we have either life or peace. I Moreover, it is known, how often, when we are en- gaged in spiritual duties, other thoughts will interpose, and impose themselves on our minds. Those which are about men's secular concernments will do so. The world will frequently make an inroad on the ways to heaven, to disturb the passengers and wayfaring men. There is nothing more frequently complained of, by such as are awake unto their duty, and sensible of their weakness. Call to mind, therefore, how often, on the other hand, spiritual thoughts do interpose, and as it were impose themselves on your minds, whilst you are OF SPIRrrUAL MINDEDNESS. 73 engao-ed in your earthly affairs. Sometimes, no doubt, with all that are true believers it is so. ' Or ever I was aware, saith the spouse, my soul made me as the chariots of Aminadab.' Cant. vi. 12. Grace in her own soul surprised her into a ready willing frame for spiritual communion with Christ, when she was intent on other occasions. But if these thoughts of heavenly things so arising in us, bear no proportion with the other sort, it is an evidence what frame and principle is predominant in us. 2. There are am.ultitude of thoughts in the minds of men, which are vain, useless, and altogeher unprofita- ble. These ordinarily, through a dangerous mistake, are looked on as not sinful, because, as it is supposed, the matter of them is not so ; and therefore men rather shake them off for their folly, and their guilt. But they arise from a corrupt fountain, and wofuUy pollute both the mind and conscience. Wherever there are vain thoughts, there is sin. Jerem. iv. 14-. Such are those numberless imaginations, whereby men fancy themselves ' to be what they are not, to do what they do not, to enjoy what they enjoy not, to dispose of themselves and others,' at their pleasure. That our nature is liable to such a pernicious folly, which some of tenacious fancies have turned into madness, we are beholden alone to our cursed apostacy from God, and the vainity that possessed our minds thereon. Hence the prince of Tyrus thought ' he was a God, and sat in the seat of God.' Ezek. xxviii. 2. So it hath been with others ; and in those, in whom such imaginations are kept within some better order and bounds, yet being traced to their original, they will be found to spring, some of them, immediately from pride, some from sensual lusts, some from the love of the world, 74, OF SPIRITUAL MINBEDNESS, all from self, and the old ambition to be as God, to dispose of all things as we think meet. I know no greater misery or punishment in this world, than the debasing of our nature to such vain imaginations ; and a perfect freedom from them is a part of the blessed- ness of heaven. It is not my present work to show how sinful they are ; let them be esteemed only fruit- less, foolish, vain and ludicrous. But let men examine themselves, what number of these vain, useless thoughts, night and day, do rove up and down in their minds. If now it be apprehended too severe, that men's thoughts of spiritual things should exceed them that are employed about their lawful callings, let them consider what proportion they bear to those which are alto- gether vain and useless. Do not many give more time to them, than they do to holy meditations, without an endeavor to mortify the one, or to stir up and enliven the other. Are they not more wonted to their sea- sons, than holy thoughts are 1 And shall we suppose that those with whom it is so, are spiritually minded % 3. There are thoughts that are formally evil; they are so in their nature, being corrupt contrivances to fulfil the desires of the flesh in the lusts thereof. These also will attempt the minds of believers. But they are always looked on as professed enemies to the soul, and are watched against. I shall not therefore make any comparison between them and spiritual thoughts, for they abound only in them that are car- nally minded. 2. The second rule to this purpose is, that we would consider, whether thoughts of spiritual things do con- stantly take possession of their proper seasons. There are some times and seasons in the course of men's lives, wherein they retire themselves unto their own OF SPIRITUAL MINDEDNESS. 75 thoughts. The most busied men in the world have some times of thinking unto themselves. And those who design no such thing, as being afraid of coming to be wiser or better than they are, do yet spend time therein, whether they will or not. But they who are wise will be at home as much as they can, and have as many seasons for such their retirements, as is possible for them to attain. If that man be foolish, who busieth himself so much abroad in the concerns of others, that he hath no time to consider the state of his own house and family ; much more is he so, who spendeth all his thoughts about other things, and never makes use of them in an inquiry, how it is with himself and his own soul. However, men can hardly avoid, but that they must have some seasons, partly stated, partly occa- sional, 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 unto them in the way of rule, expressed in examples and commands. See Psalm xvi. 7, 8. and xcii. 2. Deut. 6, 7. If they are usually given up unto other ends and occasions, are possessed with thoughts of another nature, it is an open evidence that spiritual thoughts have but little in- terest 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 76 OF SPIRITT/AL MINDEDNESS. were, their own, which no other things or business can lay any just claim to, how dwelleth the love of spiri- tual things in usl 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 further exercise of spiritual thoughts, applying them to things worldly, useless, or vain, they can make no pre- tence 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 unto 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 to the minds of men in them, and habituate themselves to an expectation of enter- tainment J whence they will grow importunate for ad- mission.— Hence, with many, those precious moments of time, which might greatly influence their souls unto 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 ten- ders 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 unto God our spare time, it is evident that indeed we can afford nothing at all. Micah ii. 1. They devise iniquity upon their beds. The seasons proper for holy contemplation, they make use of to fill their minds with wicked imaginations, and OF SPIRITUAL MINDEDNESS. 77 when the morning- is light, they practise it ; walking all day, on all occasions, suitably unto their devices and imaginations of the night. Many will have cause to complain to eternity, of those leisure times which might have been improved for their advantage to eter- nal blessedness. If v/e 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 endeavor to pre- serve 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 disappoint- ments 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 re- view hereof 1 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 re- view 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 are spiritually minded, we will 7* •yd OF SPIRITUAL MINDEDNESS. 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 oppotu- nities from time to time, without regret or self-reflec- tions, it is to be feared that we wax worse and worse. Way will be made hereby for further 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 con- cerns.— Some in vain converse with others, wherein for the most part, they edify one another only unto vanity. How much of this time might, nay, ought to be redeemed for holy mediations % 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 of exer- cising their thoughts about spiritual things which they have enjoyed, who now are at a loss in all, and sur- prised with every fear or difficulty that doth befal them. This is the first thing that belongs unto our being spiritually minded ; for although it doth not absolutely or essentially consist therein, yet is it inseparable from it, and the most undeceiving indication of it. And thus of abounding and abiding in thoughts about spiri- tual things, such as arise and spring naturally from a living principle, a spiritual frame and disposition of heart within. OF SPIRITUAL MINDEDNESS. 79 CHAPTER V. The objects of spiritual thoughts^ or what they are con- versant about, evide?icing them in whom they are, to be spiritually minded. Rules directing unto steadi- ?iess 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 spoken, 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 helpingthem to fix their minds which are apt to rove into all uncer- tainty. For this is befallen us through the disorder and weakness of the faculties of our souls, that some- times what the mind guides, leads, and directs unto, in things spiritual and heavenly, our wills and affections, through their depravity and corruption, will not com- ply withal, and so the good designings of the mind are lost. Sometimes what the will and affections are in- clined to and ready for, the mind, through its weakness and inconstancy, cannot lead them to the accomplish- ment of j so to will is present with us, but how to per- form 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 subject for their meditations. Hence they spend their time in fruitless desires that they could use their thoughts to more purpose, rather than making any 80 OF SPIRITUAL MINDEDNESS. 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 j both what are the proper objects of our spiritual thoughts, and how we may be steady in our contemplations of them. And I shall to this pur- pose, first give some general rules, and then some par- ticular instances, in way of direction. 1. Observe the especial 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.' Mic. vi. 9. There is a call, a cry in every rod of God, in every chastening providence ; and therein makes a declaration of his name, his holiness, his power, his greatness. This every -wise, substantial man will labor 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.' Isa. xxvi. IL 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 unto any who would give another inter- pretation 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 hypocriti- cal professors of the gospel 1 Doth he not also signally declare the uncertainty and instability of earthly enjoyments, from life itself to a shoe-latchet 1 OF SPIRITUAL MINDEDNESS. 81 As also, how vain and foolish it is to adhere inordi- nately unto them. The fingers that appeared writing on the wall the doom of Belshazzar, did it in charac- ters 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 coming, they must bear the severity of it. Suppose then this to be the voice of providence ; suppose there be in these, indications of the mind and will of God, what are the duties that we are called to thereby 1 They may be referred unto two heads. 1. A diligent search into ourselves, and an holy watch over ourselves, with respect to those ways and sins which the displeasure of God is declared against. That present providences are indications of God's anger and displeasure, we take for granted. But when this is done, the most are apt to cast the causes of them on others, and to excuse themselves so long as they see others more wicked and profligate than themselves, openly guilty of such crimes, as they abhor the thoughts of ; they cast all the wrath on them, and fear nothing, but that they shall suffer with them. But, alas ! when the storm came on the ship at sea, wherein there was but one person who feared God ; upon an inquiry for whose sake it came, the lot fell on him. John i. 7. The cause of the present storm may as well be the secret sins of professors, as the open provocations of ungodly men. God will punish se- verely those whom he hath known. Amos iii. 2. It is therefore certainly our duty to search diligently, that nothing be found resting in us, against which God go OF SPIRITUAL MINDEDNESS. is declaring his displeasure. Take heed of negli- gence and security herein. When our Saviour fore- told his disciples that one of them should betray him, he who alone was guilty, was the last that said, Master, is it 1 1 Let no ground of hopes you have of your spiritual condition and acceptance with God, no sense of your sincerity in any of your duties, no visible difference between you and others in the world, impose themselves on your minds to divert them from diligence in this duty. The voice of the Lord crieth unto the city, and the man of wisdom will see his name. 2. A diligent endeavor to 'live in an holy resigna- tion of our persons, our lives, our families, all our en- joyments, unto the sovereign will and wisdom of God ;' so as that we may be in a readiness to part with all things upon his call without repining. This also is plainly declared in the voice of present provi- dences. God is making wings for men's riches ; he is shaking their habitations, taking away the visible defences of their lives ; proclaiming the instability and uncertainty of all things here below: and if we are not minded to contend with him, we have nothing left to give us rest and peace for a moment, but an holy resignation of all unto his sovereign pleasure. Would you now know what you should fix and exercise your thoughts upon, so as that they may be evidences of your being spiritually minded 1 I say, be frequently conversant in them about these things. They lie before you, they call upon you, and will find you a just employment. Count them part of your business, allow them some part of your time, cease not until you have the testimony of your consciences, that you have in sincerity stated both these duties in OF SPIRITUAL MINDEDNESS. 83 your minds ; which will never be done without many thoughts about them. Unless it be so with you, God will be greatly displeased at the neglect of his coming and call, now it is so plain and articulate. Fear the woful dooms recorded, Prov. i. 25 — 28. Isa. Ivi. 12. Chap. 66. 4. to this purpose. And if any calamity, public or private, do overtake you under a neglect of these duties, you will be wofully surprised, and not know which way to turn for relief. This therefore is the time and season wherein you may have an especial trial and experiment whether you be spiritually minded or not. It is the wisdom of faith to excite and draw forth grace into exercise according to present occa- sions. If this grace be habitually resident in you, it will put itself forth in many thoughts about these present duties. But, alas! for the most part, men are apt to walk contrary to God in these things, as the wisdom of the flesh is contrary to him in all things. A great instance we have with respect to these duties, espe^ cially the latter of them. For, 1, who almost makes a dilligent search into, and trial of, his heart and ways, with respect to the procuring causes of the dis- pleasure and judgments of God'? Generally, when the tokens and evidences of them most abound, the world is full of outrageous provoking sins. These visibly proclaim themselves to be the causes of ' the coming of the wrath of God on the children of disobe- dience.' Hence most men are apt to cast the whole reason of present judgments upon them, and put it wholly from themselves. Hence commonly there isi never less of self-examination, than when it is called] for in a peculiar manner. But, as I will not deny, but that open daring sins of the world are the procuring 84« OF SPIRITUAL MINDEDNESS. causes of the wrath of God against it in temporal judgments; so the wisest course for us, is to refer them to the great judgments of the last day. This the Apostle directs us to. 2 Thess. i* 6 — 10. Our duty is to consider on what accounts judgment begins at the house of God, and to examine ourselves with respect thereunto. Again, the other part of our present duty in compli- ance with the voice of providence, is an humble re- signation of ourselves and all our concernments unto the will of God, sitting loose in our affections from all earthly temporal enjoyments. This we neither do, nor can do. let us profess what we will, unless our thoughts are greatly exercised about the reasons of it and motives to it. For this is the way whereby faith puts forth its efficacy, to the mortification of self and all earthly enjoyments. Wherefore without this we can make no resignation of ourselves to the will of God. But, alas, how many at present openly walk contrary unto God herein ! The ways, the counte- nances, the discourses of men, give evidence hereto. Their love to present things, their contrivances for their increase and continuance, grow and thrive under the calls of God to the contrary. So it was of old j they did eat, they drank, they married, and gave in marriage, until the day that Noah entered into the ark. Can the generality of professors at this day give testimony to the exercise of their thoughts upon such things as should dispose them to this holy resig- nation ; that they meditate on the calls of God, and thence make themselves ready to part with all at his time and pleasure ! How can persons pretend to be spiritually minded, the current of whose thoughts lies in direct contrariety to the mind of God 1 OF SPIRITXJAL MINDEDNESS. 85 Here lies the ground of their self-deceivings ; they are the professors of the Gospel in a peculiar manner ; they judge themselves believers ; they hope they shall be saved, and have many evidences for it. But one negative evidence, will render an hundred that are positive, useless. All these things have 1 done, saith the young man 5 yet one thing thou wantest, saith our Saviour ; and the want of that one, rendered his all things of no avail to him. Many things you have done, many things you do, many grounds of hope abide with you; neither yourselves nor others doubt of your con- dition ; but are you spiritually minded 1 If this one thing be wanting, all the rest will not avail you; you have indeed neither life nor peace. And what grounds have you to judge that you are so, if the current of your thoughts lie in direct contrariety to the present calls of Godi If at such a time as this is, your love to the world be such as ever it was, and perhaps be in- creased ; if your desires are strong to secure the things of this life to you and yours ; if the daily contrivance of your minds be, not how you may attain a constant resignation of yourselves and your all unto the will of God, which will not be done without much thoughtful- ness and meditation on the reasons of it and motives to it, I cannot understand how you can judge your- selves to be spiritually minded. If any therefore shall say, that they would abound more in spiritual thoughts, only they know not what to fix them upon ; I propose this, in the first place, as that which will lead them to the due performance of pre- sent duties. Secondly. The special trials and temptations of men, call for the exercise of their thoughts in a peculiar manner, with respect to them. If a man hath a bodily 86 OF SPIRITUAL MINDEDNESS. disease, pain, or distemper, it will cause him to think much of itj whether he will or not j at least if he be wise, he will do so ; nor Avill he always be complaining of their smart, but inquire into their causes, and seek their removal. Yet are there some distempers, as lethargies, which in their own nature take away all sense and thoughts of themselves ; and some are of such a slow, secret progress, as hectic fevers, that they are not taken notice of. But both these are mortal. And shall men be more negligent about the spiritual distempers of their souls ; so as to have multiplied temptations, the cause of all spiritual diseases, and take no thought about them 1 Is it not to be feared, that where it is so, they are such as either in their own nature have deprived them of spiritual sense, or by their deceitfulness are leading on insensibly to death eternall Not to have our minds exercised about these things, is to be stupidly secure. Prov. xxxiii. 34^, 35. There is, I confess, some difficulty in this matter, how to exercise our thoughts aright about our tempta- tions ; for the great way of the prevalency of tempta- tion, is by stirring up multiplied thoughts about their objects, or what they lead to. And this is done or occasioned several ways. (1). From the previous power of lust in the affections. This will fill the mind with thoughts. The heart will coin imaginations, in compliance therewith. They are the way and means whereby lust draws away the heart from duty, and en- ticeth unto sin : Jam. i. M, the means at least whereby men come to have eyes full of adultery, 2 Pel. 2, 14, or live in constant contemplation of the pleasures of sin. (2.) They arise and are occasioned by renewed representations of the object of sin j and this is two- OF SPIRITUAL MINDEDNESS. 87 fold. (1.) That which is real, as Achansawthe wedge of gold, and coveted it. Josh. vii. 21. Prov. xxii. 31. Against this is the prayei of the Psalmist, turn away mine eyes from beholding vanity; and the covenant of Job, chap, xxxi 1. (2.) Imaginary, when the imagina- tion, being tinted or infected by lust, continually repre- sents the pleasures of sin and the actings of it unto the mind. ' Herein do men make provision for the flesh, to fulfil the lust thereof.' Rom. xiii. 14. (3.) From the suggestions of satan, who useth all his wiles and artifices to stir up thoughts about that sin where- unto the temptation leads ; and temptation seldom fails of its end, when it can stir up a multitude of unprofi- table thoughts about its object. For when temptations multiply thoughts about sin, proceeding from some or all of these causes, and the mind hath wonted itself to give them entertainment, those in whom they are, want nothing but opportunities and occasions, taking off the power of outward restraints, for the commission of actual sin. When men have devised mischief, they practise it when it is in the power of their hand. Mic. ii. 1. It is no way safe to advise such persons to have many thoughts about their temptations ; they will all turn to their disadvantage. I speak to them only, unto whom their temptations are their affliction and their burden. And such per^ sons also must be very careful how they suffer their thoughts to be exercised about the matter of their temptation, lest it be a snare, and be too hard for thena. Men may begin their thoughts of any object with abhor- rence and detestation, and if it be in case of tempta- tion, end them in complacency and approbation. The deceitfulness of sin lays hold on something or other that lusts in the mind, stays upon with delectation, and 88 OF SPIRITUAL MINDENESS. SO corrupts the whole frame of spirit which hegan the duty. There have been instances wherein persons have entered with a resolution to punish sin, and have been ensnared by the occasion, to the commission of the sin they thought to punish. — Wherefore, it is sel- dom that the mind of any one, exercised with an actual temptation, is able safely to conflict with it, if it enter- tain abiding thoughts of the matter of it, or of the sin whereunto it leads. For sin hath mille nocendi artes^ and is able to transfuse its poison into the affec- tions from every thing it hath once made a bait of, especially if it hath already defiled the mind with plea- sing contemplations of it. Yea, oftentimes a man that hath some spiritual strength, and therein engageth to the performance of duties, if in the midst of them the matter of his temptation is so presented to him, as to take hold of his thoughts ; in a moment, as if he had seen, (as they say,) Medusa's head, he is turned into a stone ; his spirits are all frozen, his strength is gone, all actings of grace cease, his armour falls from him, and he gives up himself a prey to his temptation. It must be a new supply of grace that can give him any de- liverance. Wherefore, whilst persons are exercised with any temptation, I do not advise them to be con- versant in their thoughts about the matter of it. For sometimes remembrances of former satisfaction of their lusts ; sometimes present surprisals, with the suitableness of it to corruption not yet mortified j sometimes the craft of satan, fixing their imagination on it, will be too hard for them, and carry them to a fresh compliance with that sin, which they would be delivered from. But this season calls, in an especial manner, for the exercise of the thoughts of men, about the ways and OF SPIRITUAL MINDEDNESS. 89 means of deliverance from the snare wherein they are taken, or the danger they find themselves exposed to. Tliink of the guilt of sin, that you may be humbled. Think of the power of sin, that you may seek strength against it. Think not of the matter of sin, the things that are in the world suited to the lusts of the flesh, the lust of the eye, and the pride of life, lest you be more and more entangled. But the present direction is, think much of the ways of relief from the power of your own temptation leading to sin : but this men, unless they are spiritually minded, are very loth to come to. I speak not of them that love their shackles, that glory in their yoke, that like their temptations well enough, as those which give the most satisfactory entertainment to their minds. Such men know not well what to do, unless they may in their minds con- verse with the objects of their lusts, and multiply thoughts about them continually. The apostle calls it making provision for the flesh, to fulfil the lusts thereof. Their principal trouble is, that they cannot comply with them to the utmost, by reason of some outw^ard restraints : these dwell near to those fools who make a mock of sin, and will ere long take up their habita- tion among them. But I speak, as I said before, of them only, whose temptations are their afflictions, and who groan for de- liverance from them. Acquaint such persons with the great, indeed, only way of relief in this distress, as it is expressed , Heb. ii. 17, 18. ' He is a merciful and faithful High Priest in things appertaining unto God ; for in that he himself hath suffered, being tempted, he is able to succor them that are tempted. And chap, iv. 15, 16. ' For we have not an High Priest that cannot be touched with the feelings of our infirmities, 90 OF SPIRITUAL MINDEDNESS. but was in all points tempted like as we are, yet with- out sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.' Let them know that the only way for their deliverance is by acting faith on thoughts on Christ, his power to succor them that are tempted, with the ways whereby he administereth a sufficiency of grace unto that end j retreating for relief to him on the urgency of temptations, they can hardly be brought to a compliance therewithal. They are ready to say, are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel 1 Is it not better to be- take ourselves, and to trust to our own promises, reso- lutions, and endeavors,with such other ways of escape, as are in our own power 1 I shall speak nothing against any of them in their proper place, so far as they are warranted by scripture rule. But this I say, none shall ever be delivered from perplexing temptations unto the glory of God and their own spiritual advantage, but by the acting and exercising of faith on Christ Jesus, and the sufficiency of his grace for our deliverance. But when men are not spiritually minded, they cannot fix their thoughts on spiritual things: therefore do men daily pine away under their temptations ; they get ground upon them, until their breach grow great like the sea, and there be no healing of it. I mention this, only to show the weight and necessi- ty of the duty proposed. For when men under the power of conviction, are pressed with temptation, they will do any thing rather than betake themselves to the only efficacious relief. Some will groan and cry out under their vexation from the torture they are put to, in the conflict between their temptations and convic- tions. Some will betake themselves to the pretended OP SPIRITUAL MINDEDNESS. 91 relief that any false religion tenders to them. But to apply themselves in thoughts of faith unto Jesus Christ, whose grace alone is sufficient for all, that they will not be persuaded to. We are all of us liable to temptations. Those who are not sensible of it, are under the power of what the temptation leads to j and they are of two sorts. First, such as are extraordinary, when the hand of God is on them in a peculiar manner for our rebuke. It is true, God tempts none, as temptation formally leads unto sin ; but he orders temptations, so far forth as they are afflictive and chastisements. Thus it is when he suffers an especial corruption within, to fall in con- junction with an especial temptation without, and to obtain a prevalency thereby. Of these there is no doubt but any man, not judicially hardened, may know both his disease and the remedy. But that ordinary course of temptations which we are exercised withal, needs a diligent attendance for their discovery, as well as for our deliverance from them ; and it is to be feared that many are kept in spiritual weakness, use- less, and in darkness all their days, through the power of their temptations, yet never know what they are, or wherein they consist ; these gray hairs are sprinkled on them, yet they know it not ; some approve them- selves in those very things and ways which are their temptations. Yet in the exercise of due watchfulness, diligence, and prudence, men may know both the plague of their own hearts, in their prevailing corrup- tions, and the ways whereby it is excited through temptation, with the occasions it makes use of, and the advantages it takes. For instance ; one may have an eminency in gifts, and usefulness or success in his labors, which gives him great acceptance with others ', 92 OF SPIRITITAL BIINDEDNESS. such an one shall hardly avoid a double temptation : first of spiritual pride, and self-exaltation. Hence the apostle will not admit a novice, one inexperienced in the ways of grace, and deceits of sin, into the office of the ministry, lest he should be lifted up with pride, and fall into the condemnation of the Devil. 1 Tim. iii. 6. He himself was not without danger hereof. 2 Cor. xii. 17. The best of men can hardly fortify their minds against the secret workings of pride, up- on successes and applause, unless they keep them constantly balanced with thoughts of their own vile- ness in the sight of God. And, secondly, remissness unto exact universal mortification, which they counte- nance themselves against, by their acceptance and success above others in the ministry. It were much to be desired, that all who are ministers, would be careful in these things ; for although some of us may not much please others, yet we may so far please our- selves, as to expose our souls to these snares ; and the effects of negligence herein do openly appear unto the disadvantage of the gospel. Others are much conversant in the world and the affairs of it. Negli- gence, as to a spiritual watch, vanity in converse, love of earthly things, with conformity to the world, will on all occasions impose themselves upon them. If they understand not their temptations herein, spiritual mindedness will be impaired in them continually. Those that are rich, have their especial temptations, which, for the most part, are many, plausible, and ef- fectual : and those that are poor, have their's also. The snares of some lie in their constitutions, of others, in their society, of most, in the various circumstances of life. Those who are upon their watch in any due measure, who exercise any wisdom or observation OF SPIRITUAL MINDEDNESS. 93 concerning- themselves, may know wherein their tempt- ations lie, what are the advantages whereby they per- plex their minds, and endanger their souls. In these cases generally, men are taught what are the ways and means of their deliverance and preservation. Wherefore there are three things required to this duty, and spiritual wisdom to them all. 1. To know what are the especial tempations from whence you suffer, and whereby the life of God is obstructed in you. If this be neglected, if it be disregarded, no man can maintain either life or peace, or is spiritually minded. 2. Know your remedy, your relief, wherein alone it doth consist. Many duties are required of us to this end, and are useful thereunto ; but know assuredly, that no one of them, not all of them in conjunction, will bring in relief unto the glory of God and your own peace, without application by faith to him who is able to succour them that are tempted. Wherefore, (3.) herein lies your great duty with respect to your temptations, namely, in a constant exercise of your thoughts on the love, care, compassion, and tenderness of Christ, with his ability to help, succour, and save them that do believe ; so to strengthen your faith and trust in him, which will prove assuredly successful and victorious. The same duty is incumbent on us with respect to any urgent, prevalent, general temptation There are seasons wherein an hour of temptation comes on the earth to try them that dwell therein. What if a man should judge that now it is such an hour, and that the ■power of darkness is put forth therein 1 what if he should be persuaded that a general security, coldness, dead- ness, and decay in grace, especially as to the vigorous actings of zeal, love, and delight in God, with an in- 94 OF SPIRITUAL MINDEDNESS. difference to holy duties, are the effects of this hour of temptation 1 I do not say determinately, that so it is ; let others judge as they see cause ; but if any one do so judge, undoubtedly it is his duty to be exercised in his thoughts, how he may escape in this day of trial, and be counted worthy to stand before the Son of Man. He will find it his concernment to be conversant in his mind with the reasons and motives to watchfulness, and how he may obtain such supplies of grace as may effectually preserve him from such decays. 3. All things in religion, both in faith and practice, are to be the objects of such thoughts. As they are proposed or occur to our minds in great variety on all sorts of occasions, so we ought to give them enter- tainment in our meditations. To hear things, to have them proposed to us, it may be, in the way of a divine ordinance, and to let them slip out, or flow from us, as water that is poured into a leaking vessel, is the ruin of many souls. I shall therefore choose out some in- stances, as was before proposed, of those things which I judge, that they who would be spiritually minded, ought to abide and abound in thoughts concerning them. 1. It is our duty greatly to mind the things that are above, eternal things, both as to their reality, their pre- sent state, and our future enjoyment of them ; herein consists the life of this grace and duty. To be hea- venly minded, that is, to mind the things of heaven, and to be spiritually minded, is all one ; or it is the effect of being spiritually minded as unto its original and essence, or the first proper actings of it; it is the cause of it, as to its growth and degrees ; and it is the evidence of it, in experience. Nor do I understand how it is possible for a man to place his chief interest OF SPIRITUAL MINDEDNESS. 95 in things above, and not have many thoughts of them. It is the great advice of the apostle, on a supposition of our interest in Christ, and conformity to him. Col. iii. 1, 2. If ye then be risen with Christ, seek those things that are above, where Christ sitteth at the right hand of God. Set your affections, (or your thoughts j) mind much the things that are above. It becomes those who, through the virtue of the resurrection of Christ, are raised unto newness of life, to have their thoughts exercised on the state of things above j with respect to the presence of Christ among them, and the singular use of our prospect into these things, or our meditations on them, he instructs us in 2 Cor. iv. 16-^ 18. 'For which cause we faint not ; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Whilst we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.' Not to faint under the daily decays of our outward man, and the approaches of death thereby } to bear afflictions as things light and momentary ; to thrive under all in the inward man, are unspeakable mercies and privileges. Can you attain a better frame 1 Is there any thing that you would more desire, if you are believers 1 Is it not better to have such a mind in us, than to enjoy all the peace and security that the world can afford '( One principal means whereby we are made partakers of these things, is a due meditation on things unseen and eternal. These are the things that are within the vail, whereon we ought to cast the anchor of our hope, in all the storms we meet with, (Heb. vi. 19, 20.) whereof we shall speak more afterwards. 96 OF SPIRITUAL MINDEDNESS. Without doubt, the generality of Christians are greatly defective in this duty, partly for want of light in them, partly for want of delight in them 5 they think little of an eternal country. Wherever men are, they do not use to neglect thoughts of that country wherein their inheritance lies. If they are absent from it for a season, yet will they labor to acquaint themselves with the principal concernments of it. But this heavenly country, wherein lies our eternal in- heritance, is not regarded. Men do not as they ought, exercise themselves unto thoughts of things eternal and invisible: it were impossible if they did so, that their minds should be so earthly, and' their affections cleave so as they do to present things. He that looks steadily on the sun, although he cannot bear the lustre of his beams fully, yet his sight is so affect- ed with it, that when he calls off his eyes from it, he can see nothing, as it were, of the things about him ; they are all dark to him : and he who looks steadily in his contemplations on things above, eternal things, though he cannot comprehend their glory, yet a vail will be cast by it on all the desirable beauties of earthly things, and take off his affections from them. Men live and act under the power of a conviction, that there is a state of immortality and glory to come ; with a persuasion hereof they much relieve themselves in their sorrows, sufferings, and temptations ; yet with many it is only a reserve, when they can be here no more ; but as to daily contemplation of the nature and causes of it, or as unto any entrance into it by faith and hope, the most are strangers thereto. If we are spiritually" minded, nothing will be more natural to us, than to have many thoug^hts of eternal-things, as those wherein all our own principal concerns do lie, as well OF SPIRITTTAL MINDEDNESS. 97 as those which are excellent and glorious in them- selves. The direction thereon is, that we would make heavenly things, the things of the future state of blessedness and glory, a principal object of our thoughts 5 that we would think much about them j that we would meditate much upon them. Many are discouraged herein by their ignorance and darkness, by their want of due conceptions, and steady appre- hensions of invisible things. Hence one of these two things befal them, when they would meditate on things above: 1. The glory of them, the glory of God in them, being essentially infinite and incomprehensible, doth immediately overwhelm them and, as it were, in a moment put them to an utter loss, that they cannot frame one thought in their minds about them : or, 2, they want skill and ability to conceive aright of invisi- ble things, and to dispose of them in such order in their minds, as that they may sedately exercise their thoughts about them. Both these shall be afterwards spoken unto : at present I shall only say that. Whosoever shall sincerely engage in this duty, ac- cording to what he hath, and shall abide constant therein, will make such a refreshing progress in his apprehension of heavenly things, as he will be greatly satisfied with. We are kept in darkness, ignorance, and unsteadiness of meditations about them, not from the nature of the things themselves, but from our own sloth, negligence, and readiness to be turned aside by apprehensions of difficulties, of the lion in the way j wherefore I shall consider two things : 1. What are the principal motives to this duty of fixing our thoughts on the things that are above, and the advantages which we receive thereby : 2. Give some directions how, and 9 98 OF SPIRITUAL MINDEDNESS. on what in particular, we may exercise our thoughts on those things above. 1. Faith will be increased and" strengthened by it. Invisible things are the proper objects of faith : it is the evidence of things not seen. — Heb. xi. 1. Where- fore in our thoughts of them, faith is in its proper ex- ercise, which is the principal means of its growth and increase. And hereon two things will ensue : 1. The soul will come unto a more satisfactory abiding sense of the reality of them. Things of im- agination, which maintain a value of themselves by darkness, will not bear a diligent search into them ; they lose of their reputation on every serious inquiry. If rational men would but give themselves the liberty of free inquiry by their own thoughts, it would quickly cashier the fool's paradise of Mahomet, the purgatory of the Papists, and all such creatures of imagination and superstition. But where things are real and sub- stantial, the more they are inquired into, the more they evidence their being and subsistence. It is not, there- fore, every profession of a faith of a future state of blessedness, that will realize it in our minds : and therefore, for the most part, it is rather a notion that men have of heavenly things, which they do not con- tradict, than any solid satisfaction in, or spiritual sense of, their reality ; for these are things that eye hath not seen nor ear heard, nor will enter into the heart of man to conceive ; whose existence, nature, and real state, are not easily comprehended ; but through the continual exercise of holy thoughts about them, the soul obtains an entrance into the midst of them, finding in them both durable substance and riches. There is no way, therefore, to strengthen faith to any degree, but by a daily contemplation on OF SPIRITUAL MINDEDNESS. 99 the things themselves. They who do not think of them frequently, shall never believe them sincerely. They admit not of any collateral evidence, where they do not evidence themselves unto our souls. Faith, as we said, thus exercised, will give them a subsistence, not in themselves, which they have antecedent there- to ; but in us, in our hearts, in the minds of them that believe. Imagination creates its own object : faith finds it prepared beforehand. It will not leave a bare notion of them in the understanding, but give them a spiritual subsistence in the heart ; as Christ himself dwells in our hearts by faith. And there are two things that will discover this subsistence of them in ns : — 1. When we find them in a continual readiness to rise up in our minds on all occasions wherein the thoughts and remembrance of them are needful and useful to us. There are many seasons, some whereof shall be immediately spoken to ; and many duties, wherein and whereto the faith and thoughts of things invisible and eternal are needful to us, so as that we cannot fill up those seasons, nor perform those duties, in a due manner without them. If on all such occa- sions they do, from the inward frame of our minds, present themselves to us, or through our acquaintance and familiarity with them, we recur in our thoughts to them, they seem to have a real subsistence given to them in our souls : but if on such occasions, wherein alone they will yield us help and relief, we accustom ourselves to other thoughts, if those concerning them are, as it were, out of the way, and arise not in our njinds of their own accord, we are yet strangers to tliis effect of faith. 2. They are realized to us, they have a subsistence in us, when the soul continually longeth to be in them : when they have given such a IQQ OF SPIRITUAL MINDEDNESS. relish to our hearts, as the first fruits of glory, that we cannot but desire, on all opportune occasions, to be in the full enjoyment of them, faith seems to have had its effeatual work herein upon us. For want of these things, many among us walk in disconsolation all their days. 2. It will gradually give the heart an acquaintance with the especial nature and use of these things. Gen- eral thoughts and notions of heaven and glory do but fluctuate up and down in the mind, and very little influ- ence it to other duties; but assiduous contemplation will give the mind such distinct apprehensions of heavenly things, as shall duly affect it with the glory of them. The more we discern of the glory and ex- cellency of them in their own nature, of their suitable- ness unto ours, as our only proper rest and blessedness, as the perfection and complement of what is already beo-un in us by grace, of the restless tendency of all gracious dispositions and inclinations of our hearts towards their enjoyment, the more will faith be estab- lished in its cleaving unto them; so in the contempla- tion of these things consist the principal food of faith, whereby it is nourished and strengthened: and we are not to expect much work where there is not pro- vision of proper food for them that labor. No won- der if we find faith faint and weak in the work it hath to do, which oft-times is great and weighty, if we neglect to guide it daily to that which should admin- ister strength to it. (2.) It will give life and exercise to the grace of hope. Hope is a glorious grace, whereunto blessed effects are ascribed in the Scripture, and an effectual operation to the support and consolation of believers ; by it are we purified, sanctified, saved; and, to sum up OF SPIRITUAL MINDEDNESS. 101 the whole of its excellency and efficacy, it is a princi- pal way of the working of Christ as inhahiting in us ; Col. i. 27. Christ in you the hope of glory. Where Christ evidenceth his presence with us, he gives us an infallible hope of glory ; he gives us an assured pledge of it, and worketh our souls to an expectation of it. Hope in general is but an uncertain expectation of a future good which we desire ; but as it is a gospel- grace, all uncertainty is removed from it, which would hinder us of the advantage intended in it. It is an earnest expectation, proceeding from faith, trust, and confidence, accompanied with longing desires of en- enjoyment. From a mistake of its nature it is that few Christians labor after it, exercise themselves to it, or have the benefit of it ; for to live by hope, they sup- pose infers a state not only beneath the life of faith, and all assurance in believing, but also exclusive of them. They think to hope to be saved is a condition of men who have no grounds of faith or assurance. But this is to turn a blessed fruit of the spirit into a common affection of nature. Gospel hope is a fruit of faith, trust, and confidence ; yea, the height of the actings of all grace issues in a well grounded hope, nor can it rise any higher. Rom. v. 2 — 5. Now the reason why men have no more use of, no more benefit by, this excellent grace, is because they do not abide in the thoughts and contemplaiton of the things hoped for. The especial object of hope is eternal glory. Col. i. 27. Rom. v. 2. The peculiar use of it, is to support, comfort, and refresh the soul in all trials, under all weariness and despondences, with a firm expectation of a speedy entrance into that glory, with an earnest desire after it. Wherefore, unless we acquaint ourselves, by continual meditation, 9* 102 OF SPIRITUAL MINDEDNESS. with the reality and nature of this glory, it is impossi- ble it should be the object of a vigorous, active hope, such as whereby the apostle says we are saved. Without this we can neither have that evidence of eternal things, nor that valuation of them, nor that preparedness in our minds for them, as should keep us in the exercise of gracious hope about them. Suppose sundry persons engaged in a voyage to a most remote country, wherein all of them have an apprehension that there is a place of rest, and an in- heritance provided for them. Under this apprehen- sion they all put themselves upon their voyage, to pos- sess what is so prepared. Howbeit some of them have only a general notion of these things, they know nothing distinctly concerning them, and are so busied about other affairs, that they have no leisure to inquire into them, or suppose that they cannot come to any satisfactory knowledge of them in particular, and so are content to go on with general hopes and expecta- tions. Others there are, who by all possible means acquaint themselves particularly with the nature of the climate whither they are going, with the excellency of the inheritance, and provision that is made for them. Their voyage prov^es long and wearisome, their difficulties many, and their dangers great, and they have nothing to relieve and encourage them selves, but the hope and expectation of the country whither they are going. Those of the first sort will be very apt to despond and faint j their general hopes will not be able to relieve them. But those who have a distinct notion and apprehension of the state of things whither they are going, and of their incompar- able excellency, have always in a readiness wherewith to cheer their minds and support themselves. OF SPIRITUAL MINDEDNESS. 103 In that journey or pilgrimage wherein we are en- gaged towards an heavenly country, we are sure to meet with all kinds of dangers, difficulties and perils. It is not a general notion of blessedness that will ex- cite and work in us a spiritual refreshing hope. But when we think and meditate on future glory as we ought, that grace which is neglected for the most part as to its benefit, and dead as to its exercise, will of all others be most vigorous and active, putting itself forth on all occasions. This therefore is an inestimable benefit of the duty exhorted unto, and which they find the advantage of, who are really spiritual minded. 