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$gávnºw tº II, eduºrº;
G R,
THE GRACE AND DUTY
'or Br. ING
SPIRITUALLY MINDED,
IDECLARED AND PRACTICALLY IMPROVED,
-sºº cº-
BY JOHN Owen, D. D.
Some time vice-chancellor of the University of Oxfords
CAREFU LLY co RR E cTED FR o M THE A UT HoR’s E DIT Io N.
“To be spiritually minded is life and peace.”—Ro M. viii. 6.
* Set your affections on things above.”—Co L. iii. 2.
NEW-YORK :
PUBLISHED BY WHITING AND WATSON, THEOLOGICAL
AND CLASSICAL BOOKS ELLERS,
J. Seymour, printer,
~ *@-
| 8 || 3.
%
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7 * † tº a .ºrg. & ae* . f
/-// - / ; 33
!
º
Copy of a letter from a Minister in the Country
to the Publisher.
—e dºº) Gº)..:-SºCºooº-
DEAR SIR,
I RECEIVED your letter, requesting me to
write a few lines, by way of recommending Dr.
Owen on Spiritual Mindedness. Having con-
sidered the matter, I cannot help thinking there
would be something in it offensive and impro-
per, in such a person as myself. To recom-
mend Dr. Owen, is like recommending the sun;
and for me to do it, is like holding up a rush-
light for that purpose. You know his name is
universally esteemed by serious people, and
needs no recommendation. I doubt not your
book will sell without it. My earnest desire is,
that the grace and duty he so ably recommends,
may more abundantly prevail among the pro-
fessors of religion, and that the republication of
this work, may be a means of promoting it.
Your's affectionatel y.
Coventry, June 12, 1798.
i' H II,
AUTHOR'S PREFACE,
I THINK it necessary to give the reader a brief
account of the nature and design of the plain en-
suing discourse, which may both direct him in
the reading, and be some kind of apology for
myself in the publishing of it. He may there-
fore know, that the thoughts here communicat-
ed, were originally private meditations for my
own use, in a season wherein I was every 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 congrega-
tion ; and this I did partly out of a sense of
the advantage I had received myself by being
conversant in them, and partly from an appre-
heusion, that the duties directed and pressed
unto in the whole discourse, were seasonable
from all sorts of present circumstances, to be
declared and urged on the minds and conscien-
A 2
vi AUTHOR's PREFACE.
ces of professors. For leaving others to the
choice of their own methods and designs, I ac-
knowledge, that these are the two things where-
by I regulate my work in the whole course of
my ministry—to impart those 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 circum-
stances, do render necessary to be attended to
in a peculiar manner, are the things which I
would principally apply myself to the work
of teaching others. For as in the work of the
ministry in general, the whole counsel of God,
concerning the salvation of the church by Jesus
Christ, is to be declared— so, in particular, we
are not to fight uncertainly, as men beating the
air, nor shoot our arrows at random, without a
certain scope and design. Knowledge of the
flock whereof we are overseers, with a due con-
sideration of their wants, their graces, their tempt-
alions, their light, their strength, and rvedkness,
are required 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; when
it is delivered with the demonstration of a due
reverence to God, whose word it is, and of au-
thority towards them to whom it is dispensed,
with a deep sense of that great account, which
both they that preach, and they that hear the
*
AUTHOR'S PREFACE. Wii
sºr
word preached, must shortly give before the
judgment-seat of Christ, there may be a com-
fortable 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 discourse concerning the grace
and duty of being spiritually minded not to be
altogether unseasonable at this time, in the pre-
sent circumstances of most Christians. And
the first thing which I would observe to this
end is, the present importunity of the world to
impose itself on the minds of men, and the va-
rious ways of insinuation, 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, fortify the soul
against faith and obedience, and in others,
weaken all grace, and endanger eternal ruin.
For if we love the mºorld, the love of the
Father is not in us ; and when the world fills
our thoughts, it will entangle our afiections.
And first, the present state of public affairs in
it, with an apprehended concernment of pri-
vate persons therein, continually exerciseth the
thoughts of many, and is almost the only sub-
ject 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
viii AUTHOR's PREFACE. &
with its revolutions, or disorderly in the expect-
ations of them. .
Thoughts about these things, are both allowa-
ble and unavoidable, if they take not the mind
out of its own power, by their multiplicity, ve-
hemency, and urgency, until it be unframed as
to spiritual things, retaining neither room nor
time for their elitertainment.
Hence men walk and talk, as if the world
were all, when comparatively it is nothing.
And when men come with their warmed af.
fections reeking with the thoughts of these
things, to the performance 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 plau-
sible advantage which the world hati, obtained
of insinuating itself and its occasions, into the
minds of men, so as to fill them and possess
them, be watched against and obviated, so inr,
at least, as that it may not transform the mind
into its own image and likeness, this grace of
being spiritually minded, w hich is life and peace,
cannot be attained nor kept to its due exercise.
Nor can we be any of us delivered from this
snare at this season, proceeding from the pre-
valent abhorrence of our affections to things
spiritual and heavenly, without a watchful en-
deavour to keep and preserve our minds in the
constant contemplation of them ; as will appear
in the ensuing discourse.
AUTHOR's PREFACE. ix
"Again, there are so great and pregnant evi-
dences 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 evinced to
prevail in many, yea, in the generality of such
professors, that is not manifest to all. In their
habits, attires, and vestments, in their usual con-
verse and mispence 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 forbidden,) that
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 inconsistent 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 requir-
ed of all believers, if they design life and peace,
is some part of the work of the ensuing dis-
course. It may be, it will be judged but a weak
X AUTHOR’s PREFACE.
attempt as to the attaining of that end; but it call-,
not be denied to have these two advantages—
first, that it is seasonable—and secondly, that it
is sincerely intended. And if it have this only
success, that it may occasion others, who have
more ability and opportunity than I have, to
briug in their assistance for an opposition to the
vehement and importunate insinuations of the
world in these things, to have an entertainment
in the minds of professors, this labour will not
be lost. But things are come to that pass
amongst us, that unless a more than ordinary
vigorous exercise of tile ministry of the word,
with other means appointed to the same end, be
engaged in, to recall professors to that strict
mortification, that separation from the ways of
the world, that heavenly miudedness, that de-
light in the contemplation of spiritual things,
which the gospel, and the whole nature of the
Christian religion, do require; we shali lose the
glory of our profession, and leave it very uncer-
tain what will be our eterial condition. The
same may be spoken concerning love of the
morld, as to the advantages and emoluments
which men trust to attain to themselves thereby.
This is that which renders men earthly minded,
and most remote from having their conversa-
tions above. In the pursuit of this corrupt af-
fection do many professors of religion grow
withering, useless, sapless; giving no evidence
AUTHOR’s PREFACE. xi
the love of God abideth in them. On
ése, and many other accounts, do many Chris-
tians evidence themselves 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 will 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 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 ensu-
ing discourse, which is recommended to the
grace of God, for the benefit of the reader.



#

ROMANs VIII. 6.
But to be spiritually minded is life and peace.
—rºSNNº-
CHAP. I.
The nords of the Teat explained.
THE expression in our translation sounds differently
from that in the original. To be spiritually minded,
say we. In the original it is ©pévºwa, ra rve tº a ros; as
that in the former part of the verse is 46%, nº ºn; "-ºxºs ;
which we render to be carnally 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; the Wisdom, the Un-
derstanding, the Mind, the Thought or Contrivance, the
Discretion of the Spirit, that nihich the spirit savoureth,
are used to express it. All our English 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 de-
sign 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,
containing a double antithesis, the one in their subjects,
the other in their predicates. And this opposition is the
highest and greatest, that is, between eternal 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
14 OF SPIRITUAL MINDE DNESS,
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 un-
to the qualities expressed by the flesh and the spirit,
there may be a micture of them in the same persons at
the same time; there is so in all that are regenerate.
For in them the flesh lusteth against the spirit, and the
spirit lustelh against the flesh, and these are contrary.
Gal. v. 17. Thus different contrary 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 different state. This distinction
of states, the apostle expresseth, v. 9. But ye 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 malk 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. nalk after the spirit, v. 1. This is
the other state. The first sort are carnally minded,
the other are spiritually minded. Unto one of these,
doth every living man belong; he is under the ruling con-
duct of the flesh, or of the spirit; there is no middle
state ; though there are different degrees in each of these
as to good and evil.
The difference between these two states is great,
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; which is expressed in
the opposition that is between the predicates of the pro-
position; for the minding of the flesh is death ; but the
minding of the spirit is life and peace.
I. To be carnally minded is death. Death, 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 carmally
minded, are dead in trespasses and sins, Eph. ii. 1. For
those nho fulfil the desires of the flesh and of the mind,
OF SPIRITUAL MINDEDNESS. 15
are by nature children of mirath, v. 3. are penally
under the power of spiritual death. They are dead in
sins and the umcircumcision of the fiesh, Col. ii. 13.
And it is death eternal, meritoriously. For if ye lie
after the flesh ye shall die, Rom. viii. 13. as the mages 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 de-
clares in the two next verses: for the carnal mind is en-
mily against God; for it is not subject unto the law of
God, nor indeed can be ; so then they that are in the fiesh
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-
wally minded, or the minding of the spirit, is life and
peace. And these are the things which we are particu-
larly to inquire into ; namely, 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 un-
to—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. II. The
spirit of him that raised up Jesus from the dead. He is
spoken of as the principal efficient cause of all the spi-
ritual 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 lalter sense, not for the spirit himself, but for that
which is born of the spirit, the principle of spiritual 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 in-
herent corrupt principle of depraved nature, whence all
I 6 OF SPIRITUAL MINDE DNESS.
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 declared by the apos-
tle, 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 this spirit there is 40% wºwa ascribed, which,
as we have intimated, is translated with great variety.
*pśwoºts, is the principal power and act of the mind. It
is its light, wisdom, prudence, knowledge, understanding,
and discretion. It is not so with respect unto specula-
tion, or ratiocination merely; which is 3&yota, or advº 74%.
But this ºpévºis 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 affections. Hence
we translate Øpovosty sometimes to think, that is, to con-
ceive and judge, Rom. xii. 3. Sometimes to set the af.
fections, Col. iii. 3. to have such an apprehension of
things as to cleave unto them with our affections. Some-
times to mind; to mind earthly things, Phil. iii. 19. which
includeth that relish and savour which the mind finds in
the things it is fixed on. No where doth it design a no-
tional conception of things only ; but principally the en-
gagement of the affections unto the things which the
mind apprehends.
‘ppévowo, the word here used, expresseth the actual ex-
ercise tº 2 paytā as wº, of the power of the mind before de-
scribed. Wherefore the minding of the spirit is the ac-
lual exercise of the m ind as rememed 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
affections on them, as finding that relish, and savour in
them, wherenith it is pleased and satisfied.
And something we must yet further observe, to give
light unto this description of the minding of the Spirit,
as it is here spoken of.
ÖF SP1 RITUAL MINDEDNESS. 17
1. It is not spoken of absolutely as unto what it is
in itself, but with respect unto its power 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
acted and influenced thereby unto thoughts and medita-
tions 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 suitableness unto their
corrupt affections, their thoughts, meditations, 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.
1. The actual exercise of the mind in its thoughts,
meditations, and desires about things spiritual and heaven-
ly. So is it expressed in the verse foregoing. They
that are after the flesh do mind the things of the flesh;
they think on them, their contrivances are about them,
and their desires after them. But they that are after the spi-
rit, 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 unto
spiritual things. This minding of the spirit resides ha-
bitually in the affections. Wherefore the ºpévºz 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 affections in them, and
engagement unto them.
3. A complacemcy of mind from that gust, relish, and
savour, which it finds in spiritual things, from their suitable-
ness unto its constitution, inclinations, and desires. There
is a salt in spiritual things, whereby they are condited
and made Savoury unto a renewed mind; though to others
they are as the nihite of an egg, that hath no taste or sa.
vourin it. In this gust and relish lies the sweetness and sa-
B 2
18 OF SPIRITUAL MINDEON ES5.
tisfaction of spiritual life. Speculative motions 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 sen-
sual appetite. This is the proper foundation of that joy
which is unspeakable and full of glory. -
All these things do concur in the minding of the spi-
rit, or to constitute any person spiritually minded. And
although the foundation of the whole duty included in it,
lies in the affections, and their immediate adherence un-
to 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 medita-
tions about them. For they being the first genuine act-
ings of the mind, according unto the prevalency of af.
fections in it, they will make the best and most evident
discovery of what nature the spring is from whence they
do arise. And I shall not need to speak distinctly unto
what is mentioned in the third place, concerning the
complacency 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 per-
sons. As such is it here asserted by the Apostle. All
those who are carnally minded, who are in the flesh, 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 enjoyment of him.
Hereon depends the trial and determination of what state
we do belong unto.
2. Where any are spiritually minded, there, and there
OF SPIRITUAL MINDEDNESS, 19
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, to
have our souls and consciences always affected with, and
in due subjection unto, the power of this truth; 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
eace. It will, I say, be of use unto us, if we are affect-
ed with the ponyer of it. For many greatly deceive
themselves in hearing the word. They admit of sacred
truths in their understanding, and assent unto them; but
take not in the power of them on their consciences, nor
strictly judge of their state and condition by 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 un-
derstand it in the notion of it, they assent unto it, at least
they do not contradict it; yea, they commend it of.
tentimes, and approve of it; but yet they believe it
not; for if they did, they would judge themselves by it,
and reckon on 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 matural face in a glass ; for he
beholdeth himself, and goeth his way, and straightmay
forgetteth what manner of man he mas, 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
20 OF SPIRITUAL M [NDEDNESS,
other occasions, and they forget in a moment the repre-
sentation made of themselves and their condition.—
Wherefore all that I have to offer on this subject will be
utteriy 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 profession be, our knowledge or our duty, with-
out 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 mature and essence of it, or
as unto its degrees ; for one may be so more than an-
other, or the same person may be more so at one time than
another. In the first way it is opposed unto being carnal.
ly minded; 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 tres-
passes and sins. This is opposed unto being spiritually
minded as unto its nature or essence. Where a man, as
unto the substance and being of the grace and duty in-
tended, is not spiritually minded, he is carnally minded;
that is, under the power of death, spiritual, and obnox-
ious unto death eternal. This is the principal foundation
we proceed upon; whence we demonstrate the indis-
pensable 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 formally
and properly to be carnally minded, which is of a larger
extent. The one denomination is from the root and prin-
ciple, 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 as 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 carnally minded, is. When there is in
OF SPIRITUAL MINDED NESS • 21
any a love of earthly things that is predominant, whence
a person may be rightly denominated earthly mind-
ed, he is not, nor can be, spiritually minded at all;
he hath no interest in the frame of heart and spirit in-
tended thereby. And thus it is evidently with the
greatest part of them who are called Christians in the
world, let them pretend what they will to the contrary.
Again; there is a being earthly minded, which consists
in an inordinate affection unto the things of this world.—
It is that which is sinful, which ought to be mortified, yet
is it not absolutely inconsistent with the substance and
being of the grace inquired after. Some who are really
and truly spiritually minded, may yet, for a time at
least, be under such an inordinate affection unto, and
care about, earthly things, that if not absolutely, yet com-
paratively, 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 degrees 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 advance unto any emi-
nent degree.
This is the Zoar of many professors; that little one
wherein they would be spared. Such an earthly mind-
edness as is wholly inconsistent with being spiritually
minded, as unto the state and condition which depends
thereon, they would avoid. For this they know would
be absolutely exclusive of life and peace: they cannot
but know that such a frame is as inconsistent with salva-
tion, as living in the vilest sin that any man can contract
the guilt of. There are more ways of spiritual and eter-
nal 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 profligate sins. The covetous are ex-
cluded from the kingdom of God, no less severely than for-
nicators, idolaters, adullerers, and thieves, 1 Cor. 6.9,
10. But there is a degree in being earthly minded,
which they suppose their interest, advantages, relations,
and occasions of life, do call for, which they would be
22 OF SPIRITUAL MINDEDNESS,
a little 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 reflec-
tion 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 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 spiritually
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 general, to be spi-
ritually 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; their cir-
cumstances and occasions require them to satisfy them-
selves 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, “Whoever
“ he be, who doth not sincerely aim at the highest de-
“gree 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 circumstan-
“ ces, 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 endeavour after com-
“ pleteness in the will of God herein, can have no satis-
“ faction 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 possi-
bly may have life which accompanies the essence of this
grace, but he cannot have peace, which follows on its de-
º
&
&
QF SPIRITUAL MINDED NESS. 23
gree in a due improvement. And it is to be feared, that
far the greatest number of them who satisfy themselves
in this apprehension, willingly neglecting an endeavour
after the further degrees 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.
-º-º-º-
CHAP. II.
A particular account of the nature of this grace and du-
ty 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 na-
ture of it, according unto the description before given, in
distinct propositions. And we shall carry on both these
intentions together; first, to show mhat it is, and where-
in it doth consist; and then how it doth evidence 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 pre-
tence whatever. For this is the word according unto
which we shall all shortly be judged : To be carpally
minded is death; but to be spiritually minded, is life and
peace.
Thoughts and meditations, as proceeding from spirit-
ual 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 cover-
ed with blossoms, that nothing else of it appears. Multi-
tudes of them fall off and come to 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,
24 OF SPIRITUAL MINDEDNESS,
but it comes in and from some of those blossoms. The
mind of man is covered with thoughts, as a tree with blos-
soms. Most of them fall off, vanish, and come to no-
thing, 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 mea-
sure 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 multiplicity of thoughts about
any object. For whether they are from Satan's sug-
gestions, 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 treasury; 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 heart; but what-
ever a man hath, be it good or evil, there it is. This
treasure is opening, emptying, and spending itself con-
tinually; though it can never be exhausted. For it hath
a fountain in nature or grace, which no expense can di-
minish; 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 way whereby it
OF SPIRITUAL MINDEDNESS. 2ä
puts forth itself, is by the thoughts of the mind. If the
heart be evil, they are for the most part vain, filthy, cor-
rupt, wicked, foolish; if it be under the power of a prin-
ciple of grace, and so have a good treasure in it, it puts
forth itself by thoughts suitable unto its nature, and com-
pliant with its inclinations.