3. This alone will make us ready for the cross, for all sorts of sufferings that we may be exposed unto. There is nothing more necessary to believers at this season, than to have their minds furnished with provision of such things as may prepare them for the cross and sufferings. Various intimations of the mind of God, circumstances of Providence, the present state of things in the world, with the instant peril oi the latter days, all call them hereto. If it be other- wise with them, they will at one time or other be wo- fully surprised, and think strange of their . trials, as if some strange thing did befal them. Nothing is more useful to this end, than constant thoughts and contem- plations of eternal things aud future glory. From thence alone can the soul have in readiness what to lay in the balance against all sorts of sufferings. When a storm begins to arise at sea, the mariners bestir themselves in the management of the tackling of the ship, and other applications of their art for their safety : but if the storm increase and come to extremity, they are forced to forego all other means, and betake themselves unto a sheet anchor to hold 104* OF SPIRITUAL MINDEDNESS. their ship steady against its violence. So when a storm of persecution and trouble begins to arise, men have various ways and considerations for their relief. But if it once comes to extremity, if sword, naked- ness, famine, and death, are inevitably coming upon them, they have nothing to betake themselves to, that will yield them solid relief, but the consideration and faith of things invisible and eternal. So the apostle declares this state of things 2 Cor. iv. 16 — 18, the words before insisted on. ' For which cause we« faint not, but though our outward man per- ish, yet the inward is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen ; for the things which are seen are temporal, but the things which are not seen are eternal." He lays all sorts of afflictions in one scale, and on the consideration of them, declares them to be light, and but for a moment. Then he lays glory in the other scale, and finds it to be ponderous, weighty, and eternal ; an exceeding weight of glory. In the one, is sorrow for a little while, in the other, eternal joy. In the one, pain for a few moments, in the other, everlasting rest ; in the one, is the loss of some few temporary things ; in the other, the full fruition of God in Christ, who is all in all. Hence the same apostle casts up the account of these things, and gives us his judgment concerning them. Rom. viii. 18. For I reckon that the suffer- ings of this present time are not worthy to be com- pared to the glory that shall be revealed in us ; there is no comparison between them, as if one had as much OF SPmiTUAL MINDEDNESS. 105 evil and misery in them, as the other hath of good and blessedness; as though his state was any way to be complained of, who must undergo the one, whilst he hath an interest in the other ; or as though to escape the one, he hazard the enjoyment of the other. It is inseparable from our nature to have a fear of, and aversion from, great distressing sufferings, that are above the power of nature to bear. Even our Lord Jesus himself, having taken on him all the sin- less properties of our natures, had a fear and aversa- tion, though holy and gracious with respect to his own. Those who, through a stout heartedness, do contemn them before their approach, boasting in them- selves of their abilities to undergo them, censuring such as will not unadvisedly engage in them, are such as seldom glorify God when they are really to con- flict with them. Peter alone trusted to himself that he would not forsake his master, and seemed to take the warning ill that they should all do so ; and he alone denied him. All church histories are filled with instances of such as, having borne themselves high be- fore the approach of trials, have shamefully miscarried when their trials have come. Wherefore it is more- over allowed unto us, to use all lawful means for the avoiding of them. Both rules aud examples of the scripture give sufficient warranty for it. But there jare times and seasons wherein, without any tergiver- sation, they are to be undergone unto the glory of God, and in the discharge of our duty, confessing Christ before men, as we would be owned by him before his Father in heaven. All things do now call us to prepare for such a season, to be martyrs in res- olution, though we should never really lose our lives by violence. Nothing will give us this preparation, 106 OF SPIRITUAL MINDEDNESS. but to have our minds exercised in the contemplation of heavenly things, of things that are invisible and eternal. He who is thus spiritual minded, who hath his thoughts and affections set on things above, will have always in a readiness what to oppose unto any circumstance of his sufferings. Those views which such an one hath had by faith, of the uncreated glories above, of the things in hea- venly places, where Christ sits at the right hand of God, of the glory within the vail, whereby they have been realised and made present to his soul, will now visit him every moment, abide with him continually, and put forth their efHcacy to his support and re- freshment. Alas ! what will become of many of us, who are grovelling continually on the earth, whose bellies cleave to the dust, who are strangers to the thoughts of heavenly things, when distressing troubles shall befal us 1 Why, shall we think that refreshing thoughts of things above will then visit our souls, when we resisted their admittance in days of peace 1 Do you come to me in your distress, saith Jeptha, when in the time of your peace you drove me froiTi you % When we would thus think of heavenly things to our refreshment, we shall hardly get them to make an abode with us. I know God can come in by the mighty power of his spirit and grace, to support and comfort the souls of them who are called, and even surprised into the greatest of sufferings. Yet do I know also, that it is our duty not to tempt him, in the neglect of- the ways and means which he hath ap- pointed for the communication of his grace to us. Our Lord Jesus Christ himself, as the author and finisher of our faith, for the joy that was set before him, endured the cross and despised the shame. Heb. OF SPIRITUAL MINDEDNESS. 107 xii. 2. His mediatory glory in the salvation of the church, was the matter of the joy set before him. This he took the view and prospect of, in all his suf- ferings, to his refreshment and support. And his ex- ample, as the author and finisher of our faith, is more efficaciously instructive than any other rule or precept. Eternal glory is set before us also ; it is the design of God's wisdom and grace, that by the contemplation of it we should relieve ourselves in all our sufferings, yea, and rejoice with joy unspeakable and full of glory. How many of those blessed souls now in the enjoy- ment of God and glory, who passed through fiery trials and great tribulations, were enabled to sing and rejoice in the flames by a prepossession of this glory in their minds through believing'? Yea, some have been so filled with them, as to take off all sense of pain under the most exquisite tortures. When Stephen was to be stoned, to encourage him in his sufferings and com- fort him in it, the heavens were opened, and he saw Jesus standing at the right hand of God. Who can conceive what contempt of all the rage and madness of the Jews, what a neglect of all the pains of death, this view raised his holy soul unto 1 To obtain there- fore, such views frequently by faith, as they do who are truly spiritually minded, is the most effectual way to encourage us unto all our sufferings. The apostle gives us the force of this encouragement, in a compar- ison with earthly things. 1 Cor. ix. 25. ' Every man who striveth for the mastery, is temperate in all things ; now they do it to obtain a corruptible crown, but we an incorruptible.' If men, when a corruptible crown of vain honor and applause is proposed to them, will do and endure all that is needful for the attainment of it, and relieve themselves in their hardships with 108 OF SPIRITUAL MINDEDNESS. thoughts and imaginations of attaining it, grounded on uncertain hopes ; shall not we, who have a cro^v^ immortal and invisible proposed to us, and that with the highest assurance of the enjoyment of it, cheerfully undergo, endure, and suffer, what we are to go through in the way to it. 4. This is the most effectual means to wean the hearts and affections from things here below j to keep the mind to an undervaluation, yea, a contempt of them, as occasion shall require. For there is a season wherein there is such a contempt required in us of all relations and enjoyments, as our Saviour calleth, the hating of them ; that is, not absolutely, but compara- tively, in comparison of him and the Gospel, wuth the duties which belong to our profession, Luke xiv* 26, ' If any man come to me, and hate not father and mother, and wife and children, and brethren and sis- ters, yea, and his own life also, he cannot be my dis- ciple.' Some, I fear, if they did but consider it, would be apt to say, This is a hard saying, who can bear it 1 and others cry out with the disciples in another case. Lord, who then can be saved ? But it is the word whereby we must be judged, nor can we be the disci- ples of Christ on any other terms. But here, in an especial manner, lie the wound and weakness of faith and profession in these our days. The bellies of men cleave unto the dust, or their affections to earthly things. I speak not of those who, by rapine, deceit, and op- pression, strive to enrich themselves ; nor of those who design nothing more than the attainment of greatness and promotion in the world, though not by ways of open wickedness ; least of all, of them who make religion, and perhaps their ministry therein, a OF SPIRITUAL MINDEDNES3. 109 means for the attaining secular ends and preferments. No wise man can suppose such persons, any of them, to he spiritually minded, and it is most easy to disprove all their pretences. But I intend only those at present, whose, ways and means of attaining riches are lawful, honest, and unblameable ; who use them with some moderation, and do profess that their portion lies in better things ; so as it is hard to fasten a conviction on them, in matters of their conversation. Whatever may seem to reflect upon them, they esteem it to be that, whose omission would make them foolish in their affairs, or negligent in their duty. But even among these also, there is oft-times that inordinate love unto present things, that esteem and valuation of them, that concernment in them, as are not consistent with their being spiritually minded. With some, their relations,' with some, their enjoyments, with most, both in con- junction, are an idol which they set up in their hearts, and secretly bow down unto. About these are their hopes and fears exercised ; on them is their love, in them is their delight. They are wholly taken up with their own concerns, count all lost that is not spent on them., and all time mispent that is not engaged about them. Yet the things which they do, they judge to be good in themselves ; their hearts do not condemn them as to the matter of them. The valuation they have of their relations and enjoyments they suppose to be lawful, within the bounds which they have as- signed to it. Their care about them is, in their own minds, but their duty. It is no easy matter, it requires much spiritual wisdom to fix right boundaries to our affections, and their actings about earthly things. But let men plead and pretend what they please, I shall offer one rule in this case which will not fail. And llG OF SPIRITUAL MINDEDNHSS, this is, that when men are so confident in the good state and measure of their affection and their actings towards earthly things, as that they will oppose their engagements in them to known duties of religion, pie- ty and charity, they are gone into a sinful excess. Is there a state of the poor that requires their liberality and bounty 1 you must excuse them, they have fami- lies to provide for ; when what is expected from them signifies nothing at all, as unto a due provision for their families, nor is what would lessen their inheritances or portions one penny in the issue. Are they called to an attendance on seasons of religious duties ; they are so full of business, that it is impossible for them to have leisure for any such occasions ; so by all ways declaring that they are under the power of a preva- lent predominant affection to earthly things. This fills all places with lifeless, sapless, useless professors, who approve themselves in their condition, whilst it is visibly unspiritual and withering. . The heart will have something whereon in a way of pre-eminence, it will fix itself and its affections. This in all its perpetual motions it seeks for rest and satis- faction in ; and every man hath an edge, the edge of his affections is set in one way or other, though it be more keen in some than others. And whereas, all sorts of things, that the heart can fix upon or turn the edge of its affections unto, are distributed by the Apostle into things above and things beneath, things heavenly and things earthly, if we have not such a view and prospect of heavenly things as to cause our hearts to cleave to them and delight in them, let us pretend what we will, it is impossible but that we shall be under the power of a predominant affection unto the things of this world. OF SPIRITUAL MINDEDNESS. Ill Herein lies the great danger of multitudes at this present season ; for let men profess what they will, under the power of this frame, their eternal state is in hazard every moment ; and persons are engaged in it in great variety of degrees j we may cast them under two heads. 1. Some do not at all understand that things are amiss with them, or that they are much to be blamed. They plead, as was before observed, that they are all lawful things which their hearts cleave to, and which it is their duty to take care of and regard. May they not delight in their own relations, especially at such a time, when others break and cancel all duties and bonds of relation in the service of, and provision they make for, their lusts 1 May they not be careful in good and honest ways of diligence about the things of the world, when they most either lavish their time away in the pursuit of bestial lusts, or heap them up by deceit and oppression % May they not contrive for the promotion of their children in the world, to add the other hundred or thous and pounds to their advance- ment, that they may be in as good condition as others, seeing he is worse than an infidel who provides not for his own family'? By such reasonings and secret thoughts do many justify themselves in their earthly mindedness. And so fixed are they in the approbation of themselves, that if you urge them to their duty, you shall lose their acquaintance, if they do not be- come your enemies for telling them the truth. Yea, they will avoid one duty that lieth not against their earthly interest, because it leads to another. They will not engage in religious assemblies, or be constant to their duty in them, for fear duties of charity should be required of them, or expected from them. On what 112 OF SPIRITU-AL MriNDEDNESS. grounds such persons can satisfy themselves that they are sptritually minded, I know not. I shall leave only one rule with persons that are thus minded. ' Where our love to the world hath prevailed, by its reasonings, pleas, and pretences, to take away our fear and jea- lousy over our own hearts, lest we should inordinately love it, there it is assuredly predominant in us.' 2. Others are sensible of the evil of their hearts, at least are jealous and afraid lest it should be found that their hearts do cleave inordinately to these things. Hence they endeavor to contend against , this evil, sometimes by forcing themselves unto such acts of piety or charity as are contrary to that frame, and sometimes by laboring a change of the frame itself: especially they will do so when God is pleased to awaken them by trials and afflictions, such as write vanity and emptiness on all earthly enjoyments. But for the most part, they strive not lawfully, and obtain not what they seem to aim at. This disease with m.any is mortal; and will not be thoroughly cured in any but by the due exercise of this part of spiritual mindedness. There areother duties required also to the same end, namely, of the mortifi- cation of our desires and affections unto earthly things, whereof I have treated elsewhere. But without this, or a fixed contemplation on the desirableness, beauty, and glory of heavenly things, it will not be attained. Further to evidence the truth hereof, we may observe these two things. First, If by any means a man seem to have taken off* his heart from the love of present things, and be not at the same time taken up with the love of things that are heavenly, his seeming mortifi- cation is of no advantage unto him. So persons fre- quently through discontent, disappointments, or dis- OF SPIRITUAL MINDEDNfiSS. 113 satisfaction with relations, or mere natural weariness, have left the world, the affairs and cares of it, as unto their wonted conversations in it, and have betaken themselves to monasteries, convents, or other retire- ments suiting their principles, without any advantage to their souls. Secondly, God is no such severe lord and master, as to require us to take off our affections from, and mortify them under, those things which the law of our nature makes dear to us, as wives, chil- dren, houses, lands, and possessions, and not propose to us somewhat that is incomparably more excellent to fix them upon. So he invites the elect of the Gentiles to Christ, Psal. xlv. 10. ' Hearken, 0 daughter, and consider, and incline thine ear, forget also thine own people, and thy father's house ;' that is, come into the faith of Abraham, who forsook his country and his father's house, to follow God wheresoever he pleased. But heproposeththis for their encouragement, ver. 11. ' So shall the King greatly desire thy beauty, for he is thy Lord, and worship thou him.' The love of the Great King, is an abundant satisfactory recompense for parting with all things in this world. So when Abraham's servant was sent to take Rebecca for a wife unto Isaac, he required that she should immediately leave father and mother, brothers, and all enjoyments, and go along with him ; but withal, that she might know herself to be no loser thereby, he not only assur- ed her of the greatness of his master, but also a pres- ent gave her jewels of silver, and jewels of gold, and raiment. Gen. xxiv. 53. And when our Saviour re- quires that we should part with all for his sake and the gospel, he promiseth an hundred fold in lieu of them, even in this life ; namely, an interest in things spiritual and heavenly. Wherefore without an assid- 10* 114 OF SPIRITUAL BIINDEDNESS. nous meditation on heavenly things, as a better, more noble and suitable object for our affections to be fixed on, we can never be freed in a due manner from an inordinate love of things here below. It is sad to see some professors, who will keep up spiritual duties in churches and in their families, who will speak and discourse of spiritual things, and keep themselves from the open excesses of the world ; yet when they come to be tried by such duties as entrench on their love and adherence to earthly things, quickly manifest how remote they are from being spiritually minded in a due manner. Were they to be tried, as our Saviour tried the young man who made such a pro- fession of his conscientious and religious conversation ; Go sell what thou hast, give to the poor, and follow me ; something might be pleaded in excuse for their tergiversation. But, alas! they will decline their duty when they are not touched to the hundredth part of their enjoyments. I bless God, I speak not thus of many, of my own knowledge ; and may say with the apostle to the most to whom I usually speak in this manner ; '• But, belov- ed, we are persuaded better things of you, and things that accompany salvation, though we thus speak.' — Heb. vi. 9. Yea, the same testimony may be given of many in this city, which the same apostle gives to the churches of Macedonia, 2 Cor. viii. 1 — 3. 'Under- stand the grace of God bestowed on the churches of Macedonia, how that, in a great trial of affliction, the abundance of their joy and their poverty abounded unto the riches of their liberality 5 for to their power, and beyond their power, they were willing of them- selves.' There hath been nothing done amongst us, that may or can be boasted of 5 yet, considering all OF SPIRITUAL MINDEDNESS. 115 circumstances, it may be, there have not been more in- stances of true evangelical charity, in any age or place, for these many years. For them who have been but useful and helpful therein, the Lord remember them for good, and spare them according to the multitude of his mercies. It is true, they have not, many of them, founded colleges, built hospitals, or raised works of state and magnificence : for very many of them are such, as whose ' deep poverty comparatively hath abounded unto the riches of their liberality.' The backs and bellies of multitudes of poor and needy ser- vants of Christ, have been warmed and refreshed by them, blessing God for them. Thanks be to God, saith the apostle in this case, for his unspeakable gift. 2 Cor. ix. 15. Blessed be God, who hath not left the gospel without this glory, nor the profession of it without this evidence of its power and efficacy. Yea, God hath exalted the glory of persecutions and afflic- tions, for many, since they have lost much of their enjoyments by them, and have their all endangered continually, have abounded in duties of charity beyond what they did in the days of their fulness and prosper- ity. So out of the eater there hath come forth meat. And if the world did but know what fruits, in a way of charity and bounty, unto the praise of God and glory of the gospel, have been occasioned by their making many poor, it would abate of their satisfaction in their successes. But with many it is not so : their minds are so full of earthly things, they so cleave to them in their affec- tions, that no sense of their duty, no example of others, QO concernment of the glory of God or the gospel, can make any impression on them. If there be yet in them so much light and life of grace as to design a Il6 OP SPIRITUAL MINDEDNESS. deliverance from this woful condition, the means in- sisted on must be made use of. Especially this advice is needful to those who are rich, who have large possessions, or abound in the goods of this world. The poor, the afflicted, the sor- rowful, are prompted, from their outward circumstan- ces, as well as excited by inward grace, frequently to remember and to think of the things above, wherein lies their only reserve and relief against the trouble and urgency of their present condition. But the en- joyment of these things in abundance, is accompanied with a two-fold evil, lying directly contrary to this duty. 1. A desire of increase and adding thereunto. Earthly enjoyments enlarge men's earthly desires ; and the love of them grows with their income. A moderate stock of, waters, sufficient for our use, may be kept within ordinary banks. But if a flood be turned into them, they know no bounds, but overflow all about them. — The increase of wealth and riches enlargeth the desires of men after them, beyond all bounds of wisdom, sobriety, or safety. He that labors hard for his daily bread, hath seldom such earnest vehe- ment desires of an addition to what he hath, as many have, who already have more than they know how to use, or almost what to do with. Thus they must have more, and the last advantage serves for nothing but to stir them up to look out for another. And yet such men would, on other accounts, be esteemed good Christians, and spiritually minded, as all good Chris- tians are. 2. They draw the heart to value and esteem them, as those which bring in their satisfaction, and make them to differ from those whom they see to be poor OP SPIRITUAL MINDEDNESS. 117 and miserable. Nov/ these things are contrary to, and where they are habitually prevalent, utterly inconsis- tent with being spiritually minded. Nor is it possi- ble, that any who in the least degree are under their power, can ever attain deliverance, unless their thoughts are fixed, and their minds thereby possessed with due apprehensions of invisible things and eternal glory. These are some fcAV of the many advantages which we may obtain by fixing our thoughts and meditations, and thereby our affections, on the things that are above. And there are some things which make me willing to give a few directions for the practice of this duty. For whatever else we are and do, we neither are nor can be, truly spiritually minded, whereon life and peace depend, unless we really exercise our thoughts unto meditations of things above. Without it, all our religion is but vain : and as I fear men are generally wanting and defective herein, in point of practice j so I do also, that many, through the dark ness of their minds, the weakness of their intellect- uals, and ignorance of the nature of all things unseen, do seldom set themselves unto the contemplation of them, I shall, therefore, give some few directions for the practice of this duty. 118 OF SPIRITUAL MINPEDNESS. CHAPTER VI. Directions unto the exercise of our thoughts on things above ; things future, invisible^ and eternal ; on God himself with the difficulties of it, and oppositions U7ito it, and the way of their removal. Right notions of future Glory stated. We have treated in general, before, of the proper ob- jects of our spiritual thoughts as to our present duty. That which we were last engaged in, is an especial in- stance in heavenly things ; things future and invisible, with a fountain and spring of them all in Christ and God himself. And because men generally are unskilled herein, and great difficulties arise in the way of the discharge of this part of the duty in hand, I shall give some especial directions concerning it. 1. Possess your minds with right notions and ap- prehensions of things above, and of the state of future glory. We are in this duty to look at the things which are not seen. 2 Cor. iv. 16. It is faith only whereby we have a prospect of them ; for we walk by faith, and not by sight. And faith can give us no interest in them, unless we have due apprehensions of them j for it doth but assent and cleave to the truth of what is proposed unto it. And the greatest part of mankind both deceive themselves, and feed on ashes, in this matter : they fancy a future state, which hath no foun- dation but in their own imaginations. Wherefore the apostle, directing us to seek and mind the things that are above, adds, for the guidance of our thoughts, the consideration of the principal concernment of them where Christ sitteth at the right hand of God. Col. iii^ 1, 2. He would! ead us to distinct apprehensions of OF SPIRITXJAL MINDEDNESS. 119 those heavenly things, especially of the presence of Christ in his exaltation and glory. Wherefore the true notion of these things which we are to possess our minds withal, may here be considered. All that have an apprehension of a future state of happiness, agree in this matter, that it contains in it, or is accompanied with, a deliverance and freedom from all that is evil. But in what it is so, they are not agreed. Many esteem only those things that are grie- vous, troublesome, wasting, and destructive to nature, to be so ; that is, what is penal, in pain, sickness, sor- row, loss, poverty, with all kinds of outward troubles, and death itself, are evils. Wherefore, they suppose that the future state of blessedness will free them from all these things, if they can attain to it. This they will lay in the balance against the troubles of life, and sometimes it may be against the pleasures of it, which they must forego. Yea, persons profane and profligate will, in words at least, profess, that heaven will give them rest from all their troubles. But it is no place of rest for such persons. Unto all others also, to believers themselves, these things are evil, such as they expect a deliverance from in heaven and glory : and there is no doubt, but it is lawful for us, and meet, that we should contemplate on them, as those Vv^hich will give us a deliverance from all outward troubles, death itself, and all that leads thereto. Heaven is promised as rest to them that are troubled. 2 Thes. i. 7. It is our duty, under all our sufferings, reproaches, persecutions, troubles, and sor- rows, to raise up our minds to the contemplation of that state, wherein we shall be freed from them all. It is a blessed notion of heaven, that God shall therein wipe away all tears from oiir eyes. Rev. vii. 17, or 120 OF SPIRITUAL MINDEDNESS. remove far from us all causes of sorrow ; and it would be to our advantage, if we accustomed our minds more to this kind of relief than we do ; if, upon the incur- sion of fears, dangers, sorrows, we did more readily retreat to thoughts of that state wherein we shall be freed from them all ; even this most inferior consider- ation of it, would render the thoughts of it more famil- iar, and the thing itself more useful to us. Much better it were, than on such occasions to be exercised with heartless complaints, uncertain hopes, and fruit- less contrivances. But there is that, which, to them who are truly spir- tually minded, hath more evil in it than all these things together, and that is, sin. Heaven is a state of deliver- ance from sin, from all sin, in all the causes, concomi- tants, and effects of it. He is no true believer, to whom sin is not the greatest burden, sorrow, and trouble. Other things, as the loss of our dear rela- tions, or extraordinary pains, may make deeper impres- sions on the mind, by its natural affections, at some seasons, than ever our sins did at any one time, in any one instance. So a man may have a greater trouble in sense of pain, by a fit of the toothache, which will be gone in an hour, than in an hectic fever or consump- tion, which will assuredly take away his life. But take in the whole course of our lives, and all the actings of our souls in spiritual judgment as well as natural affection, and I do not understand how a man can be a sincere believer, to whom sin is not the great- est burden and sorrow. Wherefore, in the first place, it belongs to the true notion of heaven, that it is a state wherein we shall be eternally freed from sin, and all the concernments of it, but only the exaltation of the glory of God's grace OF SPIRITUAL MINDEDNESS. 121 in Christ, by the pardon of it. He that truly hates sin and abhors it, whose principal desire and design of life is to be freed from it, as far as it is possible ; who walks in self-abasement, through a sense of his many disappointments, v/hen he hoped it should act in him no more, cannot, as I judge, but frequently betake him- self for refreshment to thoughts of that state wherein he shall be freed from it, and triumph over it to eter- nity. This is a notion of heaven that is easily appre- hended and fixed on the mind, which we may dwell upon, to the great advantage and satisfaction of our souls. Frequent thoughts and meditations of heaven, under this notion, argue a man to be spiritually minded. For it is a coniincing evidence that sin is a burden to him, that he longs to be delivered from it and all its consequents ; that no thoughts are more welcome to him, than those of that state wherein sin shall be no more. And although men are troubled about their sins, and would desirously be freed from them, so far as they perplex their minds, and make their con- sciences uneasy ; yet if they are not much in the pros- pect of this relief, if they find not refreshment in it, I fear their trouble is not such as it ought to be. Where- fore, when men can so wrangle and "vvrestle with their convictions of sin, and yet take up the best of their relief in hopes that it will be better with them, at some time or other, in this world, without longing desires after that state wherein sin shall be no more ; they can give no evidence that they are spiritually minded. It is quite otherwise with sincere believers in the exercise of this duty. The considerations of the grace and love of God, of the blood of Christ, of the purity and holiness of that good spirit that dwelleth in them, of the light, grace, and mercy, which they have 11 122 OF SPIRITUAL MINDEDNESS* attained through the promises of the gospel, are those which make the remainders of sin most grievous and burdensome to them. This is that which even breaks their hearts, and makes some of them go mourning all the day long, namely, that any thing of that which alone God hates, should be found in them, or be re- maining with them. It is, in this condition, an evidence that they are spiritually minded, if, together with watchful endeavors for the universal mortification of sin, and utter excision of it, both root and branch, they constantly add these thoughts of that blessed state, wherein they shall be absolutely and eternally freed from all sin, with refreshment, delight, and compla- cency. These things belong to our direction for the fixing of our thoughts and meditations on things above. This the meanest and weakest person, who hath the least spark of sincerity and grace, is capable of appre- hending, and able to practice : and it is that which the sense they have of the evil of sin will put them on every day, if they shut not their eyes against the light of the refreshment that is in it. Let them who cannot arise in their minds to fixed and stable thoughts of any other notion of these invisible things, dwell on this consideration of them, wherein they will find no small spiritual advantage and refreshment to their souls. 2. As to the positive part of this glorious future state, the thoughts and apprehensions of men are very various. And that we may know as well what to avoid, as what to embrace, we shall a little reflect on some of them. 1. Many are able to entertain no rational conceptions about a future state of blessedness and glory, no no- tions wherein either faith or reason is concerned. Im- OF SPIRITUAL MINDEDNESS. 123 agination they have of something that is great and glorious, but what it is they know not. No wonder if such persons have no delight in, no use for, thoughts of heaven. When their imaginations have fluctuated up and down in all uncertainties for a while, they are swallowed up in nothing. Glorious, and therefore de- sirable, they take it for granted that it must be : but nothing can be so to them, but what is suitable to their present dispositions, inclinations, and principles : and hereof there is nothing in the true spiritual glory of heaven, or in the eternal enjoyment of God. These things are not suited to the wills of their minds and of the flesh, and therefore they cannot rise up to any constant desire of them. Hence to please themselves, they begin to imagine what is not. But whereas what is truly heaven, pleaseth them not, and what doth please them is not heaven, nor there to be found, they seldom or never endeavor, in good earnest, to exercise their thoughts about it. It were well if darkness and ignorance of the true nature of the future state and eternal glory, did not exceedingly prejudice believers themselves, as to their delight in them and meditations about them. They have nothing fixed or stated in their minds, which they can betake themselves to in their thoughts, when they would contemplate about them. And by the way, whatever diverts the minds of men from the power and life of spiritual worship, as do all pompous solemnities in the performance of it, doth greatly hin- der them as to right conceptions of our future state. There was a promise of eternal life given to the Baints under the Old Testament : but whereas they were obliged to a worship that was carnal and out- wardly pomnous^ they never had clear and distinct ap- 124 OF SPIRITUAL MINDEDNESS. prehensions of the future state of glory : for life and immortality were brought to light by the gospel. Wherefore, although no man living can see or find out the infinite riches of eternal glory ; yet it is the duty of all to be acquainted with the nature of it in general, so as that they may have fixed thoughts of it, love to it, earnest desires after it, all under its own true and proper notion. 2. So great a part of mankind as the Mahometans, to whom God hath given all the principal and most desirable parts of the world to inhabit and possess, conceive the state of future blessedness to consist in the full satisfaction of their sensual lusts and plea- sures. An evidence this is, that the religion which they profess hath no power or efficacy on their minds to change them from the love of sin, or placing their happiness in fulfilling the desires of the flesh. It doth not at all enlighten their minds to discern a beauty in spiritual things, nor excite their affections to the love of them, nor free the soul to look after blessedness in such things as alone are suited to its rational consti- tution ; for if it did, they would place their happiness and blessedness in them. Wherefore, it is nothing but an artifice of the god of this world, to blind the eyes of men to their eternal destruction. 3. Some of the philosophers of old attained an ap- prehension, that the blessedness of men in another world doth consist in the soul's full satisfaction in the goodness and beauty of the Divine Nature : and there is a truth in this notion, which contemplative men have adorned with excellent and rational discourses : and sundry who have been and are learned among Christians, have greatly improved this truth by the light of the scripture. From reason they take up of SPIRITUAt MiNDfiDNESS. 125 with thoughts of the goodness, the amiahleness, the self-sufficiency, the all-sufficient satisfactoriness of the infinite perfections of the Divine Nature. These things shine in themselves with such a glorious light, as that there is no more required to a perception of them, hut that men do not wilfully shut their eyes against it, through bestial sensuality and love of sin. From reason also, they frame their conceptions con- cerning the capacity of the souls of men for the im- mediate enjoyment of God, and what is suited therein to their utmost blessedness. No more is required to these things, but a due consideration of the nature of God and man, with our relation to him and depend- ence on him. By the light of the Scripture they frame these things into that which they call the beati- fical vision, whereby they intend all the ways in which God, in the highest and immediate instances, can and doth communicate of himself to the souls of men, and the utmost elevation of their intellectual ca- pacities to receive those communications. It is such an intellectual apprehension of the Divine Nature and perfections, with ineffiible love^ as gives the soul the utmost rest and blessedness which its capacities can extend to. These things are so ; and they have beem by many both piously and elegantly illustrated ; hoAvbeit, they are above the capacities of ordinary Christians ; they know not how they manage them in their minds, nor exercise their thoughts about them ; they cannot re- duce them to present usefulness, nor make them sub- servient to the exercise and increase of grace : and the truth is, the Scripture gives us another notion of heaven and glory, not contrary to this, not inconsistent with it, but more suited to the faith and experience of be- ll* Iind the words of our Lord Jesus Christ in the first place, make the tree good, and then the fruit will be good, and not before. When the pow- er of sanctifying grace hath made the mind habitually spiritual and heavenly, thoughts of such things will be natural to it, and accompanied with delight. But they will not be so, until the God of peace have sanc- tified us in our whole spirits, souls and bodies, whereby we may be preserved blameless, to the coming of Jesus Christ. 2. Be always sensible of your own insufficiency to radse in your minds, or to manage spiritual thoughts, or thoughts of things spiritual and heavenly,, in a. due manner. But in this case, men are apt to suppose,- that as they may, so they can, think of what they please. Thoughts are their owti, and therefore, be they of what sort they will, they need no assistance for them. They cannot think as they ought, they can do nothing at all. And nothing will convince them of their folly, until they are burdened with experience of the contrary, as to spiritual things. But the advice given is expressly laid do^vn by the apostle, in the in- stance of himself. 2 Cor. iii. 5. * Not that we are 200 OF SPmiTUAL BIINDEDNESS, sufficient of ourselves to think any thing as of our- selves, but our sufficiency is of God.' He speaks prin- cipally of ministers of the gospel, and that of such as were most eminently furnished with spiritual gifts and graces, as he declares, v. 6. And if it be so with them, and that with respect to the work and duties of their calling, how much more is it so with others, who have not their graces nor their offices 1 Wherefore, if men, without regard to the present actual grace of God, and the supplies of his Spirit, do suppose that tjiey can, of themselves, exercise their minds in spirit- ual thoughts, and so only fret at themselves when they fall into disappointment, not knowing what is the matter with th^m, they will live in a lifeless, barren frame, all their days. By the strength of their natural abilities, men may frame thoughts of God and heavenly things in their minds, according to the knowledge they have of them. They may methodize them by rules of art, and ex- press them elegantly to others j but even while they do so, they may be far enough from being spiritually minded ; for there may be in their thoughts no actings of faith, love, or holy delight in God, nor any grace at all. But such alone are things which we inquire after J they are such only as wherein the graces of the spirit are in their proper exercise. With respect to them, we have no sufficiency in ourselves, all our suf- ficiency must be of God. There is no truth among persons of light and knowledge more generally grant- ed in the notion of it than this, that of ourselves we can do nothing ; and none more neglected in daily practice. Men profess they can do nothing of them- selves, and yet go about their duties as if they could do all things OF SPIRITUAL MINDEDNESS. 201 3. Remember, that I have not at present treated of solemn, stated meditation ; concerning which, other rules and instructions ought to be given. By solemn or stated meditation, I intend the thoughts of some sub- ject, spiritual and divine, with the fixing, forcing, and ordering our thoughts about it, wilh a design to affect our own hearts and souls with the matter of it, or the things contained in it. By this design it is distin- guished from the study of the word, wherein our prin-^ cipal aim is to learn the truth, or to declare it to oth- ers. And so also from prayer, whereof God himself is the immediate object. But in meditation it is the af- fecting of our own hearts and minds, with love, delight, and humiliation. At present, I have only showed what it is to be spiritually minded, and that in this in stance of our thoughts, as they proceed from the hab- itual frame of our hearts and affections ; or of what sort the constant course of our thoughts ought to be, with respect to all the occasions of the life of God. This persons may be in a readiness for, who are yet unskilful in, and unable for, stated meditation. For there is required thereto such an exercise of our natu- ral faculties and abilities, as some, through their weak- ness and ignorance, are incapable of. But as to what we have hitherto insisted on, it is not unattainable by any in whom is the spirit of faith and love. For it is but the frequent actings of them that I intend. Where- fore, do yaur hearts and affections lead you to many thoughts of God and spiritual things 1 Do they spring up in you, as water in a well of living waters 1 Are you ready, on all occasions, to entertain such thoughts, and to be conversant with them, as opportunity doth offer itself? Do you labor to have in readiness what is useful for you, with respect to temptations and du- ^02 OF SriRITUi^L MENDEDNESS. ties ? Is God in Christ, and the things of the gospel, the ordinary retreat of your souls ? Though you should not be able to carry on an ordinary, stated meditation in your minds, yet you may be spiritually minded. A man may not have a capacity and ability to carry on a great trade of merchandise in the world. The knowledge of all sorts of commodities and seasons of the world, and nations of it, with those contrivances and accounts which belong to such trade, may be above his comprehension, and he may quickly ruin himself in undertaking such an employment. Yet may the abilities of this man serve him well enough to carry on a retail trade in a private shop, wherein perhaps he may thrive as well, and get as good an estate, as any of those whose greater capacities lead them forth to more large and hazardous employments. So it may be with some in this case. The natural faculties of their minds are not sufficient to enable them to stated meditation. They cannot cast things into that method and order which is required thereto ; nor frame the conceptions of their minds into words significant and expressive ; yet, as to frequency of thoughts of God, and a disposition of mind thereto, they may thrive and be skilful beyond most others of greater natural abilities. Howbeit, because even stated meditation is a necessary duty, yea, the principal way whereby our spiritual thoughts do profitably act themselves, I shall have regard thereto in the following direction j where- fore, 4. Whatever principle of grace we have in our minds, we cannot attain to a ready exercise of it, in a way of spiritual meditation or otherwise, without great diligence, nor without great difficulty. OF SPIRITUAL MINDEDNESS. 203 It was showed at the entrance of this discourse, that there is a difference in this grace, between the essence, substance, or reality of it, which we would not exclude men from, under maiiy failings or infirmi- ties ; and the useful degrees of it, wherein it hath its principal exercise. As there is a difTerence in life natural, and its actings, in a weak, diseased, sickly body, and in that which is of a good constitution, and in a vigorous health. Supposing the first, the reality of this grace, be wrought in us, or implanted in our minds by the Holy Ghost, as a principal part of that new nature which is the workmanship of God, created in Christ Jesus to good works ; yet to the growth and improvement of it, as of all other graces, our own dili- gent care, watchfulness, and spiritual striving in all holy duties are required. Unless the most fruitful ground be manured, it will not bring forth a useful crop. Let not £iny think that this frame of a spiritual mind. Wherein there is a disposition to and readiness for, all holy thoughts of God, of Christ, of spiritual and heavenly things, at all times and on all occasions, will befall him, and continue with him, he knows not how. As good it is for a poor man to expect to be rich in this world, without industry, or a weak man to be strong and healthy, without food and exercise ; as to be spiritually minded without an earnest endeavor after it. It maj?" be inquired, what is requisite thereto ? And we may name some of those things, without which such an holy frame will not be attained. As, 1. A continual watch is to be kept in and on the soul against the incursions of vain thoughts and imaginations, especially in such seasons wherein they are apt to obtain advantage. If they are suffered to make an inroad into the mind, if we accustom ourselves 204« OF SPIRITUAL MINDEDNESS. to give them entertainment, if they are wont to lodge within 5 in vain shall we hope or desire to be spiritual- ly minded. Herein consists a principal part of that duty which our Saviour so frequently, so emphatically chargeth on us all ; namely, to watch, Mark iii. 37. Unless we keep a strict watch herein, we shall be be- trayed into the hands of our spiritual enemies ; for all such thoughts are but making provision for the flesh, to fulfil its desires in the lust thereof, however they may be disappointed as to actual sin. This is the substance of the advice given us in charge, Prov. iv. 23. ' Keep thy heart with all diligence, for out of it are the is- sues of life.' 2. Careful avoidance of all societies and businesses of this life, which are apt, under various pretences, to draw and seduce the mind to an earthly or sensual frame. If men will venture on those things which they have found by experience, or may find by obser- vation, seduce and draw off their minds from a hea- venly frame to that which is contrary thereto, and will not watch to their avoidance, they will be filled with the fruit of their own ways. Indeed, the common con- verse of professors among themselves and others. Walking, talking, and behaving themselves like other men, being as full of the world as the world is of it- self, have lost the grace of being spiritually minded within, and stained the glory of profession without. The rule observed by David will manifest how careful we ought to be herein, Psal. xxxix. 1 — 3. ' I said, I will take heed to my ways, that I sin not with my tongue ; I will keep my mouth with a bridle while the wicked is before me. I was dumb with silence ; I held hiy peace even from good, and my sorrow was stirred. My heart was hot within me ; while I was musing, the OF SPIRITUAL MINDEDNESS. 205 fire "burned ; then spake I with my tongue :' which place was spoken to before. 3. An holy constraint put on the mind to abide in the duty of spiritual thoughts and meditations ; press- ing it continually with the consideration of their ne- cessity and usefulness. The mind will be apt of itself to start aside from duties purely spiritual, through the mixture of the flesh abiding in it. The more inward and purely spiritual any duty is, which hath no out- ward advantages, the more prone will the mind be to decline from it. It will be so, more from private prayer than public, more from meditation than prayer. And other things will be apt to draw it aside from ob- jects without, and various stirrings of the affections within. An holy constraint is to be put upon it, with a sudden rejection of what rises up to its diversion or disturbance. Wherefore, we are to call in all con- straining motives, such as the consideration of the love of Christ, 2 Cor. v. 14, to keep the mind steady to its duty. 4. Diligent use of means to furnish the soul with that light and knowledge of heavenly things, which may administer continual matter of holy thoughts and meditations, from within ourselves. This hath been spoken to at large before. And the want hereof is that which keeps many from the least proficiency in these duties. As a man may have some skill or ability for a trade, yet if he have no materials to work upon, he must sit still, and let his trade alone. And so must men do to the work of holy meditation : whatever be the ability of the natural faculties, their inventions or memories, if they are not furnished with knowledge of things spiritual and heavenly, which are the subject matter of such meditations, they must let their work 18 206 OF SPmiTTJAL MINDEDNESS. alone. Hence the apostle prays for the Colossians, that the word of God might dwell in them richly in all wisdom, chap. iii. 16. That is, that they might abound in the knowledge of the mind of Christ, without which we shall be unfit for this duty. 5. Unweariedness in our conflict with Satan, who, by various artifices and the injection of fiery darts, labors continually to divert us from the duties. He is seldom or never wanting to this occasion. He Avbo is furnished in any measure with spiritual wisdom and understanding, may find him more sensibly at work in his craft and opposition with respect to this duty, than any other way. When we stand thus before the Lord, he is always at our right hand to resist us j and oft- times his strength is great. Hence, as was observed, ofttimes men design really to exercise themselves in ' holy thoughts, but end in vain imaginations, and rather take up with trifles than continue in this duty. Stead- iness in the resistance of him, on these occasions, is one great part of our spiritual warfare. And we may know that he is at work, by his engines and methods. *sv„ For they consist in his suggestion of vain, foolish, or c corrupt imaginations. When they begin to rise in our cv^ minds, at such times as we would engage them in spi- ritual meditations, we may know assuredly from whence they are. 6. Continual watchful care, that no root of bitter- ness spring up and defile us, that no lust or corruption be predominant in us. When it is so, if persons, in compliance with their convictions, endeavor some- times to be exercised in these duties, they shall labor in the verjr fire, where all their endeavors will be im- mediately consumed. 