Wherefore, these thoughts give the best measure 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,
inclines, and ordinarily betakes itself unto. Men may
have a multitude of thoughts about the affairs 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 calling, to think of them early and late, evening
and morning; and yet their minds be no way rendered
or proved spiritual thereby. It were well if all of us
who are preachers, would diligently examine ourselves
herein. So is it with them who oblige themselves to
read the scripture, it may be so many chapters every
day; notwithstanding the diligent performance of their
task, they may be most remote from being spiritually
minded. See Esek. 33. 31. But there is a certain
track and course of thoughts, that men ordinarily betake
themselves unto, when not affected with present occa-
sions. If these be vain, foolish, proud, ambitious, sen-
sual, 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 imagination of
the thoughts of their hearls are only evil continually.
Gen. 6. 5. They are continually coining figments and
***
26 OF SPł RITUAL MINDEDN ESS.
&
imaginations in their hearts, stamping them into thoughts
that are vain, foolish, and wicked. All other thoughts
in them are occasional ; these are the natural, genuine
product of their hearts. Hence the clearest, and some-
times first, discovery of the bottomless evil treasure of
filth, folly, and wickedness, that is in the heart of man by
nature, is from the innumerable multitude of evil imagin-
ations, which are there coined and thrust forth every
day. So the wicked are said to be like the troubled sea
when it cannot rest, mºhose 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 continual motion, by their lusts, and impetu-
ous desires. Hence the mire and dirt of evil thoughts
are continually cast up in them.
It is therefore evident, that the predominancy of vo-
luntary thoughts, is the best and most sure indication 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 spiritually
minded in the first place is, to have the course and stream
of those thoughts which we ordinarily retreat unto, which
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 malural, arising from ourselves, and
not from outward occasions. The Psalmist mentions
the innard thoughts of men. Psal. 49. 1 1. 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 oc-
of spiritual, MINDEDNEss. 27
casions. Innard thoughts are such as arise merely and
solely from men's inward principles, dispositions, and in-
climations, that are not suggested or excited by any out-
ward 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, lead a g and
encouraging them to make provision for the flesh.
These are their innard thoughls. 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 disposition of the mind and soul.
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 4 cham, Josh. vii. 21. When, saith he,
I san, among the spoils a goodly Babylonish garment,
and two hundred shekels of silver, and a medge of gold,
then I coveted them. His sight of them, with an opportu-
mity of possessing himself of them, excited covetous
thoughts and desires in him. So is it with others every
day, whose occasions call them to converse with the ob-
jects of their lusts. And some by such objects may be
surprised into thoughts, that their minds are not habitual-
ly inclined unto. And therefore when they are known,
it is our duty to avoid them. But the same sort of per-
sons have thoughts of this nature arising from themselves
only, their own dispositions and inclinations, withou! any
outward provocations. The pile person will speak villa-
my, and his hearl will nork iniquity, Isa. xxxii. 6.
And this he doth as the liberal deviseth liberal things, v.
8. from his own disposition and inclimation, he is con-
triving 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 external objects of it.
Hereunto stage-plays, revellings, dancings, with the so-
ciety 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.
-
28 OF SPIRITUAL MINDEDNESS.
xxxi. 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 thereunto. Hence the apostle Peter
tells us, that such persons have eyes full of an adulteress,
that cºnnot cease from sin, ii. Eph. 2. 14. Their own
affections make them restless in their thoughts and contri-
vances about sin. So is it with them who are given to
excess in nine or strong drink. They have pleasing
thoughts raised in them from the object of their lust re-
presented unto them. Hence Solomon gives that advice
against the occasion 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 be of spiritual things, whence we
may be esteemed spiritually minded.
Psalm 45. 1. Saith the Psalmist, My heart is indit-
ing a good matter; I speak of the things which I have
made touching the King. He was meditating on spi-
ritual things, on the things of the person and kingdom of
Christ. Hence his heart bubbled up (as it is in the ori-
ginal) a good matter. It is an allusion taken from a
quick spring of living waters; from its own life and ful-
ness 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 spiritual 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 nell 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, con-
tent with its own fulness, doth not of its own accord, with-
out any instrument or pains in drawing, send out its re-
freshing waters, as it is with most wells, though of living
water. For this is spoken by our Saviour in answer
OF SPIRITUAL M IN DEDNESS. 29.
and opposition unto that objection of the woman, upon
this mention of giving living water, v. 10. Sir, saith she,
thou hast nothing to dram, with, and the mell is deep, whence
wilt thou have this water 7 v. 11. True, saith he, such
is the nature of this mell 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 use-
less, but continually springing up unto the use and re-
freshment 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 in-
fluence 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 innard principle, inclination, and disposi-
tion of the soul, are the bubblings of this well of living
water; they are the mindings of the spirit.
So our Saviour describes them, Malt. xii. 35. A
good man out of the good treasure of the heart, bringeth
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 reno-
ration 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 owl of
the evil treasure of the heart. And this is the great dif-
ference that is between men in this world. Every man.
hath a treasure in his heart; that is, a prevailing inex-
haustible 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 inclinations, is in some good
and gracious, in others it is evil. Out of this good trea-
sure, a good man bringeth forth good things. The first
opening of it, the first bringing of it forth, is by these
&
C 2
30 ÖF SPIRITUAL MINDEDNESS,
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 and 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 maturally 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 principle,
but may be resolved into two other causes:—1. Innvard
force ; 2. Outward occasions.
I. Invard 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 contrary
unto its own habitual disposition and inclination. It is
in the nature of water to descend; but apply an instru-
ment unto it, that shall make a compression of it, and
force it unto a vent, it will fly uprwards vehemently, as if
that were its natural motion; but so soon as the force of
the impression ceaseth, it returns immediately unto its
own proper tendency, descending towards its center. So
is it with men's thoughts oft-times. They are earthly;
their natural course and motion is donymnards unto the
earth, and the things thereof: but when any efficacious
conviction presseth on the mind, it forceth the egress of
its thoughts upwards towards heavenly things; it will
think much and frequently of them, as if that were their
proper motion and course; but so soon as the power of
the conviction decays or wears 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.
lxxviii. 34–37. “When he slew them, then they
“sought him, and they returned, and inquired early af.
“ter God. And they remembered that God was their
OF SPIRITUAL MINDEDNESS. 31
“ 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 co-
“ venant.” Men in troubles, dangers, sickness, fears of
death, or under effectual conviction of sin, from the
preaching of the word, will endeavour to think and medi-
tate 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 approach, so
these thoughts decay and disappear; the mind will not
be compelled to give place unto them any more. The
Prophet gives 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; been taught
another course ; the habit and inclination of the mind
lies another way; and they will no longer tend towards
spiritual things, than an impression is on them 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 be-
ing spiritually minded, when our thoughts of spiritual
things do rise or fall, according to rememed occasional con-
victions. 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 com-
mission, or omission of duties, and thereon do endeavour
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-Shomers runs furiously for a season, but is
(
$º OF SPIRITUAL MiN DED IN ES3.
quickly dried up. So are those spiritual thoughts which
arise from a prevalent internal principle of grace in the
heart; they are even and constant, unless an interruption
be put upon them for a season by temptations: but those
which are excited by the thunder of convictions, how-
ever their streams may be filled for a season, quickly dry
up, and utterly decay. -
2. Such thoughts may arise in the minds of men not
spiritually minded, from outward means and occasions.
Such intend as are indeed useful; yea, appointed of
God for this end among others, that they may ingenerate
and stir up holy thoughts and affections in us; 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 sanctified disposition
and prevalent affections: this is their proper end and
use. In others they occasionally suggest such thoughts
unto the minds of men, which spring only from the no-
tions of the things proposed unto them. With respect
unto this end also, they are of singular use unto the souls
of men, howbeit such thoughls 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 the soil itself is good and fertile ; the
dressing of it only gives occasion and advantage to put
forth its own fruit-bearing virtue: but if in the tilling of .
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 soil, 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 spiritual 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. 33
CHAP. III.
Outnard means and occasions of thoughts of such spi.
ritual things, nihich do not prove men to be spiritual-
ly minded. Preaching of the nord. Eacercise of
gifts. Prayer. How we may know whether our
thoughts of spiritual things in Prayer, are truly spi-
ritual thoughts, proving us to be spiritually minded.
1. SUCH a means is the preaching of the nord itself.
It is observed concerning many in the Gospel, that they
heard it millingly, 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 spiritual 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 concern-
ing whom these things were spoken, and were never spi-
ritually minded.