7. Mortifications to the world in our affections and OF SPIRITUAL MINDEDNESS. 207 desires, with moderation in our endeavors after the needful things of it, are also necessary hereunto ; yea, to that degree, that without them no man can in any sense be said to be spiritually minded. For otherwise our affections cannot be so preserved unto the power of grace, as that spiritual things may be always servicea- ble to us. Some, it may be, will say, that ' if all these things are required thereunto; it will take up a man's whole life and time to be spiritually minded. They hope they may attain it at an easier rate, and not forget all other advantages and svv'eetnesses of life, which a strict observation of these things would cast them upon.' I answer ; that however it may prove a hard say- ing to some, yet I must say it, and my heart would re- proach me if I should not say, that if the principal part of our time be not spent about these things, what- ever we suppose, we have indeed neither life nor peace. The first fruits of all were to be offered to God ; and in sacrifices he required the blood, and the fat of the inwards. If the best be not his, he will have nothing. It is so as to our time. Tell me, I pray you, how you can spend your time and your lives better, or to better purpose 5 and I shall say. Go on and prosper. I am sure some spend so much of their time so much worse, as it is a shame to see it. Do you think you came into this world to spend your whole time and strength in your employments, your trades, your pleasures, to the satisfaction of the will of the flesh and of the mind 1 Have you time enough to eat, to drink, to sleep, to talk unprofitably, it may be corrupt- ly, in all sorts of unnecessary societies, but have not enough to live to God, in the very essentials of th^t 208 OF SPIHITTJAL MINDEDNESS. life which consists in these things 1 Alas ! you came into the world under the law, it is appointed unto men once to die, and after this the judgment ; and the end why your life here is granted to you, is that you may be prepared for that judgment. If this he neglected, if the principal part of your time be not improved with respect to this end, you will fall under the sen- tence of it to eternity. But men are apt to mistake in this matter. They may think that these things tend to take them off from their lawful employments and recreations, which they are generally afraid of, and unwilling to purchase any frame of mind at so dear a rate. They may suppose, that to have V men spiritually minded, we would make them mopes, and to disregard all the lawful occasions of life. But let not any be mistaken ; I am not upon a design that will be easily, or, it may be, honestly de- feated. Men are able to defend themselves in their callings and enjoyments, and to satisfy their con- sciences against any persuasions to the contrary. Yet there is a season, wherein we are obliged to part with all we have, and give up ourselves wholly to follow Christ in all things. Mat, xix. 21. And if we neglect or refuse it in that season, it is an evidence that we are hypocrites. And there was a time when supersti- tion had so much power on the minds of men, that multitudes were persuaded to forsake, to give up all their interest in relations, callings, goods, possessions, and betake themselves to tedious pilgrimages, yea, hard services in war, to comply with that superstition ; and it is not the glory of our profession, that we have so few instances of men parting with all, and giving up themselves to heavenly retirement. But I am at present on no such design j I aim not to take men out OF SPIRITUAL MINDEDNESS. 209 ®f their lawful earthly occasions, but to bring spiritual affections and thoughts into the management of them all. The things mentioned will deprive you of no time you can lay a claim to, but will sanctify it all. I confess, he must be a great proficient in spirituali- ty, who dares venture on an absolute retirement, and he must be well satisfied that he is not called to a use- fulness among men inconsistent therewith. To them it may prove a disadvantage. Yet this, also, is attaina- ble, if other circumstances do concur. Men under the due exercise of grace, and the improvement of it, may attain to that fixedness in heavenly mindedness, that unconcernment in all things here below, as to give themselves up entirely and continually to heavenly meditation, and to a blessed advancement of all grace, and a near approach to glory. And I would hope it was so with many of them in ancient times Avho re- nounced the world, with all the circumstances of rela- tions, state, inheritances, and betook themselves to re- tirement in wildernesses, to abide always in divine contemplation. But afterwards, when multitudes, whose minds were not so prepared, by a real growth in all grace, and mortification to the world, as they were, betook themselves under the same pretences to a monastical retirement, the devil, the world, sensual lusts, superstition, aad all manner of evils, pursued them, found them out, possessed them, to the unspeak- able damage and scandal of religion. This, therefore, is not that which I invite the common sort of believers to. Let them that are able and free, receive it. The 2;-enerality of Christians have lawful callings, employments, and businesses, which ordina- rily they ought to abide in. That they also may live 18* ^lO OF SPIRITUAL MINDEDNESS. to God in their occasions, they may do v/ell to consider two things. 1. Industry in men's callings, is a thing in itself very commendable. If in nothing else, it hath an advantage herein, that it is a means to preserve men from those excesses in lust and riot, which otherwise they are apt to run into. And if you consider the two sorts of men, whereunto the generality of men are distributed, namely, of them ' who are industrious in their affairs^ and those who spend their time, as far as they are able, in idleness and pleasure,' the former sort are far more amiable and desirable. Howbeit, it is capable of being greatly abused. Earthly mindedness, covetous- ness, devouring things holy as to times and seasons of duty, uselessR^ss, and the like pernicious vices, invade and possess the minds of men. There is no lawful calling that doth absolutely exclude this grace of being spiritually minded in them that are engaged in it, nor any that doth include it. Men may be in the meanest of lawful callings, and be so, and men may be in the best and highest, and not be so. Consider the calling of the ministry : the work and duty of it calls on those that are employed in it, to^ have their minds and thoughts conversant about spiritual and heavenly things. They are to study about them, to meditate on them, to commit them to memory, to speak them out io others. It will be said, surely such men must needs be spiritually minded. Iftheyg'o no farther than what is mentioned, I say they must needs be so, as printers must needs be learned, who are continually conversant about letters- A man may with great industry engage himself about these things, and yet his mind be most remote from being spiritual. The event doth declare that it may be so, and the reasons of it are manifest. It or SPIRITUAL MINDEDNESS. ^11 requires as much, if not more watchfulness, m re care^ more humility, for a minister to be spiritually minded in the discharge of his calling, than to any sort of men in theirs : and that, as for other reasons, so because the commonness of the exercise of such thoughts, with their design upon others in their expression, will take off their power and efficacy. And he will have little benefit by his own ministry, who endeavors not, in the first place, an experience in his own heart of the pow- er of the truths which he doth teach to others. And there is evidently as great a failing herein among us, as among any other sort of Christians, as every occa- sion of trial doth demonstrate. 2. Although industry in any honest calling be allow- able, yet unless men labor to be spiritually minded in the exercise of that industry, they have neither life nor peace. Hereunto all the things before men* tioned are necessary; I know not how any of them can be abated, yea, more is required than is expressed in them. If you burn his roll, another must be writ* ten, and many like things must be added to it. And the objection from the expense of time in the observ- ance of them, is of no force. For a man may do as much work whilst he is spiritually minded, as whilst he is carnal* Spiritual thoughts will no more hinder you in your callings, than those that are vain and earthly, which all sorts of men can find leisure for, in the midst of their employments. If you have filled a vessel with chaff, yet you may pour into it a great deal of water, which will be contained in the same space and vessel. And if it be necessary that you should take in much of the chaff of the world into your minds, yet are they capable of such measures of grace as shall preserve them sincere to God. 212 OF SPIRITUAL MINDEDNESS. Fifthly. This frame will never be preserved, nor the duties mentioned be ever performed in a due manner, unless we dedicate some part of our time peculiarly to them. I speak to them only concerning whom I sup- pose that they do daily set apart some portion of time to holy duties, as prayer and reading of the word, and they find, by experience, that it succeeds well with them. For the most part, if they lose their seasons, they lose their duties. For some have complained, that the urgency of business, and multiplicity of occa- sions, driving them at first from the fixed time of their duties, hath brought them into a course of neglecting duty itself. Wherefore, it is our wisdom to set apart constantly some part of our time to the exercise of our thoughts about spiritual things in the way of meditation. And I shall close this discourse with some directions in this particular, to them who com- plain of their disability for the discharge of this duty. (1.) Choose and separate a fit time or season, a time of freedom from other occasions and diversions. And because it is our duty to redeem time with respect to holy duties, such a season may be the more useful, the more the purchase of it stands us in. We are not at any time to serve God with what costs us nought, nor with any time that comes within the same rule. If we will allow only the refuse of our time to this duty, when we have nothing else to do, and it may be, through weariness of occasions, are fit for nothing else, we are not to expect any great success in it. This is one pregnant reason why men are so cold and formal, so lifeless in spiritual duties, namely, the times and seasons which they allot to them. When the body is wearied with the labors and occasions of the dny, and it may be, the mind iu its natural faculties indi.tposed, OF SPIRITUAL MINDEDNESS. 213 even by the means of necessary refreshment, men think themselves meet to treat with God about the great con- cernments of his glory, and their own souls. This is that which God condemneth by the prophet, Mai. i. 8. *And if you offer the blind for sacrifice, is it not evil 1 And if you offer the lame and sick, is it not evil % Offer it now unto thy governor, will he be pleased with thee, or accept thy person ?' Both the law of nature, and all the laws of holy institutions, require that we should serve God with the best that we have, as all the fat of the inwards was to be offered in sacrifice. And shall we think io offer that time to God, wherein we are unmeet to appear before an earthly ruler '? Yet such, in my account, are the seasons, especially the evening seasons, that most men choose for the duties of their holy worship. And you may do well to con- sider, that beyond the day and time which he hath ta- ken to himself by an everlasting law, how little of the choice of your time you have offered to God as a free will offering, that you maybe excited to future dili- gence. If, therefore, you seriously intend this duty, choose the seasons for it wherein you are the most fit, when even the natural vigor of your spirits is most free and active. Possibly some will say, this may be such a time as when the occasions of the world call most earnestly for your attendance to them. I say, that is the season I would recommend. And if you can conquer your minds to redeem it for God at that rate, your endeavors in it will be prosperous. How- ever, trust not to times that will offer themselves. Take them not up at hazard. Let the time itself be a free will offering to God, taken from the top of the heap, or the choicest part of your useful time. (%) Preparation of mind to a due reverence of God 214 OF SPIRITUAL mNDEDNESS. and spiritual things, is required previously hereto. When we go about this duty, if we rush into thoughts of heavenly things without a due reverential prepara- tion, we shall quickly find ourselves at a loss. See the rule, Eccles. v. 1, 2. Grace to serve God with reve- rence and godly fear, is required in all things wherein we have to do with him, as in this duty we have in an immediate and especial manner. Endeavor, therefore, in the first place, to get your hearts deeply affected with an awful reverence of God, and a holy regard to the heavenly nature of the things you would meditate upon. Hereby your minds will be composed, and the roots of other thoughts, be they vain or earthly, which are apt to arise and divert you from this duty, will be cast out. The principles of these contrary thoughts, are like Jacob and Esau, they struggle in the same womb, and oftentimes Esau will come first forth, and for a while seem to carry the birthright. If various thoughts do conflict in our minds, some for this world, and some for another, those for this world may carry it for a season. But where a due reverence of God hath cast out the bond woman and her childreUj the workings of the flesh in its vain thoughts and imagina- tions, the mind will be at liberty to exercise itself on spiritual things. (3.) Earnest desires after a renewed sense and spirit of spiritual things, are required hereto. If we engage in this duty merely on a conviction of the necessity of it, or set ourselves about it because we think we ought to do so, and it will not be well utterly to neglect it, we may not expect to be successful in it : but when the soul hath at any time tasted that the Lord is gra- cious ; when its meditations on him have been sweet j when spiritual things have had a savor and relish in OF SPIRITUAL MINDEDNESSi 215 the mind and affections ; and hereon it comes to this duty with earnest desires to have the like tastes, the like experience, yea, to have them increased ; then is it in the way of a hopeful progress. And this also will make us persevere in our endeavors to go through with what we undertake ; namely, when we do know, by former experience, what is to be attained in it if we dig and search for it as treasure. If you shall think that the right discharge of this duty may be otherwise attained ; if you suppose that it deserves not all this cost and charge about it 5 judge by what is past, whether it be not advisable to give it over and let it alone. As good lie quietly on the ground, as continually attempt to rise, and never once effect it. Remember how many successive attempts you have made upon it, and all have come to nothingj or that which is as bad as nothing. I cannot say that in this way you shall always succeed ; but I fear you will never have success in this duty without such things as are of the same nature and use with it. When after this preparation you find yourselves yet perplexed and entangled, not able comfortably to per- sist in spiritual thoughts, to your refreshment, take these two directions for your relief. 1. Cry and sigh to God for help and relief. Bewail the darkness, weakness, and instability of your minds, so as to groan within yourselves for deliverance. And if your designed meditations do issue only in a renew- ed gracious sense of your own weakness and insuffi- ciency, with application to God for supplies of strength, they are by no means lost as unto a spiritual account. The thoughts of Hezekiah, in his meditations, did not seem to have any great order or consistency, when he so expressed them j ' like a crane or a swallow, so did 216 OF SPIRITtTAL MINDEDNESS. I chatter : I did mourn as a dove : mine eyes failed with looking upwards ; O Lord, I am oppressed, un- dertake for me.' Isa. xxxviii. 14. , When the soul la- bors sincerely for communion with God, but sinks into broken confused thoughts under the weight of its own weakness, yet if he looks to God for relief, his chatter- ing and mourning will be accepted with God, and prof- itable to himself. 2. Supply the brokenness of your thoughts with ejaculatory prayers, according as either the matter of them, or your defect in the management of them doth require. So was it with Hezekiah in the instance be- fore mentioned ; where his meditations were weak and broken, he cried out in the midst of them, O Lord, I am oppressed, undertake for mci And meditation is properly a mixture of spiritual apprehension of God and heavenly things, in .the thoughts and conceptions of the mind, with desires and supplications thereon. It is good aiid profitable to have some special de- signed subject of meditation in our thoughts. I have at large declared before what things are the proper ob- jects of the thoughts of them that are spiritually minded. But they may be more peculiarly considered as the matter of designed meditation. And they may be taken out of some especial spiritual experience that we have lately had, or some warnings we have receiv- ed of God, or something wherewith Ave have been peculiarly affected in the reading or preaching of the word, or what we find the present posture and frame of our minds and souls to require ; or that which most frequently supplies all the person and grace of our Lord Jesus Christ. If any thing of this nature be peculiarly designed antecedently unto this duty, and a season be sought for it with respect thereto, the mind OF SPIRITUAL MINDEDKESS. 217 will be fixed and kept from wandering after variety of subjects, wherein it is apt to lose itself, and brings nothing to perfection. Lastly, be not discouraged with an apprehension, that all that you can attain to in the discharge of this duty, is so little, so contemptible, as that it is to no purpose to persist in it. Nor be wearied with the dif- ficulties you meet with in its performance. You have to do with him only in this matter, who will not break the bruised reed, nor quench the smoking flax ', whose will it is that none should despise the day of small things. And if there be in this duty a ready mind, it is accepted, according to what a man hath, and not according to what he liaih not. He that can bring into this treasury only the mites of broken desires and ejaculatory prayers, so they be his best, shall not come behind them who cast into it out of their great abun- dance in ability and skill. To faint and give out, because we cannot arise to such a height as we aim at, is a fruit of pride and unbelief. He who finds himself to gain nothing by continual endeavors after holy, fixed meditations, but only a living, active sense of his own vileness and unworthiness, is a sufiicient gainer by all his pains, cost, and charge. But ordinari- ly it shall not be so ; constancy in the duty, will give ability for it. Those who conscientiously abide in its performance, shall increase in light, wisdom, and ex- perience, until they are able to manage it with great success. These few plain directions may possibly be of some use to the weaker sort of Christians, when they find a disability in themselves to the discharge of this duty, wherein those who are spiritually minded ought to be peculiarly exercised. 19 PART II CHAPTER XI. The seat of Spiritual Mindedness in the Affections. The nature and use of them. The ways and means used by God himself to call the affections of men from the World. In the account given at the entrance of this dis" course, of what it is to be spiritually minded, it was re- duced to three heads. The first was the habitual frame, disposition, and in- clination of the mind in its affections. The second was the usual exercise of the mind in its thoughts, meditations, and desires about heavenly things. Whereunto, thirdly, was added, the complacency of mind in that relish and savor which it finds in spirit- ual things, so thought and meditated on. The second of these hath hitherto alone been spoken to, as that which leads the way to the others, and gives the most sensible evidence of the state in- quired after. Therein consists the stream, which, ris- ing in the fountain of our affections, runs into a holy rest and complacency of mind. The first and last I shall now handle together, and 220 OF SPIRITUAL MINDEDNESS. therein comprehend the account of what it is to be spiritually minded. 'Spiritual affections, Avherehy the soul adheres to spiritual things, taking in such a savor and relish of them, as wherein it finds rest and satisfaction, is the peculiar spring and substance of our being spiritually minded.' This is that which I shall now further ex- plain and confirm. The greatest contest of heaven and earth is about the affections of the poor worm, which we call man. That the world should contend for them, is no wonder. It is the best that it can pretend to. All things here below are capable of no higher ambition than to be possessed of the affections of men. And as they lie under the curse, it can do us no greater mischief than by prevailing in this design. But that the holy God should, as it were, engage in the contest, and strive for the affections of man, is an effect of infinite conde- scension and grace. This he doth expressly ; my son, saith he, give me thy heart, Prov. xxiii. 26. It is our affections he asketh for, and comparatively nothing else ; to be sure he will accept of nothing from us^ without them. The most fat and costly sacrifice will not be accepted, if it be without a heart. All the ways and methods of the dispensation of his will, by his word ; all the designs of his effectual grace, are suited to, and prepared for, this end, namely, to recover the affections of man to himself. So he expresseth him- self concerning his word, Deut, x. 12. 'And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love and to serve the Lord thy God with all thy heart, and with all thy soul V And as to the word of his grace, he declares it to the same purpose. or SPIRITUAL MINDEDNESS. 221 D6ut. XXX. 6. ' And the Lord thy God will circum- cise thy heart, and the heart of thy seed ; to love the Lord thy God with all thy heart, and with all thy sotil.* And on the other side, all the artifices of the world, ^11 the paint it puts on its face, all the great promises it makes, all the false appearances and attires it clothes itself with, by the help of Satan, have no other end but to draw and keep the affections of men to itself. And if the world be preferred before God, in this ad- dress which is made to us for our affections, we shall justly perish with the world to eternity; and be re- jected by him whom we have rejected. Prov. i. 24*, 1>5, 31. Our affections are, upon the matter, our all. They are all we have to give or bestow ; the only power of our souls, wherelDy, if we may, we give away ourselves from ourselves, and become another's. Other facul- ties of our souls, even the most noble of them, are suited to receive in to our own advantage ; by our af- fections we can give away what we are, and have. Hereby, we give our hearts to God, as he requireth. Wherefore to him we give our affections, to whom we give our all, ourselves, and all that we have ; and to whom we give them not, whatever we give, upon the matter, we give nothing at all. In what we do to or for others ; whatsoever is good, Valuable, or praiseworthy in it proceeds from the af- fections wherewith we do it. To do any thing f'or others without ari animating affection, is but a Con- tempt of them; for we judge them really unw'orthy that we should do any thing for them : to give to the poor upon their importunity, without pity or compas- sion ; to supply the wants of saints without love and 222 OF SPIRITUAL MINDEDNESS. kindness, with other actings and duties of the like na- ture, are things of no value, things that can recom- mend us neither to God nor man. It is so in general with God and the world. Whatever we do in the ser- vice of God, whatever duty we perform on his com- mand, whatever we undergo or suffer for his name's sake, if it proceed not from the cleaving of our souls to him by our affections, it is despised by him j he owns us not. 'As if a man would give all the substance of his house for love, it would utterly be contemned:' Cant. V. ; so if a man would give to God all the sub- stance of his house without love, it would in like man- ner be despised. And however, on the other hand, we may be diligent, industrious, and sedulous in and about the things of this world, yet, if it have not our affections, we are not of the world, we belong not to it. They are the seat of all sincerity, which is the jewel of divine and hum.an conversation, the life and soul of every thing that is good and praiseworthy ; whatever men pretend, as their affections are, so are they. Hypocrisy is a deceitful interposition of the mind, on various reasons and pretences, between men's affections and their profession, whereby a man appears to be what he is not. Sincerity is the open avowment of the reality of men's affections, which renders them good and useful. Affections are in the soul as the helm in the ship ; if it be laid hold on by a skilful hand, he turneth the whole vessel which way he pleaseth. If God hath the powerful hand of his grace upon our affections, he turns our soul to a compliance with his institutions, in- structions, afflictions, trials, all sorts of pro\ idences, and in mercy holds them firm against ail wi ads and storms of temptations, that they shall not huivj them OF SPIRITUAL MINDEDNESS. 223 on pernicious dangers. Such a soul alone is tractable and pliable to all intimations of God's will. All others are stubborn and obstinate, stout hearted, and far from righteousness. And when the world hath the hand on our affections, it turns the mind, with the whole industry of the soul, to its interest and concerns. And it is in vain to contend with any thing that hath the power of our affections in its disposal, it will pre- vail at last. On all these considerations, i* is of the highest im- portance to consider aright how things are stated in our affections, and what is the prevailing bent of them. Iron sharpeneth iron, so a man sharpen€th the counte- nance of his friend, saith the wise man, Prov. xxvii. 17. Every man hath his edge, which may be sharpen- ed by outward helps and advantages : the predominant inclination of a m.an's affections is his edge. Accord- ing as that is set, so he cutteth and works ; that ^vay he is sharp and keen, but blunt to all other things. Now because it must be, that our affections are either spiritual or earthly in a prevailing degree ; that either God hath our hearts, or the world ; that our ed?-e is towards heaven, or towards things here belovv ; before I come to give an account of the nature and operations of spiritual affections, I shall consider and propose some of these arguments and motives which God is pleased to make use of, to call off our affec- tions from the desirable things of this world : for as they are weighty and cogent, such as cannot be neg- lected without the greatest contempt of divine wis- dom and goodness, so they serve to press and enforce those arguments and motives that are proposed to us, to sot our affections on things that are above, which is to be spiritually minded. 224< 6P' SPIRITtTAL MINDEDNESS. First. He hath, in all manner of instances, poured contempt on the things of this world, in comparison of things spiritual and heavenly. All things here below were at first made beautiful and in order, and were de- clared by God himself to be exceeding good, and that not only in their being and nature, but in the use whereunto they were designed. They were then de- sirable to men, and the enjoyment of them would have been a blessing, without danger of temptation j for they were the ordinance of God, to lead us to the knowledge of him, and love to hini : but since the en- trance of sin, whereby the vi^orld fell under the curse, and into the power of Satan, the things of it in his management, are become effectual means to draw off the heart and affections from God ; for it is the world and the things of it, as summed up by the apostle, 1 John ii. 15, 16, that alone strive for Our affections to be the object of them. Sin and Satan do but woo for the world to take them off from God : by them doth the god of this world blind the eyes of them that believe not : and the principal way whereby he worketh in them is by promises of satisfaction to all the lusts of the minds of men, with a proposal of whatever is dreadful and terrible in the want of them. Being now in this state and condition, and used to this end, through the craft of Satan, and the folly of the minds of men, God hath showed, by various instances, that they are all vain, empty, unsatisfactory, and every way to be despised, in comparison of things eternal. First. He did it most eminently and signally in the life, death, and cross, of Christ. What can be seen Of found in this world, after the Son of God hath spent his life in it, not having where to lay his head ; and af- ter he went out of it on the cross 1 Had there been OF SPIRITUAL MINDEDNESS. 225 augUt of real worth here below, certainly he had enjoy- ed, if not crowns and empires, which were all in his power ; yet such goods and possessions as men of sober reasonings and moderate affections esteem a compe- tency. But things were quite otherwise disposed, to manifest that there is nothing of value or use in these things, but only to support nature to the performance of service to God, wherein they are serviceable to eter- nity. He never attained, he never enjoyed, more than daily supplies of bread out of the stores of Providence, and which alone he hath instructed us to pray for. Matt. viii. 20. In his cross the world proclaimed all its good qualities, and all its powers ; and hath given to them that believe, its naked face to view and con- template. Nor is it now one jot more comely than it was when it had gotten Christ on the cross. Hence is that inference and conclusion of the apostle. Gal. yi. 14. 'But God forbid that I should glory, save in the cross of our Lord Jesus Christ, whereby the world is crucified to me, and I to the world.' Since I have believed, since I have a sense of the power and virtue of the cross of Christ, I have done with all things in this world : it is a dead thing to me, nor have I any affec- tion for it. This is that which made the difference be- tween the promises of the old covenant and the new : for they were many of them about temporal things, the good things of this world and this life ', those of the new are mostly of things spiritual and eternal. God would not call off the church wholly from a regard to these things, until he had given a de- monstration of their emptiness, vanity, and insufficien- cy, in the cross of Christ. 2 Cor. iv. 16 — 18. Whither so fast, my friend ] ' What meaneth this rising so early, and going to bed late, eating the bread 226 OF SPIRITUAL MINDEDNESS. of carefulness V Why this diligence 1 "Why these contrivances'? Why these savings and hoardings of riches and wealth 1 To what end is all this care and counsel ] Alas ! saith one, it is to get that which is enough in and of this world for me and my children, to prefer them, to raise an estate for them, which, if not so great as others, may yet be a competency, to give them some satisfaction in their lives, and some reputation in the world, Fair pretences ! neither shall I ever discourage any from the exercise of industry in their lawful callings : but yet I know, that with many, this is but a pretence and covering for a shameful en- gagement of their affections to the world. Wherefore, in all these thino;s, be persuaded sometimes to have an eye to Jesus, the author and finisher of our faith : beliold how he is set before us in the gospel, poor, despised, reproached, persecuted, nailed to the cross, and all this by the world. Whatever be your designs and aims, let his cross continually interpose between vour affections and this world. If you are believers, your hopes are, within a few days, to be with him for evermore. To him you must give an account of your- selves, and v/hat you have done in this world : will it be accepted ^\ath him to declare what you have sav- ed of this world 5 what you have gained ; what you have preserved and embraced yourselves in; and what you have left behind you 1 Was this any part of his employment and business in this world % Hath he left us an example for any such course 1 Wherefore no man can set his affections on things here below, who hath any regard to the pattern of Christ, or is in any measure influenced with the power and efficacy of his cross. My love is crucified, said a holy martyr of old j he whom his soul loved was so, and in him his OF SPIRITUAL MINDEDJSESS. 22T love to all thing^s here below. Do you, therefore, find your affections ready to be engaged to, or too much entangled with the things of this world 1 Are your desires of increasing them, your hopes of keep- ing them, your fears of losing them, your love to them, and delight in them, operative in your minds, possessing your thoughts, and influencing your con- versations 1 Turn aside a little^ and by faith contem- plate the life and death of the Son of God; a blessed glass will it be, where you may see what contemptible things they are which you perplex yourselves about. Oh ! that any of us should love or esteem the things of this world, the power, riches, goods, or reputation of it, who have had a spiritual view of them in the cross of Christ ! Perhaps it will be said, that the circumstances mentioned were necessary to the Lord Christ, with re- spect to the especial work he had to do, as the Saviour and Redeemer of the church : and, therefore, it doth not thence follow that we ought to be poor, and want all things, as he did. I confess it doth not ; and, there- fore, do all along make an allowance for honest indus- try in our callings. But this follows unavoidably hereon, that what he did forego and trample on for our sake, that ought not to be the object of our affec- tions ; nor can such affections prevail in us, if he dwell in our hearts by faith. Secondly. He hath done the same in his dealings with the apostles, and* generally with all that have been most dear to him, and instrumental to the inter- est of his glory in the world, especially since life and immortality were brought to light by the gospel. He had great work to do by the apostles, and that of the greatest use to his interest and kingdom. The laying 228 OF SPIRITUAL MINDEDNESS. of the foundations of the glorious kingdom of Christ in the world, was committed to them. Who would riot think that he should provide for them, if not prin- cipalities or popedoms, yet at least arch-bishoprics and bishoprics, with other good ecclesiastical dignities and preferments 1 Hereby might they have been made meet to converse with princes, and had been freed from the contempt of the vulgar ; but Infinite Wis- dom did otherwise dispose of them and their concerns in this world : for as God was pleased to exercise them with the common afflictions and calamities of this life, which he makes use of to take off the sweet- ness of present enjoyments, so they lived and died in a condition of poverty, distress, persecution, and re- proach. God set them forth as example- as to other ends, namely, of light, grace, zeal, and holiness in their lives, so to manifest of how little concernment to oar ov/n blessedness, or an interest in his love, is thei abundance of all things here below, as also, that the want of them all may consist with the highest partici'^ pation of his love and favor. 1 Cor. iv. 9, 11 — 13. * For I think that God hath set forth us the apostles last, as it were, appointed to death. For we are made a spectacle to the world, and to angels, and to men^ Even to this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labor, working with our own hands : being reviled, we bless ; being persecuted, we suffer it ; being defamed, we entreat ; we are made as the filth of the world, and are the offscouring of all things to this day.' And if the consideration hereof be not of weight with others, undoubtedly it ought to be so with them v/ho are called to preach the gospel, and arc the successors to the apostles. There can be no- OF SPIRITUAL MINDEDNESS.- 229 thing more uncouth, absurd, and shameful, nothing more opposite to the intimation of the wisdom and will of God, in his dealings with those first and most honorable dispensers of it, than for such persons to seek and follow greedily after secular advantages, in worldly powders, riches, wealth, and honor. Hence there hath been, informer ages, an endeavor to separate such persons as were by any means dedicated to the ministry of the gospel from all secular dignities and revenues. Yea, some maintained, that they were to enjoy nothing of their own, but were to live on alms, or the free contributions of the people. But this Avas quickly condemned as heresy, in AVicklifF and others. Yet another sort set up, that would pretend thereto, as to themselves, though they would not oblige all others to the same rule. This produced some swarms of beg- ging friars, whom they of the church, who were in possession of wealth and power, thought meet to laugh at and let alone ; of late years this contest is at ari end. The clergy have happily gotten the victory, and esteem all due to them, that they can by any ways obtain ; nor is there any greater crime, than for a man to be otherwise minded. But these things are not our present concernment. From the beginning it was not so. And it is well if, in such a way, men are able to maintain the frame of mind inquired after, which is life and peace. Thirdly. God continues to cast contempt on these things, by giving always incomparably the greatest por- tion of them to the vilest men, and his own avowed enemies. This was a temptation under the old cove- nant, but is highly instructive under the new. None will judge those things to be of real value, which 'a wise man casts out daily unto swine, making little or 20 230 OF SPIRITTTAL MINDEDNESS. no use of them in his family.' Those monsters of men, Nero and Heliogabalus, had more interest in, and more power over, the things of this world, than ever had the best of men. Such villains in nature, so per- nicious to human society, that their not being was the interest of mankind ; but yet more of the world poured on them, than they knew either how to enjoy, possess, use, or abuse. Look on all the principal treasures and powers of this world, as in the hands of one of these monsters, and there disposed of by Divine Providence, and you may see at what rate God values them. At this day, the greatest, most noble, wealthy, and fruitful parts of the earth, are given to the great Turk, with some other eastern potentates, either Mahome- tans or Pagans, who are prepared for eternal destruc- tion. And if we look nearer home, we may see in whose hands is the power of the chiefest nations of Europe, and to what end it is used. The utmost of what some Christian professors among ourselves are intent and designing upon, as that which would render them wondrous happy in their own apprehensions, put hundreds of them together, and it would not answer the waste made by the forementioned beasts every day. Doth not God proclaim herein, that the things of this world are not to be valued or esteemed 1 If they were so, and had a real worth in themselves, would the holy and righteous God make such a distribution of theml The most of those whom he loves, who enjoy his favor ; not only comparatively, have the meanest share of them, but are exercised with all the evils that the destitution and want of them can be accompanied with. His open and avowed enemies, in OF SPIRITUAL MINDEDNESS. 231 the mean time, have more than they know what to do with. Who would set his heart and affections on those things which God poureth into the bosoms of the vilest men, to be a snare to them here, and an aggra- vation of theif condemnation for ever ? It seems, you may go and take the world, and take the curse, death and hell, along with it ; and what will it profit a man to gain the whole world and lose his own soul ? What can any man do on the consideration hereof, who will not forego all his hopes and expectations from God, but retreat to the faith of things spiritual and eternal, as containing an excellency in them incomparably above all that may be enjoyed here below 1 Fourthly. He doth continue to give perpetual instan- ces of their uncertainty and unsatisfactoriness, in the utter disappointment of men that have had expecta- tions from them. The ways hereof are various, and the instances so multiplied, as that most men in the world, unless they are like the fool in the gospel, who bade his soul take its ease for many years, because his barns were full, live in perpetual fears and apprehen- sions, that they shall speedily lose whatever they en- joy ; or are under the power of a stupid security. But as to this consideration of them, there is such an ac- count given by the wise man, as to which nothing can be added, or which no reason or experience is able to contradict. Eccl. ii. By these and the like ways, doth God cast contempt on all things here below ; discov- ering the folly and falseness of the promises which the world makes use of to allure our affections to itself. This, therefore, is to be laid as the foundation in all our considerations, to what or whom we shall cleave by our affections, that God hath not only de- clared the insufficiency of these things to give us that 23^ OF SPIRITUAL MINDEDNESS. rest and happiness which we seek after, but also poured contempt upon them, in his holy, wise disposal of them in the world. Secondly, God hath added to their vanity, by short- ening the lives of men, reducing their continuance in this world to so short and uncertain a season, as it is impossible they should take any solid satisfaction in what they enjoy here below. So it is expressed by the Psalmist. 'Behold thou hast made my days as an hand breadth, and my age is nothing before thee.' Hence he draws two conclusions. First. That every man, at his best estate, is but vanity. Second. That every * man walks in a vain show ; surely they are disquieted in vain ; he heapeth up riches, and knoweth not who shall gather them.' Psal. xxxix. 5, 6. The uncertainty and shortness of the lives of men render all their endeavors and contrivan- ces about earthly things both vain and foolish. When men lived eight or nine hundred years, they had an opportunity to suck out all the sweetness that was in .creature comforts, to make large provisions of them, and to have long projections about them. But when they had so, they all issued in that violence, oppression, and wickedness, which brought the flood on the world 4>f ungodly men. And it still so abides ; the more of, and the longer men enjoy these things, the more, with- out the sovereign preservative of grace, will they abound in sin and provocations of God. But God hath reduced the life of man to the small pittance of seventy years ; casting what may fall out of a longer continuance into travail and sorrow. Besides, that space is shortened with the most, by various and innu- merable incidences and occasions. Wherefore, in 01? SPIRITUAL BIINDEDNESS. 233 these seventy years, consider how long it is before men begin to have a taste or relish of the things of this life ; how many things fall in cross, to make us weary of them before the end of our days ; how few among us, not one of a thousand, attain that age ; what is the uncertainty of all men living, as to the continuance of their lives to the next day ; and we shall see that the holy, wise God, hath left no such season for their enjoyment, as might put a value upon them. And when, on the other hand, it is remember- ed, that this man, who is of such short continuance in this world, is yet made for eternity, eternal blessed- ness or misery, which state depends wholly on his in- terest in things above, and setting his affections on them, they must forfeit all their reason, as well as bid defiance to the grace of God, who gives them up for things below. Moreover, God bath openly and fully declared the danger that is in these things, as to their enjoyment and use ; and what multitudes of souls miscarry, by an inordinate adherence to them ! For they are the matter of those temptations, whereby the souls of men are ruined forever ; the fuel that supplies the fire of their lusts, until they are consumed by it. Men, under the power of spiritual convictions, fall not into sin, fail not eternally, but by the means of temptation. That is the mire wherein this rush doth grow. For others who live and die in the madness and wildness of nature, without any restraint in. their minds from the power of convictions, they need no external temptations, but only opportunities to exert their lusts. But for those who by any means are con- vinced of sin, righteousness, and judgment, so as to design the ordering of their lives, with resnect to the 20* ■234 OF SPIRITUAL MINDEDNESS. sense they have of them, they fall not into actual sin, but upon temptations. That, whatever it be, which jcauseth, occasioneth, and prevaileth on a convinced person, to sin, that is temptation. Wherefore, this is the great means of the ruin of the souls of men. Now, though there are many principles of temp- tation, many causes that actually concur in its efficacy, as sin, Satan, and other men, yet the matter of almost all ruinous temptations is taken out of this world, and the things of it. Thence doth Satan take all his darts ; thence do evil men derive all the ways and means whereby they corrupt others, and from thence is all the fuel of sin and lust taken. And which adds to this .€vil, all that is in the world contributes its utmost thereto. * All that is in the world, is the lust of the flesh, the lust of the eyes, and the pride of life.' 1 John iL 16, It is not a direct formal enumeration of the things that are in the world, nor a distribution of them under several heads; but it is so of the principal lusts of the minds of men, whereto all things are sub- servient. Wherefore, not only the matter of all temp- tations is taken out of the v/orld, but every thing that is in the world is apt and fit to be abused to that end. For it were easy to show, that there is nothing desira- ble or valuable in this whole world, but it is reducible to a subserviency to one or other of these lusts, and is applicable to the interest and service of temptations and sins. When men hear of these things, they are apt to say, Met the dream be to them that are openly wicked, and the interpretation of it to them that are profligate in sin."* To unclean persons, drunkards, oppressors, proud, ambitious persons, it may be, it is so ; but as to them, they use the things of this world Vv^th a due mo- OF SPIRITUAL MINDEDNESS. 235 deration, so as they are no snare to them. But to own they are used to what end soever, if the affections of men are set upon them, one way or other, there is nothing in the world, but is thus a snare and tempta- tion. However, we should be very careful how w^e ad- here to or undervalue, that which is the cause and means of the ruin of multitudes of souls. By the warnings given us hereof, doth God design, as to the use of means, to teach us the vanity and danger of fix- ing our affections on things below. Lastly, Things are so ordered in the holy, wise dispensation of God's providence, that it requires much spiritual wisdom to distinguish between the use and the abuse of these things, between a lawful care about them, and an inordinate cleaving to them. Few dis- tinguish aright here ; and therefore in these things will many find their great mistake at the last day^ The disappointments that they will fall under, as to what concerns their earthly enjoyments and the use of them, wherevvdth they were intrusted. See Mat. xxv,. 34, to the end of the chapter. It is granted that there is a lawful use of these things, a lavv^ful care and industry about them. So it is also acknowledged, it cannot be denied, that therer is an abuse of them, springing from an inordinate love and cleaving to them. But here men deceive them^ selves, taking their measures by the most crooked, un- certain rules. Some make their OAvn inclinations the rule and measure of v/hat is lav/ful and allowable j some the example of others ; some the course of the world ; some their own real or pretended necessities. They confess that there is an inordinate love of those things, and an abuse of them, in excesses of various sorts, v/hich the ecriplure plainly affirms, and Vv^hich 236 O? SPIRITUAL MINDEDNESS. experience gives open testimony to. But as to their state and circumstancs, their care, love, and industry, are all allowable. That which influenceth all these persons, is self love, which inveterate, corrupt affec- tions, and false reasonings, make an application of to these occasions. Hence we may have men approving of themselves as just stewards of their enjoyments, whilst others judge them hard, covetous, earthly minded ; no way laying out what they are intrusted with, to the glory of God, in any due proportion. Others also think not amiss of themselves in this kind, who live in palpable excesses, either of pride of life or sensual pleasures, vain ap- parel, and the like. So, in particular, most men in their feastings and entertainments, walk in direct con- tempt of the rules which our Saviour gives in that case ; Luke xiv. 12 — 14, and yet approve themselves tlierein But what if any of us should be mistaken in our rule and application of it to our conditions 1 Men at sea may have a fair gale of wind, wherewith they may sail freely and smoothly for a season, and yet, instead of being brought into a port, be cast by it at last on destructive shoals or rocks. And what if that which we esteem allowable, love, care, and industry, should prove to be the fruit of earth- ly affections, inordinate and predominant in us ; what if we miss in our measures, and that which we approve of in ourselves should be disapproved of God ; w^e are cast forever, we belong to the world, and with the world we shall perish. It may be said, that if it be so difficult to distinguish between these things, namely, the lawful use of things here below, and their abuse j the allowable industry OF SPIRITUAL MINDEDNESS. 237 about them, and the inordinate love of them, on the knowledge whereof our eternal condition depends, it is impossible but men must spend their time in solicit- ous anxiety of mind, as not knowing when they have aright discharged their duty. Ans. (1.) I press these things at present no further, but only to show how dangerous a thing it is for any to incline in his affections to the things of this world, wherein an excess is ruinous, and hardly discoverable. Surely, no wise man will venture freely and frequent- ly to the edge of such a precipice. He will be jealous of his measures, lest they will not hold by the rule of the word. And a due sense hereof is the best preserv- ative of the soul, from cleaving inordinately to these things below. And when God, in any instance, by afflictions, or otherAvise, shows to believers their transgression herein, and how they have exceeded, Job xxxviii. 8, 9, it makes them careful for the future. They will now or never be diligent, that they fjjll not under that peremptory rule. 1 John ii. 14. Secondly. Where the soul is upright and sincere, there is no need in this case of any more solicitous- ness or anxiety of mind, than there is to or about oth- er duties. But when it is biased and actuated by self love, and its more strong inclinations are to things present, it is impossible men should enjoy solid peace, or be freed from severe reflectionson them by their own consciences, in such seasons v^herein they are awaken- ed to their duty, and the consideration of their state ; nor have I any thing to tender for their relief. With others it is not so ; and therefore I shall so far digress in this place, as to give some directions to those who in sincerity would be satisfied in this lawful use and 238 OF SPIRITUAL MINDEDNESS. enjoyment of earthly things ; so as not to adhere to them with inordinate affections. First. Kemember always that you are not proprie- tors, nor absolute possessors of these things, but only stewards of them. With respect to men, yoil are, or may be, just proprietors of what you enjoy; Avith re- spect to him who is the great possessor of heaven and/ earth, you are but stewards. This stewardship we are to give an account of, as we are taught in the parable, Luke xvi. 1, 2. This rule always attended to, will be a blessed guide in all instances and occasions of duty. But if a man be left in trust with houses and large possessions, as a steward for the right lord, owner, and proprietor of them ; if he fall into a pleasing dream, that they are all his own, and use them accordingly, it will be a woful surprisal to him, when he shall be called to account for all he hath received and laid out, whe- ther he will or not ; and when indeed he hath nothing to pay. it will scarce be otherwise with them at the great day, who forget the trust which is committed to them, and suppose they may do what they will, with what they call their own. Secondly. There is nothing in the ways of getting, enjoying, or using of these things, but giveth its own evidence to spiritual wisdom, whether it be within the bounds of duty or not. Men are not lightly deceived herein, but when they are evidently under the power of corrupt affections, or will not at all attend to them- selves, and the language of their own consciences. It is a man's own fault alone, if he know not wherein he doth exceed. A due examination of ourselves in the sight of God, with respect to these things, the frame and actings of our minds in them, will greatly give check to our cor- OF SPIRITUAL MINDEDNE9S. 239 rupt inclinations, and discover the folly of those rea- sonings, whereby we deceive ourselves into the love of earthly things, or justify ourselves therein, and bring to light the secret principle of self love, which is th« root of all this evil. Thirdly. If you would be able to make a right judgment in this case, be sure that you have another object for your affections, which hath a predominant interest in your minds, and which will evidence itself so to have on all occasions. Let a man be never so ob- servant of himself, as to all outward duties required of him, with respect to these earthly things ; let him be liberal in the disposal of them on all occasions ; let him be watchful against all intemperance and excesses in the use of them ; yet if he hath not another object for his affections, which hath a prevailing influence upon them ; if they are not set upon the things that are above ; one way or other, it is the world that hath the possession of his heart. For the affections of our minds will and must be placed, in chief, on things be- low or things above ; there will be a predominant love in us ; and therefore, although all our actions should testify another frame, yet if God, and the things of God, be not the principal object of our affections ; by one way or other, unto the world we do belong, this is that which is taught us so expressly by our Saviour, Luke xvi. 9 — 13. ' And I say unto you, make to your- selves friends of the mammon of unrighteousness, that when you fail, they may receive you into ever- lasting habitations. He that is faithful in that which is the least, is faithful also in much ; and he that is unjust in the least, is unjust also in much. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches ? And if you have not been faithful in that which is another 240 OF SPIRITUAL MINDEDNESS. man's, who shall give you that which is your own % No servant can serve two masters ; for either he will hate the one, and lov^e the other ; or else he will hold to the one, and despise the other ; ye canot serve God and mammon.' Fourthly. Labor continually for the mortification of your affections to the things of this world. They are in the state of corrupted nature, set and fixed on them ; nor will any reasonings or considerations ef- fectually divert them, or take them off in a due man- ner, unless they are mortified to them by the cross of Christ. Whatever change be otherwise wrought in them, it will be of no advantage to us. It is mortifica- tion alone, that will take them ofT from earthly things, to the glory of God. Hence the apostle, having given us that charge, set your affections on things above, and not on things below on the earth, Col. iii. 2, adds this, as the only way and means whereby we may do so : Mortify therefore your members that are on the earth, v. 5. Let no man think that his afiections will fall off from earthly things of their own accord. The keenness and sharpness of them, in many things, may be abated by the decay of their natural powers in age, and the like. They may be abated by frequent disap- pointments, by sickness, pains, and afflictions, as we shall see immediately ; or they may be willing to a dis- tribution of earthly enjoyments, to have the reputation of it, wherein they still cleave to the world, but under another shape and appearance. They may be startled by convictions, so as to do many things gladly, that belong to another frame. But on one pretence or other, under one appearance or other, they will forever ad- here and cleave to earthly things, unless they are mor- tified to them, through faith in the blood and cross of OF SPIRITUAL MINDEDNESS. 241 Christ. Gal. vi. 14. Whatever thoughts you may have of yourselves in this ihatter, unless you have the experience of a work of mortification on your affec- tions, you can have no refreshing g:fbund of assurance, that you are in ally thing spiritually minded. Fifthly. In all instances of duty belonging to your stevirardship of earthly things, attend diligently to th6 rule of the word ; without this, the grace exhorted to may be abused. So of old, under a pretence of a re- linquishment of the things of this world, because of the danger in adhering to them, their own supersti- tion, and the craft of other men, prevailed with many, to part with all they had, to the service of others, not better, it may be, nor so good as themselves. This evil wholly arose from want of attendance to the rule of truth, which gives no such direction in ordinary cases. But there is not much seen, in these days, of an excess in that kind. On the other hand, in all in- stances of duties of this nature, most men's minds are habitually influenced with pretences, reasonings, and considerations, that turn the scales as to what they ought to do in proportion, in this duty, on the side of the world. If you would be safe, you must in all in- stances of duty, as in works of charity, piety, and compassion, give authority in and over your souls, to ' the rule of the word. Let neither self, nor unbelief, nor the custom and example of others, be heard to speak ; but let the rule alone be attended to, and to what that speaks, yield obedience. Unless these things are found in us, none of us, no man living, if it be not so with him, can have any re- freshing evidence or assurance, that he is not under the power of an inordidate, yea, and predominant love to this world. 21 242 OF SPIRITUAL MINDEDNESS. And indeed, to add a little further on the occasion of this digression, it is a sad thing to have this excep- tion made against the state of any man, on just grounds ; yea, but he loves the world. He is sober and industrious, he is constant in duties of religion, it may be, an earnest preacher of them, a man of sound principles, and blameless as to the excesses of life : but he loves the world. The question is, how doth this appear 1 It may be, what you say, is but one of those evil surmises which all thing's are filled Avith. Wherefore, I speak it not at all to give countenance to the rash judging of others, Avhich none are more prone to, than those who one way or other are eminently guilty themselves. But I would have every man judge himself, that we be none of us condemned of the Lord. If notwithstanding the things mentioned, any of us do centre in self, which is supplied and filled with the world ; if we prefer self above all other things, aim at the satisfaction of self in what we do w^ell or ill, are useless to the only good and blessed ends of these earthly things, in supplying the wants of others, according to the proportions wherewith we are in- trusted ; it is to be feared, that the world, and the things that are in it, have the principal interest in our affections. And the danger is yet greater with them who divert on the other extreme. Such are they who, in pride of life, vanity in apparel, excess in drinking, pampering the flesh every day, tread close on the heels of the world, if they do not also fully keep company with it. Altogether in vain is it for such persons to counte- nance themselves with an appearance of other graces in them, or the sedulous performance of other duties. This one rule will eternally prevail against them ; if OF SPIRITUAL MINDEDNESS. 243 any man love the world, the love of the Father is not in him. And by the way, let men take heed how they walk in any instance against the known judgment and practice of the wiser or more experienced sort of Christians, to their regret and sorrow, if not to their offence and scandal, or in any way whereto they win the consent of their own light and conscience, by such reasonings and considerations as will not hold weight in the balance of the sanctuary. Yet thus, and no other- wise, is it with all those who, under a profession of religion, indulge to any excesses wherein they are conformed to the world. Fifthly. God makes a hedge against the excesses of the aftections of men, rational and any way enlight- ened, to the things of this world, by suffering the gen- erality of men to carry the use of them, and to be car- ried by the abuse of them, into actings so filthy, so abominable, so ridiculous, as reason itself cannot but abhor. Men by them transform themselves into beasts and monsters, as might be manifested by all sorts of instances : hence the wise man prayed against riches, lest he should not be able to manage the temptations wherewith they are accompanied. Prov. xxx. 8, 9. Lastly. To close this matter, and to show us what we are to expect, in case we set our affections on things here below, and they have thereby a predomi- nant interest in our hearts, God hath positively deter- mined and declared, that if it be so, he will have no- thing to do with us, nor will accept of tliose affections which, we pretend, we can and do spare for him, and spiritual things. If we abstain from open sins, if we abhor the lewdness and uncleanness of men in the world, if we are constant in religious duties, and give ourselves up to walk after the most strict sort in re- 244 OF SPIRITUAL BIINDEDNESS. ligion, like Paul in his Pharisaism, may we not, will some say or think, find acceptance with God, though pur hearts cleave inordinately to the things of this world 1 I say, God hath peremptorily determined the contrary; and if other arguments will not prevail with us, he leaves us at last to this, go love the world and the things of it, but know assuredly you do it to the eternal loss of your souls. 1 John ii. 1^. Jam. 4. These few instances have I given of the arguments and motives whereby God is pleased to deter us from fixing our affections on things here below. And they are most of them such only as he maketh use of in the administration of his providence. There are two other heads of things that offer themselves to our considera- tion. First. The ways, means, arguings, and enticements, which the world makes use of to draw, keep, and se- cure the affections of men to itself. Secondly. The secret, powerful efficacy of grace, in taking off the heart from these things, turning and drawing it to God, with the arguments and motives that the Holy Spirit maketh use of, in and by the word, to this end ; and wherein we must show what is the act of conquering grace, wherein the heart is finally prevailed on to choose and adhere to God in love im- mutable. But these things cannot be handled in any measure according to their nature and importance, without such length of discourse, as I cannot here di- vert to. I shall therefore proceed to that which is the proper and peculiar subject before us. OF SPrKITL'AL MNDEDNESS. 245 CHAPTER XII. What is required in and to our affections^ that they may be s])iritual. A threefold work on the affections c?e- scribed. To declare the interest of our affections in this frame of being spiritually minded, and what they con- tribute thereto, I shall do these three things : First. Declare what is required hereto, that our affections may be spiritual, wherein lies the foundation of the whole duty. Secondly. What are their actings when they are so spiritual. Thirdly. What are the means whereby they may be kept and preserved in that frame, with sundry other tilings of the like nature. How our affections are concerned in, or belong to, the frame of mind inquired after, hath been before declared. Without spiritual afiections, we cannot be spiritually minded. And that they may be of this use, three things are required i First. Their principle. Secondly. Their object. Thirdly. The way and manner of their application to their proper object, by virtue of that principle. First. As to the principle, acting in them, that our affections may be spiritual, and the spring of our be ingf spiritually minded, it is required that they be changed, renewed, and inlaid with grace, spiritual and supernatural. To clear the sense hereof, we must a little consider, what is their state by nature, and then, by what means they may be wrought upon, as to a cl: nge, or a renovation. For they are like to some th QCTs, which in themselves, and their own nature, are 21* 246 OF SPIRITUAL MINDEDNESS. poisonous j but being corrected, and receiving a due temperament, from a mixture of other ingredients, be- come medicinal, and of excellent use. First. By nature, our affections all of them, are de- praved and corrupted. Nothing in the whole nature of man, no poAver or faculty of the soul, is fallen under greater disorder and depravation by the entrance of sin, than our affections are. In and by them is the heart wholly gone and turned off from God. Tit. iii. 3. It were a long work to set forth this depravation of our affections, nor doth it belong to our present design. Some few things I shall briefly observe con- cerning it, to make way for what is proposed concern- ing their change. First. This is the only corruption and depravation of our nature by the fall, evident in and to reason, or the light of nature itself. Those who were wise among the heathen, both saw it and complained of it. They found a weakness in the mind, but saw nothing of its darkness and depravation as unto things spiritual. But they were sensible of this disorder and tumult of the affections in things moral, which renders the minds of men like a troubled sea, whose waters cast up mire and dirt. This greatly aggravates the neglect of them who are not sensible of it in themselves, seeing it is discernible in the light of nature. Secondly, They are as depraved, the seat and sub- ject of all lusts, both of the flesh and of the spirit, Yea, lust or evil concupiscence, is nothing but the ir regular motion and acting of our affections, as deprav ed, defiled, corrupted. Rom. vii. 9. Hence, no on« sin can be mortified without a change wrought in the affections. Thirdly. They are the spring, root, and cause of OF SPIRITUAL MINDEDNESS. 24lf all actual sin in the world. Mat. xv. 19. The evil heart in the scripture, is the corrupt affections of itj with the imaginations of the minds, whereby they are excited and acted. Gen. vi. 5. These are they which at this time fill the Avhole world with wickedness, darkness, confusion, and terror. And we may learn what is their force and ejfhcacy from these effects. So the nature of the plague is most evident, when we see thousands dying of it every week. Fourthly. They are the way and means whereby the soul applies itself to all sinful objects and actings* Hence are they called our members, our earthly mem- bers ; because, as the body applies itself to its opera- tions by its members, so doth the soul apply itself to what belongs to it, by its affections. Rom. vi. 13^ Col. iii. 5. Fifthly. They will not be under the conduct of the mind, its light, or convictions. Rebellion against the light of the mind, is the very form whereby their cor- ruption acts itself. Job xxiv. 13. Let the apprehen- sions of the mind, and its notions of good and evil, h6 what they will, they reject them, and lead the soul in pursuit of their inclinations. Hence no natural man whatsoever doth in any measure answer the light of his mind, or the convictions of his understanding ; but he sees and approves of better things, following those that are worse. And there is no greater spiritual judgment, than for men to be given up to themselves, and their own evil affections. Rom. i. 26. Many other instances might be given of the great- ness of that depravation which our affections are fallen under by sin ; these may suffice for our present purpose. 24j8 of spiritual mindedness. In general, this depravation of our affections "by na- ture may be reduced to two heads. First. An utter aversation from God and all spirit- ual things. In this lies the spring of all that dislike of God and his ways, that the hearts of men are filled with. Yea, they do not only produce an aversation from them, and dislike of them, but they fill the mind with an enmity against them. Therefore, ' men say in their hearts to God, depart from us, for we desire uot the knowledge of thy ways ; what is the Almighty, that we should serve himl Or what profit should we have, if we pray to him V Job xxi. 14, 15. See Rom. i. 28. Chap. viii. 7, 8. Secondly. An inordinate cleaving to things vain, earthly, and sensual; causing the soul to engage in the pursuit of them, as the horse rushes into the battle. Whilst our affections are in this state and condition, we are far enough from being spiritually minded ; nor is it possible to engage them in an adherence to, or delight in, spiritual things. In this state, they may be two ways wrought upon, and yet not so renewed, as to be serviceable to this end. First. There may be various temporary impressions made on them, sometimes they are so by the preach- ing of the word. Hereon men may hear it with joy, and do many things gladly. Sometimes it is so by judgments, dangers, sickness, apprehensions of the approach of death. Psal. xxxiv. 78 ; xxxv. 37. These things take men off for a season from their greedy de- light in earthly things, and the pursuit of the interest of lust, in making provision for the flesh. 0 ri many other occasions, by great variety of causes, th( ve may OF SPIRITUAL MINDEDNESS. 249 be temporary impressions made on the affections, that shall seem, for a season, to have turned the stream of them. And thereon we have many, who every day will be wholly, as it were, for God, resolved to forsake sin, and all the pleasures of it ; but the next, return to all their former excesses, For this is the effect of those impressions, that whereas men ordinarily are predominantly actuated by love, desire, and delight, which lead them to act according to the true natural principles of the soul ; now they are for a season actu- ated by fear and dread, which put a kind of force on all their inclinations. Hereon they have other thoughts of good and evil, of things eternal and temporal, of God, and their own duty, for a season. And hereon, some of them may, and do, persuade themselves, that there is a change in their hearts and affections, which there is not ; like a man who persuades himself that he hath lost his ague, because his present fit is over. The next trial of temptation carries them away again to the world and sin. There are sometimes sudden impressions made on spiritual affections, which are always of great advan- tage to the soul, renewing its engagements to God and duty. So was it with Jacob, Gen. xxviii. 16 — 20. So is it often with believers in hearing the word, and other occasions. On all of them they renew their cleavings to God with love and delight. But the ef- fect of these impressions on unrenewed affections, is neither spiritual nor durable. Yea, for the most part, they are but checks given in the providence of God to the raging of their lusts. Psal. ix. 2. Secondly. They are liable to an habitual change This the experience of all ages gives testimony to, There may be an habitual change wrought in the pas- 250 OF SPIRITUAL MINDEDNESS. sions and afTections of the mind, as to the inordinate and violent pursuit of their inclinations, without any- gracious renovation of them. Education, philosophy, or reason, long afflictions, spiritual light and gifts, have wrought this change. So Saul, upon his call to be King, became another man. Hereby persons, nat- urally passionate and furious, have been made sedate and moderate 3 and those who have been sensual, have become temperate ; yea, and haters of religion, to be professors of it. All these things, and many more of the like nature, have proceeded from a change wrought upon the affections only 5 whilst the mind, will, and conscience, have been totally unsanctiiied. By this change, where it is alone, no man ever be- came spiritually minded. For whereas there are two parts of the depravation of our affections 5 that where- by they are turned off from God, and that whereby they inordinately cleave to other things ; their change principally, if not only, respects the latter. They are brought into some order with respect to present things. The mind is not continuall}'- tossed up and down by them, as the waves of the sea, that are trou- bled, and cast up mire and dirt. They do not carry those in whom they are into vicious, sensual actions, but allow them to make virtue in moderation, sobriety, temperance, fidelity, and usefulness in several ways, to be their design. And it is admirable to think what degrees of eminency in all sorts of moral virtues, upon this one principle of moderating the affections, even many among the heathens attained to. But as to their aversation from God and spiritual things, in the true spiritual notion of them, they are not cured by this change. At least this change may be, and yet this latter not be wrougrht. OF SPIRITUAL MINDEDNESS. 251 Again, this alteration doth not turn the course or stream of men's affections, it doth not change the na- ture of them. They are the same in their spring and fountain as ever they were, only they are habituated to another course than what of themselves they are in- clined to. You may take a young whelp of the most fierce and savage creatures, as of a tiger, or a wolf, and by custom or usage, make it as tame and harmless as any domestic creature, a dog, or the like. But al- though it may be turned to quite another way or course of acting than what it was of itself inclined to, yet its nature is not changed. And, therefore, fre- quently on occasion, opportunity, or provocation, it will fall into its own savage inclination ; and having tasted of the blood of creatures, it will never be re- claimed. So is it with the depraved affections of men with respect to their change j their streams are turned, they are habituated to a new course j their nature is not altered, at least not from rational to spiritual, from earthly to heavenly. Yet this is that which was most beautiful and desirable in nature, the glory of it, and the utmost of its attainments. He who has by any means proceeded to such a moderation of his af- fections, as to render him kind, benign, patient, useful, preferring public good before private ; ordinate and temperate in all things, will rise up in judgment against those who, professing themselves to be mider the con- duct of the light of grace, do yet, by being morose, angry, selfish, worldly, manifest that their affections are not subdued by the poAver of that grace. Where- fore, that we may be spiritually minded, there is yet another work upon our affections required, which is their internal renovation, whereby not only the course of their actings is changed, but their nature is alter- 252 OF SPIRITUAL MINDEDNfiSS. ed, and spiritually renewed. I intend that which i expressed in that great evangelical promise, Isa. xvii 6 — 9. * The wolf shall dwell with the lamb, the leo pard shall lie down with the kid, and the calf, and the young lion, and the fatlings together, and a little child shall lead them ; and the cow and the bear shall feed, their young ones shall lie down together, and the lion shall eat straw like the ox j and the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. They shall not hurt nor destroy in all my holy mountain.' A change and alteration is promised in the natures, prin- ciples, and first inclinations of the worst and most savage sinners who pass under the power of gospel grace. This is that which is required of us in a way of duty. Eph. iv. 13. 'And be ye renewed in the spirit of your minds.' There is a renovation of the mind itself, by the communication of spiritual saving light and understanding thereto, whereof I have treated elsewhere at large. See Rom. xii. 2. Eph. i. 17, 18. But the spirit of the mind, that whereby it is enliven- ed, led, and disposed to its actings, that is to be re- newed also. The spirit of the mind is in this place opposed to the old man, which is corrupt, according to deceitful lust, or depraved affections, (v. 22.) These, therefore, are that spirit of the mind which incline, bend, and lead it to act suitably to its inclinations, which is to be renewed. And when our affections are inclined by the saving grace of the Holy Spirit, then are they renewed, and not else ; no other change will give them a spiritual renovation. Hereby, those things which are only natural affections in themselves, in them that believe, become fruits of the spirit. Gal. v. OF SPIRITUAL MINDEDNESS. 253 22. The fruit of the Spirit is love, joy, peace, «fec. They continue the same as they were in their essence, substance, and natural powers, but are changed in their properties, qualities, inclinations, whenever a new nature is given to them. So the waters at Marah were the same waters still, before and after their cure ; but of themselves, and in their own nature, they were bitter, so as that the people could not drink them j in the casting of a tree into them, they were made sweet and useful. Exod. xv. 25, 26. So was it with the wa- ters of Jericho, which were cured by casting salt into them. 2 Kings x. 20, 21. Our affections continue the same as they were, in their nature and essence, but they are so cured by grace, as that their proper- ties, qualities, and inclinations, are all cleansed or re- newed. The tree or salt that is cast into these wa-* ters, whereby the cure is wrought, is the love of God above all, proceeding from fa-th in him by Christ Jesus. CHAPTER XIII. The work of the renovation of our affections. How differenced from any other impression on^ or change wrought in them ; a?id how it is evidenced so to he. The first instance in the universality accompanying of affections spiritually renewed. The order of the ex- ercise of our affections with respect to their objects. That which is our concernment herein, is to inquire of what nature that work is which hath been on our own affections, or in them, and how it differs from those which, whatever they do or effect, yet will not render us nor themselves spiritual. And we ought to use the best of our diligence here- 22 254 OF SPIRITUAL MIIsDED:\'ES3. in ; because the great means whereby multitudes de- lude and deceive their own souls, persuading them- selves that there has been an effectual work of the grace of the gospel in them, is the change that they find in their affections, which may be, on many occa- sions, without any spiritual renovation. First. As to the temporary and occasional impres- sions in the affections before mentioned, whether from the word, or any other divine warning, by afflictions or mercies, they are common to all sorts of persons. Some there are, whose consciences are seared with a hot iron, (1 Tim. iv. 2,) who thereon being past feel- ing, (senseless of all calls, warnings, and rebukes,) do give themselves over to lasciviousness, to work all uncleanness with greediness. Eph. iv. 19. Such per- sons having hardened themselves in a long course of sin, and being given up to a reprobate mind or vile af- fections in a way of judgment, have, it may be, no such impressions on their affections on any occasion, as to move them with a sense of things spiritual and eternal. They may be terrified with danger, sudden judgments, and other revelations of the wrath of Goa from heaven against the ungodliness of men ; but they are not dravvTi to take shelter in thoughts of spiritual things. Nothing but hell will awaken them to a due consideration of themselves and things eternal. It is otherwise with the generality of men, who are not profligate and impudent in sinning : for, although they are in a natural condition, and a course of sin, in the neglect of known duties, yet by one means or other, most frequently by the preaching of the word, their affections are stirred towards heavenly things. Sometimes they are afraid, sometimes they have hopes and desires about them. These put them on OP SPIRITUAL MINDEDNESS. 255 resolutions and some temporary endeavors to change their lives, to abstain from sin, and to perform holy- duties. But, as the prophet complains, 'their good* ness is as the morning cloud, and as the early dew, so passeth it away.' Yet by means hereof do many poor ignorant souls deceive themselves, and cry, Peace, Peace, when there is no peace. And they will sometimes so express how they are affected with com- plaints of themselves as to their long neglect of spirit- ual things, that others may entertain good hopes con- cerning them y but all comes to nothing in the trial. There is no dificulty to spiritual light to distinguish between these occasional impressions on the affec- tions, and that spiritual renovation of them which we inquire after. This alone is sufficient to do it, that they are all of them temporary and evanescent. They abide for a while only, as our Savior speaks, and eve- ry occasion defeats all their efficacy. They may be frequently renewed, but they never abide. Some of them immediately pass away, and are utterly lost be- tween the place where they hear the word and their own habitations, and in vain shall they inquire after them again ; they are gone forever. Some have a lar- ger continuance, endure longer in the mind, and pro- duce some outward effects ; none of them will hold any trial, or shock of temptation. Yet I have somewhat to say to those who have such impressions on their affections, and warning by them. (1.) Despise them not, for God is in them. Al- though he may not be in them in a way of saving grace, yet he is in them in that which may be prepara- atory thereto. They are not common human acci- dents, but especial divine warnings. 256 OF SPIRITUAL MINDEDNESS. (2.) Labor to retain them, or a sense of them, upon your hearts and consciences. You have got nothing by losing so many of them already j and if you pro- ceed in their neglect, after a while you will hear of them no more. (3.) Put no more in them than belongs to them. Do not presently conclude that your state is good, be- cause you have been affected at the hearing of the word, or under a sickness, or in a danger. Hereon many think that now all is well with them, wherewith they please themselves, until they are wholly immers- ed in their former security. Secondly. We may consider the difference that is between the habitual change of the affections before described, and that renovation by grace which renders them spiritual ; and this is of great concernment to us all, to inquire into it with diligence. Multitudes are herein deceived, and that to their ruin ; for they re- solve their present peace in, and build their hopes of eternal life on, such a change in themselves as will not abide the trial. This difference, therefore, is to be examined by scripture light, and the experience of them that do believe. And, 1. There is a double universality with respect to the spiritual renovation of our actions. (1.) That which is subjective, with respect to the affections themselves : and, (2.) That which is objective, with respect to spiritual things. First. Sanctification extends itself to the whole spi- rit, soul, and body. 1 Thes. v. 23. When we say that we are sanctified in part only, we do not say that any part, power, or faculty of the soul is unsanctified, but only that the work is not absolutely perfect in any OF SPIRITUAL MINDEDNESS. 257 of them. All sin may retain power ia some one affec- tion, as ang-er, fear, or love, as to actual irruptions and effects, more than in all the rest ; as one affection may be more eminently sanctified in some than in others. For it may have advantages to this end from men's natural tempers, and various outward circumstances. Hence some find little difficulty in the mortification of all other lusts or corruptions, in comparison of what they meet with in some one inordinate affection or corruption. This, it may be, David had regard to, Psal. xviii. 23. I have known persons shining exemplarily in all other graces, who have been scarce free from giving great scandal by the excess of their passions, and easy provocations thereunto. And yet they have known that the setting themselves to the sincere vi- gorous mortification of that disorder, is the most emi- nent pledge of their sincerity in other things. For the trial of our self-denial lies in the things that our natu- ral inclinations lie strongest towards. Howbeit, as Was said, there is no affection where there is this work of renovation, but it is sanctified and renewed ; none of them is left absolutely to the service of sin and Sa- tan. And, therefore, whereas by reason of the advan- tages mentioned, sin doth greatly contend to use some of them to its interest and service in a peculiar man- ner, yet are they enabled to, and made meet for, gra- cious actings, and do in their proper seasons put forth themselves accordingly. There is no affection of the mind from whence the soul and conscience hath receiv- ed the greatest damage, that wiis, as it were, the field wherein the contest is managed between sin and grace, but hath its spiritual use and exercise, when the mind is renevv'ed. There are some so inordinately subject to anger and 258 OF srmiTUAL mindedness. passion therein, if they were absolutely under the pow- er and dominion of it : yet do they also know how to be angry, and sin not in being angry at sin in them- selves and others. Yea, what indignation ; yea, what revenge, 2 Cor. vii. 7. Yea, God is pleased some- times to leave somewhat more than ordinary of the power of corruption in one affection, that it may be an occasion of the continual exercise of grace in the other affections. Yet are they all sanctified in their degree ; that which is relieved, as well as that which doth re- lieve : and, therefore, as the remainder of sin in them that believe, is called the old man, which is to be crucified in all the members of it, because of its ad- herence to the whole person in all its powers and fa- culties, so the grace implanted in our natures is called the new man, there being nothing in us that is not sea- soned and affected with it. As nothing in our natures escaped the the taint of sin, so nothing in our natures is excepted from the renovation that is by grace. He in whom any one affection is utterly unrenewed, hath no one graciously renev/ed in him. Let men take heed how they indulge any depraved affection, for it will be an unavoidable impeachment of their sincerity. Think not to say, with Naaman, God be merciful to me in this thing, in all others I will be for him. He requires the whole heart, and will have it, or none. The chief work of a Christian is to make all his affections, in all their operations, subservient to the life of God. Rom. vi. 17. And he who is wise will keep a continual watch over those wherein he finds the greatest reluctancy thereunto. And every affection is originally sanctified, according to the use it is to be of, in the life of holiness and obedience. To be entirely for God, to follow him wholly, to OF SPIRITUAL MINDEDNESS. 259 cleave to him with purpose of heart, to have the heart circumcised to love him, is to have all our affections renewed and sanctified, without which we can do none of them. When it is otherwise, there is a double heart, an heart, and a heart which he abhors ; Their heart is divided, now shall they be found faulty. Ro- sea X. 2. So it is in the other change mentioned. Whatever is or may be wrought upon our affections when they are not spiritually renewed ; that very change, as to the degree of it, is not universal ; it doth not affect the whole mind in all its powers and affections : until a vital prevailing principle and habit of grace is im- planted in the soul, sin will not only radically adhere to all the faculties, powers, and affections ; but it will, under any change that may befall them, refer the rule and dominion in some of them to itself. So was it with the young man that came to our Lord Jesus Christ, to know what he should do to obtain eternal life. Mark x. 17—22. Thus there are many who in other things are reduc- ed to moderation, sobriety and tem.perance, yet there remaineth in them the love of money, in a predomi- nant degree, which to them is the root of all evil, as the apostle speaks ; some seem to be religious, but they bridle not their tongues ; through anger, envy, hatred, and the like, their religion is vain. The most of men, in their several ways of profes- sion, pretend not only to religion, but to zeal in it ; yet set no bounds to their affections to earthly enjoy- ments. Some of old, who had most eminently in all other things subdued their passions and affections, were the greatest enemies to, and persecutors of, the gospel. ^60 OF SPlrflTTTAL MINDEDNESS. Some who seem to have had a mighty change wrought in them by a superstitious devotion, do yet walk in the spirit of Gain towards all the disciples of Christ, as it is with the principal devotionalists in the church of Rome ; and elsewhere we may see some go soberly about the persecution and destruction of other Christians. Some will cherish one secret lust or oth- er, which they cannot but know to be pernicious to their souls. Some love the praise of men, which will never per- mit them to be truly spiritually minded j so our Sa- viour testifieth of some, that they could not believe, because they loved the praise of men. This was the known vice of all the ancient philosophers ; they had many of them, on the principles of reason, and by se- vere exercise, subdued their affections to great mod- eration about temporary things ; but in the mean time, were all of them slaves to vain glory, and the praise of men, until by the public observation of it, and some contradictions in their lives to their pretences to vir- tue, they lost that, also, among wise and considerate men. And generally, if men, not spiritually renewed, were able to search themselves, they would find that some of their affections are so far from having any change wrought in them, as, that they are a quiet habitation for sin, where it exereiseth its rule and do- minion. Secondly. There is a universality that is object- ive in spiritual things, Vvdth respect to the renovation of our affections ; that is, affections spiritually renew- ed fix themselves upon, and cleave to, all spiritual things in their proper places, and to their proper ends. For the ground and reason of our adherence to any one of them, are the same with respect to them all j that OF SPIRITTJAL MINDEDNESS. 261 is, their relation to God in Christ. Wherefore, when our affections are renewed, we make no choice in spiritual things, cleaving to some, and refusing oth- ers, making use of Naaman's restraint ; but our ad- herence is the same to them all, in their proper places and degrees. And if, by reason of darkness and ig- norance, we know not any of them to be from God, as for instance, the observation of the Lord's day, it is of unspeakable disadvantage to us. An equal respect is required in us to all God's commands : yet there are various distinctions in spiritual things : and thereon a man may and ought to value one above another, as to the degrees of his love and esteem, although he is to be sincere, with respect to them all. First. God himself, that is, as revealed in and by Christ, is in the first and chiefest place, the proper and adequate object of our affections, as they are renewed. He is- so for himself, or his own sake alone. This is the spring, the centre, and chief object, of our love. He that loves not God for himself, that is, for what he is in himself, and, what from himself alone he is, and will be to us in Christ, which considerations are insep- arable, hath no true affection for any spiritual thing whatever. And not a few here deceive themselves, or lire deceived, which should make us the more strict and diligent in the examination of ourselves. They suppose that they love heaven and heavenly things, and the duties of divine worship, which persuasion may befall them on many grounds and occasions, which will not endure the trial. But as to God him- self, they can give no evidence that they have any love to him, either on the account of the glorious excel- lencies of his nature, with their natural relation to him, and dependence on him, nor on the account of 262 OF SPIRITTTAL MINDEDNESS. the manifestation of himself in Christ, and the exer- cise of his grace therein. But whatever be pretend- ed, there is no love to God, whereof these things are not the formal reason, that proceed not from these springs. And because that all men pretend that they iove God, and defy them that think them so vile as not so to do, though they live in open enmity against him, and hatred of him; it becomes us strictly to ex- amine ourselves on what grounds we pretend so to do. It is because, indeed, we see an excellency, a beauty, a desirableness, in the glorious properties of his na- ture, such as our souls are refreshed and satisfied with the thoughts of by faith, and in whose enjoyment our blessedness will consist, so that we always rejoice at the remembrance of his holiness : It is our great joy and satisfaction that God is what he is; is it from the glorious manifestation that he hath made of himself and all his holy excellencies in Christ, with the com- munication of himself to us in him and by him 1 If it be so indeed, then is our Lord o-enerous, and gracious, from the renovation of our affections. But if we say we love God, yet truly know not why, or upon princi- ples of education, because it is esteemed the height of wickedness to do, otherwise we shall be at a loss when we are called to our trial. This is the first object of our affections. Secondly. In other spiritual things, renewed affec- tions cleave to them, according as God is in them. God alone is loved for himself, all other things for him, in the measure and degree of his presence in them. This alone gives them pre-eminence in rencAved affec- tions ; for instance, God is in Christ, in the human nature of the man Christ Jesus, in a way and manner singular, in concern alike incomprehensible, so as he OF SPIRITUAL MINDEDNESS. 263 is in the same kind in nothing else. Therefore is the Lord Christ, even as to his human nature, the object of our love and affections, in such a way and degree as no other thing, spiritual or eternal, but God him- self, is or ought to be ; all other spiritual things be- come so from the presence of God in them ; and from the degree of that presence have they their nature and use. Accordingly they are, or ought to be, the object of our affections, as to the degree of their exercise. Evidence of the presence of God in things and per- sons, is the only attractive of renewed affections. Thirdiyi In those things which seem to stand in an equality as to what is of God in them, yet on some especial occasions and reasons, our love may go forth eminently to one more than another. Some particu- lar truth, with the grace communicated by it, may have been the means of our conversion to God, of our edi- fication in an especial manner, of our consolation in distress ; it cannot be, but that the mind will have a peculiar respect to, and valuation of, such truths, and the grace administered by them. And so it is as to duties. We may have found such a lively intercourse and communion with God in some of them, as may give us a peculiar delight in them. But notwithstanding these differences, affections, spiritually renewed, do cleave to all spiritual things, as such. For the true formal reason of their so do- ing, is the same in them all, namely, God in them; only they have several ways of acting themselves to- wards them, whereof I shall give one instance. Our Saviour distributes spiritual things into those that are heavenly, and those that are earthly, that is, comparatively so. John iii. 12. ' If I have told you 264 OF SPIRITUAL MINDEDNESS. earthly things, and you believe not, how shall ye be- lieve if I tell you heavenly things 1 ' The heavenly things are the deep and mysterious counsels of the will of God. These renewed affections cleave to, with holy admiration, and satisfactory sub- mission, captivating the understanding to what it can- not comprehend. So the apostle declares it, Rom. xi. 33 — 36. ' O the depth of the riches both of the wis- dom and knowledge of God ! How unsearchable are his judgments, and his ways past finding out ! for who hath known the mind of the Lord, or who hath been his counselor ? Or who hath first given to him, and it shall be recompensed to him again 1 For of him, and through him, and to him, are all things, to whom be glory for ever. Amen.' What the mind cannot com- prehend, the heart doth admire and adore, delighting in God, and giving glory to him in all. The earthly things intended by our Saviour in that place, are the work of God upon the souls of men in their regeneration, Avrought here in the earth. To- wards these the affections act themselves with delight, and with great thanksgiving. The experience of the grace of God in and upon believers is sweet to their souls. But one way or other they cleave to them all, they hiave not a prevailing aversation to any of them. They have a regard to all God's precepts, a delight in all his counsels, a love to himself and all his ways. Whatever other change is wrought on the affections, if they be not spiritually renewed, it is not so with them. For as they do not cleave to any spiritual things, in their own true, proper nature, in a due man- ner, because of the evidences of the presence of God in them ; so there are always some of them, whereto those whose affections are not renewed, maintain an OF SPIRITTTAL MINDED NESS^ 265^ aversation and an enmity. And although this frame doth not instantly discover itself, yet it will do so upon any especial trial. So was it with the hearers of our Saviour, John vi. There was a great impression made on their affections, by what he taught them concerning the bread of God, that came down from heaven, and gave life to the world. For they cried thereon, Lord, evermore give us of this bread, v. 34^, But when the mystery of it was further explained to them, they liked it not, but cried, This is a hard saying, who can ^ear itl V. 60; and thereon fell off both from him and his doctrine, although they had followed him so long as to be esteemed his disciples, v. 66. I say, therefore, whensoever men's affections axe not renewed, whatever other change may have been' wrought upon them, as they have no true delight in- any spiritual things, or truths, for themselves, and 'm their own nature, so there are some instances, wherein they will maintain their natural enmity and aversation to them. This is the first difference between affec- tions spiritually renewed, and those which, from any other causes, may have some kind of change wrought in them. CHAPTER XIV The second difference between Affections spiritually re- newed^ and those which have been only changed by light and conviction. Grounds and reasons of men's delight in duties of divine worship^ and of their dili- gence in their performance^ whose minds are not spi- ritually minded. The second difference lieth herein. That there may be a change in the affections, wherein men may have 23 266 OF SPmiTTTAL MINDEDNESS. delight in the duties of religious worship, and dili- gence in their observance j but it is the spiritual reno- vation of the affections that gives delight in God, through Christ, in any duty of religious worship what- ever. Where the truth of the gospel is known and pub- licly professed 5 there is great variety in the minds, ways, and practices of men, about the duties of reli- gious worship. Many are profane in their minds and lives, who, practically at least, despise, or wholly neg- lect, the observance of them. These are stout heart- ed, and far from righteousness. Tit. i. 16. Some at- tend to them formally and cursorily, from the princi- ples of their education, and it may be, out of some convictions they have of their necessity. But many there are, who, in the way they choose and are pleas- ed with, are diligent in their observance, and that with great delight, who yet give no evidence of the spiritu- al renovation of their minds. Yea. the way whereby some express their devotion in them, being supersti- tious and idolatrous, is inconsistent with that or any other saving grace. This therefore we must diligently inquire into, or search into the grounds and reasons of men's delight in divine worship, according to their convictions of the way of it, who yet continue in their minds altogether unrenewed. And, (1.) Men may be greatly affected with the out- ward part of divine worship, and the manner of the performance thereof, who have no delight in what is internal, real, and spiritual, therein. John v. 35. 