The cause of this miscarriage is given us by our Sa-
viour, Matt. xiii. 20, 21. He that received the seed into
stony places, the same is he that heareth the word, and anon
receiveth it mith joy; yet hath he not root in himself, but
dureth for a nihile. The good thoughts they have, pro-
ceed not from any principle in themselves. 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 con-
tinually suggested unto them: and they do abide with
them more or less, according as they are affected: for
I speak not of them who are either despisers of what
they hear, or nay-side hearers, who understand nothing
of what they hear, and immediately lose all sense of it,
34 OF SPIRITUAL M IN DE DNESS,
and all thoughts about it; but I speak of them who attend
with some diligence, 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 proceed-
ed 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; 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, some-
times greater, sometimes less, unto their thoughts to-
wards spiritual things: but they have not a well of va-
ter in them springing up into everlasting life. Where-
fore after a while their minds are dried up from such
thoughts ; nothing remains in them but earth, and that
perhaps foul and dirty. ſ
It must be observed, that the best of men, the most
holy and spiritually minded, may have, may, ought to
have, their thoughts of spiritual things excited, multipli-
ed, 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. (...) As it is the spiritual food of the soul,
whereby its principle of life and grace is maintained and
strengthened. The more this is done, the more shall
we thrive in being spiritually minded. (2.) As it ad-
ministereth occasion unto the exercise of grace. For
proposing the proper object of faith, love, 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 ariseth from the nature and
use of the ordinance, by God’s own appointment; 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
OF SPIRITUAL M IN DEDNESS. 35
but what are occasioned by the outward dispensation of
the word, such thoughts do not prove them to be spiritu-
ally minded. Their endeavours 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. Herein
they seem to themselves to strive with all their might, to
endeavour 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 impressions tº.ey receive
from the word, seem to strive and contend in their
thoughts and resolutions to comply with what is propos-
ed unto them ; but their strength fails; they find no suc-
cess, for want of a principle of spiritual life; and after a
time give over their endeavours, until they are occasion-
ally renewed again. Now the thoughts which in the
dispensation of the word do proceed from an innard prim-
ciple of grace excited unto its due exercise, are distin-
guishable from those which are only occasionally sug-
gested unto the mind by the word outwardly preached.
For (1.) They are especial actings of faith and love to-
wards the things themselves that are preached. They
belong unto our receiving the truth in the love thereof.
And 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, with-
out 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 prin-
ciple 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 conformable unto ; it gives
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 be in a few words or transient discourse. (3.)
The former are means of spiritual growth. So some
36 OF SPIRITUAL MINDEDNESS.
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 con-
sists much in those thoughts which the principle of the
new nature is excited unto by the word in the latter.
2. The dºy 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 fre-
quent 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, 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 outward performance of the duty. I shall give
some instances of the grounds hereof, which, for many
reasons require our diligent consideration. -
Spiritual thoughts may be raised in a person in his
own duty, by the eatercise 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 spirit-
ual improvement of our natural faculties or abilities.
And a man cannot speak or utter any thing but what
proceeds from his rational faculties by invention or me-
mory, 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 ex
ercised about. -
A man may read a long prayer that expresseth spiri-
tual things, and yet never have one spiritual thought
OF SPIRITUAL MINDEDNESS. 37
arise in his mind about them. For there is no exercise
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 erercise of gifts, it is im-
possible but there must be an exercise of reason, by in-
vention, judgment, and memory; and consequently,
thoughts of spiritual things. Yet may they all be
merely occasional, from the present external perform-
ance of the duty, without any living spring or exercise
of grace. In such a course, may men of tolerable gifts
continue all their days, unto the satisfaction of them-
selves and others, deceiving both then 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 up-
on 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 (however by some it may be apprehended)
of great importance, and which would require much time
fully to resolve. For there is nothing whereby the re-
fined 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 perform-
ance 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 ever-
cise of gifts, when on a due examination and trial they
have no evidence of the acting of grace in what they
D
38 OF SPIH ITUAL MINDEDN ESS.
have done. I shall therefore, with what brevity I can,
give a resolution unto this inquiry. And to this end
observe,
1. It is an ancient complaint, that spiritual things are
jilled with great obscurity and difficulty; and it is true.
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 the sum, 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 great-
er than our visive faculty can directly bear and behold.
So we can more clearly discover the truth and distinct
mature of things moral, and malural, 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 be-
cause the ability of our understanding is more suited un-
to the comprehension of them. The other are above us.
We know but in part, and our minds are liable to be hin-
dered and disordered in their apprehension of things
heavenly and spiritual, by ignorance, temptations, and
prejudices of all sorts. In nothing more are men subject
unto mistakes, than in the application of things unto them-
selves, and a judgment of their interest in them. Fear,
self-love, with the prevalency of temptations and corrup-
tions, do all engage their powers to darken the light of
the mind, and to pervertits judgment. In no case doth the
deceitfulness of the heart, or of sin, which is all one,
more act itself. Hence multitudes say peace to them-
selves, 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 temporary faith, and that which is
saving and durable; and between gifts and grace, in their
OF SPIRITUAL M IN DEDN ESS. 39
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 judgment 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 influenced by
faith, and have grace exercised in them, especially this du-
ty of prayer, or whether it derive from the pomer 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 per-
formance of the duty itself.
If men are willing to deceive themselves, or to hide
themselves from themselves, to malk mith 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 them-
selves to an account, as to the nature of their du-
ties in any particular instance ; it is no wonder, if they
neither do, nor can, make any distinction in this matter; as
to the true nature of their thoughts in spiritual 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, which the word speaks unto us.
This diligent search ought to respect our principles, aims,
ends, actings, with the whole deportment 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 supposeth that he hath great
store of current coin in gold and silver, he may have on-
ly heaps of lead or copper by him. But he that trades
in it, as the comfort and support of his natural life and
40 OF SPIRITUAL MINDEDNESS.
condition, he will try what he receives, both by the ba-
lance and the touch-stone, as the occasion requires, es:
pecially if it be in a time when much adulterated coin is
passing in the world. And if a man reckons on his du-
ties by tale and number, he may be utterly deceived,
and be spiritually 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 accept-
ance with him. Isa. lviii. 2–5.
2. We must add unto our own diligent inquiry, fervent
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 example, Psalm
cxxxix. 23, 24. “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 ever-
“lasting.” This is the only way whereby we may have
the spirit of God witnessing unto our sincerity, with our
own spirits. There is need of calling in divine assistance
in this matter, both from the importance of it, and from its
difficulty; God alone knowing fully and perfectly what
is in the hearts of men.
I no way doubt, 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 deceived, whether
the 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 profession,
and gifts have deflowered grace in its principal opera-
tions. No persons are in greater danger of n-alking at
hasard with God, than those who live in the exercise
OF SPIRITUAL MII NDE DNESS. 41
of spiritual gifts in duties, unto their own satisfaction and
others. For they may countenance themselves with an
appearance of every thing that should be in them in reali-
ty 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 de-
bauched apostates. Some have been known to live in
sin, and an indulgence of their lusts, and yet to abide con-
stant in their duties, Isa. i. 15. And we may hear
prayers sometimes that openly discover themselves unto
spiritual sense, to be the labour of the brain, by the
help of gifts in memory and invention, without an evi-
dence of any mixture of humility, reverence, or godly
fear; without any acting of faith and love. They flow
as wine, yet smell and taste of the unsavoury 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 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 us, so as that we rest in spiritual light, acting our in-
ventions, 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; 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 employ-
D 2
42 OF SPI R1TUAL (VI IN DED NES S.
ed only to excite, aid, and assist grace in its operations,
they are unutterably useful: but if they put themselves
in the room thereof, to do all that grace should do; they
are hurtful and pernicious. 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 oc-
casional 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 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
Toot of it. God’s hand is not shortened that he cannot
save, nor his ear deafened 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 yes-
terday, and to day, and for ever; 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 2 I speak
not with respect to the outnard dispensations of divine
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 cºxxviii. 3. In the day when
I cried, thout answeredst me, and strengthenedst me with
strength in my soul. Where prayers are effectual, they
will bring in spiritual 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 con-
stancy; and God forbid we should judge them to be
OF SPIRITUAL MIf N DED N ESS, 43
hypocritical and wholly insincere. Yet is there a defect
somewhere, 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 spirituai thriving, that growth in grace, which might
be expected to accompany such supplications.
I know that a man may pray often, pray sincerely
and frequently for an especial mercy, grace, or deliver-
ance from a particular temptation; and yet no spiritual
supply of strength unto his own experience come in there-
by. So Paul prayed thrice for the removal of his tempt-
ation, and yet had the exercise of it continued. 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 under-
stood.
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 spi-
ritual thoughts such men have, in and by their prayers,
they are not spiritually minded. Shall we now say, that
all such persons are gross hypocrites; 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 difficulty of the case were
taken off. For such double minded men have no rea-
son to think that they shall receive any thing of the Lord,
as James speaks, chap. i. 7. Indeed, they do not. They
never act faith with reference unto their own prayers.