'He was a burning and a shining light ; and ye were willing for a season to rejoice in this light.' So many were delighted in the preaching of Ezekiel, because of his eloquence and the elegance of his parables, chap. OF SPIRITUAL MINDEDNESS. 267 xxxiii. 31, 32. This gave them both delight and dili- gence in hearing, whereon they called themselves the people of God, though they continued to live in sin j their hearts went after covetousness. The same may befall many at present, with reference to the spiritual gifts of those by whom the word is dispensed. I deny not but that men may be more delighted, more satis- fied with the gifts, the preaching of one than another, and yet be sincere in their delight in the dispensation of the word j for they may find more spiritual advan- tage thereby, than by the gifts of others, and things so prepared as to be suited to their edification more than elsewhere. But that which at present we insist on, hath respect only to some outward circumstances pleasing the minds of men. 2 Tim. ii. 3, 4. This was principally evident under the Old Testa- ment, whilst they had carnal ordinances and a worldly sanctuary. Ofttimes under that dispensation, the peo- ple were given up to all sorts of idolatry and supersti- tion. And when they were not so, yet were the body of them carnal and unholy, as is evident from the whole track of God's dealings with them by his pro- phets, and in his providences. Yet had they great de- light in the outward solemnities of their worship, placing all their trust of acceptance with God therein. They who did truly and really believe, looked through them all to Christ, whom they did fore-signify ; with- out which, the things were a yoke to them, and a bur- then almost insupportable. Acts xv. But those who were carnal, delighted in the things themselves, and for their sakes rejected him who was the life and sub- stance of them all. And this proved the great means of the apostasy of the Christian church also. For to maintain some appearance of spiritual affections, men 268 OF SPIRITUAL MINDEDNESS. introduced carnal incitations of them into evangelical worship, such as singing with music and pompous ce- remonies. For they find such things needful to recon- ^'cile the worship of God to their minds and affections , and through them they appear to have great delight therein. Could some men but in their thoughts sepa- rate divine service from that outward order, those -methods of variety, show, and melody, wherewith they are affected, they would have no delight in it, but look upon it as a thing that must be endured. How can it be otherwise conceived of among the Papists'? They will, with much earnestness, many evidences of devotion, sometimes with difficulty and danger, repair to their solemn worship ; and yet, when they are present, understand not one word, whereby their minds might be excited to the real actings of faith, love, and delight in God. Only order, ceremony, mu- sic, and other incentives of carnal affections, make great impressions on them. Affections spiritually re- newed, are not concerned in these things. Yea, if those in whom they are, should be engaged in the use of them, they would find them means of diverting their minds from the proper work of divine worship, rather than an advantage therein. It will appear so to them- selves, unless they are content to lose their spiritual affections, acting themselves in faith and love, em- bracing in their stead a carnal, imaginary devotion. Hence, two persons may at the same time attend to the same ordinances of divine worship, with equal de- light, on very distinct principles, as if two men should come into the same garden, planted and adorned with every variety of herbs and flowers ; one ignorant of the nature of them, the other a skilful herbalist. Both may be equally delighted, the one with the colors and OF SPIRITUAL MiNDEDNHSS. 269 smell of the flowers, the other with the consideration of their various natures, their uses in physical reme- dies, or the like. So it may be in the hearing of the word. For instance, one may be delighted with the outward administration, another with its spiritual effi- cacy, at the same time. Hence, Austin tells us, that singing in the church was laid aside by Athanasius at Alexandria ; not the people^s singing of psalms, but a kind of singing in the reading of the scripture, and some offices of worship, which began then to be in- troduced into the church. And the reason he gave why he did it, was, that the modulation of the voice and musical tune, might not divert the minds of men from that spiritual affection which is required of them in sacred duties. What there is of real order in the worship of God, as there is that order which is an ef- fect of divine wisdom ; it is suited and useful to spirit- ual affections, because proceeding from the same Spirit, whereby they are internally renewed. ' Behold- ing your order.' Col. ii. 5. Every thing of God's ap- pointment is both helpful and delightful to them. None can say with higher raptures of admiration, How amiable are thy tabernacles, 0 Lord ! Psal. Ixxxiv. 1, 2, than they whose affections are renewed. Yet is not their delight terminated on them, as we shall see immediately. Secondly. ' Men may be delighted in the perfoTm- ance of outward duties of divine worship, because in them they comply with, and give some kind of satis- faction to, their convictions.' When conscience is awakened to a sense of the necessities of such duties, namely, of those wherein divine worship doth consist, it will give the mind no rest or peace in the neglect of them. Let them be attended to in the seasons which 23* 270 OF SPIRITUAL MINDEDNESS. light, conviction, and custom call for, it will be so far satisfied, as that the mind shall find present ease and refreshment in it. And when the soul is wonted to this relief, it will not only be diligent in the perform- ance of such duties j it will not only not omit them, but it will delight in them, as those which bring them in great advantage. Hence many will not omit the duty of prayer every morning, who upon the matter are resolved to live in sir all the day long. And there are but few who sedulously endeavor to live and walk in the frame of their hearts and ways, answerable to their own prayers ; yet all that is in our prayers be- yond our endeavors to answer it in a conformity of heart and life, is but the exercise of gifts in answer to conviction. Others find them an allay of troubles in them, like that which sick persons may find by drink- ing cold water in a fever, whose flames are assuaged for a season by it. They make them as an antidote against the poison and sting of sin, which allayeth its Tage, but cannot expel its venom. Or these duties are to them, like the sacrifices for sin under the law : they gave a guilty person present ease ; but as the apostle speaks, they made not men perfect. They took not away utterly a conscience condemning for sin. Presently, on the first omission of duty, a sense of sin again returned on them, and that not only as the fact, but as the person himself was condemned by the law. Then were the sacrifices to be repeated for renewed propitiation. This gave that carnal people such delight and satisfaction in those sacrifices, that they trusted to them for righteousness, life, and salvation. So it is with persons who are con- stant in spiritual duties merely from conviction. The performance of those duties gives them a present re- OF SPIRITUAL MINDEDNESS. 271 lief and ease ; though it heal not their wounds, it as- suageth their pain, and dispelleth their present fears. Hence are they frequent in them, and that ofttimes not without delight ; because they find ease thereby. And their condition is somewhat dangerous, who, upon the sense of the guilt of any sin, do betake themselves for relief to their prayers ; which having discharged, they are much at ease in their minds and consciences, although they have obtained no real sense of the par- don of sin, nor any strength against it. It will be said, do not all men, the best of men, per- form all spiritual duties out of a conviction of their necessity ? Do they not know it would be their sin to omit them, and so find satisfaction in their minds upon their performance 1 I say they do ; but it is one thing to perform a duty out of conviction of necessity, as it is God's ordinance, v.diich conviction respects only the duty itself ; another thing to perform it, to give satis- faction to convictions of other sins, or to quiet con- science under its trouble about them ; which latter we speak to. This begins and ends in self; self-satisfac- tion is the sole design of it. By it men aim at some rest and quietness in their o\vn minds, which otherwise they cannot attain. But in ihe performance of duties in faith^ from a conviction of their necessity as God's ordinance, and their use in the way of his grace, the soul begins and ends in God. It seeks no satisfaction in them, nor finds it from them, but in and from God alone by them. Thirdly. The principal reason v/hy men whose af- fections are only changed, not spiritually renewed, delight in holy. duties of divine worship, is, because they place their righteousness before God in them, whereon they hope to be accepted with him. They 272 OF SPIRITUAL MINDEDNESS. know not, they seek not after, any other righteous- ness but what is of their own working out. Whatev- er notions they may have of the righteousness of faith, of the righteousness of Christ, that which they practically trust to is their own ; and it discovers itself so to be, in their own consciences, on every trial that befalls them. Yea, when they cry to the Lord, and pretend to faith in Christ, they quickly make it evi- dent that their principal trust is resolved in themselves. Now in all that they can plead in a way of duties or obedience, nothing carrieth a fairer pretence to a righteousness, than what they do in the worship of God, and the exercise of the acts of religion towards him. This is that which he expects at their hands, what is due to him, in the light of their consciences, the best that they can do to please him j which there- fore they must put their trust in, or nothing. They secretly suppose, not only that there is a righteous- ness in these things, which will answer for itself, but such also as will make compensation in some measure for their sins ; and therefore, whereas they cannot but frequently fall into sin, they relieve themselves from the reflection of their consciences by a multiplication of duties, and renewed diligence in them. It is inconceivable w*hat delight and satisfaction men will take in any think that seems to contribute so much to a righteousness of their o^vn : for it is suitable to, and pleaseth all the principles of nature, as corrupt, after it is brought under the power of a conviction concerning sin, righteousness, and judgment. This made the Jews of old so pertinaciously adhere to the ceremonies and sacrifices of the law, and to prefer them above the gospel, the kingdom of God, and the righteousness thereof. Rom. x. 3, 4. They OF SPIRITUAL MINDEDNESS^ 273: looked and sought for righteousness by them. Those who for many generations were kept up with great difficulty to any tolerable observance of them, when they had learned to place all their hopes of a righteous- ness in them, would, and did adhere to them, to their temporal and eternal ruin. Rom. ix. 31 — 33. And when men were persuaded that righteousness was to be attained by works of munificence and supposed charity, in the dedication of their substance to the use of the church ; they who otherwise were covetous, and greedy, and oppressing, would lavish gold out of the bag, and give up their whole patrimony with all their ill gotten goods to obtain it, so powerful an influence hath the desire of self-righteousness upon the minds of men. It is the best fortification of the soul against Christ and the gospel, the last reserve whereby it maintains the interest of self against the grace of God. Hence I say, those that place their righteousness, or that which is the principal part of it, in the duties of religious worship, will not only be diligent in them^ but ofttimes abound in a multiplication of them. Es- pecially will they do so, if they may be performed in such a way and manner as pleaseth their affections with a show of humility and devotion, requiring no- thing of the exercise of faith, or sincere divine love therein. So is it with many in all kinds of religion, whether the way of their worship be true or false ; whether it be appointed of God, or rejected by him. And the declaration hereof is the subject of the dis- course of the prophet, Isaiah i. 11 — 19. Also, Mich, vi. 7, 8. Fourthly. The reputation of devotion in religious duties, may insensibly affect the unrenewed minds of men with great diligence and delight in their perform- 274* OF SPIRITUAL MINDEDNESS. ance. However men are divided in their apprehension and practice about religion ; however different from and contrary to each other, their ways of divine wor- ship are ; yet it is amongst all sorts of men, yea, in the secret thoughts of them who outwardly contemn these things, a matter of reputation to be devout, to be dili- gent, to be strict in and about those duties of religion, which, according to their own light and persuasion, they judge incumbent on them. This greatly affects the minds of men, whilst pride is secretly predominant in them, and they love the praise of men more than the praise of God. Especially will this consideration prevail on them, when they suppose that the credit and honor of the way which they profess, in competition with others, depends much on their reputation as to their strictness in duties of devotion. For then will they not only be diligent in themselves, but zealous in drawing others to the same observances. These two principles, their own reputation, and that of their sect, constituted the life and soul of Pharisaism of old. According as the minds of men are influenced with these apprehensions, so will a love to, and a delight in, those duties where- by their reputation is attained, thrive and grow in them. I am far from apprehending that any men are, (at least I speak not of them who are,) such vile hypo- crites, as to do all that they do in religion to be seen and praised of men, being influenced in all public du- ties thereby, which some among the Pharisees were given up to. But I speak of them, who, being under the convictions and motives before mentioned, do also yet give admittance to this corrupt end of desire of reputation, or the praise of men. For every such end OF SPIRITUAL MINDEDNESS. 275 being- admitted and prevalent in the mind, will univer- sally influence the affections to a delight in those du- ties, whereby that end may be attained, until the person with whom it is so be habituated to them with great satisfaction. Fifthly. I should, in the last place, insist on super- stition. As this is an undue fear of the divine nature, will, and operations, built on false notions and appre- hensions of them, it may befall the minds of men in all religions, true and false. It is an internal vice of the mind. As it respects the outward way and means of religious service, and consists in the devout perform- ance of such duties as God indeed accepts not, but for- bids ; so it belongs only to religion as it is false and corrupt. How in both respects it will engage the minds of men into the performance of religious duties, and for the most part with the most scrupulous dili- gence, and sometimes with prodigious attempts to ex- ceed the measures of human nature in what they de- sign, is too long a work here to be declared. It may suffice to have mentioned it among the causes and reasons why men, whose affections are not spiritually renewed, may yet greatly delight in the diligent per- formance of the outward duties of religion. Our de- sign in these things is the discovery of the true nature of this grace and duty of being spiritually minded. Hereto we have declared that it is necessary that our affections be spiritually and supernaturally renewed. And because there may be a great change wrought on the affections of men, with respect to spiritual things, where there is nothing of this supernatural renovation ; our present inquiry is, what are the differences that are between the actings of the affections of the one sort and of the other j whether spiritually renewed, or 276 OF SPIRITUAL MINDEDNESS. occasionally changed, and wherein the great exercise of them consists in the duties of religious worship. I have declared what are the grounds and reasons, whence men of unrenewed minds delight ofttimes in the duties of divine worship, and are diligent in the performance of th«m. From these, and the like considerations, it may be made manifest that the greatest part of the devotion that is in the world, doth not spring from the spiritual renovation of the minds of men, without which it is not accepted with God. That which remains to give in instance, further evidence to the discovery we are in the pursuit of, is, what are the grounds and reasons •whereon those, whose minds and affections are spiritu- -ally renewed, do delight in the institutions of divine worship ; and attend to their observance with great heed and diligence 1 And because this is an inquiry of great importance, and is of great use to be stated in other cases, as well as that before us; I shall treat of it by itself in the ensuing chapter, that the reader may the more distinctly comprehend it, both in the nature of the doctrine concerning it, and in the place it holds in our present discourse. CHAPTER XV Delight of believers in the holy institutions of divine worship. The grounds and reasons thereof. The evi- dence of being spiritually minded thereby^ ^-c. That all true believers, whose minds are spiritually renewed, have a singular delight in all the institutions and ordinances of divine worship, is fully evident, both in the examples of the saints in the scripture, and their own experience, which they will never forego. OF SPIRITUAL MINDEDNESS. 277 For this hath heen the greatest cause of their suffer- ing persecution, and martyrdom itself, in all ages. If the primitive Christians under the power of the pagan emperors, or the witnesses for Christ under the anti- christian apostasy, would, or could have omitted the observance of them (according to the advice and prac- tice of the gnostics,) they might have escaped the rage of their adversaries. But they loved not their lives, in comparison to that delight which they had in the observance of the commands of Christ, as to the du- ties of evangelical worship. David gives us frequently an instance hereof in himself. Psal. xlii. 1 — 4. ' As the hart panteth after the vrater brooks, so panteth my soul after thee, 0 God. My soul thirsteth for God, for the living God : When shall I come and appear be- fore God 1 My tears have been my meat day and night, while they continually say unto me. Where is thy God 1 When I remember these things, I pour out my soul in me : for I had gone with the multitude ; I Avent with them to the house of God ; with the voice of joy and praise, with a multitude that kept holy-day.* Psal. Ixiii. 1 — 5. '0 God, thou art my God, early will I seek thee, my soul thirsteth for thee, my flesh long- eth for thee in a dry and thirsty land, where no water is. To see thy power and thy glory, so as I have seen thee in thy sanctuary. Because thy loving kind- ness is better than life : my lips shall praise thee. Thus will I bless thee while I live. I will lift up my hands in thy name. My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips.' Psal. Ixxxiv. 1 — 4. * How ami- able are thy tabernacles, 0 Lord of Hosts ! My soul longeth, yea, even fainteth for the courts of the Lord : my heart crieth out for the living God. The sparrow 24 278 OF SPIRITUAL MINDEDNESS. hath found an house, and the swallow a nest for her- self, where she may lay her young, even thy altars, O Lord of hosts, my King and my God. Blessed are they that dwell in thy house : they will be still prais- ing thee. Selah.' But a greater than David is here. Our Lord Jesus Christ himself did upon all occasions declare his de- light in, and zeal for, all the ordinances of divine wor- ship, which were then in force by virtue of divine in-, stitution and command. For although he severely re- proved and rejected whatever men had added thereto, under the pretence of a supererogating strictness, or outward order, laying it all under that dreadful sen- tence, Every plant which my heavenly Father hath not planted shall be plucked up, and cast into the fire ; yet as to what was of divine appointment, his delight therein was singular, and exemplary to all his disci- ples. With respect hereto was it said of him, that the zeal of God's house had eaten him up, by reason of the affliction which he had in his spirit, to see the wor- ship of it neglected, polluted, and despised. This caused him to cleanse the temple, the seat of divine worship, from the pollutors and pollutions of it, not long before his sufferings, in the face and to the high provocation of all his adversaries. So with earnest desire he longed for the celebration Q^f his last passo- ver. Luke xxii. 15. ' With desire have I desired to eat this passover with you before I suffer.' And it is a sufficient evidence of the frame of spirit and prac- tice of his disciples afterwards. In reference to the duties of evangelical worship by his appointment ; that the apostle gives it as an assured token of an unsound condition, and that which tendeth to final cursed apos- OF SPIRITUAL MINDEDNESS. 279 tasy, when any ' fall into a neglect of them.' Heb. x. 25—27. These things are manifest and unquestionable. But our present inquiry is only, what it is which believers do so delight in, in the ordinances and institutions of divine gospel worship, and what it is that engageth their hearts and minds to a diligent observance of them ; as also how and wherein they exercise their love and delight 1 And 1 say, in general, that their delight in all ordinances of divine worship, as is evi- dent in the testimonies before produced, is in Christ himself, or God in Christ. This alone is that which they seek after, cleave to, and are satisfied Avith. They make use of the streams but only as means of commu'- nication from the spring. When men are really renew- ed in the spirit of their minds, it is so. Their regard to ordinances and duties of divine worship, is, as they are appointed of God, a blessed means of communion and intercourse between himself in Christ, and their souls. By them doth Christ communicate of his love and grace to us ; in and by them do we act faith and Jove on him. It is the treasure hid in the field, which, when a man hath found, he purchaseth the whole field ; but it is that he may enjoy the treasure which is hid therein. Mat. xiii. 14. This field is the gospel, and all the ordinances of it. This men do purchase sometimes at a dear rate, even with the loss of all they enjoy. But yet if they obtain nothing but the field, they will have little cause to rejoice in their bargain, it is Christ the treasure alone, that pearl of price, that wdll certainly enrich the soul. The field is to be used only, as to find and dig up the treasure that is in it. It is, I say, Christ alone, that in the preaching of the gospel, renewed affections cleave to as the treasure, 280 OF SPIRITUAL MINDEPNESS. and to all other things accordmg as their relation is to him, or they have a participation of him. Wherefore, iri all duties of religion, in all ordinances of worship, their inquiry is after him whom their souls love. Cant, i. 7. But yet we must treat more particularly and dis- tinctly of these things. Those whose affections are spiritually renewed, do love, adhere to, and delight in, ordinances of divine service and duties of worship j on the grounds and reasons ensuing. First. In general they do so, as they find faith and love, and delight in God through Christ, excited and acted in and by them. This is their first and immedi- ate end in their institution. It is a pernicious mistake to suppose that any external duties of worship, as hearing the word, prayer, or the sacraments, are ap- pointed for themselves, or accepted for themselves. Such thoughts the Jews of old had concerning their sacrifices ; namely, that they were appointed for their own sakes, and were acceptable service to God, mere- ly on their own account. Wherefore God, to deliver them from their pernicious mistake, affirms ofttimes, that he never appointed them at all : that is, for any such end. Jer. vii. 22, 23. Isa. i. 12, 13, &c. And now under the gospel, sundry things destructive to the souls of men have proceeded from such a supposition. Some hereon have always satisfied and contented themselves with the external observance of them, without desiring Or endeavoring any holy communion with God in them, or by them. This constitutes the state and condition mentioned, Kev. iii. 1. And by following this track, the generality of Christians wan- der out of the way ; they cannot leave them, nor know how to use them to th^ir advantage, until they come OF SPIRITUAL MINDEDNESS. 281 wholly to that woful state. Isa. xxix. 13. And some, to establish this deceit, have taught that there is much more in the outward work of these duties, than ever God put into them, and that they are sanctified merely by virtue of the work wrought. But all the duties of the second commandment, as are all instituted ordinances of worship, are but means to express and exercise those of the first, as faith, love, fear, trust, and delight in God. The end of them all is, that through them, and by them, we may act those graces on God in Christ. Where this is not attended to, when the souls of men do not apply themselves to this exercise of grace in them, let them be never so solemn as to their outward performance, be attended to with diligence, be performed with earnestness and delight, they are neither acceptable to God, nor bene- ficial to themselves. Isa. i. 11. This therefore is the first general spring of the love of believers, of them whose affections are spiritually renewed, under the ordinances of divine worship, and their delight in them. They have experience, that in and by them, their faith and love are excited to a gracious ex- ercise of themselves on God in Christ. And when they find it otherwise with them, they can have no rest in their souls. For this end are they ordained, sanctified, and blessed of God, and therefore, are ef- fectual means of it, when their eflicacy is not defeated by unbelief. And those who have no experience hereof in their attendance to them, do, as hath been said, fall into pernicious extremes. Some continue their observance with little regard to God, in cursed formality. So they make them a means of their ruin by countenancing of them in their security. 24* 282 OF SPIRITUAL MINDEDNESS. Others utterly reject them, at least the most solemn of them, and therein the wisdom, and grace, and au- thority of God, by whom they are appointed. Be- cause, through the power of their own unbelief, they find nothing in them. This being the immediate end of all divine institu- tions, this being the only way whereby we may give glory to God in their observance, which is their ulti^ mate end in this world; and this being the design in general of believers in that obedience, they yield to the Lord Christ in their diligent observation of them ; we may consider how, in what Avay, and by what means, those whose affections are spiritually renewed^ do and ought to apply their minds and souls to their observance. And we may consider herein, first. What they design, and then what they endeavor to be found in the exercise and practice of, in their use and enjoy- ment. First. They come to them with this desire, design, and expectation, namely, to be enabled, directed, and excited by them to the exercise of divine faith and love. When it is not so with any, where there is not this design, they do in various degrees take the name of God in A^ain in their observance. These are approx* imationes Dei, the ways of drawing nigh to God, as they are every where called in scripture. To suppose that a drawing nigh to God may consist merely in the outward performance of duty, whatever be its solemni- ty, is to reject all due reverence of him. Forasmuch, saith the Lord, as this people draw near to me with their mouths, and with their lips do honor me, but have removed their hearts far from me, therefore I will proceed against them. Isaiah xxix. 13. The tnouth and lips are put by a synecdoche, for all the OF SPIRITUAL MINDEDNESS. 283 means of outward worship and honor. These men may use, and diligently attend to, whilst their hearts are far from God, that is, when they do not draw nigh to him by faith and love. But all this worship is re- jected of God with the highest tokens of his displeas- ure and indignation against it. First. Oar souls then have no Vv^ay of approach to God in duties of worship, but by faith ; no way of ad- herence or cleaving to him, but by love ', no way of abiding in him, but by fear, reverence, and delight. Whenever these are not in exercise, outward duties of worship are so far from being a means of such an ap- proach to him, as that they set us at a greater distance from him than we were before, at least are utterly use- less and fruitless to us. So indeed they are to the most who come to them, they know not why, and be-' have themselves under them, they care not how : nor is there any evil in the hearts and ways of men, where- of God complaineth more in his word, as that which is accompanied with the highest contempt of him* And because these ordinances of divine worship are means which the \visdom and grace of God have ap- pointed to this end, namely, the exercise and increase of divine faith and love, and therefore do sanctify and bless them thereto. I do not believe that they have any delight in the exercise of these graces, nor design growth in them, by whom these great means of them are despised or neglected. And although I have seen those vallies of public worship forsaken, either on pretences of higher attain- ments in faith, light, and love, than to stand in need of them any more, or on a foolish opinion, that they cease upon the dispensation of the Spirit, which is giv« en to us to make them useful and effectual, or on some 284 OF SPIRITUAL MINDEDNESS., provocations that have been given to some men, or which they have taken to themselves, which they have thought they could revenge by a neglect of public ad- ministrations, or through slavish peace and negligence in times of difficulty, as is the manner of some, who forsake the assemblies of the saints. Heb. vi. 25. Yet, 1 never saw, but it issued in a great decay, if not in an utter loss of all exercise of faith and love, and some- times in open profaneness. For such persons con- temn the ways and means, which God in his infinite wisdom and goodness hath appointed for their exercise and increase ; and this shall not prosper. We may therefore do well to consider, that the principal way whereby we may sanctify the name of God, in all du- ties of his worship, and obtain the benefit of them to our own souls, is by a conscientious approach to them with a holy desire and design to be found in the exer- cise of faith and love on God in Christ, and to be help- ed and guided therein by them. To be under an efficacious influence from this de- sign, is the best preparation for any duty. So David expresseth his delight in the worship of God. 'How amiable are thy tabernacles, 0 Lord of hosts ! My soul longeth, yea, even fainteth for the courts of the Lord : my heart and my flesh cry out for the living God.' Psal. Ixxxiv. 1, 2. He longed for the tabernacle, and the courts of it, but it was the enjoyment of God him- self, the living God, that he desired and sought after. This was that which made him so fervent in his desires after those ordinances of God. So he expresseth it, Psal. Ixiii. 2. ' To see thy power and thy glory, so as 1 have seen thee in the sanctuary.' David had had great communion with and delight in God by fj:iith and love in the solemn duties of his worship. Ai^d this OF SPIRITUAL BIINDEDNESS. 285 was that which inflamed him with desires after renew- ed opportunities to the same end. Secondly. This design is not general, inactive, use- less, and slothful. But such persons diligently endea- vor, in the use of these ordinances, and attendance to them, to be found in the exercise of these graces. They have not only an antecedent design to be so, but a diligent actual endeavor after it, not suffering their minds by any thing to be diverted from the pursuit of that design. Eccl. v. 1. Whatever is not quickened and enlivened hereby, they esteem utterly lost. Nei- ther outv/ard administrations nor order will give them satisfaction, when these things are wanting in them- selves. Without the internal actings of the life of faith, external administrations of ordinances of worship are but dead things. Nor can any believer obtain real satisfaction in them, or refreshment by them, without an inv*^ard experience of faith and love in them, and by them.. And it is that which, if we are wise, we shall continually attend to the consideration of. A watch- ful Christian Avill be careful lest he lose any one duty, by taking up the carcass of it. And the danger of so doing is not small. Our affections are renewed but in part. And as they are still liable to be diverted, and seduced from spirituality in duty, even by things earth- ly and carnal, through the corruption that remaineth in them ; so there is a disposition abiding in them, to be pleased with those external things in religious du- ties, which others, as Ave have showed before, who are no way graciously renewed, satisfy themselves with. The grace and oratory of the speaker in preaching the word, especially in these days wherein the foppery of fine language, even in sacred things, is so much ex- tolled, the order and cirpumstances of other duties, 286 OF SPIRITUAL MINDEDNESS. with inclination and love to a party, are apt to insinuate themselves with great complacency in our affections, so far as they are unrenewed. And these things dis- cover the true grounds whence it is that the ordi- nances of divine worship are so useless as they are, to many who seem to attend to them with diligence. They may he referred to these two heads : (1.) They do not come to them, as the means ap» pointed of God, for the exercise of faith and love to Christ, so as to make it their design in their approach- es to them, without which, all that is spoken of advan- tage in and by other duties is utterly lost. (2.) They do not in and under them labor to stir up faith and love to their due exercise. (3.) They suffer their minds to be diverted from the exercise of these graces, partly by occasional tempta- tions, partly by attendance to what is outward only in the ordinances themselves. Spiritual affections find no place of rest in any of these things ; such proposals of God in Christ, of his will, and their own duty, as may draw out their faiih, love, godly fear, and delight, into their due exercise, is that which they inquire after, and acquiesce in. Two things alone doth faith regard in all duties of worship, as to the outward administration of it. The one absolutely, the other comparatively ; both with re- spect to the end mentioned, or the exercise, growth, and increase of grace in us. The first is, that they be of divine appointment. Where their original and observance are resolved into divine authority, there, and there alone, will they have a divine efficacy. In all these things, faith hath regard to nothing but divine precepts and promises. Whatever hath regard to any thing else, is not faith, but fancy. And therefore these OF SPIRITUAL MINDEDNESS. 287 uncommanded duties in religion, which so abound in the papal churchj as that, if not the whole, yet all the principal parts of their worship consist in them, are such as in whose discharge it is impossible faith should be in a due exercise. That which it hath comparative respect to, is the spiritual gifts of them to whom the administration of the ordinances of the gospel, in the public worship of the church, is committed. With re- spect to them, believers may have more delight and satisfaction in the ministry of one than of another, as was touched before. But this is not because one is more learned than another, or more elegant than ano- ther, hath more ability of speech than another, or fer- vency in utterance than another, is more fervent and earnest in his delivery ; but because they find the gifts of one more suited, and more effectual to stir up faith and love to a holy exercise in their minds and hearts, than what they find in some others. Hence they have a peculiar value for, and delight in, the ministry of such persons, especially when they can enjoy it in due order, and without the ofience of others. And minis- ters that are wise, will, in holy administrations, neglect all other things, and attend to this alone, how they may be helpful to the faith, and love, and joy of be- lievers, so far as they are the object of their ministry. This is the first reason and ground whereon affections spiritually renewed cleav^e to ordinances of divine wor- ship with delight and satisfaction ; namely, because they are the means appointed and blessed of God for the exercise and increase of faith and love, with an ex- perience of their efficacy to that end. Secondly. The second is, Because they are the means of the communication of a sense of divine love, and supplies of divine grace, to the souls of them that 288 bF SPIRITUAL MINDEDNESS. believe. So far as our affections are renewed, this is the principal attractive to cleave to them with delight and complacency. They are, as was observed before, the ways of our approaching to God. Now we do not draw nigh to God, as himself speaks, as a dry heath, or a barren wilderness, where no refreshment is to be obtained. To make a pretence of coming to God, and not with expectation of receiving good and great things from him, is to despise God himself, to overthrow the na- ture of the duty, and deprive our own souls of all be- nefit thereby ; and the Avant hereof is that which ren- ders the worship of the most, useless, and fruitless to themselves. We are always to come to God, as to an eternal spring of goodness, grace, and mercy, of all that our souls stand in need of, of all that we can de- sire in order to our everlasting blessedness ; and all these things, as to believers, may be reduced to the two heads before mentioned. First. They come for a communication of a sense of his love in Jesus Christ. Hence do all our peace, consolation, and joy, all our encouragement to do and suffer according to the will of God, all our support- ments under our sufferings, solely depend 5 in these things do our souls live, and without them we are of all men the most miserable. It is the Holy Spirit who is the immediate efficient cause of all these things in us. He sheds abroad the love of God in our hearts. Kom. v. 5. He witness- eth our adoption to us, (chap. viii. 15, 16,) and thereby an interest in the love of the Father, in God, as he is love. But the outward way and means whereby he communicates these things to us, and effects them in us, is by the dispensation of the gospel, or the preach- OF SPIRITUAL MINDEDNESS. 289 ing of it ordinarily. He doth the same work also in prayer, and ofttimes in other holy administrations. For this end, for a participation of this grace, of these mercies, do believers come to God by them. They use them as means to draw water from the well of sal- vation, and to receive in that spiritual sense of divine love, which God by them will communicate. So Christ, by his word, knocks at the door of the heart ; if it be opened by faith, he cometh in, and sup- peth with men, giving them a gracious refreshment, by the testimony of his own love, and the love of the Father. Rev. iii> 23. John xiv. 3. This believers look for in, and this they do, in various measures, re- ceive by the ordinances of divine worship. And al- though some, through their fears and temptations, are not sensible hereof, yet do they secretly receive those blessed gracious supplies, wherebv their souls are held in life, without which they would pine away and perish. So he dealeth with them. Cant. iv. 5, 6. These are the gardens and galleries of Christ, wherein he gives us of his love. Cant. vii. 12. Those who are humble and sincere, know how often their souls have been refreshed in them, and how long sometimes the impressions they have received of divine grace and love have continued with them, to their unspeakable consolation. They remember what they have received in the opening and application of the exceeding great and precious promises that are given to them, where- by they are gradually more and more made partakers of the divine nature ; hov/ many a time they have re- ceived light in darkness, refreshment under despon- dencies, relief in their conflicts with dangers and temptations, in and by them. For this cause do affec- tions that are spiritually renewed cleave to them. Who 25 290 OF SPIRITUAL MINDEDNE3S. can but love and delight in that which he hath found, by experience, to be the way and means of communi- cating to him the most invaluable mercy, the most in- estimable benefit, whereof in this life he can be made partaker % He who hath found a hidden treasure, al- though he should at once take away the whole of it, yet will he esteem the place where he found it ; but if it be of that nature, that no more can be found or taken of it at once but what is sufficient for the present oc- casion, yet is so full and boundless, as that whenever he comes again to seek for it, he shall be sure to ob- tain present supply, he will always value it, and con- stantly apply himself to it. And such is the treasure of grace and divine love, that is in the ordinances of divine worship. If we are strangers to these things, if we never re- ceived efficacious intimations of divine love to our souls, in and by the duties of divine worship, we can- not love them and delio^ht in them as we ouorht. What do men come to hear the word of God for 1 What do they pray for 1 What do they expect to receive from him ? Do they come to God as the eternal fountain of living waters 1 as the God of all grace, peace, and consolation 1 Or do they come to his wor- ship without any design, as to a dry and empty show 1 Do they fight uncertainly with these things, as men beating the air 1 Or think they bring something to God, but receive noticing from him 1 That the best of their business is to please him in doing what he com- mands ; but to receive any thing from him, they ex- pect not, nor do ever examine themselves whether they have done so or not % It is not for persons who walk in such ways, ever to attain a due delight in the ordinances of divine worship. OF SPIRITUAL MINDEDNESS. 291 Believers have other designs herein ', and, among the rest, this in the first place, that they may be afresh made partakers of refreshing, comforting pledges of the love of God in Christ, and thereby of their adop- tion, of the pardon of their sins, and acceptance of their persons. According as they meet with these things in the duties of holy worship, public or private, so will they love, value, and adhere to them. Some men are full of other thoughts and affections, so as that these things are not their principal design or de- sire, or are contented with that measure of them which they suppose themselves to have attained j or, at least, are not sensible of the need they stand in to have fresh communications of them made to their souls ; supposing that they can do well enough with- out a renewed sense of divine love every day : some are so ignorant of what they ought to design to look af- ter, in the duties of gospel worship, as that it is im- possible they should have any real design in them. Many of the better sort of professors are too negli- gent in this matter : they do not long and pant in the inward man after renewed pledges of the love of God ; they do not consider how much they have need of them, that they may be encouraged and strengthened to all other duties of obedience j they do not prepare their minds for the reception of them, nor come with the expectation of their communication to them ; they do not rightly fix their faith on this truth, namely, that these holy administra;tions and duties are appointed of God, in the first place, as the Vv^ays and means of con- veying his love,- and a sense of it, to our souls. From hence spring that lukewarmness, coldness and indiffer- ency in and to the duties of holy worship, that are growing among us : for if men have lost the principal 292 OF SPIRITUAL MINDEDNESS. design of faith in them, and disesteem the chiefest benefit which is to be obtained by them, whence should zeal for them, delight in them, or diligence in attend- ance to them, arise 1 Let not any please themselves under the powers of such decays ; they are indications of their inward frame, and those infallible. Such per- sons will grow cold, careless, and negligent, as to the duties of public worship ; they will put themselves neither to charge nor trouble about them ; every occa- sion of life diverts them, and finds ready entertainment in their minds ; and when they do attend upon them, it is with great indifferency and unconcernedness. Yet would they have it thought that all is still well within as ever it was, they have as good a respect to religion as any. But these things openly discover an ulcerous disease in the very souls of men, as evidently as if it were written on their foreheads ; whatever they pretend to the contrary, they are under the pow- er of woful decays from all due regard to spiritual and eternal things. And I would avoid the society of such persons, as those who carry an infectious disease about them, unless it were to help on their cure. Secondly. They come for supplies of internal, sanctifying, strengthening grace. This is the second great design of believers in their approaches to God in his worship. The want hereof, as to measures and degrees, they find in themselves, and are sensible of it. Yea, therein lies the great burden of the souls of be- lievers in this world. All that we do in the life of God may be referred to two heads. First. The observance of all duties of obedience. And, Secondly. The conflict with, and conquest over, temptations. About these things are we continually OF SPIRITUAL MINDEDNESS-. 293 exercised. Hence the great thing which we desire? labor for, and pant after, is spiritual strength and abil* ity for the discharge of ourselves in a due manner with respect to these things. This is that which every true believer groaneth after in the inward man, and which he preferreth infinitely above all earthly things. So he may have grace sufficient in any competent meas- ure for these ends ; let what will befall him, he desir- eth no more in this world. God in Christ is the foun- tain of all his grace. There is not one drachm of it to be obtained but from him alone. And as he doth communicate it to us of his own sovereign goodness and pleasure ; so the ordinary way and means whereby he will do it, are the duties of his worship. Isa. xl. 2-8 — 31. 'Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary 1 There is no searching of his understanding. He giv- eth power to the faint, and to them that have no might he increaseth strength. Even the youth shall faint and be weary, and the young men shall utterly fail. But they that wait upon the Lord shall renew their strength : they shall mount up with wings, as eagles ; they shall run, and not be weary; they shall walk, and not faint.' All grace and spiritual strength is originally seated in the nature of God ; (v. 28,) but, what relief can that afford to us, who are weak, feeble, fainting ? He will act suitably to his nature in the communication of this grace and power ; (v. 29,) but, how shall we have an interest in this grace, in these operations 1 Wait on him in the ordinances of his worship, (v. 31.) The word, as preached, is the food of our souls, whereby God administereth groAvthand strength to them. (John $94 OF SPIRITUAL MINDEDNESS. xvii. 17. 1 Pet. ii. 23.) 'Desire, saith he, the sincere milk of the word, that ye may grow thereby.' But what encouragement have we thereto 1 if so be, saith he, you have tasted that the Lord is gracious ! If, in p.nd by the dispensation of this word, you have had experience of the grace, the goodness, the kindness of God to your souls, you cannot but desire and delight in it ; and otherwise you will not do so. When men have sat some good while under the dispensation of the word, and in the enjoyment of other ordinances, with- out tasting in and by them that the Lord is gracious, they will grow weary of it and them. Wherefore prayer is the way of his appointment for the application of our souls to him, to obtain a participation of all needful grace, which, therefore, he has proposed to us in the promises of the covenant, that we may know what to ask, and how to plead for it. In the sacraments the same promises are sealed to us, and the grace repre- sented in them effectually exhibited. Meditation con- firms our souls in the exercise of faith about it, and is the especial opening of the heart to the reception of it. By these means, I say, doth God communicate all supplies of renev/ing, strengthening, and sanctifying* grace to us, that we may live to him in all holy obedi- ence, and be able to get the victory over our tempta- tions. Under this apprehension, believers approach to Gpd in the ordinances of his worship : they come to them as the means of God's communication to their souls j hence they cleave to them Avith delight, so far as their affections are renewed. So the spouse testifi- eth of herself — I sat down under his shadow with great delight. Cant. ii. 3. In these ordinances is the pro- tecting, refreshing presence of Christ. TJais she rest- ed in with great delight. OF SPIRITUAL MINDEDNESS. 295 As they come to tliem with these designs and ex- pectations, so they have experience of the spiritual benefits and advantages which they receive by them, whicii more and more engageth them to them in their affections and delight. All these things, those who have a change wrought in their affections, but not a spiritual renovation, are strangers to. They neither have the design before mentioned in coming to them, nor the experience of this efficacy now proposed in their attendance on them. But these benefits are great ; as, for instance, when men find the worth and effect of the word preached on their souls, in its en^ lightening, refreshing, strengthening, transforming power ; when th^y find their hearts warmed, their graces excited and strengthened, tlie love of Ood im- proved, their desponding spirits under trials and tempt- ations relieved, their whole souls gradually more and more conformed to Christ ; when they find them&elves by it extricated out of snares, doubts, fears, tempta* tions, and brought to satisfaction and rest ', they can- not but delight in the dispensation of it, and rejoice in it as the food of their souls. And it is a great hin- derance to the increase of spiritual life, and obstruc- tion to fruitfulness, thankfulness, and consolation, when we are negligent in our meditation about the benefits that we receive by the word, and the advan- tages which we have thereby. For whilst it is so with us, we can neither value the grace of God, in granting us this inestimable privilege, nor perform any duty with respect to it, in a right manner. This renders it an especial object of our affections as spiritually re- newed. That secret love to, and heavenly delight in, the statutes and testimonies of God, which David ex- presseth, (Psal. cxix,) arose from the spiritual benefit 296 OP SPIRITUAL MINDEDNESS. and advantage which he received by them, as he con- stantly declares. And the sole reason, on the one hand, why men grow so careless, negligent, and cold, in their attendance to the preaching of the word, is because they have no experience of any spiritual bene- fit or advantage by it. They have been brought to it by one means or another, mostly by conviction of their duty. Their minds have been variously aftect- ed with it, to a joy in the hearing of it, and readiness to sundry duties of obedience : but after a while^ when a sense of those temporary impressions is worn oif, finding no real spiritual benefit by it, they lose all de- light in it, and become very indifferent as to its enjoy- ment. The frame which such persons at length arrive to is described, Mai. i. 13, and iii. 14. And none can give any greater evidence of the decay of all manner of grace in them, or of their being destitute of all sav- ing grace, than when they apostatize from some degree of zeal for, and delight in, the dispensation of the Word of God, with such a cursed indifferency, as many are overtaken with. It cannot be otherwise. For eeeing this is a way and means of the exercise of all grace, it will not be neglected, but w^here there is a decay of all grace ; however men may please them- selves with other pretences. And when they are thus ensnared, every foolish prejudice, every provocation, £ivery wanton opinion and imagination will confirm them in, and increase their gradual backsliding* And as it is with believers, as to the hearing of the word in general, so it is as to the degrees of advantage which they find by it. When men hav3 enjoyed the dispensatidn of the word in a peculiar manner, spirit- ual and efiectual ; if they can be content to forego it^' for that which is more cold and lifeless, provided it OF SPIRITUAL MIKDEDNESS. 297 possesseth the same time and outward form with the other, it is no great evidence that their souls prosper. It is therefore those alone, who, having a sense of the efficacy of the word on their souls and consciences to all the holy ends of it, who cleave to it with spiritual love and delight. They continually remember what holy impressions it hath made on them, what engage- ments it hath brought their souls into, what encourage- ments to faith and obedience it hath furnished them with, and long after a renewed sense of its enjoyments. When we do not find in ourselves this foundation of spiritual delight in the dispensation of the gospel, we can have no great evidence that our affections are re- newed. So also it is in the duties of prayer and meditation. When the soul of a believer hath had experience of the communion which it hath had with God in them, or either of them ; of the spiritual refreshment which it hath had from them ; of the benefits and mercies •which are obtained by them, in recovery from tempt- ations, snares, despondencies, in victory over sin and Satan, in spiritual impressions, working it to a holy watchful frame, w^hich hath abode with it in other w^ays and occasions, with the like advantages where- with fervent and effectual prayer, and sincere heaven- ly meditation are accompanied, it cannot but have love to them, and delight in them ; but if, indeed, we have no experience of these things, if we find not these ad- vantages in and by these duties, they cannot but be a burden to us, nor do serve to any other end but to satisfy convictions. He who had the benefit of a se- rene and wholesome air in a recovery from many dis- eases and distempers, with the preservation of his health so obtained, will love it and prize it j and so 298 OF SPIRITUAL MINDEDNESS. will he these duties, who hath been partaker of any of these saving mercies and privileges wherewith they are accompanied. Some have been delivered from the worst of temptations, and the nearest approach of their prevalency (as to destroy themselves,) by a sud- den remembrance of the frame of their souls, and the intimations of God's love in such, or such a prayer, at such a time. Some have had the same deliverance from temptations to sin ; when they had been carried away under the power of their corruptions, and all circumstances had concurred under the apprehensions of it, a sudden thought of such a prayer or meditation, with the engagement they made of themselves therein to God, hath caused all the Aveapons of sin to fall out of its hands, and all the beauties of its allurements to disappear. When others have been under the power of such despondencies and disconsolations, as that no present tenders of relief can approach to them, they have been suddenly raised and refreshed by the remembrance of the intimate love and kindness between Christ and their souls, that has evidenced itself in former duties. Multitudes in fears, distresses, and temptations, have found relief to their spirits, and encouragement to their faith, in the remembrance of the returns they have had to former supplications in the like distresses. These are grounds of spiritual delight in these duties. Heartless, lifeless, wordy prayer, the fruit of con- victions and gifts, or of custom and outward occa- sions, however niultiplied, and whatever devotion they seem to be accompanied with, will never engage spirit- ual affections to them. When these things are absent, when the soul hath not experience of them, prayer is but a lifeless form, a dead carcass, which it would be OF SPlrviTTJAL MINCEDNESS. 299 a torment to a soul spiritually alive to be tied to. There may be a season, indeed, when God will seem to hide himself from believers in their prayers, so as they shall neither find that life in themselves which they have done formerly, nor be sensible of any gra- cious communications from him ; but this is done only for a time, and principally to stir them up to that fer- vency and perseverance in prayer, as may recover them into their former, or a better estate than yet they have attained to. The like may be said concerning all other duties of religion, or ordinances of divine wor- ship. Fourthly. Believers, whose affections are spiritually renewed, delight greatly in the duties of divine wor- ship, because they are the great instituted way where- by they may give glory to God. This is the first and principal end of all duties of religion, as they respect divine appointment, namely, to ascribe and give to God the glory that is his due ; for in them acknowl- edgment is made of all the glorious excellencies of th6 divine nature, our dependence on him, and relation to him. And this is that which, in the first place, believ-^ ers design in all the duties of divine worship. And the pattern set us by our blessed Saviour, in the prayer he taught his disciples, directs us thereto. All the first requests of it concern immediately the glory of God, and the advancement thereof. For therein also all the blessedness and safety of the church is includ- ed. Those who fail in this design, err in all that they do ; they never tend to the mark proposed to them. But this is that which principally animates the souls of them that believe in all their duties ; this, their uni- versal relation to him, and love in that relation, makes necessary. Wherefore, that way and means whereby 300 OF SPIRITUAL MINDEDNESS. they may directly and solemnly ascribe and give glory to God, is precious and delightful to them : and such are all the duties of divine worship. These are some of the things wherein the respect of affections spirit- ually renewed, to ordinances and duties of divine wor- ship, doth differ from the actings of affection towards the same object; which are not so sanctified and re-^ newed. There are yet other things accompanied with the same evidence of the difference between affections spiritually renewed^ and those which have only a gene- ral change wrought in them by convictions, and some outward occasions, which must, in one or two instances more, be insisted on, with the consideration of such cases as derive from them. For my design herein is not only to declare when our minds are spiritually re- newed, but also what is the nature and operation of our affections, w^hereby we are consituted and denom- inated spiritually minded, which is the subject of our whole inquiry. Herein then we shall proceed. CHAPTER XVI. ^Assimilation to things heavenly and spiritual in affec- tions spiritually renewed. This assimilation the work of faith. How., and whereby. Reasons of the want of growth in our spiritual affections^ as to this assimila- tion. When affections are spiritually renewed in their ex- ercise, or fixing of themselves on spiritual things ; there is an assimilation wrought in them, and in the whole soul, to those spiritual and heavenly things by faith. But when there is a change in them only, from other causes and occasions, and not from renewing OF SPIRITUAL MINDEDNESS. 301 grace, there is an assimilation effected of spiritual and heavenly things to themselves, to those affections, by imagination. This must somewhat at large be spoken to, as that which gives the most eminent distinction between the frames of mind, whose difference we inquire into. And to that end we shall cast our consideration of it into the ensuing observations. First. Affections spiritually renewed are, in all their actings, in the whole exercise, under the guidance and conduct of faith. It is faith which, in its spiritual light, hath the leading of the soul in the whole life of God ; we live here by faith, as we do hereafter by sight. If our affections deviate or decline in the least from the guidance of faith, they degenerate from their spirituality, and give up themselves to the service of superstition. Next to corrupt, secular interest, in the management of crafty, selfish seducers, this hath been the great inlet of superstition and false worship in the world. Blind affections, groping in the dark af- ter spiritual things, having not the saving light of faith to conduct them, have seduced the minds of men into all manner of superstitions, imaginations^ and prac- tices continuing to do so at this day. And wherever they will lead the way, v/hen faith goeth not before them to discover both way and end, they that lead, and the mind that is led, must fall into one snare and pit or another. Wherefore, affections that are spiritually renewed, move not, act not, but as faith discovers their object, and directs them to it. It is faith that works by love ; we can love nothing sincerely with divine love, but what we believe savingly with divine faith. Let our affections to any spiritual things be never so vehe- 26 302 OF SPIRITUAL MINDEDNESS. ment, if they spring not from faith, if they are not guided by it, they are neither accepted with God, nor will promote the interest of spirituality and holiness to our own souls. Heb. xi. 6. Mat. vi. 22, 23. And this is the reason whence we ofttimes see great and plausible appearances of spiritual affections, which yet endure only for a season. They have been awakened, excited, acted by one means or another, outward or inward; but not having the light of faith to guide them to their proper object, they either wither and die, as to any appearing of spiritual motions, or else keep the mind tossed up and down in perpetual disquiet- ment, without rest or peace. The foolish man weari- eth himself, because he cannot find the way to the city. So Avas it with them, who, on account of their attendance to the doctrine of Christ, are called his dis- ciples. John vi. Having preached to them about the bread which came down from heaven, and giveth life to them that feed, they were greatly affected with it, and cried out, Lord, evermore give us of this bread, v. 34. But when he proceeded to declare the mystery of it, they having not faith to discern and apprehend it, their affections immediately decayed, and they for- sook both him and his doctrine, ver. 66. We may consider one especial instance of this na- ture. Persons every day fall under great and effectual convictions of sin, and of their danger or certain mis- ery thereby. This stirs up and acts all their affections, especially their fears, hopes, desires, sorrow, self-re- venge, according as their condition calls for them. Hence sometimes they grow restless in their com- plaints, and turn themselves every way for relief, like men that are out of the way and bewildered in the night. But in this state and condition, tell them of OF SPIRITUAL ]MINDEDNE?S. 303 the only proper ways and means of their relief, which let the world say what it will, is Christ and his right- eousness alone, with the grace of God in him, and they quickly discover that they are strange things to them, such as they do not understand, nor indeed ap- prove. They cannot see them, they cannot discern them, nor any beauty in them, for which they should be desired. Wherefore, after their affections have been tossed up and down for a season, under the power and tor- ment of this conviction, they come to one or other of these issues with them. For either they utterly decay, and the mind loseth all sense of any impressions from them, so as that they wonder in themselves, whence they were so foolish as to be tossed and troubled with such melancholy fancies, and so commonly prove as bad a sort of men as live upon the earth ; or they take up in a formal legal profession, wherein they never at- tain to be spiritually minded. This is the best end that our affections towards spiritual things, not guided by the light of faith, come to. Secondly. Faith hath a clear prospect into, and appre- hension of, spiritual things, as they are in themselves, and in their own nature. It is true, the light of it can- not fully comprehend the nature of all those things which are the objects of its affections: for they are infinite and incomprehensible, such as are the nature of God, and the person of Christ ; and some of them, as future glory, are not yet clearly revealed : but it discerns them all in a due manner, so as that they may in themselves, and not in any corrupt representation, or imagination of them, be the object of our affections. They are, as the apostle speaks, spiritually discerned, 1 Cor. ii. 14, which is the reason why the natural man 304 OF SPIRITUAL MmDEDNESS. cannot receive them, namely, because he hath not ability spiritually to discern them. And this is the principal end of the renovation of our minds, the prin- cipal quality and effect of faith, namely, the communi- cation to our minds, and the acting in us, of a spiritual saving light, whereby we may see and discern spiritual things as they are in their own nature, kind, and proper use. See Eph. i. 17—19. ' That the God of our Lord Jesus Christ, the Father of Glory, may give to you the spirit of wisdom and revelation in the knowledge of him. The eyes of your understanding being enlightened ; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, accord- ing to the working of his mighty power.' 2 Cor. iv. 6. ' God shines in our hearts, to give the light of the knowledge of his glory in the face of Jesus Christ.' The end God designs, is to draw our hearts and affec- tions to himself. And to this end, he gives to us a glorious internal light, whereby we may be enabled to discern the true nature of the things that we are to .cleave to with love and delight. Without this we have nothing but false images of spiritual things in our minds ; not always as to the truth or doctrine con- cerning them, but as to their reality, power, and effi- cacy. This is one of the principal effects of faith, as it is the principal part of the renovation of our minds, namely, to discover in the soul, and represent to the affections, things spiritual and heavenly, in their nature, beauty, and genuine excellency. This attracts them, if they are spiritually renewed, and causeth them to cleave with delight to what is so proposed to them. He that believes in Christ in a due manner, who OF SPIRITUAL MINDEDNESS. 305 thereon discovers the excellency of his person, and the glory of his mediation, will both love him, and on his believing, rejoice with joy unspeakable and full of glory. So is it in all other instances; the more steady is our view by faith of spiritual things, the more firm and constant will our affections be in cleaving to them. And wherever the mind is darkened about them by temptation or seduction from the truth, there the affections will be quickly weakened and impaired* Wherefore, Thirdly. Affections thus led to, and fixed on, spirit- ual and heavenly things, under the light and conduct of faith, are more and more renewed, or made in them- selves more spiritual and heavenly. They are, in their cleaving to them, and delight in them, continually changed and assimilated to the things themselves; becoming more and more to be what they are, namely^ spiritual and heavenly. This transformation is wrought by faith, and is one of the most excellent faculties and operations ; see 2 Cor. iii. 18; and the means whereby it works herein, are our affections. In them, as we are carnal, we are conformed to this world : and by them, as sanctified, are we transformed in the renewing of our minds, Rom. xii. 2. And this transformation is the introduc- tion of a new form or nature into our souls, diverse from that wherewith we were before enduedi So is it described, Isaiah xi. 6 — -9. A spiritual nature they were changed into. And it is two-fold. First. Original and radical as to the substance or essence of it, which is the effect of the first act of divine grace upon our souls, when we are . made new creatures. Herein our affections are passive, they do not transform us, but are transformed. 26* 306 OF SPIRITUAL MINDEDNESS. Secondly. Gradual as to its increase ; and therein faith works in and by the affections. Whenever the affections cleave intensely to any object, they receive an impression from it, as the wax doth from the seal when applied to it, which changeth them into its own likeness. So the apostle affirms of sensual unclean persons ; they have eyes full of adul- tery, 2 Pet. ii. 14. Their affections are so wholly pos- sessed and filled with their lustful objects, as that they have brought forth their own likeness upon their ima- ginations. That blots out all others, and leaves them no inclinations but what they stir up in them. When men are filled with the love of this world, which car- ries along with it all their other affections, their hopes, fears, and desires, to a constant exercise about the same object, they become earthly minded. Their minds are so changed into the image of the things themselves, by the effectual working of the corrupt principles of sin, self-love, and lust, as if they were made up of the earth, and therefore have no savor of iiiiy thing else. In like manner, when by faith men come to embrace heavenly things, through the effectual working of a principle of spiritual life and grace in them, they are •every day more and more made heavenly. The inward man is renewed day by day. Love is more sincere and ardent, delight is more ravishing and sensible, desires are more enlarged and intense, and by all a taste and relish of heavenly things is heightened into refreshing experience. See Rom. v. 2 — 5. This is the way whereby one grace is added to another, 2 Pet. i. 5, 6, in degrees. Great is the assim- ilation between renewed affections and their spiritual objects, that by this means may be attained. OF SPIRITUAL MINDEDNESS. 30t The mind hereby becomes the temple of God^ wherein he dwells by the Spirit ; Christ also dwelleth in believers, and they in him. God is love, and he that * dwelleth in love, dwelleth in God, and God in him.' 1 John iv. 16. Love, in its proper exercise, gives a mutual inhabi- tation to God and believers. In brief, he whose affec- tions are set upon heavenly things in a due manner, will be heavenly minded. And in the due exercise of them, will that heavenly mindedness be increased. The transformation and assimilation that is wrought, is not in the object, or spiritual things themselves ; they are not changed, neither in themselves, nor in the re- presentation made of them to our minds ; but the change is in our aifections, which are made like to them. Two cases deriving from this principle and consid- eration, may be here spoken to, and shall be so : the first in this, and the other in the following chapter. The one is concerning the slowness and impercepti- bility of the growth of our affections in their assimila- tion to heavenly things, with the causes and reasons of it. The other is, the decays that frequently befall men in their affections to spiritual things, instead of growing and thriving in them^ with the reasons and causes thereof. First. This progress and growth of our affections into spirituality and heavenliness,, into conformity to the things they are set upon, is oft-times very slow, and sometimes imperceptible. Yea, for the most part, it is a hard thing to find it satisfactorily in ourselves or others. Our affections stand like shrubs in the wil- derness, which see not when good cometh, and are notf like plants in a garden enclosed, which are watered 308 OF SPIRITUAL MINDEDNESS. every day. But it is not so without our folly and our sin. The folly that keeps many in this condition, consists herein : the generality of Christians are contented with their present measures, and design little more, than not to lose the ground they have gained. And a pernicious folly it is, that both ruins the glory of reli- gion, and deprives the souls of men of peace and con- solation. But so it is, men have some grounds of persuasion, or at least they hope, and suppose they have such grounds, that they are passed from death to life, that they are in a state of grace and acceptance with God. This state they will endeavor to preserve by a diligent performance of the duties it requireth, and the avoidance of such sins whereby they might make a forfeiture of it. But as for earnest watchful endeavors and diligence, to thrive in this state, to grow in grace, to be changed from glory to glory into the image of Christ, to press forward towards the mark of the high calling, and after perfection to lay hold on eternal life, to be more holy, more humble, more right- eous, more spiritually minded ; to have their affections more and more transformed into the likeness of things above. They are but few, that sincerely and diligently apply themselves to it, or to the means of these things. The measures which they have attained to, give satis- faction to the church, and reputation in the world, that they are professors, and some so speak peace to their own souls. To be more holy and heavenly, to have their affections more taken up with the things above, they suppose somewhat inconsistent with their present occasions and affairs. By this means hath religion ■lost much of its glory, and the souls of men have been OF SPIRITTJAL MINDEDNESS. 309 deprived of the principal advantages of it in this world. Such persons are like to men who live in a country wherin they are not only pressed with poverty, and all sorts of misery ; but are also obnoxious to grievous punishments, and death itself, if they are taken in it. In this condition they are told and assured of another country, wherein, so soon as they arrive, they shall be freed from all fear of danger of punishment, and if they pass further into it, they shall meet with riches, plenty, and a fair inheritance provided for them. Hereon they betake themselves to their voyage to ob- tain an entrance into it, and possession of it. But no sooner do they come within the borders, and so are free from danger, or fear of punishment and death, but they sit down, and will go no further, to enjoy the good things of the country whereto they are come. And it falls out, with many of them, that through their sloth, negligence, and ignorance, they take up short of the true bounds and limits of the country of liberty and peace which they aimed at, whereby danger and death surprise them unawares. This ruin could not have befallen them, had they industriously endeavored to enter into the heart of the country, and have pos- sessed the good things thereof. At best, being only in the borders, they lead a poor life all their days, ex- posed to wants and danger. So it is in this case. Men falling under the power of convictions, and those restless fears wherewith they are accompanied, will stir up themselves, and inquire how they may fly from the wrath to come, how they may be delivered from the state of sin, and the eternal misery which will ensue thereon. In the gospel, not only mercy and pardon are pro- 310 OF SPIRITUAL BIINDEDNESS. posed to them, on their believing, which is the first entrance into the heavenly country ; but peace, and joy, and spiritual strength, upon their admission into it, and a progress made in it by faith and obedience. But many, when they have attained so far, as that they have some hopes of pardon and freedom from the curse, so as to deliver them from their tormenting fears, will endeavor to preserve those hopes, and keep that state j but will not pass on to a full enjoyment of the precious things of the gospel, by growth in grace and spiritual affections. But how many of them fall under woful mistakes ! For supposing themselves to be in a gospel state, it proves in the issue, that they never entered in- to it. They were not, it may be, far from the king- dom of heaven, in the same sense as it was spoken of him who never came thither. There is no way to se- cure an interest in the gospel, as to pardon and mercy, safety and deliverance, but by a growth in grace, holi- ness, and spirituality, which gives an entrance in the choicest mercies and privileges of it. This folly of men in taking up with their measures, endeavoring only to maintain that state and condition which they hope they have attained, is the great rea- son why their affections do not daily grow up into spirituality, through an assimilation to heavenly things. And a folly it is, attended with innumerable aggrava- tions. As for instance : First. It is contrary and destructive to the genuine and principal property of gospel grace. For it is eve- ry where compared by our Saviour to things which, from small seeds and beginnings, do grow up by a con- tinual iacrease to large measures, as to a grain of mus- tard seed, a little leaven, and the like. That grace in whose nature it is not to thrive and OF SPIRITUAL MINDEDNESS. 311 grow, may justly be suspected, and ougl:|j|j4iligently to be examined by them who take care oi their own souls, and would not be eternally deceived. Secondly. It is contrary to the most excellent or invariably evangelical promises recorded in the Old Testament and the New ; and which are amongst the principal supportments of the faith, hope, and comfort of believers. God hath given them to us, to encou- rage us into an expectation of such supplies of grace, as shall cause us to thrive and grow against all opposi- tion, to the utmost of our continuation in this world. And they are so multiplied as that there is no need to mention any of them in particular ; God evidencing thereby how great is the grace, and how precious, which he so often promiseth, and of what considera- tion it is of to ourselves. See Psal. xcii. 13 — 15. Isa. xl. 28 — 31. Wherefore the folly of taking up with present measures of grace, holiness, and spiritu- ality, is attended with two unspeakable evils. First. A signal contempt of the love, grace, faith- fulness, and wisdom of God, in giving us such prom- ises of grace, to make us increase, thrive, and grow. How can it be done more effectually, than by such a neglect of his promised grace 1 Secondly. An evidence that such persons love not, care not, for grace or holiness for their own souls, but merely to serve their turn at present, as they suppose, nor to desire the least of grace or privilege by Christ, without which they can have no hopes to get to heav- en. This sufficiently discovers men to be wholly under the power of self love, and to centre therein; for if they may have so much grace and mercy as may save them, they care for no more. Thirdly. It is repugnant to the honor of gospel 312 OF SPIRITUAL MINDEDNESS. grace, as though it would carry us so far, and no fur- ther, in the way to glory. For it must be known, that this sort of persons who sit down in their present measures and attainments, either really have no grace at all, or that which is of the lowest, meanest, and most imperceptible size and degree. For if any one hath attained any considerable growth in faith and love, in the mortification of sin, in heavenly minded- ness, it is utterly impossible but that ordinarily he will be pressing forward towards further attainments, and further degrees of spiritual strength in the life of God. So the apostle declares it in his own example. Phil, iii. 10 — 14. AVhat thoughts can these persons have concerning the glory, power, and efficacy of gos- pel grace which they suppose they have received ? Jf they measure them by the effects which they find in themselves, either as to the mortification of sin, or strength to, and delight in, duties of holiness, or as to spiritual consolation, they can see no excellency nor beauty in them : for they do not manifest themselves but in their success, as they transform the soul daily into the image of Christ. Fourthly. It is that which hath lost the reputation and glory of religion in the world, and therein the ho- nor of the gospel itself; for the most part of profes- sors do take up with such lustre upon it, as gives no commendation to the religion they profess ; for their measures allow them such a conformity to the world, in their ways, words, and actions, in their gestures, ap- parel, and attire, as that they are no way visibly to hfi distinguished from it. Yea, the ground and reason why the most do rest in their present measures is, because they will not be further differenced from the world. This hath greatly lost the glory, OF SPIRITUAL MINDEDNESS. 313 honor, and reputation of religion amongst us : and, on the other side, if all visible professors would endeavor continually to grow and thrive in spirituality of mind, and heavenliness of affections, with fruits suitable thereto, it would bring a conviction on the world, that there is a secret invisible power accompanying the re- ligion they profess, transforming them daily into the image and likeness of God. Fifthly. Whatever is pretended to the contrary, it is inconsistent with all solid peace of conscience j for no such thing is promised to slny who live in such a contempt of divine promises ; nor is it attainable, but by the diligent exercise of all those graces which lie neglected under this frame. Few men are able to judge whether they have real, eternal, abiding peace, or not, unless it be in case of trials and temptations. At other seasons, general hopes and confidences do or may supply the want of it in their minds j but when any fear, danger, trial, or word of conviction befalls them, they cannot but inquire and examine how it is with them. And if they find their affections cold, dead, earthly, carnal, withering, not spiritual or hea- venly, there will be an end of their supposed peace, and they will fall into woful disquietments ; and they will then find that the root of all this evil lies in this frame and disposition. They have been so far satis- fied with their present measures or attainments in re- ligion, as that the utmost of their endeavors have been but to preserve their station, or not to forfeit it by open sins, to keep their souls alive from the severe reflections of the word, and their reputation fair in the church of God. Spiritually to thrive, to prosper in their souls, to wax fat and flourishing in the inward man, to bring forth more fruit as age increaseth, to 27 314 OF SPIRITUAL MINDEDNESS. press towards perfection, are things they have not de- signed nor pursued. Hence it is that so many among us are visibly at an unthrifty stand in the world : that where they were one year, there they are another, like shrubs in the wilderness, not like the plants in the garden of God, not as vines planted in a very fruitful hill. Yea, though many are sensible themselves that they are cold, lifeless, and fruitless, yet will they not be con- vinced that there is a necessity of making a daily pro- gress in spirituality and heavenly mindedness, where- by the inward man may be renewed day by day, and grace augmented with the increase of God. This is a work, as they suppose, for them who have nothing else to do ; not consistent with their business, call- ings, and occasions j not necessary, as they hope, to their salvation^ nor, it may be, to be attained by them if they should set themselves about it. This appre- hension or imagination, upon the beginning of the de- clension and decay of Christian religion in the many, cast off all holiness and devotion to a sort of men who undertook to retire themselves utterly out of the world ; amongst whom also the substance of religion was quickly lost, and a cloud, or meteor of superstition, embraced in the room of it. But this folly is ominous to the souls of men. Those who have made the greatest progress in the conformity of their affections to things spiritual and heavenly, know most of its necessity, excellency, and desirableness ; yea, without some progress in it, these things will not be known. Such will testify, that the more they attain herein, the more they see is yet to be attained, and the more they desire to attain what is behind. 'Forgetting those things which are behind, OF SPIRITUAL MINDEDNESS. 315 they reach forth unto the things that are yet before them ; like men running in a race, whose prize and reward is yet before them.' PhiL iii. 13, 14. It is a comely thing to see a Christian weaned from the world, minding heavenly things, green and flourishing in spiritual a flection. And it is the more lovely be- cause it is so rare. The generality of them take up with those measures which neither glorify God, nor bring durable peace to their own souls. That which men pretend and complain of herein, is the difficulty of the work. They can, as they suppose, preserve their present station -, but to press forward, to grow in grace, to thrive in their afl^ections, this is too hard for them. But this complaint is unequal and unjust, and adds to the guiU of their sloth. It reflects upon the words of our Saviour, that his yoke is easy, and his burden light, that his commandments are not grievous. It expresseth unbelief in the promises of God, tendering such supplies of grace, as to render all the ways of wisdom easy, yea, mercy and peace. It is contrary to the experience of all who have, with any sincerity and diligence, engaged in the ways of gospel obedience; and the whole cause of the pretend- ed difficulty lies in themselves alone, which maybe re- duced to these tv/o heads. First. A desire to retain some thing, or things, that is, or are, inconsistent with such a progress : for unless the heart be ready on all occasions to esteem every thing as loss and dung, so as we may win Christ, the work vv^ill be accompanied with insuperable difficulties. This is the first principle of religion, of gospel obedi- ence, that all things are to be despised for Christ. But this difficulty ariseth not from the thing itself, but from pur indisposition to it, and unfitness for it. That which 316 OF SPIRITUAL MINDEDNESS. is an easy, pleasant walk to a sound and healthy man, is a toilsome journey to him that is diseased and infirm. In particular, whilst men will retain an inordinate re- spect to the world, the vanities, the pleasures, the profits, the contentments of it ; whilst self-love, putting- an undue valuation on our persons, our relations, our enjoyments, our reputations, doth cleave to us, we shall labor in the fire when we engage in this duty, or, rather, we shall not at all sincerely engage in it ; wherefore the apostle tells us that, in this case, we must cast off every weight, and the sin that doth so easily beset us, if we intend to run with joy the race that is set before us. Heb. xii. 1. Secondly. It is because men dwell continually upon the entrances of religion, in the first and lowest exer- cifio of grace, some are always beginning at religion, and the beginning of things is always difficult. They design not to be complete in the whole will of God, nor to give all graces their perfect work. They do not, with use, habituate grace to a readiness in all the actings of it, which the apostle commends in them that are perfect and complete. Heb. v. 14. Hence he calls such persons babes and carnal, comparatively to them that are strong men and spiritual. Such persons do not oblige themselves to the whole work, and all the duties of religion, but only what they judge necessary to them in their present circumstances. In particular, they do not attempt a thorough work in the mortifica- tion of any sin, but are hewing and hacking at it, as their convictions are urgent, or abate the wounds whereof in the body of sin, are quickly healed. They give not any grace its perfect work, but are always making essays, and so give over. Whilst it is thus with any, they shall always be OF SPIRITUAL MINDEDNESS. 3l7 deluded with the apprehensions of insuperable difficul- ties, as to the growth of their affections in spirituality and heavenliness. Remove these things out of the way, as they ought to be removed, and we shall find all the paths wherein we are to walk towards God to be pleasantness and peace. This is the first cause whence it is, that there may be affections truly spiritual and graciously renewed in some persons, who yet do not thrive in an assimilation and conformity to heavenly things. Men take up with their present measures, and thereon pretend either necessary occasion, or discouragement from difficul- ties, in attempting spiritual growth in the inward man. But they may thank themselves, if, as they bring no honor to Christ, so they have no solid peace in their own souls. Secondly. As the eval proceedeth from folly, so it is always the consequent of sin, of many sins, of various sorts. Let us not dwell on heartless complaints that we do not find our afiections lively and heavenly, that we do not find the inward man to thrive or grow. Let us not hearken after this or that relief or comfort, under this consideration, as many things are usually insisted on to that purpose. They may be of use when persons are under temptations, and not able to make a right judgment of themselves, but in the course of our ordinary walking with God, they are not to be attended or retired to. The general reason of this evil state is our own sinful carelessness, negligence, and sloth, with, perhaps, an indulgence to some known lust or corruption. And we do in vain seek after refreshing cordials, as though we were only spiritually faint, when we stand in need of lancings and burnings, as nigh to a lethargy : it would be too long to c-ive 318 OF SPIRITUAL MIND2DNESS. instances of these sins, which fail not effectually to obstruct the thriving of spiritual affections. But in general, when men are careless as to that continual watch which they ought to keep over their hearts; whilst they are negligent in holy duties, either as to the seasons of them, or in the manner of their perform- ance ; when they are strangers to holy meditation and self-examination ; whilst they inordinately pursue the things of the world, or are so tender and delicate as that they will not undergo the hardship of an heavenly life, either as to the inward or outward man ; much more when they are vain in their conversation, corrupt in their communication, especially if under the pre- dominant influence of any particular lust ; it is m vain to think of thriving in spiritual affections. And yet thus it is with all who ordinarily, and in their constant course, are thriftless herein. CHAPTER XVII Decays in spiritual affections^ with the causes and dangef of them. Advice to them who are sensible of the evil of spiritual decays. It must be acknowledged, that there is yet that which is worse than what we have yet insisted on, and more opposite to the growth of affections in conformity to heavenly things, which is the proper character of those that are spiritually renewed. And this is their spiritual decay, Manifesting itself in sensible and visible effects. Some there are, yea, many, who, upon the beginning of a profession of their conversion to God, have made a great appearance of vigorous, active, spiritual affec- OiP SPmiTTTAL Mlfs^DEDNESS. 3l§ tions ; yea, it is so with most, it may be all, who are really so converted. God takes notice of the love of the youth in his people, of the love of their espousalsi In some, this vigor of spiritual affections is from the real power of grace, exerting its efficacy on their hearts and in their minds. In others, it is from other causes, as for instance, relief from conviction, by spiritual illu- mination, will produce this eflect. And this falls out to the advantage of such persons, that generally a change is wrought in their younger days. For then their affections, in their natural powers, are active, and bear great sway in the whole soul. Wherefore the change that is made, is most eminent in them, be it what it will. But as men increase in age, and thereon grow up in carnal wisdom, and a great valua^^ tion of earthly things, with their care about them, and converse in them, they abate and decay in their spirit- ual affections every day. They will abide in their profession, but have lost their first love. It is a shame and folly unutterable, that it should be so with any who make profession of that religion, wherein there are so many incomparable excellencies to endear and engage them to it more and more ; but why should we hide what experience makes manifest in the sight of the sun ; and what multitudes proclaim concerning themselves 1 Wherefore, I look upon it as a great evidence, if not absolutely of the sincerity of grace, yet of the life and growth of it, when men, as they grow up in age, grow in an undervaluation of present things, in contempt of the world, in duties of charity and bounty^ and decay not in any of them* But I say, it is usual that the entrances of men^s pro* fession of religion .nid Conversion to God, are attended with vigorous active affections tov/ards spiritual things* 320 OF SPIRITUAL MINDEDNESS. Of them, who really and sincerely believed, it is said, that on their believing, they rejoiced with joy unspeak- able and full of glory. And of those who only had a work of conviction on them, improved by temporary faith, that they received the word with joy, and did many things gladly. In this state do many abide and thrive, until their affections be w^holly transformed into the image and likeness of things above. But with many of all sorts it is not so ; they fall into Avoful decays as to their affections about spiritual things, and consequently in their whole profession and conversation, their moisture becomes as the drought in summer. They have no experience of the life and actings of them in them- selves, nor any comfort, or refreshment from them j they honor not the gospel with any fruits of love, zeal, or delight, nor are useful any way to others by their example. Some of them have had seeming recoveries, and are yet again taken into a lifeless frame : warn- ings, afflictions, sicknesses, the word, have awakened them, but they are fallen again into a dead sleep ; so as that they seem to be trees whose fruit withereth 5 without fruit 5 twice dead ; plucked up by the roots. Some things must be spoken to this woful condition in general, as that which is directly opposite to the grace and duty of being spiritually minded ; and con- trary to, and obstructive of, the growth of spiritual affections in an assimilation unto heavenly things. And what shall be spoken, may be applied to all the degrees of these decays, though all of them are not alike dangerous or perilous. First. There may be a time of temptation, ivherein a soul may apprehend in itself not only decay in, but an utter loss of, ail spiritual affections, when yt.t it is OF SPIRITUAL MINDEDNESS. 321 not so. As believers may apprehend and judge, that the ' Lord hath forsaken and forgotten them, when he hath not done so,' Isaiah xlix. 14-, 15 ; so they may, under temptations, appreiiend tliat they have forsaken God, when they have not done so : as a man in the night may apprehend he hath lost his way, and be in great distress, when he is in his proper road. For temptation brings darkness and amazement, and leads into mistakes and a false judgment in all things. They find not, it may be, grace working in love, joy, and delight, as formerly, nor that activity of heart and mind in holy duties, which spiritual affections gave to them. But yet it may be, the same grace works in godly sorrow by mourning, humiliation, and self-abase- ment, no less effectually, nor less acceptably to God. Such as these I separate from the present considera- tion. Secondly. There may be a decay in affections them- selves, as to their actings towards any objects what- ever j* at least as to the outward symptoms and effects of them, and on this ground, their operations towards spiritual things may be less sensible. So men in their younger days may be more ready to express their sor- row by tears, and their joy by sensible exaltation and motion of their spirits, than in riper years. And this may be so, when there is no decay of grace in the affections as renewed. But, (1.) When it is so, it is a burthen to them in whom it is. They cannot but mourn and have a godly jeal- ousy over themselves, lest the decays they find, should not be in the outward, but in the inward, not in the natural, but the spiritual, man. And they will labor, that in all duties, and at all times, it may be with them as in days of old, although they cannot attain strength 322 OF SPIRITUAL MINDEDNESS in them, that vigor of spirit, that life, joy, peace, and comfort, which any have had experience of. Secondly. There will be in such persons, no decays in holiness of life, nor as to diligence in all religious duties. If the decay be really of grace in the affec- tions, it will be accompanied with a proportionable decay in all other things, wherein the life of God is concerned. But if it be only as to the sensible actings of natural affections, no such decay will ensue. Thirdly. Grace will, in this case, more vigorously act itself in the other faculties and powers of the soul, as the judgment and the will in their approbation of and firm adherence to spiritual things. But, Fourthly. When m.en find, or may find, their affec- tions yet quick, active, and intent on other things, as the lawful -enjoyments and comforts of this life ; it is in vain for them to relieve themselves, that the decays they find are in their affections as natural, and not as they ought to conclude, as gracious. If we see a man in his old age grow more- in love with the things of this world, and less in love with the things of God, it is not through the weakness of nature, but through the strength of sin. On these, and it may be, some other the like occa- sions, there may be an apprehension of a decay in spiritual affections, Avhen it may not be so, at least not to the degree that is apprehended. But when it is so really, as it is evidently Avith many, I had almost said with the most in these days, it is a woful frame of heart, and never enough to be lamented. It is that which lies in direct contradiction to that spiritual mindedness which is life and peace. It is a consump- tion of the soul which threatens it Avith death every day. OF SPIRITUjiL MINDEDNESS. 