But it is not so with all of this sort; some judge them-
selves sincere, and in good earnest in their prayers, not
without some hopes ard expectations of success. I will
not say of all such persons, that they are among the num-
44 of spiritu AL MINDEDNEss.
ber of them concerning whom the wisdom of God says,
“ Because I called unto them, and they refused; they
“shall call on me, but I will not answer; 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 pre-
sent scandal, and certain miscarriage in the end, if both
be continued in; 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 Ho-
ly 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 laboured to fill up their requests
with grace. What there hath been of earnestness 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 deliver-
ance, 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 spi-
ritual things, even in their duties, do not arise from with-
in, 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 thereunto,
will not of themselves prove, that the thoughts of men
therein do arise from an internal spring of grace. There
is a fervencu of spirit in prayer, that is one of the best
properties of it, being an earſ esſ acting of love, faith, and
desire : But there is a ferveney where with the mind it-
self may be affected, that may arise from other causes.
OF SP1 RiTUAL, MI IN DED, NESS. 45
1. It may do so from the engagement of natural affec-
tions unto the object of their prayer, or the things pray- .
ed for. Men may be mighty earnest and intent in their
minds, in praying for a dear relation, or for deliverance
from imminent troubles, or imminent dangers; and yet
all this fervour arise from the vehement actings of natural
affections about the things prayed for, excited in an es-
pecial manner by the present duty. Hence God calls
the earnest cries of some for temporal things not a cry-
ing unto him, but an honºling, Hosea vii. 14. That is,
the cry of hungry ravenous beasts, that would be satis-
fied.
2. Sometimes it ariseth from the sharpness of convic-
tions, which will make men even roar in their prayers
jor 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 produceth many
other effects and changes in the mind, so it may do this
of great fervency in vocal prayers, especially if it be ac-
companied with outward afflictions, pains, or troubles.
Psalm bºxviii. 34, 35.
3. Oft-times the mind and affections are very little
concerned in that fervour and earnestness which appear
in the outnard performance of the duty; but in the ex-
ercise 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 their expres-
sions. It hath been so with subdry persons who have
been discovered to be rotten hypocrites, and have after-
wards 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 profanemess and scoff.
ing; for if there be these evils under the exercise of the
gift of prayer, both in constancy, and with ferrency;-if
there may be a total want of the exercise of all true grace
with it and under it; then it may be, all that is pretended
46 OF SPIRITUAL MINDEDNESS,
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; therefore all that is pretended of its in-
fluence 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 sav-
ingly renewed, no gifts can stir up a saving exercise of
faith; but, where it is so, they are a means to cause the
savour of it to flow forth, 2. Be it so, that there may
be some evils found under the exercise of the gift of pray-
er, what remedy for them may be proposed? Is it that
men should renounce their use of it, and betake them-
selves unto the reading of prayers only 7 1. The same
may be said of all spiritual gifts whatever; for they are
all of them liable to abuse. And shall we reject all
the powers of the world to come, the whole complex of
gospel gifts, for 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 it-
self every day. 3. It is hard to understand, 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, “how we may know
“ to our own satisfaction, that the thoughts we have of
“ spiritual things in the duty of prayer, are from an in-
“ ternal countain of grace,” and so are an evidence 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 dili-
gently examine and try their own hearts, will be able to
OF SPIRITUAL MINDED NESS. 47
discern what real actings of faith, of love, and delight in
God, there are in their duties; and consequently what is
the spring of their spiritual thoughts. In general we are
assured, that he that believeth, hath the mitness in him-
self. I John 5. 10. Sincere faith will be its own evi-
dence; 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 du-
ty, 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 smeet spiritual complacency
in and after its duties, it is an evidence that grace hath
been acted in its spiritual thoughts and desires, Jer. 31.
The prophet receiveth a long gracious message from
God, filled up with excellent promises and pathetical ex-
hortations to the church. The whole is as it were
summed up in the close of it, v. 25. For I have satiated
themeary soul, and I have replenished every sorrowful soul.
Whereon the prophet adds, upon this I anaked, and be.
held, and my sleep mas Sweet atmlo 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
himself to a review and consideration of what had been
spoken unto him: I anaked and beheld, or I stirred up
myself, and considered what had been delivered unto
me; and saith he, my sleep nas smeet 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 communion with God
in the duty of prayer. It finds itself both in it, and af.
terwards, 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
48 of spiritu AL MINDEDNEss.
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 refreshment. 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 can-
not do it with delight. And it ariseth, (1.) from the ap-
proach that is made unto God therein. It is in its own
mature an access unto God on a throne of grace. Eph.
ii. 18. Heb. x. 19, 20. And when this access is ani-
mated 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 complacency ; 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 kindness, 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 ex-
cellency of his loving kindness, which is comprehensive of
his goodness, grace, and mercy. And so is he also as the
spring of life and light, all spiritual powers and joys.
Those that believe, are better described by their trust un-
der 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
renewed 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 where-
in the life of the new creature doth principally consist.
OF SP1RITUAL MINDEDNESS. 49
e &
There is a suitableness to our natural constitution, and
a secret complacency of our natures, in the properactings
of life natural, for its own preservation and increase: there
is so in our 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 trou-
bles it: thence a blessed satisfaction and complacency
befalls the soul: herein he that believeth hath the nitness
in himself. Besides, faith and love are never really act-
ed 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 sensi.
ble 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 evident
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 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
E -
50 OF SPIRITUAL MINDEDNESS.
this is most remote from, and contrary to, that spiritu-
al complacency in duty, which we speak of, which yet it
will pretend to, until it be diligently examined. The
language of this spiritual complacency is, I will go in
the strength of the Lord God; I will make mention of
thy righteousness, even of thine only. Ps. lxxi. 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; this is in self: that draws forth
the savour of all graces; this immediately covers and
buries them all, if there be any in the soul: that fills the
soul eminently 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 dome our-
selves, retaining only a sense of what we have received
from God, of the impressions of his love and grace; this
blots out all remembrance of what we have freely receiv-
ed from God, and retains only what we have dome our-
selves. 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 ef
any such spiritual rest and complacency in God, in or
after their prayers; at the best, they begin them with
tears, and end them in sorrow ; and sometimes they
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 supplica-
tion, 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, aris-
eth from some experience of this holy complacency,
though we have not a sensible evidence of it. 3. Per-
haps 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
OF SPIRITUAL MINDEDNESS. 51
Lord, if you follow on to know him. Abide in seeking
after this complacency, and satisfaction in God, and you
shall attain it. *
3. It is a sure evidence that our thoughts of spiritual
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; 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 mour-
ished by it, his body is under the power of prevalent dis-
tempers: and so is his spiritual constitution, 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 ; it will keep it
humble, and upon a diligent watch, as unto its dispositions
and actings. He who prays as he ought, will endeavour
to live as he prays. This none can do who doth not
with diligence keep his heart unto the things he hath
prayed about. To pray earnestly and live careless-
ly, is to proclaim that a man is not spiritually 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 supplications. If they are influ-
enced unto a constant daily watch for the preservation
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 com-
tend for in our prayers, the gift may be in exercise,
but the grace is wanting. If a man be every day on
52 OF SPIRITUAL MINDEDNESS.
the Exchange, and there talk diligently and earnestly
about merchandise, 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 ve.
ry poor map, 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
praiſer, and not the gift make impressions on the affec-
tions; then are we spiritually minded therein. Gifts are
servants, not rulers, in the mind; are bestowed on us to
be serviceable unto grace; not to lead it, but to 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 habitu-
ally inclineth and disposeth the heart unto this duty.
Providence and rule give the occasions for its exercise;
sense of duly calls for preparation; 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 lifeless, engaging in-
to prayer in a way of obedience, upon conviction of du-
ty, 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 of true grace in all their
fervour and commotion of affections; but when the gen-
uine actings of faith, love, holy reverence, 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
OF SPIRITUAL MINDEDNESS - 53
ligion 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 accord-
ing to his ability; and this in an especial mannel is re-
quired 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 spirit-
wal 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;
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 spiritual
things, when they do not spring from a living principle
within, and so are no evidence of being spiritually mind-
ed. 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, Mal. iii. 16. To de-
clare the righteousness, the glory of God, is the delight
of his saints. Psalm crly. 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 honour of thy majesty, and
“ of thy wondrous works. And men shall speak of the
“might of thy terrible acts; 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:” and, accordingly,
there are some who are ready on all occasions to be
speaking, or making mention, of things divine, spiritual,
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,
&
C
&
G
E 2
54 OF SPIRITUAL MINDEDNESS.
yea, a shame or scorn, for men to speak together of the
things of God. It was not so when religion was in its pri-
mitive power and glory; nor is it so with them who real-
ly fear God, and are sensible of their duty. Some I say
there are, who embrace all occasions of spiritual commu-
nication. 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 entertainment. 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 them-
selves to an unsatisfied silence, until they can divert
unto other things. Some will make such replies of
empty nords, 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 occa-
sions 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 spiritual
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; new occasions bring in men, guests, for a sea-
son. Children are owned in the house, are missed if they
are out of the way, and have their daily provision constant-
ly made for them. So is it with these occasional thoughts
about spiritual things. By one means or other they en-
instance of alms, Acts x. 31. and James placeth all re-
OF SPIRITUAL MINDEDNESS, 53
ter 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.
—º-'gº-
CHAP. IV.