323 It belongs not to my design to treat of it in particu- lar ; yet I cannot let it pass without some remarks upon it, it being an evil almost epidemical among pro- fessors, and prevalent in some to such, a degree, as that they seem to be utterly forsaken of all powers of spiritual life. Now, besides ail that folly and sin, which we before discovered as the causes of the want of the growth of our affections in spirituality and heavenliness, which in this case of their decay are more abominable, there is a multiplication of evils wherewith this state of heart and mind is accompanied. For, First. It is that which of all things the Lord Christ is most displeased with in churches or professors. He pities them in their temptations, he suffers with them in their persecution, he intercedes for them on their surprisal, but threatens them under their spiritu- al decays. Rev. ii. 4, 5, and iii. 2. This he cannot bear with, as that which both reflects dishonor upon himself, and which he knows to be ruinous to those in whom it is. He will longer bear with them who are utterly dead, than with those who abide under these decays. Rev. iii. 15, 16. This is the only case w^herein he threatens to reject and cast off a profess- ing church ; to take away his candlestick from it, un- less it be that of false worship and idolatry. He that spake thus to the churches of old, speaks now the same to us ; for he lives forever, and is always the same, and his word is living and unchangeable. There is not one of us who are under this frame, but the Lord Christ, by his word and Spirit, testifieth his displeas- ure against us ; and if he be against us, who shall plead for us 1 Consider what he says in this case, Rev. ii. 5, and iii. 8. O, who can stand before these dread- 324 OF SPIRITUAL MINDEDNESS. ful intimations of his displeasure ! the Lord help us to mind it. lest he in whom we profess to place our only- trust, be in our trial found our greatest enemy. Take heed of such sins as Christ himself, our only advocate, hath put a mark upon as those which he will not save us in. Secondly. It is that wherewith above all things the Holy Spirit is grieved. His work it is to give an in- crease and progress in our souls. He begins it, and carries it on. And there can be no greater grief to a wise and gracious workman, than to have his work de- cay and go backward under his hand. This is the oc- casion of those complaints of God which we find in the scripture, of the unprofitableness and backsliding of men, after the use of means and remedies for their fruitfulness and cure. ' What,' saith he, ' could I have done more for my vineyard than I have done ? Why then, when I looked for grapes, did it bring forth wild grapes V Can any thing be apprehended to be such a just matter of grief and complaint to the Holy Spirit, as to see and find those whom he had once raised up to holy and heavenly affections^ so as that their de- lights were in, and their thoughts much upon, the things that are above, to become earthly or sensual, to have no sensible actings of any of his graces in them, which is the state of them who are under the power of spiritual decays 1 And this is the only cause where- in God speaks to men in the way of complaint and ex- postulation ; and useth all sorts of arguments to con- vince them of their folly herein. Wherein a wise, tender, and careful parent, hath been diligent in the use of all means for the education of his child, and he for some time hath given good hopes of himself, finds him to slacken in his diligence, OF SPIRITUAL MINDEDNESS. 325 to be careless in his calling, to delight in evil compa- ny ; how solicitous is his heart about him, how much is he grieved and affected with his miscarriage ! The heart of the Spirit of God is infinitely more tender to- wards us, than that of the most affectionate parent can be towards an only child. And when he with cost and care hath nourished, and brought us up to some growth and progress in spiritual affections, wherein all his concerns in us lie, for us to grow cold, dull, earth- ly minded, to cleave to the pleasures or lusts of this world, how is he grieved, how is he provoked ! It may be this consideration of grieving the Holy Spirit, is of no great weight with some , they should have little concernment herein, if they could well free themselves in other respects -, but let such persons know, it is impossible for them to give a greater evi- dence of a profligate hardness in sin. Thirdly. This is that which in an especial manner provoketh the judgments of God against any church, as was intimated before : When, in the order of pro- fession and worship, any church hath a name to live, but as to the power of grace acting in the affections, is dead ; when it is not so cold as to forsake the ex- ternal institutions of v/orship, nor so hot as to enliven their duties with spiritual affections, the Lord Christ will not long bear with them ; yea, judgment will sud- denly break out towards such a house of God. Fourthly. It is absolutely inconsistent with all com- fortable assurance of the love of God. Whatever per- sonsi under the power of such a frame, pretend to of that kind, it is sinful security, not gracious assurance or peace ; and constantly, as professors grow old and decay in their spiritual affections, stupidity of con- science and security of mind grow also upon them. 28 326 Op SPIRITUAL MINDEDNESS. It is so, I say, unless they are sometimes surprised ot overtaken with some greater sin, which reflects se- verely on their consciences, and casts them for a time under troubles and distresses. But that peace with God, and a comfortable assurance of salvation, should be consistent with a habitual decay in grace, especial- ly in those graces which should act themselves in our affections ; is contrary to the whole tenor and testimo* iiy of the scripture : and the supposition of it would be the bane and poison of religion. I do not say that our assurance and peace with God, arise wholly from the actings of grace in us ; there are other causes of them, whereto they are principally resolved : but this I say, under a habitual declension, or decay of grace in the spirituality of our affections, no man can keep or maintain a gracious sense of the love of God, or of peace with him. And therefore there is no duty more severely to be pressed on all at this day, than a diligent examination and trial of the grounds of their peace ; lest it should be with any of them as it was wi(h Laodicea, who was satisfied in her good state and condition, when it was most miserable, and almost des- perate. Yea, I must say that it is impossible that many professors, whom we see and converse with, should have any isolid peace with God. Do men gather figs from thorns, or grapes from thistles'? It is a fruit that will not grow on a vain, earthly, selfish frame of mind and conversation: and therefore such persons, whatever they pretend, are either asleep in a sinful security, or live on most uncertain hopes, which probably may deceive them. Nothing can be so ruin- ous to our profession, as once to suppose it is an easy matter, a thing of course, to maintain our peace with God. God forbid that our utmost diligence, and con- OF SPIRITUAL MINDEDNESS. 327 tinued endeavors to thrive in every grace, should not be required thereto. The whole beauty and glory of our religion depends hereon. To be spiritually mind- ed is life and peace. Fifthly. Such a decay as that described, is a dan- gerous symptom of an evil state and condition, and that those in whom it is, will at last be found to be but hypocrites. I know such persons will or may have pretended evidences to the contrary, and are well enough satisfied of, and with, their own sincerity, in many things ; so as that it is impossible to fix upon them the sense and conviction of being but hypocrites. But this apprehension ariseth from a false notion of hypocrisy. No man they suppose is a hypocrite, but he that generally or universally pretends himself in religion to be what he is not, and what he knows himself not to be, or at least, might easily know. And it is true that this is the broadest notion of Pharisaical hypocrisy. But take a hypocrite for him who under light, profession, gifts, duties, doth habitually and wil- lingly fail in any point of sincerity, he is no less a perishing hypocrite than the former, and it may alter the case with them. I do not say that every one in whom there is this prevalent decay in spiritual affec- tions, is a hypocrite ; God forbid : I only say that where it continues without remedy, it is such a symp- tom of hypocrisy, as that he who is wise, and hath a care of his soul, will not rest until he hath searched it to the bottom. For it seems as if it were thus with such persons, they have had a false or imperfect work in that conversion unto God which they have pro- fessed. Conviction of sin, communication of spiritual light and gifts, alteration upon the affections, change of society and conversation, have made it up. Now it 328 OF SPIRITUAL MINDEDNESS. is the nature of such a work greatly to flourish for a season, in all the principal parts and duties of profes- sion : but it is in its nature also gradually to decay, until it be quite withered away : in some, it is lost by the power of some vigorous temptations, and particular lusts indulged to, ending in worldliness and sensuality ; but in the most, it decays gradually, until it hath lost all its savor and sap. See Job xv. 3. Wherefore, whilst men find this decay in themselves, unless they are fallen under the power of a destructive security, unless they are hardened through the deceitfulness of sin, they cannot but think it their duty to examine how things stand with them, whether they ever effectually closed Avith Christ, and had the faith of God's elect, which works by love ; seeing it is with them, as though they had only a work of another nature. For a saving work in its own nature, and in the diligent use of means, thrives and grows, as the whole scripture testi- fieth ; but it is this false and imperfect working that hath no root, and is thus subject to withering. Sixthly. Persons in such an estate are apt to de- ceive themselves with false hopes and notions, where- by the deceitfulness of sin doth put forth its power, to harden them to their ruin. Two ways there are where- by this pernicious effect is produced. The one by the prevalency of a particular lust or sin, the other by a neglect of spiritual duties, and a vain conversation in the world, under which the soul pines av.'ay and consumes. As to the first of these, there are three false notions, whereby the deceitfulness of sin deludes the souls of men. /^' The first is, that it is that one sin alone wherein they would be indulged. Let them be spared in this one thing, and in all others they will be exact enough. ; OF SPIRITTJAL MINDEDNESS. 329 This is the composition that Naaman would have made in the matters of religion, 2 Kings v. 1.8. And it is that which many trust to. Hence it hath by the event been made to appear, that some persons have lived long in the practice of some gross sins, and yet all the while used a semblance of great diligence in other duties of religion. This is a false notion whereby pooi? sinners delude their own souls. For suppose it possible that a man should give himself up to any lust, or be under the power of it, and yet be observant of all other duties, yet this would give him no relief as to the eternal condition of his soul. The rule is peremptory to this purpose. Jam. ii. 10, 11. One sin willingly lived in, is as able to destroy a man's soul, as a thou- sand. Besides, it is practically false. There is no man that lives in any one known sin, bnt he really lives in more, though that only bears the chiefest sway. With some such persons, these sins appear to others, who observe their frame and spirit, though they appear not to themselves : in some they are man- ifest in themselves, although they are hidden from others. 1 Tim. v. 24. But let no man relieve himself with thoughts that it is but one sin, whilst that one sin keeps him in a constant neglect of God. Hence, Secondly. They deceive themselves hereby ; for they judge, that although they cannot as yet shake off their sin, yet they will continue still to love God, and abound in the duties of his worship. They will not become haters of God and his ways, and persecutors, for all the world ; and therefore hope that, notwith- standing this one Zoar, this lesser sin, which their constitution and their circumstances engage them in, that it may be well with them at the last. This, also, is a false notion, a mere instrument in the hand of sm 28* 330 OF SPIRITUAL MINDEDNESS. to act its deceit by : for no man that willingly liveth in any sins can love God at all ', as is evident in that rule, 1 John ii. 15. It is but a false pretence of love to God that any man hath, who liveth in any known sin. Where God is not loved above all, he is not loved at all : and he is not so, where men will not part with one cursed lust for his sake. Let not your light deceive you, nor your gifts, nor your duties, nor your profession ; if you live in sin, you love not God. Thirdly. They determine, that at such or such a season or time, after such satisfaction given to their lusts or pleasures, they will utterly give over, so as that iniquity shall not be their ruin. But this is a false notion also, an effectual instrument of the deceitftdness of sin. He that Avill not now give over, who will not immediately upon the discovery of the prevalency of any sin, and warning about it, endeavor sincerely and constantly its relinquishment, say what he will, and pretend what he will, he never intends to give over; nor is it probable in an ordinary way that ever he will do so. When men's decays are from the prevalency of particular sins, by these and the like false notions they harden themselves to ruin. For those who are pining away under a hectical consumption, a general decay of the vital spirits of religion, they have also false notions whereby they deceive themselves. As, First. That although they have some cause to mis- trust themselves, yet indeed their condition is not so bad as some may apprehend it, or as they are warned it is. And this ariseth from hence, that they have not as yet been overtaken with any enormous sin which hath filled their consciences with terror and disquiet- ment. But this is a false notion also j for every decay OF SPIRITTTAL MINDEBNESS. 331 is dangerous, especially such as the mind is ready to plead for, and to countenance itself in. Secondly. They are prone to suppose that this decay doth not arise from themselves, and the evil of their own hearts, but from their circumstances, business^ present occasion, and state of life, which when they are freed from, they will at least return to their former love and delight in spiritual things. But this is a false notion also, by virtue of that rule, Heb. iii. 12. Let men's circumstances and occasions of life be what they will, all their departures from God are from an evil heart of unbelief. Thirdly. They judge it no hard matter to retrieve themselves out of this state, but that which they can easily do, when there is an absolute necessity for it. But this is a false notion also. Recovery from back- sliding is the hardest task in the Christian religion, and which few m^ake either comfortable or honorable work of. In this state, I say, men are apt by such false reason- ings to deceive themselves to their eternal ruin, which makes the considero.tion of it the more necessary. Wherefore I say, lastly, upon the whole, that whoso find themselves under the power of this wretched frame, who are sensible in themselves, or at least make it evident to others, that they are under a decay in their spiritual condition ; if they rest in that state, without groaning, laboring, endeavoring for deliverance from it, they can have no well grounded hopes in themselves of life and immortality; yea, they are in those paths which go down to the chambers of death. I cannot let this pass, without something of advice to them who find themselves under such decays, who 332 OF SPIRITUAL MINDEDNESS. are sensible of them, and would be delivered from them ; and I shall give it in a few words. First. Remember former things : call to mind how it was with you in the spring and vigor of your affec- tions, and compare your present state, enjoyment, peace, and quiet, with what they were then. This will be a great principle of return to God. Hos. ii. 7. And to put a little weight upon it, we may consider, First. God himself makes it, on his part, a ground and reason of his return to us in a way of mercy, and of the continuance of his love. Jer. ii. 2. Even when a people are under manifold decays, whilst yet they are within the bounds of God's covenant and mercy, he will remember their first love, with the fruits and actings of it in trials and temptations, which moves his compassion towards them. And the way to have God thus remember it, is for us to remember our former experience with delight, and longing of soul that it were with us as in those days of old, when we had the love of espousals of God in Christ, Jer. xxxi. 18 — 20. Secondly. It is the way whereby the saints of old have refreshed and encouraged themselves under their greatest despondencies. So doth the Psalmist in many places, as for instance, Ps. xlii. 6. *0 my God, my soul is cast down within me : therefore v/ill 1 remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.' David, in the time of his perse- cution by Saul, when he wandered up and down in deserts, wildernesses, and solitudes, had, under his fears, distresses, and exercise, great, holj^, spiritual communion with God, as many of his psalms composed On such occasions testify. And the greater his dis- tresses were, the more fervent were his affections in all his addresses to God. And he v.^as never in trreater. OF SPIRITTJAL MINDEDNESS. 333 than when he escaped out of the cave at Adullam, and went thence unto Mizpeh of Moab, to get shelter for his parents, 1 Sam. xxii. 13. Then was he in the land of the Hermonites, the hill Hermon being the boundary- eastward of the Israelites' possession, next to Moab, Deut. iii. 8, 9. There, no doubt, David had a blessed exercise of his faith, and of all his affections towards God, wherein his soul found great refreshment. Being now in great distress and disconsolation of spirit, among other things, under a sense that God had for- gotten him, ver. 9, he calls to mind the blessed experi- ence he had of communion with God in the land of the Hermonites, wherein he now found support and refresh- ment. So at other times he called to remembrance the days of old, and in them his song in the night, or the sweet refreshment he had in spiritual converse with God in former times. I have known one in the depth of distress and darkness of mind, who, going through temptation to destroy himself, was relieved and deliv- ered in the instant of ruin, by a sudden remembrance that at such a time, and in such a place, he had prayed ferv^ently with the engagement of all his affections to God. Wherefore, you that are sensible of these decays or ought so to be, take the advice of our Saviour, remem- ber whence you are fallen ', call to mind the former days; consider if it were not better with you than now : when, in your lying do^vn and your rising up> you had many thoughts of God, and of the things of God, and they were sweet and precious to your souls; when you rejoiced at the remembrance of his holniess ; when you had zeal for his glory, delight in his worship, and were glad when they said, ' Let us go to the house of God together ;' when you poured forth your souls 334 OF SPIRITUAL MINDEDNESS. with freedom and enlarged affections before him, and were sensible of the visits and refreshments of his love : remember what peace, what tranquility of mind, what joy you had whilst it was so with you; and con- sider what you have gotten since you have forsaken God, in any measure or degree. Dare to deal plainly with yourselves. Is not all wherein you have to do with God, either from custom and selfishness, or atten- ded with trouble, disquietment, and fears ? Do you truly know either how to live or how to die 1 Are you not sometimes a terror to yourselves ? It must be so, unless you are hardened through the deceitfulness of sin. What have all your lovers done for you, that you have entertained in the room of God in Christ, and spiritual things 1 Speak plainly ; have they not defiled you, wounded you, weakened you, and brought you into that condition, that you know not what you are, nor to whom ye do belong ? What are your thoughts when your are most awake, when you are most your- selves 1 Do you not sometimes pant within yourselves, and say, 0 that it were with us as in former days] And if you can be no way affected with the remem- brance of former thmgs, then one of these two great evils you are certainly under : Either, (1.) You never had a true and real work on your souls, whatever you professed ; and so never had true and real communion with God in any duties : you had only a temporary work, which excited your affections for a season, which, now it is worn off, leaves no sweet remem- brance of it upon your minds ; for had your faith and love been sincere in what you did, it were impossible but that the remembrance of their actings in some especial instances, should be sweet and refreshing to you. Or else, OF SrmiTUjiL MINDEDNESSi 335 (2.) You are hardened through the deceitfulness of sin, and there is no way left to give a sense or impres- sion of spiritual things upon your mind«. You have truly nothing left in religion, but the fear of hell and trouble of duties. I speak not to such at present. As to those to virhom this frame is a burden, there is no more effectual means to stir them to endeavors for deliverance, than a continual remembrance of former things, and experiences they have had of holy inter- course and communion with God. This will revive, quicken, and strengthen the things that are ready to die, and beget a self-abhorrency in them, in Considera- tion of that woful frame and temper of mind, which by their sins and negligence they have brought themselves into. 2dly. Consider, that as there are many things dreadfully pronounced in the Scripture against back- sliding and backsliders in hearty as it is with you ; yet also there are especial calls and promises given and made to those in your condition. And know as- suredly, that upon your compliance or non-compli- ance with them, depends your everlasting blessedness or wo. Consider both call and promise in that word of God's grace, Jer. iii. 12 — 14. ' Go and proclaim these words towards the north, and say, Return, thou back- sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you : for I am merciful, saith the Lord, and I will not keep anger for ever. Only ac- knowledge thine iniquity, that thou hast transgressed agamst the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. Turn, 0 back- sliding children, saith the Lord, for I am married unto 336 OF SPIRITUAL MINDEDNESS. you : and I will take you one of a city, and two of a family, and I will bring you to Zion.' Add thereto this blessed promise, Hos. xiv. 14. ' I will heal their backslidings, I will love them freely : for mine anger is turned away from them.' If you design to live and not die, it must be by yielding obedience to this call, and pleading this promise before God, mixing it with faith. Your return must be by the word, Isa. Ivii. 18, 19. Here lies your great encouragement and direc- tion ; herein liethyour only relief. As you value your souls, defer not the duty you are called to one mo- ment. You know not how soon you maybe without the reach of calls and promises. And he that can hear them without stirring up himself in sincerity to comply with them, hath made already a great progress towards that length. (3.) As to those v/ho, on these and the like consid- erations, do not only desire, but will endeavor also to retrieve themselves from this condition, I shall give no advice at present but this : be in good earnest. As the prophet speaks in another case ; if you will re- turn, return and come, make thorough work of it. You must do so at one time or another, or you will perish. Why not now 1 Why is not this the best season 1 Who knows but it may be the only time you will have for it 1 It were easy to multiply all sorts of arguments to this purpose. Trifling endeavors, occa- sional resolutions and attempts, like the early cloud, and morning dew, shifting with warnings and convic- tions by renewed duties, until their impressions are worn out, will ruin your souls. Unless there be uni- versal diligence and permanency in your endeavors, you are undone. Then shall ye know the Lord, if yon follow on to know him. OF SPIRITUAL BIINDEDNESS. 337 But now to return. These things I say, through our sloth, negligence, and sin, may befall us as to our spiritually renewed affections. Their progress, in conformity to spiritual and heavenly things, may be slow, imperceptible, yea, totally obstructed, for a sea- son; and not only so, but they may fall under decays, and the soul therein be guilty of backsliding from God. But this is that which they are capacitated for by their renovation ; this is that whereby the grace wherewith they are renewed leads to j this is that which, in the dilig:ent use of means, they will grow up to, whereon our comfort and peace depend ; namely, a holy assimilation to those spiritual and heavenly things which they are set and fixed on, wherein they are renewed and made more spiritual and heavenly every day. CHAPTER XVIii. It remains only as to this head now spoken to, that we briefly consider what is the state of spiritual affec- tions thus daily exercised and improved. And this we shall do by showing, (1.) What is their pattern* (2.) What is their rule. (3.) What is their measure, or whereto they may attain. First. The pattern which we ought continually to bear in our eyes, whereto our affections ought to be^ conformed, is Jesus Christ, and the affections of his holy soul. The mind is the seat of all our affections , and this is that which we ought continually to design and endeavor, namely, that the same mind be in us that was in Christ Jesus, Phil. ii. 5. To have our 29 338 OF SPIRITUAL MINDEDNES^. minds so affected with spiritual things as was the mind of Christ, is the principal part of our duty and grace. Nor do I think that any man can attain any considera- ble degree in spiritual mindedness, who is not much in the contemplation of the same mind that was in Christ, 2 Cor. ili. 18. To this purpose, ought we to furnish our minds wnth instances of the holy affections that were in Christ, and their blessed exercise on all occasions. The scripture makes a full I'^epresentation of them to us, and we ought to be conversant in our meditations on them. What glorious things are spo- ken of his love to God, and his delight in him, whence also he delighteth to do his will, and his law was in the midst of his bowels, Psal. xl. 8, seated in the throne of his affections ! What pity and compassion had he for the souls of men, yea, for the whole human kind, in all their sufferings, pains and distresses ! How were all his affections always in perfection of order, under the conduct of the spirit of his mind ! Thence was his self-denial, his contempt of the world, his readi- ness for the cross, to do or suffer according to the will of God. If this pattern be continually before us, it will put forth a transforming efUcacy to change us into the same image. When we find our minds liable to any disorders, cleaving inordinately to the things of this world, moved with intemperate passions, vain and frothy in conversation, darkened or disturbed by the fumes of distempered lus^s, let us call things to an account, and ask of ourselves, whether this be the frame of mind that was in Christ Jesus ? This, therefore, is an evidence that our affections are spirit- ually renewed, and that they have received some pro- gress in an assimilation to heavenly things : namely, OF SPIRITUAL MINDEDNESS. 3S9 when the soul is delighted in making Christ their pat- tern in all things. Secondly. The rule of our affections in their ut- most spiritual improvements, is the scripture. And tAvo things are respected in them : (1.) Their internal actings. (2.) Their exercise in outward ways and means whereby they are expressed. Of them both, the scrip- ture is the entire rule. And with respect to the for- mer, it gives us one general law, or rule, that is com- prehensive of all others ; namely, that we love the Lord our God with all our hearts, souls, minds, and strength. The actings of all our affections towards God, in the utmost degree of perfection, is required of us ; that in all instances we prefer and value him above all things ; that we inseparably cleave to him, and do nothing whatever, at any time, that is not influ- enced and directed by the love of God. This perfec- tion, as we shall see immediately, is not attainable ab- solutely in this life j but it is proposed to us as that which the excellency of God's nature requires, which the powers and faculties of our nature were created for, and which we ought in all things to design and aim at. But the indispensable obligation of this rule is, that we should always be in a sincere endeavor to cleave to God continually in a.11 things, to prefer him above all, ancT delight in him as our chiefest good. When this frame and disposition is habitually fixed in our minds, it will declare and act itself in all instances of duties, on all occasions of trial, when other things put in for a predominant interest in our affections, as they do eve- ry day. And if it be not so with us, we shall be at a continual loss in all our ways. This is that which makes us lifeless and heartless in duties, careless in 340 OF SPIRITUAL MINDEDNESS. temptations or occasions of them, forgetful of God, when it is impossible we should be preserved from sin without a due remembrance of his holiness. In brief, the want of a predominant love to God, kept in con- tinual exercise, is the spring of all that unprofitable profession of religion that the world is filled with. Secondly. There are outward ways and duties whereby our spiritual affections are expressed. The rule of them also is tiie scripture. The way marked out therein, is the only channel wherein the stream of our spiritual affections takes its course to God. The graces required therein, are to act themselves by this rule : the duties it prescribes, are those which they ^tir up and enliven j the religious worship which it ^appoints, is that wherein they have their exercise. Where this rule hath been neglected, men's religious affections have grown irregular, yea, wild and ungov- ernable. All the superstitions that the world is filled -with, awe their original principally to nien's affections ;Set loose from the rule of the word. There is nothing «o fond, absurd, and foolish, but they have imbondaged ■the souls of men to ; nothing so horrid and difficult but they have engaged them in. And hav^ing once taken to themselves this liberty, the corrupt minds of men are a thousand times more satisfied than in the regular exercise of them according to the word of ^od. Hence they will rejoice in such penances as are not without their austerities ; in such outward duties of devotion as are troublesome and chargeable ; in every thing that hath a show of wisdom in will wor- ship, and humility and neglect of the body. Hence will all their affections be more sensibly moved by images and pictures, and a melting devotion be stirred up in them, than by all the motives and incentives OF SPIRITUAL MINDEDNESS. 34:1 which God proposeth to them to draw their affections to himself. Nothinor is more extravaoant than the affections of men, tinctured witli some devotion, if they forsaiie the rule of the scripture. Thirdly. There is considerable concerning them, the measure of their attainments, or what, through due exercise and holy diligence, they may be raised to. Now this is not absolute perfection. ' Not as though I had already attained, or were already perfect, but I follow after,' as the apostle speaks, Phil. iii. 12. But there is that attainable, which those who pretend highly to perfection seem to be strangers to. And the state of our affections under a due exercise on heav- enly things, and in their assimilation to them, may be fixed in these three things : (1.) An habitual suitableness to spiritual things upon, the proposal of them. The ways whereby spiritual things are proposed to our minds are various. They are so, directly, in all ordinances of divine worship ; they are so, indirectly, and in just consequence, by all the especial providences wherein we are concerned by our own thoughts v.nd stated meditations ; they are so by the motions of the Holy Spirit, when he cau,seth us to hear a word behind us, saying, this is the way, walk in it ; by holy converse with others 5 by all sorts of occurrences. And as the ways of their proposal are various, so the times and seasons wherein a represen- tation of them is made to us, are comprehensive of all) at least are not exclusive of a-ny, times and seasons of our lives. Be the way of their proposal what it will, and whenever be the season of it, if our affections are duly improved by spiritual exercises, they are suited to them, and will be ready to give them entertainment. Hence, or for want hereof, on the other hand, are ter- •342 OF SPIRITUAL MINDEDNESS. giversatioiis and shiftings in duties, proneness to com- ply with diversion, all to keep off the mind from closing with, and receiving of, those spiritual things which it is not suited to. Wherefore, as to the solemn w^ay of proposing spiritual things to our minds which is in and hy the ordinances of divine worship, when men have a prevalent loathness to engage in them, or when they >are satisfied with an outward attendance on them, but are not enabled to a vigorous stirring up of the inward man, to an holy affectionate converse with spiritual and heavenly things, it is because they are carnal. When men can receive the fiery darts of Satan in his temptations into their bosoms, and suffer them to abide there, yea, foster and cherish them in thoughts of the lusts that they kindle, but quickly quench the motions of the Spirit, stirring them up to the embracing of heavenly things ; they are carnal, and carnally minded. When providences of concernment in afflictions, trials, deliverances, do not engage the mind in thoughts of spiritual things, and excite the affections to the attain- ment of them, men are carnal and earthly. When every lust, corruption, or passion — as anger, envy, dis- pleasure at this or that person or thing, can divert the mind from compliance with the proposal of spiritual ithings that is made to it, we are carnal. It is otherwise, when our affections are conformed to things spiritual and heavenly. Upon every proposal of this, the mind finds a suitableness to itself, like that which a well disposed appetite finds to savory meat. As the full soul loathes the honey comb, so a mind under the power of carnal affections, hath an aversion to all spiritual sw^eetness. But spiritualized affections desire them, have an appetite to them, readily receive OF SPIRITUAL MINDEDNESS. 34^ them on all occasions, as those which are natural to them, as milk is to new born babes. (2.) AfTections so disposed, constantly find a gust, a pleasant taste, a relish, in spiritual things. They do in them taste that the Lord i& gracious, 1 Pet. ii. 3. To taste of God's goodness, is to have an experience of a savory relish and sweetness,, in converse and com- munion with him. And persons whose affections are thus renewed and thus improved, do taste a sweet savor in all spiritual things. Some of them, as a sense of the love of Christ, are sometimes as it were too hard for them, and overpower them, until they are sick of love, and rejoice with joy unspeakable and full of glory. Neither is there any of them, however condic- ted with afHictions or mortifications, but is sweet to^ them, Pre /. xxv ii. 7. Every thing that is wholesome food, that is good nourishment, though it be but bitter herbs, is sweet to him that is hungry. And when by our affections we have raised up in us a spiritual appe- tite to heavenly things, however any of them in their own nature, or in their dispensation,, may be bitter to flesh and blood, as are all the doctrines of the cross, they are all sweet to ns, and we can taste hoAV gracious the Lord is in them. When the soul is filled with earthly things, the love of this world^ or wiien the appetite is lost by spiritual sickness,, or vitiated andJ corrupted by any prevalent sin, heavenly things are unsavory and sapless, or, as Job speaks, like the white of an egg^ wherein there is no taste. There may be in the dispensation of the word a taste, or pleasing relish, given to the fancy ; there may be so to the notional understanding, when the affections find no complacency in the things themselves. But to them who are spiritually minded to the degree intended, .344 OF SPlRITUiiL MINDEDNESS. they are all swe.et, savory, pleasant ; the affections taste them immediately, as the palate doth meat. (3.) They are a just repository of all graces, and therein the treasury of the soul. There are graces of the spirit, whose formal direct residence is in the understanding and the will, as faith itself. And therein lire all other graces radically comprised ,* they grow from that root. Howbeit the most of them have their principal residence in the affections. In them are they preserved secure and ready for exercise, on all occa- sions: and when they are duly spiritual, there is nothing that tends to their growth or improvement, to their cherishing or quickening, which they stand in -need of continually, and which God hath made provis- ion for in his word, but they readily receive it, lay it up, keep and preserve it. Hereby they come to be filled with grace, with all graces ; for there is room in ^them for all the graces of the spirit to inhabit ; and they readily comply -with the light and direction of faith to their exercise. When faith discerns and deter- mines that there is any thing to be done or suffered in .a way of duty to the glory of God, the affections thus disposed do not shut up or stifle the graces that are in them, but cheerfully offer them to their proper exer- cise. These ure some of those things, which our affections, conformed to heavenly things, will attain to. And thus it is with affections spiritually renewed ; by being fixed on things spiritual and heavenly, they are more and more conformed to them, made like them, and become more spiritual and heavenly themselves. It is not thus with them whose affections have only an occasional change wrought upon them by the means before described, but are not spiritually renewed 3 yea, OF SPIRITUAL MINDEDNESS. 345 on the contrar J?-, such persons design to debate spiritual things, to bring downheavenly things into a conformity with their affections, which, however changed, are not spiritual, but carnal. To evince this, we may observe, (1.) These affections are under the light and conduct of such notions in the mind and understanding, as do not give a clear distinct representation of them in their own nature to them. For where they are not them- selves spiritually renewed, there the mind itself is carnal and unrenewed. And such a mind discerneth not the things of God, nor can do so, because they are spiritually discerned. They cannot be discerned aright in their own beauty and glory, but in and by a spiritual saving light, which the mind is devoid of. And where they are not thus represented, the affections cannot receive, or cleave to them as they ought, nor will ever be conformed to them. (2.) Those notions in such persons are ofttimes variously influenced and corrupted by fancy and imag- ination. They are merely puffed up in their fleshly minds ; that is, they are filled with vain, foolish, proud imaginations, about spiritual things, as the apostle declares. Col. ii. 18, 19. And the work of fancy in a fleshly mind, is to raise up such images of spiritual things as may render them suitable to natural unre- newed affections. (3.) This in the progress of it produceth superstition, false worship, and idolatry. For they are all of them an attempt to represent spiritual things in away suited to carnal unrenewed affections ; hence men suppose themselves to be excited by them to love, joy, fear, delight, in the things themselves, when they all respect that false representation of them, whereby they are suited to them as carnal These have been the spring 346 OF SPIRITUAL Mir^IDEDNESS. of all false worship and idolatry in the Christian world. First. The mind and affections have been changed and tinctured with devotion by some of the means we have before insisted on. Herein they will one way or other be exercised about spiritual things, and are ready to receive impressions from any thing that superstition can impose upon them. Secondly. They are, by error and false information, set at liberty from the only rule of their actings and exercise, that is, the word of God. Men satisfied themselves that so their affections were engaged about things spiritual and heavenly, it was no matter at all, whether the way of their exercise was directed by the scripture or not. Having thus lost their guide and their way, every ignis fatuus, every wandering meteor, allures them to follow its conduct into foolish super- stitions. Nothing almost is so ridiculous, nothing so horrid and difficult, that they will not embrace under the notion of things spiritual and heavenly. Thirdly. The carnal minds of men, having no proper distinct apprehensions and notions of spiritual things in their own nature, endeavor to represent them under such notions and images as may suit their carnal unre- newed affections. For it is implanted almost indelibly upon them, that the end of all knowledge of spiritual things is to propose them to the embraces of the affec- tions. It were easy to manifest, that from these three ■corrupt springs, arose that flood of idolatry and false worship which spread itself over the church of Rome, and with whose machinations the minds of men are yet too much replenished. Fourthly. Where it is not thus, yet carnal affections vvariously debase spiritual things, to bring them into a conformity with themselves. And this may proceed 07 SPIRITUAL MINDEDNESS. 3-47 SO far, until men think wickedly, that God is altogeth- er like to them. But I shall not insist on these things any further. Lastly. Where affections are spiritually renewed, the person of Christ is the centre of them ; but where they are changed only, they tend to an end in self. Where the new man is put on, Christ is all in all. Col. iii. 10, 11. He is the spring, by his Spirit, that gives them life, light, and being; and he is the ocean that receives all their streams. God, even the Father, presents not himself in his beauty and amlableness as the object of our affections, but as he is in Christ, act- ing his love in him, 1 John iv. 8, 9. And as to all other spiritual things, renewed affections cleave to them, according as they derive from Christ and lead to him ; for he is to them all and in all. It is he whom the souls of his saints love for himself, for his own sake, and all other things of religion in and for him. The air is pleasant and useful, that without which v,'e cannot live or breathe ; but if the sun did not enlighten it, and warm it with its beams ; if it were always one perpetual night, and cold, what re- freshment could be received by it 1 Christ is the sun of righteousness, and if his beams did not quicken, animate, and enlighten the best, the most necessary duties of religion, nothing desirable would remain in them. This is the most certain character of affec- tions spiritually renev^^ed. They can rest in nothing but in Christ ; they fix on nothing but what is amiable by a participation of his beauty ; and in Vvhatever he is, therein they find complacency. It is otherwise with them whose affections may be changed, but are not renewed. The truth is, and it may be made good by all sorts of instances, that Christ in the mystery 348 OF SPIRITUAL MINDEDNESS. of his person, and in the gloiy of his meditation, are the only things that they dislike in religion. False representations of him by images and pictures, they may embrace ; and delight in false notions of his pre- sent glory, greatness, and power, may affect them ; a worship of their own devising they may give to him, and please themselves in it ; corrupt opinions con- cerning his office and grace, may possess their minds, and they may contend for them ; but those who are not spiritually renewed, cannot love the Lord Jesus Christ in sincerity: yea, they have an inward secret aversion from the mystery of his person and his grace. It is self which all their affections centre in, the ways whereof are too long here to be declared. This is the first thing that is required, to render our affections in such a state and condition, as that from and by them we may be spiritually minded, namely, that they themselves are spiritually and savingly re- newed. The things that remain will admit of a speedy dis- patch, as I suppose. CHAPTER XIX. The second thing required that we may be spiritu- ally minded, as to the interest of our affections there- in, is the object of them about which they are conver- sant, and whereto they adhere. What this is materi- ally, or what are the spiritual things which our affec- tions are to be set upon, hath been declared already, under the consideration of the object of our thoughts and meditations, for they are the same. Yea, as hath been intimated, the fixing of our affections upon them is the spring and cause of our thoughts about them. OF SPIRITUAL MINDEDNESS. 349 But that which we shall now inquire into, is the true notion and consideration of spiritual and heavenly- things, which renders them the formal proper object of spiritual affections, and is the reason of their adher- ence to them. For, as was intimated before, men may- have false notions of spiritual things, under which they may like them and embrace them with unrenewed affec- tions. Wherefore we shall inquire into some of those considerations of heavenly things, under which affec- tions, spiritually renewed, satisfactorily cleave to with delisfht and complacency. (1.) And the first is, that as they comprehend God in Christ, and in all other things, as deriving from him, and tending to him, they have an infinite beauty, goodness, and amiableness in them, which are power- fully attractive of spiritual affections, and which alone are able to fill them, to satisfy them, to give them rest and acquiescency. Love is the most ruling and preva- lent affection in the whole soul : but it cannot be fixed on any object without an apprehension, true or false, of an amiableness and desirableness in it, from, a good- ness suitable to ail its desires. And our fear, so far as it is spiritual, hath divine goodness for its object, Hos. iii. 5. Unless this be that which draws our hearts to God, and the things of God, in all pretences of love to him, men do but frame idols to themselves, according to their own understand- ing, as the prophet speaks, Hos. xiii. 2. Wherefore, that our affections may cleave to spiritual things in a due manner, three things are required. (1.) That we apprehend, and do find a goodness, a beauty, and thence an amiableness and desirableness in them, Zech. ix. 17. Many pretend to love God and spiritual things, but they know not why. Why thev 30 350 OF SPIRITUAL MINDEDNESS. love other things, they know well enough, but why they love God, they cannot tell. Many are afraid of him, and suppose they ought to love him, and therefore pretend so to do, though indeed they know they do not ; they do but flatter him with their lips, when their hearts are far from him. Some are much affect- ed with the benefits and mercies they receive from him, and suppose they love him on that account. But this love is no other but what the devil falsely charg- ed Job withj chap. i. 8 — 11. Some have delight in the outward modes and rites of divine worship, Avhere- wilh they satisfy themselves that they love Lrod and spiritual things, when they only please their own im- aginations and carnal minds. Many have a traditional apprehension that they ought to love God ; they know no reason why they should not ; they know it will be ill for them if they do not, and these take it for granted that they doi How few are there, who have that spiritual discerning and apprehension of the divine ex- cellencies, that view of the excellency of the good- ness and love of God in Christ, as thereby alone to be drawn after him, and to delight in him ! yet is this the ground of all sincere real love to God. Two things are required that we may apprehend an amiable good- ness in any thing, and cleave to it with sincere affec- tion. First. A real v/orth, or excellency in itself. Secondly. A suitableness therein to our condition, state, and desires after blessedness. The first of these is in God, from what he is in himself; the latter is from what he is to us in Christ ; from both he is the only suitable object to our affections. Under this ap- prehension do we love God for himself, or for his own sake ; not exclusively to our own advantage therein : OF SPIRITUAL MINDEDNESS. 351 for a desire of union and enjoyment, which is our only advantage, is inseparable from this love. It may be, some cannot say that a distinct apprehen- sion of these things was the first foundation and cause of their love to God ; yet are they satisfied that they do love him in sincerity with all their souls. And I say, it may be so. God sometimes casts the skirts of his own love over the heart of a poor sinner, and effi- caciously draws it to himself, without a distinct ap- prehension of these things, by a mere sense of the love it hath received. So Elijah passed by Elisha, and cast his mantle upon him as a transient act. But there was such a communication of virtue there- by, that he ran after him, and would not be deferred, though Elijah said^ Go back again, for what have I done to thee ? 1 Kings xix. 19, 20. When God hath ?o cast his love on any soul, it follows after him with all its affections. And whereas God may seem, at some times, to say, Go back again, for what have I done to thee 1 its answer is. Lord, whither shall I go 1 I can- not leave thee, my heart is given up to thee, and shall never be taken from thee. But I say to such, and to all others, that if w^e would have refreshing evidences of our love to God, that it is sincere, if we would have it thrive and flourish, be fervent and constant, we are to exercise ourselves to the contemplation of divine goodness, and the suit- ableness of it to our souls in and by Jesus Christ. Nor can we cleave to any spiritual things whatever, with sincere affections, but under these notions of it. First. That it hath a real worth or excellency in itself. Secondly. That it is suitable and desirable to us. And it is to be bewailed to see how many walk at raij- 352 OF sprniTUAL mindedness. dom in profession, that know neither what they do nor where they go. Secondly. As we must see a goodness and proba- bleness in spiritual things absolutely, so that we may fix our affections on them in a due manner, so we must see it comparatively with respect to all other things, which gives them a preference in our affections be- fore and above them all. The trial of love lies in the prevailing degree, on more or less. If we love othey things, father, mother, houses, lands, possesions, more than Christ, we do not love him at all. Nor is there any equality allowed in this matter, that wc iiia;y equally love temporal and spiritual things. If we love not Christ more than all these things, we love him not at all. Wherefore, that our affections may cleave to them in a due manner, we must see an excellency in things spiritual and heavenly, rendering them mor& desirable than all other things whatever. With what loving countenances do men look upon their temporal enjoyments ! with what tenacious em- braces do they cleave to them! They see that in them which is amiable, which is desirable and suitable to their affections. Let them pretend what they please, if they see not a greater goodness, that which is more amiable, more desirable in spiritual things, they love them not in a due manner ; it is temporal things that hath the rule of their affections. Our Psalmist prefers 'Jerusalem before his chiefest joy,' Ps. cxxxvii. 6. Another affirms, that the ' law of God's mouth was better to him than thousands of gold emd silver,' Ps. cxix. 72. More to be desired are the ' statutes of the Lord than gold, yea, than much fine gold ; sweeter also than honey, or the honey comb,' Ps. xix. 10. For ' wisdom is better than rubies, and OF SPIRITUAL MINDEDNESS. 353 all things that may be desired are not to be compared unto it,' Prov. viii. 11. This is the only stable foun- dation of all divine aflections. A spiritual view and judgment of a goodness, an excellency in them, in- comparably above whatever is in the most desirable things in this world, are required thereto. And if the affections of many pretending highly to them, should come to be weighed in this balance, I fear they would be found light and wanting. However, it is the duty of them who would not be deceived in this matter, which is of eternal importance, to examine what is that goodness and excellency which is in spiritual things, which they desire in them, upon the account whereof they sincerely value and esteem them above a!ll things in this world whatever. And let not any deceive themselves with vain words and pretences, whilst their esteem and valuation of present enjoy- ments doth evidently engage all their affections, their care, their diligence, their industry, so as that a man of a discerning spirit may even feel them turned into «elf, whilst they are cold, formal, negligent, about spir- itual things, we must say, how dwelleth the love af God in them 1 Much more, when we see men not only giving up the whole of their time and strength, with the vigor of their spirits, but sacrificing their consciences also, to the attaining of dignities, honors, preferments, wealth, and ease in the world, who know in their own hearts that they perform religious duties with respect to temporal advantages, I cannot con- ceive how it is possible they should discern and ap- prove of a goodness and excellency in spiritual things above all others. A due consideration is required hereto, that all spir- itual things proceed from, and are resolved into, an 30* 354 OF SPIRITUAL MINDEDNESS. infinite fountain of goodness, so as that our affections may absolutely come to rest and complacency, and find full assured satisfaction in them. It is otherwise as to all temporal things. Men would fain have them to be such as might give absolute rest and satisfaction to all their alTections. But they are every one of them so far from it, that all of them together cannot com- pose their minds in rest and peace for one hour. They gain sometimes a transport of affections, and seem for a season to have filled the whole soul, so as it hath no liesure to consideT their emptiness and van- ity. But a little composure of men's thuughtc, ohcfw that they are but a diversion in a journey or labor; they are no rest. Hence are they called broken cis- terns, that will hold no water. Let a man prize them at the highest rate that it is possible for a rational creature to be seduced into the thoughts of, whereof there have been prodigious instances ; let him possess them in abundance, beyond whatever any man enjoyed in this world, or his own imagination could beforehand reach to ; let him be assured of the utmost peaceable continuance in the enjoyment of them that his and their natures are capable of : yet would he not dare to pretend, that all his affections were filled and satisfied with them, that they afforded him perfect rest and peace. Should he do so, the working of his mind every day, would convince him of his falsehood and folly. But all spiritual things derive from, and lead to, that which is infinite, which is therefore able to fill all our affections, and to give them full satisfaction \vith rest and peace. They all lead us to the fountain of living waters, the eternal spring of goodness and blessedness. OF SPIRITUAL MINDEDNESS. 355 1 do not say that our affections do attain to this full rest and satisfaction in this life : bat what they come short of therein, ariseth not from any defect in the things themselves to give this rest and satisfaction, as it is with the whole world ; but from the weakness of our affections themselves, which are in part only re- newed, and cannot take in the full measures of divine goodness, which in another Avorld they will receive. But whilst we are here, the more we receive them into our minds and souls, the more firmly we adhere to them, the nearer approaches we make to our rest and ceil tie. Secondly. Spiritual things are to be considered as they are filled with divine wisdom. I speak not of himself, whose essential wisdom is one of the most amiable excellencies of his holy nature ; but of all the effects of his will and grace by Jesus Christ. All spir- itual truths, all spiritual and heavenly things, whereby God reveals and communicates himself to the souls of men, and all the ways and means of our approach to him in faith and obedience through Christ Jesus, I now intend. All these are filled with divine wisdom. See I Cor.- ii. 7. Eph. i. 8, 9, and iii. 10. Now wisdom in itself, and in all the effects of it, is attractive of ration- al affections. Most men are brutish in them and their actings, for the most part pouring them out on things fleshly, sensual, and carnal. But where they are at all reduced under the conduct of reason, nothing is so attractive of them, so suited to them, which they de- light in, as that which hath at least an appearance of wisdom. A wise and good man commands the affec- tions of others, unless it be their interest to hate and oppose him, as commonly it is : and where there is true wisdom in the conduct of civil affiirs, sober men 356 OF SPIRITUAL MINDEDNESS. cannot but approve of it, like it, delight in it ; and men of understanding bewail the loss of it, since craft, falsehood, treachery, and all sorts of villany, have driv- en it out of the world. So is divine wisdom attractive of divine gracious affections. The Psalmist declares his admiration of, and delight in, the works of God, because ' he hath made them all in wdsdom,' Ps. civ. 24. Those characters of divine wisdom which are upon them, which they are filled with, draw the souls of men into a delightful contemplation of them. But all the treasures, all the glory of this w^isdom, are laid up, and laid forth, in the great spiritual thmgs oi the gospel in the mystery of God in Christ, and the dis- pensation of his grace and goodness to us by him The consideration hereof fills the souls of believers with holy admiration and delight, and thereon they cleave to them with all their affections. When we see there is light in them, and all other things are in dark- ness, that wisdom is in them, in them alone, and all other things are filled with vanity and folly, then are our souls truly affected with them, and rejoice in them with joy unspeakable and full of glory. Unto the most, this wisdom of God is foolishness. It was so of old, as the apostle testifieth, 1 Cor. i. And so it continues yet to be. And therefore is the mystery of the gospel despised by them ; they can see neither form nor comeliness in it, for which it should be desired. Nor will ever any man have sincere spir- itual affections to spiritual things, who hath not a spiritual view of the wisdom of God in them. This is that which attracts our souls by holy admi- ration to unspeakable delight. And the reason why men do so generally decline from any love to tlie gos- pel, and lose all satisfaction in the mystery ol^ it is, OF SPIRITUAL MINDEDNESS. 357 because they are not able to discern that infinite wis- dom which is the spring, life, and soul of it. When our minds are raised to the admiration of this wisdom in divine revelations, then will our affections cleave to the things that are revealed. Thirdly. The acting of our affections in their ad- herence to spiritual things, is perfective of our present state and condition> That Avhich of all other things doth most debase the nature of man ; wherein it makes the nearest approaches to brutality ; yea, whereby it becomes in some respects more vile than +ko «,at«ro of tocieto , is ihe giving up of the affections to things sensual, unclean, base, and unworthy of its more noble principles. Hence are men said to debase themselves unto hell, Isa. Ivii. 9. And their affections become vile ; so as that their being under the power of them, is an effect of revenging justice punishing men for the worst of sins, Rom. i. 26. There is no- thing more vile, nothing more contemptible, nothmg more like to beasts in baseness, and to hell in punish- ment, than is the condition of them who have enslaved their nature to brutish sensual affections. I say vile affections fixed on, and cleaving to, sensual objects, debase the nature of man, and both corrupt and en- slave all the more noble faculties of it ; the very con- sciences and minds of men are defiled by them. If you see a man whose affections are set inordinately on any thing here below, it is easy to discern how he goes off from his native worth, and debaseth himself therein. But the fixing of spiritual affections on spiritual ob- jects, is perfective of our present state and condition* Not that we can attain perfection by it; but that there- in our souls are in a progress towards perfection. 358 OF SPIRITUAL MINDEDNESS. This may be granted ; look how mu©h vile affections fixed on, and furiously pursuing things carnal and sen- sual, debase our nature beneath its rational constitu- tion, and make it degenerate into bestiality : so much spiritual affections fixed on, and cleaving to things spiritual and heavenly, exalt our nature above its mere natural capacitj^, making an approach to the state of angels, and of just men made perfect. And as brutish affections, when they have the reins, as they say, on their necks, and are pursued with delight and greedi- ness, darken tlie mind, and disturb all the rational powers of the soul, (for whoredom, and wme, ana new wine, do take away the heart, as the prophet speaks, and wickedness altereth the understanding ;) so holy affections fixed on spiritual things, elevate, enlarge and enlighten the mind with true wisdom and understand- ing. For the fear of the Lord, that is wisdom ; and to depart from iniquity, that is understanding. And again, as the power of vile affections fills the soul and conscience with tumult, disorder, fear, and shame, where men are not utterly profligate, so as that the minds, thoughts, and consciences of persons under their power, is a very hell for confusion and troubles ; so spiritual affections, duly exercised on their proper objects, preserve all things in order in the whole soul , they are life and peace. All things are quiet and se- cure in the mind ; there is order and peace in the whole soul, in all its faculties, and all their operations ; whilst the affections are in a due prevailing manner fixed upon the things that are above. Hence many persons, after great turmoilings in the world, after they have endeavored by all means to come to rest and satisfaction therein, have utterly renounced all con- cernments in earthly things, and betaken themselves OF SPIRITUAL MINDEDNESS. 359 to the contemplation of things ahove, and that only. Many, I confess, of them, were mistaken as to the practical part of their devotions, having various super- stitions imposed on their minds by the craft of others ; but they missed it not in the principle, that tranquility of mind was attainable only in setting our affections upon things above. Jam. iv. 1. 'From whence come wars and fightings among you ? come they not hence, even of your lusts that war in your members V Whence are all the disorders in your minds, your vexations and disquietments, your passions breaking forth sometimes ixxtK^ cxi^o-oiiii^ biixAviings 1 are they not from hence ? The question is put to yourselves and your OAvn con- sciences, namely, from your lusts, that is, the disor- derly affections that tumultuate in you. Do but search yourselves, and you will quickly see whence all your troubles and disquietments arise. Your lusts, or cor- rupt and inordinate affections, war in you, continually inclining you to things earthly or sensual. Hence many are best and most at quiet when they are in the world, worst when at home in their families ; but nev- er are they in such confusion, as when they are forced to retire into themselves. The due exercise of our affections on heavenly things, hath quite another tendency and effect. It so unites the mind to them, it so bringeth them to it, and gives them such a substance in it, as that all the powers and faculties of it are in a progress towards their per- fection. See 2 Cor. vii. 1. True wisdom and under- standing, with soundness of judgment, in eternal things, in the mind, holiness in the affection? themselves, lib- erty in the will, power in the heart, and peace in the conscience, do in their measures all ensue hereon. Whatever testes we may have of these things, what- 360 OF SPIRITUAL MINDEDNESS. ever temporary experience we have of them, they will not flourish in us, they will not abide with us in any constancy, unless we are thus spiritually minded. Fourthly. In the future enjoyment of the present object of our spiritual aflections, our eternal blessed- ness consists. All men who are convinced of a future eternal condition, desire, when they depart hence, to enter into blessedness and glory. Howbeit, what that blessedness, even as to the general nature of it is, they know nothing at all ; and if they did, they would not know how tu desirp it. For heaven or blessedness is nothing but the full enjoyment of Avhat we are here to love and delight in above all of that which is the object of our affections as spiritually renewed. Herein have they neither interest nor concern; but this is that which giveth life to the affections of believers ; they know that in the enjoyment of God in Christ their eternal blessedness doth consist. How this is their happiness and glory, how it will give them an everlast^ ing overflowing satisfaction and rest, they understand in the first fruits of it which they here receive. And this is the ultimate object of their affections in this world, and they go forth to all other spiritual things in order thereto. The more, therefore, their affections are fixed on them, the more they are kept up to that due exercise, the nearer approaches they make to this blessed state. When their minds are possessed with this persuasion, when it is confirmed in them by daily experience of that sweetness, rest, and satisfaction, which they find in cleaving to God with fervent love and delight, in vain shall any other objects rise up in competition to draw them off to themselves. The more we love God, the more like we are to him, and the more near the enjoyment of him. OF SPIRITUAL MINDEDNESS. 361 CHAPTER XX. Having considered the nature of spiritual affections as renewed by grace, and those notions of their objects under v/hich they cleave to them, it remains only that we inquire into the way of the soul's application of self to those objects by its affections, which belong also to our being spiritually minded. And I shall give an account hereof in some few particulars, with brief First. It is required that our adherence to all spiritual things, with love and delight, be firm and stable. The affections are the powers and instruments of the soul, whereby it makes application to any thing without itself and cleaves to it. This is their nature and use with reference to things spiritual. Transient thoughts of spiritual things, with vanishing desires, may rise out of present convictions, as they did with them who cried out to our Savior, Lord, give us evermore of this bread, and immediately left him. Such occasional thoughts and desires are common to all sorts of men, yea, the worst of them ; let me die the death of the righteous, and let my end be as his. Fading satisfac- tion, with joy and delight, often befall men in their attendance on the word, who yet never come to have it rooted in their hearts. There are sundry things wanting to the sincerity of these affections. (1.) Those in whom they are, never had a clear spir- itual view of the things themselves in their ov^n nature, which they pretend to be affected with (2.) They have not a sincere love to them, and 31 362 OF spmiTUAL minde6ness. delight ia them, for their own sakes, but are only affected with some outward circumstances and con- cernments of them. (3.) They find not a suitableness in them to the ruling principles of their minds. They do not practi- cally, they cannot truly say, the yoke of Christ is easy and his burden is light ; his commandments are not grievous ; or, with the Psalmist, Oh ! how do I love thy law. (4.) Their affections are transient, unstable, vanish- ing, as to tKpir exercise and operations. They are on and off, now pleased, and anon displeased; earnest tor a little while, and then cold and indifferent. Hence the things which they seem to effect, have no trans- forming efficacy upon their souls i they dwell not in them, in their power. But where our affections to spiritual things are sin- cere, where they are the true genuine application of the soul, and adherence to them, they are firm and stable ; love and delight are kept up to such a constant exercise, as renders them immovable ; this is that which we are exhorted to, 1 Cor. xv. 58. Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord. Transient affections, with their occasional operations, deceive multitudes: ofttimes they are pregnant in their actings, as those that are most sincere : and many effects in joys, in mournings, in complaints, they will produce, especially when excited by any outward affliction, sickness, and the like. But their goodness is like the early cloud, or morning dew. Let none, therefore, please themselves with the operations of transient affections with respect to spiritual things, be OF StmiTUAL MINDEDNESS. 363 they never so urgent, or so pleasant, or so frequent in their returns ; those that are sincere, are at all times firm and stable. 2. That the soul do find a spiritual relish and savor in the things which it so adheres to. The affections ere the palate of the soul, whereby it tastes of all things which it receiveth or refuseth ; and it will not long cleave to any thing which they find not a savor and relish in. Something was spoken before of that sweetness which is in spiritual things ; and the taste of them consists in a gracious sense of theAr ewitablo- iiess lo me anections, mclinations, and dispositions of the mind. Hence they have no relish to men of carnal minds. Whoever, therefore, would know whether his afiections do sincerely adhere to spiritual things, let him examine what relish, what sweetness, what savor he findeth in them. When he is pleased with them, as the palate with suitable and proper food, when he finds that he receives nourishment by them in the inward man, then doth he adhere to them in a due manner. The spiritual taste is the ground of all experience ; it is not what we have heard or understood only, but what we have tried and tasted, whereof we have expe- rience. This makes us long for what we have formerly enjoyed, and strengthens faith, as to what we pray for and expect. In every darkness, in every damp of spirit, under every apprehension of deadness, or the withdrawing of the sense of divine love, the soul knoweth what it wants, and what it doth desire. O ! saith such an one, that it were now with me as in former days ! I know he who then gave me such refreshing tastes of his own goodness, who made every thing of himself sweet and 364t OF spiritital mindedness. pleasant to me, can renew this work of his grace to- wards me ; he can give me a new spiritual appetite and relish, and he can make all spiritual things savory lo me again. As a man under a languishing sickness, or when he is chastened with strong pain, so as that his soul abhor^ reth bread, and his daily meat, can remember what appetite he had, with what gust and relish he was wont to take his food in the days of his health, which makes him to know that there is such a condition, and to desire a return to it. So it is with a sin-sick soul ; it can find no relish, no gusi, nu »wot.t.jio«« i.^ oj>ij»i*«cvi things : he finds no savor in the bread of the word, nor any refreshment in the ordinances of the gospel, which yet in themselves are daily meat, a 'feast of fat things, and of wine well refined ;' yet doth he remember former days, when all these things were sweet to him, and if he have any spark of spiritual life yet remaining, it will stir him up to seek with all diligence after a recovery. How is it with you, who are now under spiritual decays ; who find no taste nor relish in spirit- ual things 1 to whom the word is not savory, nor other ordinances powerful 1 Call to mind how it hath been with you in former days, and what ye found in these things ; if so be, saith the apostle, that you have tasted that the Lord is gracious. If you have not, it is to be feared that you have never yet had the least sincere love to spiritual things ; for where that is, it will give a spiritual relish of them. If you have, how is it you can give yourselves rest one moment, without an endeavor after the healing of your backsliding 1 (3.) It is required that our affections be so set on spiritual things, so as to be a continual spring of spirit- ual thoughts and meditations. No man can be so for- 0? SPIRITUAL MINDEDNESS. 365 saken of reason, as to suppose that he hath any sincere affections for what he thinks little on, or not at all j or that he can have a true affection for any thing which will not stir up, and ingenerate in him continual thoughts about it. Let men try themselves as to their relations, or their employments, or the objects of their predominant lusts, and they will find how things are stated in their own minds. And, therefore, whereas all men pretend to love God and Christ, and the ways of God, and jet know in their own hearts that they little think of them, or meditate upon them, both their profor»oo ov.ri v^iig-ior. ic -,-ciiia. Whefc our affections are duly placed on heavenly things, so as that we are indeed spiritually minded, they will be a constant spring of spiritual thoughts and meditations. But this also hath been before spoken to. Fourthly. When our affections are thus applied to spiritual things, they will be prevalent and victorious against solicitations to the contrary, or allurements to draw them off to any other objects. The work of all our spiritual adversaries, is to solicit and tempt our affections, to divert them from their proper object. There are some temptations of Satan that make an im- mediate impression on the mind and conscience. Such are his injection of diabolical blasphemous thoughts concerning God, his being, nature, and will ; and the distresses which he reduceth men to in their conscien- ces, through darkness, and misrepresentations of God and his goodness. But the high road and constant practice of all our spiritual adversaries^ is by the soli- citation of our affections to objects that are in them- selves, or in the degree of our affections towards them, evil and sinful. Of the first, are all sensual pleasures of the flesh, in drunkenness, uncleanness, gluttony, o J 366 OF SPIRITUAL MINDEDNESS. chambering, and wantonness, with all sorts of sensual pleasures. Of the latter, is all our inordinate love to self, our families, and the whole world, or the things of it. To this end, every thing in the whole world that may make provision for lust is made use of. Herein consists the nature and efficacy of most of those temptations which we have to conflict with. Solicitations they are of our affections, to draw^ them off from things spiritual and heavenly, and to divert them to other things. Hereby do our enemies endeavor to beguile us, as the serpent beguiled Eve, with fair and false represenxatiuua v.f oti>«>i. TooIcx-o^c, +T>r,+ nnv hearts be not preserved, as a chaste virgin, in all their affections for Christ. And it is almost incredible how apt we are to be be- guiled by the specious pretences wherewith we are solicited. That our affections in the degree treated about, sup pose of love to the world and the things of it, are law- ful and allowable, is one of the sophisms and artifices wherewith many are deluded. Hereon, provided they run not out into scandalous excesses, they approve of themselves in such a worldly frame of mind, and acting according to it, as renders them fruitless, useless, senseless, and is inconsistent with that prevailing ad- herence of affections to spiritual things, that ought to be in us. Others are deluded by a pretence, that it is in one instance only they would be spared ; it is but this or that object they would give out the embraces of their affections to ; in all other things they will be entire for God : the vanity of which pretence we have spoken to before. Others are ruined by givi ng place to their solicitations, with respect to any one affection whatever. As suppose it be that of fear. In vimes of OF SPIRITUAL MINDEDNESS. 367 danger for profession, multitudes have lost all their affections to spiritual things, through a fear of losing that which is temporal, as their lives, their liberties, their goods, and the like. When once Satan or the world have gotten, as it were, the mastery of this af- fection, or a prevalent interest in it, they will not fail to draw all others into a defection from Christ and the gospel. He that loves his life shall lose it. Wherefore it is no ordinary nor easy thing to pre- serve our affections pure, entire, and steady in their vigorous adherence to spiritual things, against all these solicitations. Wa+/.i^f..i«oo.,, pxc^^er, faitn m ex- ercise, and a daily examination of ourselves are re- quired hereto. For want of a due attendance to these things, and that with respect to this end, namely, the preservation of our spiritual affections in their integri- ty, many, even before they are aware, die away as to all power and vigor of spiritual life. Fifthly. Affections thus fixed upon things spiritual and heavenly, will give great relief against the remain- ders of that vanity of mind which believers themselves are ofttimes perplexed with. Yea, I do not know any thing that is a greater burden to them, nor which they more groan for deliverance from. The instability of the mind, its readiness to receive impressions from things vain and useless, the irregularity of their thoughts, are a continual burden to many. Nothing can give the soul any relief herein, nothing can give bounds to the endless vanity of foolish imaginations, nothing can dry up the springs from whence they arise, or render the soil wherein they grow barren, as to their production and maintenance, but only the growth of spiritual affections, with their continual vi- gorous actings on heavenly things : for hereby the 368 OF SPIRITUAL MINDEDNESS. heart and mind will be so united to them, (that which the Psalmist prays for, Psal. Ixxxvi. 11,) as that they will not be ready to depart from them, and give enter* tainment to vain, empty, foolish imaginations. Thoughts of other things, greater and better than v/hat this world can contain, will be continually arising in the mind, not to be laid aside by any solicitations of vanity. For he that is wise cannot but know and consider, that the spiritual things which it exerciseth its thoughts about have substance in them, are durable, profitable, always the same; that the advantage, peace, rest, I'iches and reward or xne suui iiv^tu i^^ *kov^^, \..^i- r^*\^av imaginations, which the foolish mind is apt to give en- tertainment to, are vain, empty, fruitless, and such as end in shame and trouble. Again, the vanity of the mind, as an indulgence to foolish imaginations, ariseth from, or is animated and increased by, that gust and relish which it finds in earthly things, and enjoyments of them, whether law- ful or unlawful. Hence on all occasions, yea, in holy duties, it will be ready to turn aside, and take a taste of them, and sometimes to take up with them ; like a tippling traveler, who, though he be engaged in a journey on the most earnest occasion, yet he cannot but be bibbing here and there as he passes by, and it maybe, at length, before he comes to his journey's end, lodgeth himself in a nasty ale house. When men are engaged in important duties, yet if they always carry about them a strong gust and relish of earthly things, they w^ill ever and anon in their thoughts' di- vert to them, either as to such real objects as they are accustomed to, or as to what present circum- stances administer to corrupt affections, or as to what they fancy and create in their own minds. And some- OF SPIRITUAL MINDEDNESS. 369 times, it may be, after they have made them a few shorter visits, they take up with them, and lose whol- ly the work they were engaged in. Nothing, as was said, will give relief herein, but the vigorous and con- stant exercise of our affections on heavenly things : for this will insensibly take off that gust and relish which the mind hath found in things present, earthly, and sensual, and make them as a sapless thing to the whole soul. They will so place the cross of Christ in particular on the heart, as that the world shall be crucified to it, losing all that brightness, beautv. and »«.»vyx, vviiioii It iimae use or to solicit our minds to thoughts and desires about it. Moreover, this frame of spirit alone will keep us on our watch against all those ways and means whereby the vanity of the mind is excited and maintained. Such are the wandering and roving of the outward senses. The senses, especially that of the eye, are ready to become purveyors to make provision for the vanity and lusts of the mind. Hence the Psalmist prays, Turn away mine eyes from beholding vanity. If the eyes rove after vain objects, the mind will rumi- nate upon them ; and another affirms, that he had made a covenant with his eyes, to preserve them from fixing on such objects as might solicit lust or corrupt affections. And it were an useful labor, would this place admit of it, to discover the ready serviceableness of the outward senses and members of the body to sin and folly, if not watched against, Rom. vi. 13, 19. Of the same nature is the incessant working of the fancy and imagination, which of itself is evil continu- ally, and all the day long. This is the food of a vain mind, and the vehicle or means of conveyance for all temptations from Satan and the world. Besides, sun- S70 OF SPIRITUAL MINDEDNESS. dry occasions of life and conversation are usually turn- ed or abused to the same end, exciting and exercising of the vanity of the mind. Wherever our affections are fixed on spiritual things, our minds will constantly be under a warning or charge to keep diligent watch against all these things, whereby that vanity which it so abhorreth, which it is so burdened with, is main- tained and excited. Nor without this prevalency in the mind, will ever a work of mortification be carried on in the soul. Col. iii. 2 — 5. CHAPTER XXI Having declared wherein this duty of being spirit- iially minded doth consist, that which remains in com- pliance with the text, from whence the whole is educed, is to manifest how it is life and peace, which is afiirmed by the apostle. This shall be done with all brevity, as having passed through that which was principally designed And two things are we to inquire into. (1.) What is meant by life and peace 1 (2.) In what sense, to be spiritually minded is both of them 1 (1.) That spiritual life whereof we are made par- takers in this world, is three fold, or there are three gospel privileges, or graces so expressed. (1.) There is the live of justification. Therein the just by faith do life, as freed from the condemnatory sentence of the law. So the ' righteousness of one comes on all that believe unto the justification of life.' Rom. V. 18. It gives to believers a right and title to life: for they that 'receive the abundance of grace, and the gift of righteousness, shall reign in life by one. OF SPIRITUAL MINDEDNESS. 371 Christ Jesus.' v. 17. This is not the life here intend- ed, for this life depends solely on the sovereign grace of God by Jesus Christ, and the imputation of his righteousness to us, unto pardon, right to life and sal- vation. (2.) There is a life of sanctification. As life, in the foregoing sense, is opposed to death spiritual, as to the guilt of it, and the condemnatory sentence of death wherewith it was accompanied ; so in this it is opposed to it, as to its internal power on, and effica- cy in, the soul, to keep it under an impotency to all — i.^ ^e »,j,ixi,^^,.^ ^^^ ^^^^ so expressed ; and this it doth several ways. (1.) It is the only means on our part of retaining a sense of divine love. The love of God, in a gracious sense of it, as shed abroad in our hearts by the Holy Ghost, is the first and only foimdation of all durable comforts ; such as will support and refresh us under all oppositions and distresses ; that is, of life and peace in our souls in any condition. This God communi- cates by an act of sovereign grace, for the most part without any preparation for it in ourselves. He cre- ates the. fruit of the lips, peace, peace. But although divine love be in itself unchangeable, and always the same, yet this sense of it may be lost, as it was with David, when he prayed that God would restore unto him the joys of his salvation, Ps. li. 12 ; and so many others have found it by woful experience. To insist upon all that is required on our parts, that we may rer tain a gracious refreshing sense of divine love, after it is once granted to us, belongs not to my present purpose. But this I say, there is not any thing wherein we are more concerned to be careful and diligent in, than what belongs to that end : for men OF SPIRITUAL MINDEDNESS. 377 who, by a mere act of sovereign grace, have tast^ herein of the goodness of God, who have had the con- solation and joys of it, to be negligent in the keeping and preserving it in their souls, is a provocation that they will at one time or other be sensible of. There is nothing doth more grieve the Holy Spirit, than to have his especial work, whereby he seals us unto the day of redemption, neglected or despised. And it ar- gues a mighty prevalency of some corruption or temp- tation, that shall cause men willingly, and by their own sloth, to forfeit so inestimable a grace, mercy, and privileo-e. And it is that wliio.li fV.o^« —- » t-*- fv^w «jf us who have not reason to bewail our folly in. Every intimation of divine love is an inestimable jewel, which, if safely treasured up in our hearts, adds to our spirit- ual riches, and being lost, will at one time or another affect us with sorrow. And I am afraid that many of us are very negligent herein, to the great prejudice of our souls and spiritual state. Many such intimations are given us by the Holy Ghost through the word, Xvhich we take little notice of; either we know not the voice of Christ in them, or do not hearken to him in a due manner, or refuse a compliance with him, when we cannot but know he speaks to us. See Cant. v. 2, 3. Or if we receive any impressions of a gracious sense of divine love in them, we quickly lose them, not knowing how much the life of our souls is concerned therein ; and what use of them we may have in our following temp- tations, trials, and duties. Now, a great means of retaining a sense of the love of God, which is the only spring of life and peace to our souls, is this grace and duty of being spiritually 32* 378 OF SPIRITUAL MINDEDNESS, ilinded. This is evident from the very nature of the duty: for, (1.) It is the soul's preserving itself in a frame meet to receive and retain this sense of God's love. What other way can there be on our part, but that our minds, which are so to receive and retain it, are spiritual and heavenly, always prepared for that holy converse and communion with himself, which he is pleased to grant to us through Jesus Christ '? And, (2.) It will fix our thoughts and affections upon the grace and love of God, communicating such an inesti- mable *..^^«y +-^ ne n« is a sense of his love, which is the only means for the preservation of a relish of it m our hearts. He who is in this frame of mind, will remember, call over, and ruminate upon, all such gra- cious pledges of divine favor ; as David is often remembering and calling over what he received in such places as in the land of the liermonites, and at the hill Mizar, Psal. xlii. This is the great way whereby this treasure may be preserved. (3.) A person so minded, and he alone, will have a due valuation of such intimations and pledges of divine love. Those who are full of other things, whose affec- tions cleave to them, never esteem heavenly mercies and privileges as they ought. The full soul loatheth the honey comb. And God is well pleased, when an high valuation is put upon his kindness, as he is greatly provoked by the contrary frame ; which, indeed, noth- ing but infinite patience could bear with. It is an high provocation of God, when men are regardless of, and unthankful for, outward temporal mercies ; when they receive them and use them as if they were their own, that they were lords of them, at least, that they are due to them. Much more is he provoked with our OF SPIRITUAL MINDEDNESS. 370 regardlessness of the least of those mercies which are the peculiar purchase of the blood of his Son, and the effects of his eternal love and grace. He alOne who is spiritually minded, values, prizes, and lays up these inestimable jewels in a due mamier. (4.) Such persons only know now to use and improve all communications of a sense of divine love. These things are not granted to us to lie by us, without any use of them ; they are gracious provisions, wherewith we are furnished to enable us to all other duties, con- flicts, and trials. On all occasions are they to be called over for mir c«iv;tnol ^oi;«^ — -i -.x^v,i*xd.geiiit5ni. — Hereby are they safely retained : for in the due im- provement of them they grow more bright in our minds every day, and are ready for use, in which posture they are safely preserved. But these things will yet b© further manifest in the instances that ensue. (2.) This frame of mind casts out all principles, and causes of trouble and disquietment, which are- incon- sistent with life and peace. There are in us, by nature, principles of contrariety and opposition to spiritual life and peace, with sundry things, whose abode and prevalency in us is inconsistent with them. I shall give only one or two instances hereof. (1.) It will cast out all filthiness and superfluity of naughtiness from our minds. Without this we can receive no benefit by means of grace, nor perform any duty in a right manner. Jam. i. 27. This is that which stands in direct immediate opposition and contrariety to our being spiritually minded, so as they can have no consistency in the same person, and they expel one another like^ heat and cold. And where there is this filthiness and superfluity of naughtiness, there is neither life nor peace. Unclean lust^ of the flesh, or of the 380 OF SPIRITUAL MINDEDNESS spirit, working, tumultuating, acting themselves in the minds of men, will not suffer either the life of holiness to flourish in them, or any solid peace to abide with them. The soul is weakened by them as to all spiritual actings, and made like a troubled sea that cannot rest, whose waters cast up mire and dirt. Where they are absolutely predominant, there is an hell within, of dark- ness, confusion, and enmity against God, preparing men for an hell of punishment without to eternity : and according as they remain, or have any prevalency in us, so are spiritual life and peace impaired and obstruct- oa I.J i.1^^^ iVnw the very nature of this grace, and its universal exercise, is suited to the castmg oui oi all the relics of this filthiness and superfluity of naugh- tiness. It brings a principle into the mind directly contrary to that from whence they proceed. All the actings of it which we have described, lie in direct tendency to the extirpation of these causes of filthiness, which ruin life and peace ; nor will they by any other way be cast out. If the mind be not spiritual, it will be carnal ; if it mind not things above, it will fix itself inordinately on things below. (2.) That disorder v/hicli is by nature in the affec- tions and passions of the mind, which is directly oppo- site to spiritual life and peace, is cast out or cured hereby. It is a blessed promise of the times of the New Testament, of the kingdom and rule of Christ, that, through the eflicacy of gospel grace, the lion shall lie do\\Ti with the lamb and the leopard with the kid, Isa. xi. 6. Persons of the most intemperate and outrageous passions, shall be made meek and lovely. Where this is not in some measure effected, according to the degrees of the prevalency of such pasisions in us, we have not been made partakers of eva'jgelical OF SPIRITUAL MINDEDNESS. 381 grace. It were an easy task to demonstrate how the disorder of our affections and passions is destructive of spiritual life and peace. The contrariety that is in them, and the contradiction one of another, theij vio- lence, impetuousness, and restlessness ; their readiness to receive and take in provocations on all occasions, and frequently on none at all but what imagination pre- sents to them, are sufficient evidences hereof. Can we think that life and peace inhabit that soul, wherein anger, wrath, envy, excess in love to earthly things, dwell, and on all occasions exert themselves 1 there, where there is a cbntinnd +,,vv.„i*, ^^i^ci^.g, ana reoeil- ion, as there is where the passions of the mind are not under the conduct of reason nor of grace ? The nature and principal effect of this spiritual mind- edness, is to bring all the affections and passions of our minds into that holy order wherein they were cre- ated. This was that uprightness wherein God made us, namely, the whole blessed order of all the powers, faculties, and. affections of our souls, in all their opera- tions, in order to our living to God: and this is restored to us by this grace, this duty of being spirit- ually minded. And wherein it falls short of that per- fection which we had originally, (for the remainders of that disorder which befel us by sin will still in part continue,) it is recompensed by the actings of that new principle of gospel grace which is exercised in it : for every act of our affections towards God, in the power of grace, exceeds, and is of another nature, above that we could do, or attain to, in the state of nature uncor- rupted. Hereby are life and peace brought into our souls, and preserved in them. (3.) It is that whereby our hearts and minds are taken off from the world, and all inordinate love 382 OF SPIRITUAL MINDEDNESS. thereto. Where this is in prevalent degree, there is neither life nor peace ; and every excess in it both weakens spiritual life and disturbs, yea, destroys, all solid spiritual peace. I have occasionally spoken to it before, as also the way whereby our minding of the things that are above in a due manner, doth deliver and preserve our souls from the snares of it j and if we diligently examine ourselves, we shall find, that in our inordinate affections, and cleaving to these things, the principal causes why we thrive no more in the power of spiritual life, and whence we meet with so many Qistiuio.,. <„ „^.i ^loipftions of spirit, to the disturb- ance of our praise and rest in Goa, is trom nenut; . xi^i there is no grace which is not impaired by it in its nature, or not obstructed by it in its exercise. Where- fore, to be spiritually minded is life and peace, because it subdues and expels that inordinate love to present things, which is destructive of them both, and incon- sistent with them. (4.) It preserves the mind in a due and holy frame in the performance of all other duties. This also is indispensably required to the preservation of life and peace, especially to the improvement of them. They will not abide, much less thrive and flourish, in any persons who are negligent in holy duties, or do not perform them in a due manner. And there are four things which impede or hinder us from such an attend- ance to holy duties, as may be advantageous to our souls ; against all which we have relief by being spirit- ually minded. (1.) Distractions. (2.) Despondencies. (3.) Weari- ness. (4.) Unreadiness of grace for exercise. (1.) Distraction of mind and thoughts, hath this evil effect, which many complain of, few take the right way OF SPIRITUAL MINDEDNESS. 383 of deliverance from. For this evil will not be cured by attendance to any particular directions, without a change of the whole frame of our minds. Nothing can give us relief herein, but a prevalent delight in being exercised about things spiritual and heavenly. For hence arise all our distractions ; the want of fixing our minds on spiritual things with delight, makes them obnoxious to be diverted from them on all occasions, yea, to seek occasions for such diversions. It is this frame alone, namely, of spiritual mindednessj that will give us this delight : for thereby the soul is transformed to the likeness of spiritual t.hmo-« • er. «- +^~* -^i-ir -- suited to it, and pleasant to our affections. The mind and the things themselves, are thereby so fitted to each other, that on every occasion they are ready for mutual embraces, and not easily drawn off by any cause or means of the distractions so complained of; yea, they will all be prevented hereby. (2.) Despondencies in duties arise from the frequent incursions of the guilt of sin. The remembrance hereof frequently solicits the minds of persons in their first entrances to duty, unless they are under especial actings of grace, stirring them up to earnestness and fervency, in what they undertake. At other seasons it renders men lifeless and heartless, so as that they know not whether they had best pray or not, when duty and opportunity call them thereunto. To be spiritually minded, we have manifested in many instan- ces, is the great preservative against these dishearten- ing incursions of sin. It is the soul's watch and guard against them, whence ever they arise or proceed. No lust or corruption can be prevalent in a spiritual '"'mind. And this is the principal cause of such incur- sions of sin, as affect the soul with a disheartening 384} OF SPIRITUAL MINDEDNESS. sense of guilt. No affections can abide in any sinful disorder, where the mind is so affected. This also gives sin an entrance to a distracting sense of guilt. But the sole cure hereof lies in this grace and duty. The like may be said of all other ways, means, and occasions of such incursions of sin. (3.) Weariness in and of spiritual duties, abates their tendency to the improvement of life and peace in us. This evil ariseth from the same cause with that of dis- traction before mentioned. And it is ofttimes increased by the w^eakness and indispositions of the flesh, or of „\.v. ^_. J _ — Sometimes the spirit is willing, but, through the weakness of the flesh, it is aisap- pointed. The principal cure hereof lies in that delight which spiritual mindedness gives to the soul in spirit- ual thinsfs. For where there is a constant delig'ht in any thing, there will be no weariness ; at least, not such as shall hinder any from cleaving firmly to the things wherein he doth. Whilst therefore we are exercised in a delight in spiritual things, weariness cannot prevalently assault the mind. And it is the only relief against that weariness which proceeds from the indispositions of the outward man : for, as it will preserve the mind from attending too much to their solicitations, crying, spare thyself, by filling and pos- sessing the thoughts with other things ; so it will offer an holy violence to the complaints of the flesh, silen- cing them with a sense of, and delight in, holy duties. (4.) The unreadiness of grace for its due and proper exercise, is another thing which defeats us of the be- nefit of holy duties. The seasons of them are come ; sense of duty carries men to an attendance to them, and the performance of them. But when they should enter upon them, those graces of faith, love, fear, and OF SPIRITUAL MINDEDNES&. 385' delight, wherein the soul and being of them do con- sist, are out of the way, unready for a due exercise ; so as that men take up and satisfy themselves with the mere outward performance of them. The heart and mind have been taken up with other things j due pre- paration hath been wanting ; men come to them with reeking thoughts of earthly occasions ',■ and it is no easy matter in, or immediately out of, such a frame, to stir up grace to a due exercise. But herein lieth the very life of being spiritually minded. The nature of it consists in the keeping and preserving all grace in a readiness for its exercise as our occasions reauire. . , -x... ._ „.. ^.x^^^cittx way, wnereby this grace comes to be life and peace. For they cannot be attained, they cannot be preserved, without such a constancy and spirituality in all holy duties, as we shall never arrive at, unless we are spiritually minded. Lastly ; this frame of mind brings the soul to, and keeps it at, its nearest approaches to heaven and bless- edness, wherein lie the eternal springs of life and peace. According to the degrees of this grace in us, such are those of our approaches to God. Nearness to him will give us our initial conformity to him, by the renovation of his image in us, as our presence with him will give us perfection therein j for when we see him we shall be like unto him. God therefore alone, as he is in Christ, being the fountain of life and peace^ by our drawing nigh to him, and by our likeness of him, will they thrive and flourish in our souls. THE END. /, 2/ Of DATE DUE m GAYLORD PRINTED IN U.S.A. I'd I 4 Theological Semmary-Spee 1 1012 01003 5113 ^. jf^.j^- m .•:p" ■■ii'^f... ':m:^^''-W^-^^ ,i^l