Other evidences of thoughts about spiritual things, aris-
ºng from an internal principle of grace, whereby they
are an evidence of our being spiritually minded. The
abounding of these thoughts, how far, and wherein
such an evidence.
II. THE second evidence that our thoughts of spi-
ritual things proceed from an internal fountain of sanc-
tified light and affections, or that they are acts or fruits
of our being spiritually minded, is, that they abound in
us, that our ninds 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.
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 consideration
of it, namely, its procedure from an interial principle of
grace, the effect and consequence whereof is life. But
56 OF SPIRITUAL MINDEDNESS,
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 deprav-
ed nature and apostacy from God, “that every imagina-
“tion of the thoughts of their hearts, is only evil conti-
“ nually,” Gen. vi. 5. All persons in that condition
are not smearers, blasphemers, drunkards, adulterers,
idolaters, or the like. These are the vices of particular
persons, the effects of particular constitutions and iempt-
ations. 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 continually.” 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 individual person every day, all evil
and that continually, he will have a further comprehen-
sion 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 relinquish-
ment of this or that particular sin, is not an evidence of
a translation from this state. For as was said, sueh par-
ticular sins proceed from particular lusts and temptations,
and are not the immediate, universal consequence of that
depravation of nature which is equal in all. Such alone
is the vanity and wickedness of the thoughts and imagina-
tions of the heart. A change herein is a blessed evidence
of a change of state. He who is cured of a dropsy, is not
immediately healthy, because he may have the prevailing
seeds and matter of other diseases in him, and the next
day die of a lethargy: but he who, from a state of sick-
ness, is restored in the temperature of the mass of blood
and the animal spirits, and all the principles of life and
OF SPIRITUAL MINDE DNESS. 57
health, unto a good crasis and temperature, his state of bo-
dy 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 haih obtained a chaige in
this character, which belongs essentially unto the state of
depraved malure, is spiritually 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 multiplicity
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 conceptions 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 loathsome, hateful state, is more
to be valued than the whole world. Without it neither
life, nor peace, nor immortality, nor glory, can ever be at-
tained.
The design of conviction is to put a stop to these
thoughts, to take off from their number, and thereby to
lessen their guilt. It deserves not the name of convic-
tion of sin, which respects only outward actions, and re-
gards 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, di-
recting them unto other objects. These two in conjunc-
tion are the rise of all that devotional religion which is
in the papacy. Conviction labours to put some stop and
bounds to thoughts absolutely evil and corrupt; and
superstition suggests other objects for them, which they
readily embrace; but it is a vain attempt. The minds
and hearts of men are continually minting and coining
new thoughts and imaginations; the cogitative faculty
is always at work. As the streams 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
58 of SPIRITUAL MINDEDNäss.
thing to set a dam before 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 providing 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 put a stop
unto them. There are but two ways of relief from
them ; the one, respecting their moral evil, the other
their matural 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 chan-
nels, putting new aims and ends upon them, fixing them
on new objects; so shall we abound in spiritual thoughts;
for abound 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 drumk with mime, myherein is ea:-
cess, but be filled with the spirit, speaking to yourselves
in Psalms and Hymns and Spiritual Songs. When
men are drunk with mine unto an excess, they make it
quickly evident, what vain, foolish, ridiculous imagina-
tions it filleth their minds with. In opposition hereun-
to, the Apostle adviseth believers to be filled with the
spirit, to labour 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 de-
sire such a participation of him, to be so filled with him?
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 with those that are
foolish, vain, and wicked. So the words of ver. 19 do de-
clare, 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 sufficient-
ly evidence that we are so, unless we abound in them.—
OF SPIRITUAL MINDEDNESS. 59
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 spirit-
ually minded.
I answer in general, among other scriptures, read over
Psalm czix. with understanding. Consider therein
what David expresseth of himself, as to his constant
delight in, and continual thoughts of the law of God,
which was the only means of divine revelation at that
season. Try yourselves by that pattern; examine your-
selves whether you can truly speak the same words with
him; at least, if not in the same degree of zeal, yet with
the same sincerity of grace. You will say, that was Da-
vid. 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 me-
ditations on him, we grant that it was so with them ; that
they were 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 mere, but what we ought
to be. Ali things concerning them ºvere written for our
admonidiom. 1 Cor. 10. 11, And if we have not the
same delight in God as they had, the same spiritual mind-
ediness 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 unsavoury, 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 testimony 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;
60 …? OF SPIRITUAL MINDEDNESS.
their whole delight was in him, and in all things they fol-
lowed hard after him. It is the example of David in par-
ticular, 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 partakers 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 spi-
ritual things bear, mith 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 7 No man
is so vain in earthly things, as to pretend that his princi-
pal 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 occa-
sions of life. It is a truth, not only consecrated by the
testimony of Him who is truth, but evident also in the
light of reason, that where our treasure is, there will our
hearts be also. And the affections of our hearts do act
themselves by the thoughts of our minds. Wherefore,
if our principal treasure be as we profess, in things
spiritual and heavenly, and wo unto us if it be not so
on them will our affections, and consequently our de-
sires and thoughts, be principally fixed.
That we may the better examine ourselves by this
rule, we must consider of mhat sort men's other thoughts
are; and as unto our present purpose, they may be redu-
ced to these heads.
1. There are such as are exercised about their callings
and lanful occasions. These are numberless and end.
less; 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
of SPIRITUAL MINDEDNESS. . 6]
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 contrivances, 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 praise-
worthy. And there are some who have neither neces-
sity nor occasion to be engaged 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 im-
pertinent, yet they justify themselves in them. All
sorts may do well to examine nihat proportion their
thoughts of spiritual 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 2 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 vigour of their spi-
rits, about their affairs all the day long; and, so they can
pray in the morning and evening, with some thoughts
sometimes of spiritual things, occasionally admininister-
ed, 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 pa-
trimony 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 pro-
fess that we are bound for heaven, immortality, and glo-
F
62 OF SPIRITUAL MINDEDNESs.
ry: 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 occasional
thoughts of things above 2 I shall elsewhere show, if God
will, how men may be 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? or wherewith we
“shall be clothed 2 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
“ morrow.” 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 me eat, nylat me drink, and mherenjith me
are clothed. About these things our Saviour forbids us
to take any thought, not absolutely, but with a double
limitation. As first, that we take no such thought about
them, as should carry along with it a disquielment of
amind, through a distrust of the fatherly care and provi-
dence of God. This is the design of the context. Se-
condly, 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 prin-
cipal thing in your thoughts and consciences. We may
therefore conclude, that at least they must hold an ex-
ceeding 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 minded or not.
Be not deceived ; as a man thinketh, so is he. And if we
account it a strange thing, that our thoughts should be
OF SPIRITUAL MINDEDNESS, 63
more exercised about spiritual things, than about the
affairs 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.
Moreover, it is known, how often, when we are engaged
in spiritual duties, other thoughts will interpose, and im-
pose 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 dis-
turb the passengers and wayfaring men. There is no-
thing 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 engaged in
your earthly affairs. Sometimes, no doubt, with all
that are true believers it is so. Or ever I was anare,
saith the spouse, my soul made me as the chariots of
Amimadab. Cant. vi. 12. Grace in her own soul sur-
prised her into a ready willing frame for spiritual com-
munion with Christ, when she was intent on other occa-
sions. But if these thoughts of heavenly things so aris-
ing in us, bear no proportion with the other sort, it is an
evidence what frame and principle is predominant in us.
2. There are a multitude of thoughts in the minds of
men, which are vain, useless, and altogether unprofitable.
These ordinarily, through a dangerous mistake, are look-
ed 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, than their guilt, But they arise from
a corrupt fountain, and wofully pollute both the mind and
conscience. Wherever there are vain thoughts, there
is sin. Jerem. iv. 14. Such are those numberless im-
aginations, 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
84 OF SPIRITUAL MINDEDNFss,
cursed apostacy from God, and the vanity 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,
all from self, and the old ambition to be as God, to dis-
pose of all things as we think meet. I know no greater
misery or punishment in this world, than the debasing of
our malure to such vain imaginations; and a perfect
freedom from them is a part of the blessedness of heaven.
It is not my present work to show how sinful they are;
let them be esteemed only fruitless, foolish, vain and ludi-
crous. But let men examine themselves, muhat 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 lanful call-
ings, let them consider what proportion they bear to
those which are altogether vain and useless. Do not
many give more time to them, than they do to holy
meditations, without an endeavour to mortify the one, or
to stir up and enliven the other? Are they not more
wonted to their seasons, than holy thoughts are : And
shall we suppose that those with whom it is so, are spi-
ritually minded ?
3. There are thoughts that are formally evil : they
are so in their own 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 carnally minded.
2. The second rule to this purpose is, that we would
consider, whether thoughts of spiritual things do constant-
ly take possession of their proper seasons. There are
OF SPIRITUAL MINDEDNES 8. 65
some times and seasons in the course of men's lives,
wherein they retire themselves unto their own 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 bet-
ter 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 consi-
der 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, part-
ly stated, partly occasional, wherein they entertain them.
selves with their own thoughts. The evening and the
morning, the times of waking on the bed, those of the ne-
cessary cessation of all ordinary affairs, of walking, jour-
neying, 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 usual-
ly given up unto other ends and occasions, are pos-
sessed with thoughts of another nature, it is an open evi-
dence that spiritual thoughts have but little interest in
our minds, little prevalency in the conduct of our souls.
It is our duty to afford to them stated times taken
away from other affairs that call for them. But if in-
stead thereof we rob them of what is, as it were, their own,
which no other things or business can lay any just claim
to, how dwelleth the love of spiritual things in us? Most
professors are convinced that it is their duty to pra
morning and evening, and it is to be wished that they
F2
66 QF SPIRITUAL MINDEDNESS.
were all found in the practice of it. But if ordinarily
they judge themselves, in the performance of that du-
ty, to be discharged from any further exercise of spirit-
ual thoughts, applying them to things worldly, useless,
or vain, they can make no pretence to be spiritually
minded.
And it must be observed, which will be found to be
true, that if the seasons which are, as it were, due 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 ha-
bituate themselves to an expectation of entertainment;
whence they will grow importunate for admission.—
Hence, with many, those precious moments of time,
which might greatly influence their souls 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 tenders to their
good, is turned into a smare; and God doth righteously
leave them to the fruits of their own folly, who so des-
pise 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 when the morning is light, they
practise it ; walking all day, on all occasions, suitably un-
to their devices and imaginations of the night. Many
will have cause to complain to etermity, of those lei-
sure times which might have been improved for their ad-
vantage to eternal blessedness.
If we intend therefore to maintain a title to this
grace of being spiritually minded, if we would have any
evidence of it in ourselves, without which we can have
none of life or peace, and what we pretend thereof is but
©F SPIRITUAL MINDE DNES g. 67
an effect of security, we must endeavour to preserve the
claim and right of spiritual thoughts to such seasons,
and actually put them in possession of them.
3. Consider how we are affected with our 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 review hereof 7 A
carnal mind is well enough satisfied with the omission
of any duty, so it have the pretence of a necessary occa-
sion. If it hath lost a temporal advantage, through at-
tendance to a spiritual duty, it will deeply reflect on
itself, and it may be, like the duty, the worse afterwards,
But a gracious soul, one that is truly spiritually minded,
will mourn under a review of such omissions, and by
every one of them is stirred up to more watchfulness for the
future. Alas, will it say, how little have I been with
Christ this day ! How much time hath passed me with-
out 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 1 be satisfied. -
I say, if indeed we are spiritually minded, we will
duly and carefully call over the consideration of those
times and seasons, wherein we ought to have exercised
ourselves in spiritual thoughts; and if we have lost them,
or any of them, mourn over our on n negligence. But
if we can omit and lose such seasons or opportunities
from time to time, without regret or self-reflections, it is
to be feared that we wax worse and worse. Way will
be made hereby for 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 fruit-
less impertinent thoughts about their own concerns.—
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 me-
68 OF SPIRITUAL MINDE DNES$.
ditations? 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 exercising 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 spiritual things,
such as arise and spring naturally from a living principle,
a spiritual frame and disposition of heart within.
-º-º-º-º-º-º-
CHAP. V.
The objects of spiritual thoughts, or what they are con-
versant about, evidencing them in rvhom they are, to
be spiritually minded. Rules directing unto steadi-
mess 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 par-
ticularly 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 evi-
dences of our being spiritually minded. And it may be,
we may be useful to many herein, by helping them to fix
their minds which are apt to rove into all uncertainty. For
this is befallen us through the disorder and weakness of
the faculties of our souls, that sometimes what the mind
G F SPIRITUAL MIND EDIN ESS. 69
guides, leads, and directs unto, in things spiritual and
heavenly, our wills and affections, through their depravi-
ty and corruption, will not comply withal, and so the
good designings of the mind are lost. Sometimes what
the will and affections are inclined to and ready for, the
mind, through its weakness and inconstancy, cannot lead
them to the accomplishment of; so to mill is present
with us, but hon to perform that will ne know not. So,
many are barren in this duty, because they know not
what to fix upon, nor how to exercise their thoughts, when
they have chosen a subject for their meditations. Hence
they spend their time in fruitless desires that they could
use their thoughts to more purpose, rather than making
any progress in the duty itself. They tire themselves, not
because they are not willing to go, but because they can-
not find their may. Wherefore both these things shall
be spoken to ; both what are the proper objects of our
spiritual thoughts, and how we may be steady in our con-
templations of them. And I shall to this purpose, first
give some general rules, and then some particular in-,
stances, 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 dispensa-
tions 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 chas.
tising providence; and therein makes a declaration of his
name, his holiness, his power, his greatness. This eve-
ry mise substantial man will labour to discern, and so
comply with the call. God is greatly provoked when it
is otherwise. “Lord, when thy hand is lifted up, they
“ will not see, but they shall see and be ashamed.” Isa.
xxvi. 1 1. If therefore we would apply ourselves to
our present duty, we are wisely to coisider mºhat is the
voice of God, in his present providential dispensations in
, the world. Hearken not unto any who would give an-
other interpretation of them, but that they are plain de-
70 OF SPIRITUAL MINDEON ESS.
clarations of his displeasure and indignation against the
sins of men. Is not his mirath 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? Doth he not also signally
declare the uncertainty and instability of earthly enjoy.
ments, from life itself to a shoe-latchet? As also, how
vain and foolish it is to adhere inordinately unto them.
The fingers that appeared nriting on the wall the doom
of Belshazzar, did it in characters that none could read,
and words that none could understand, but Daniel. But
the present call of God in these things, is made plain upon
tables, that he may run who readeth it. If the heavens
gather blackness with clouds, and it thunder over us; if
any that are on their journey will not believe that there
is a storm coming, they must bear the severity of it.
Suppose then this to be the voice of providence; sup-
pose there be in these, indications of the mind and will
of God, what are the duties that we are called to there-
by ? They may be referred unto two heads.
1. A diligent search into ourselves, and an holy watch
over ourselves, with respect to those mays 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 that
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 nhom he hath knonm. Amos ii. 2. It is
therefore certainly our duty to search diligently, that no-
thing be found resting in us, against which God is de-
OF SPIRITUAL MINDEDNESS, 71
claring his displeasure. Take heed of negligence and
security herein. When our Saviour foretold his disci-
ples that one of them should betray him, he who alone
was guilty, was the last that said, Master, is it I ? 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
nºisdom mill see his name.
2. A diligent endeavour 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 plain-
ly declared in the voice of present providences. God is
making mings for men's riches; he is shaking their habi-
tations, 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 exer-
cise your thoughts upon, so as that they may be evi-
dences of your being spiritually minded ? I say, be fre-
quently 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 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. lvi. 12. Chap. 66.4. to this purpose.
And if any calamity, public or private, do overtake you
72 of spiritual. MINDEDNEss.
under a neglect of these duties, you will be wofully sur-
prised, 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 spiritu-
ally minded or not. It is the wisdom of faith to excite
and draw forth grace into exercise according to present
occasions. If this grace be habitually resident in you,
it will put itself forth in many thoughts about these pre-
sent duties. a.
But, alas! for the most part, men are apt to malk con-
trary 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, especially the
latter of them. For (1.) who almost makes a diligent
search into, and trial of his heart and ways, with respect
to the procuring causes of the displeasure and judg-
ments 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 disobedience.” Hence most men are
apt to cast the whole reason of present judgments upon
them, and put it wholly from themselves. Hence com-
monly there is never less of self-eramination, 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 causes of the wrath of God against it in tempo-
ral judgments; so the wisest course for us, is to refer
them to the great judgment of the last day. This the
Apostle directs us to. 2 Thess. i. 6—10. Our du-
ty 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 resigna-
tion 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 great-
OF SPIRITUAL MINDEFON ESS. 73
ly 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 countenances, 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; 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 ; he exercise of their thoughts
upon such things as should dispose them to this holy
resignation; 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 preted to be spi-
ritually minded, the current of whose thoughts lies in di-
rect contrariety to the mind of God?
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 sav-
ed, and have many evidences for it. But one megative
evidence, will render an hundred that are positive, useless.
All these things have I done, saith the young man; yet
one thing thou mantest, 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 condition ; but are you spiritu-
ally minded ? 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 judore that you are so, if
the current of your thoughts lie in direct contrariety to
the present calls of God? If at such a time as this is,
your love to the world be such as ever it was, and perhaps
be iºcreºs' '; if your desires are strong to secure the
things of this life to you and yours; if the daily con-
G
74 - OF SPIRITUAL MINDEDNESS.
trivance of your minds be, not how you may attain a
copstant resignation of yourselves and your all unto the
will of God, which will not be done without much
thoughtfulness and meditation on the reasons of it and
motives to it, I cannot understand how you can judge
yourselves 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 present duties.
Secondly. The special trials and temptations of men,
call for the exercise of their thoughts in a peculiar man-
ner, with respect to them. If a man hath a bodily
disease, pain, or distemper, it will cause him to think
much of it, whether he will or not ; at least if he be wise,
he will do so; nor will he always be complaining of their
smart, but inquire into their causes, and seek their re-
moval. 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, se-
cret 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 :
Is it not to be feared, that where it is so, they are such
as either in their own nature have deprived them of spi-
ritual sense, or by their deceitfulness are leading on in-
sensibly to death eternal 2 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 temptations;
for the great way of the prevalency of temptation, is by
stirring up multiplied thoughts about their objects, or what
they lead to. And this is done or occasioned severalways.
(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
OF SPIRITUAL MINDED NESS. 75
and means whereby lust dran's amay the heart from duty,
and enliceth unto sin : Jam. i. 14. the means at least
whereby men come to have eyes full of adultery, 2 Pet. 2.
14. or live in constant contemplation of the pleasures of sin.
(2.) They arise and are occasioned by renewed represen-
ſations of the object of sin; and this is two-fold. (1.)
That which is real, as Acham saw the wedge of gold, and
coveted it. Josh. vii. 21. Prov. xxiii. 31. Against this is
the prayer of the Psalmist, turn away mine eyes from be-
holding vanity; and the covenant of Job, chap. xxxi. 1.
(2.) Imaginary, when the imagination, being tinted or
infected by lust, continually represents 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 whereupto the temptation leads; and temptation
seldom fails of its end, when it can stir up a multitude of
unprofitable thoughts about its object. For when tempt.
ations 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
afā, want nothing but opportunities and occasions, ta-
king off the power of outward restraints, for the com-
mission 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 affiiction and their burden. And such persons
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 them. Men may be-
gin their thoughts of any object with abhorrence and
detestation, and if it be in case of temptation, 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 so corrupts the whole
76 OF SPIRITUAL MINDEDNESS.
frame of spirit which began 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 seldom that the mind of any one, exer-
cised with an actual temptation, is able safely to conflict
with it, if it entertain 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
affections from every thing it hath once made a bait of,
especially if it hath already defiled the mind with pleas-
ing 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 sup-
ply of grace that can give him any deliverance. Where-
fore, whilst persons are exercised with any temptation, I
do not advise them to be conversant 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 ; 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
means of deliverance from the smare wherein they are ta-
ken, or the danger they find themselves exposed to.—
Think 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 malter of sin, the things
that are in the world suited to the lusts of the flesh, the
last of the eye, and the pride of life, lest you be more
*…
to F SPIRITUAL MINDEDNES3. 77
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 converse with the objects of
their lusts, and multiply thoughts about them conti-
nually. 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 outward restraints: these dwell near to
those fools m'ho make a mock of sin, and will ere long
take up their habitation among them.
But I speak, as I said before, of them only, whose
temptations are their afflictions, and who groan for deli-
verance from them. Acquaint such persons with the great,
indeed only, way of relief in this distress, as it is express-
ed, 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 succour 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, but was
“ in all points tempted like as we are, yet without 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 in thoughts on Christ,
his power to succour them that are tempted, with the ways
whereby he administereth a sufficiency of Grace unto
that end; 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 2 Is it not better to betake ourselves, and to
trust to our own promises, resolutions, and endeavours,
§
G 2
78 OF SPIRITUAL MIND EDNESS.
with such other ways of escape, as are in our own pow-
er ? 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 exercis-
ing of faith on Christ Jesus, and the sufficiency of his
grace for our deliverance. But when men are not spirit-
ually minded, they cannot fix their thoughts on spiritual
t ings: therefore do men daily pine away under their
t mptations ; 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 necessity
of the duty proposed. For when men under the poner of
conviction, are pressed with temptation, they will do any
thing rather than betake themselves to the only effica-
cious relief. Some will groan and cry out under their
vexation from the torture they are put to, in the con-
flict between their temptations and convictions. Some
w betake themselves to the pretended relief that any
fa e religion tenders to them. But to apply them-
seves in thoughts of faith unto Jesus Christ, whose
gr ce alone is sufficient for all, that they will not be per-
su ded 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 ; and they are of two sorts. First,
such as are extraordinary, when the hand of God is in
them in a peculiar manner for our rebuke. It is true,
God tempts mome, as temptation formally leads unto sin;
but he orders temptations, so far forth as they are afflic-
tive and chastisements. Thus it is when he suffers an
especial corruption within, to fall in conjunction 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
OF SPIRITUAL MINDEDNESS a 79
their discovery, as well as for our deliverance from them;
and it is to be feared that many are kept in spiritual
weakness, useless, and in darkness all their days, through
the power of their temptations, yet never know what
they area, or wherein they consist; these gray hairs are
spriniº on them, yet they know it not ; some approve
themselves 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 corruptions, 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 labours, which gives him
great acceptance with others; such an one shall hardly
avoid a double temptation: first of spiritual pride, and
self-exaltation. Hence the apostle will not admit a no-
vice, one inexperienced in the ways of grace, and de-
ceits 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, upon successes and applause, unless they keep
them constantly balanced with thoughts of their own
vileness in the sight of God. And, secondly, remissness
unto exact universal mortification, which they counte-
nance themselves against, by their acceptance and suc-
cess above others in the ministry. It were much to be
desired, that all we 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 ourselves, as to
expose our souls to these snares; and the effects of
negligence herein do openly appear unto the disadvan-
tage of the gospel. Others are much conversant in the
world and the affairs of it. Negligence, as to a spirit-
wal match, vanity in converse, love of earthly things,
with conformity to the world, will on all occasions im-
pose themselves upon them. If they understand not
30 ÖF SPIRITUAL MINDE DNES Se
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 effectual; and those that are poor,
have their’s also. The snares of some lie in their con-
stitutions, of others, in their society, of most, *the vari.
ous circumstances of life. Those who are upon their
watch in any due measure, who execise any wisdom or
observation concerning themselves, may know wherein
their temptations lie, what are the advantages whereby
they perplex 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 visdom to them all. 1. To know what
are the especial temptations 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 re-
nedy, your relieſ, 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 applica-
tion 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, suc-
cour, 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 what if he should be per-
suaded that a general security, coldness, deadness, and
OF SPIRITUAL MINDEDNESS. 81
decay in grace, especially as to the vigorous actings of
zeal, love, and delight in God, with an indifference to
holy duties, are the effects of this hour of temptation 2
I do not say determinately, that so it is ; let others judge
as they see cause; but if any one do so judge, undoubt-
edly it is his duty to be exercised in his thoughts, how
he may escape in this day of trial, and be counted nor-
thy to stand before the Son of Man. He will find it his
Concernment to be conversant in his mind with the rea-
sons and motives to watchfulness, and how he may ob-
tain 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 entertain-
ment in our meditations. To hear things, to have them
proposed to us, it may be, in the way of a divine or-
dinance, and to let them slip out, or flow from us, as wa-
ter that is poured into a leaking vessel, is the ruin of
many souls. I shall therefore choose out some instances,
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
present state, and our future enjoyment of them; herein
consists the life of this grace and duty. To be heavenly
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 ex-
perience. Nor do I understand how it is possible for a
map to place his chief interest 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 them be
risen mith Christ, seek those things that are above, where
82 OF SPIRITUAL MINT) EDNESS.
Christ sitteth at the right hand of God. Set your affec-
tions, (or your thoughts;) 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; 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 af.
“fliction, 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 there-
by ; 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 *
Is there any thing that you would more desire, if you are
believers ? 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
wnseen and etermal. These are the things that are nºith-
in 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.
Without doubt, the generality of Christians are great-
ly defe tive in this duty, partly for want of light in
them, partly for want of delight in them; they think lit-
tle 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 labour to acquaint themselves with the prin-
cipal concernments of it. But this heavenly country,
wherein lies our eternal inheritance, is not regarded.
OF SPIRITUAL MINDEDNESS. 83
Men do not as they ought, exercise themselves unto
thoughts of things etermal and invisible: it were impos-
sible if they did so, that their minds should be so earth-
ly, and their affections cleave so as they do to present
things. He that looks steadily on the sum, although he
cannot bear the lustre of his beams fully, yet his sight
is so affected 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 camot 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 thoughts of eternal things, as those wherein
all our own principal concerns do lie, as well as those
which are excellent and glorious in themselves. The di-
rection thereon is, that we would make heavenly things,
the things of the future state of blessedness and glory,
a principal object of our thoughts; that we would think
much about them; that we would meditate much upon
them. Many are discouraged herein by their ignorance
and darkness, by their want of due conceptions, and
steady apprehensions of invisible things. Hence one
of these two things befal them, when they would
meditate on things above : 1. The glory of them, the glo-
ry of God in them, being essentially infinite and incom-
prehensible, 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 in-
‘84 of SPIRITUAL MINDEDNEss.
visible 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 ap-
prehensions of difficulties, of the lion in the way; where-
fore I shall consider two things: 1. What are the prin-
cipal motives to this duty of fixing our thoughts on the
things that are above, and the advantages which we re-
ceive thereby : 2. Give some directions how, and 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. Wherefore in
our thoughts of them, faith is in its proper exercise, 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 imagination,
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 substantial, the more they are
inquired into, the more they evidence their being and
subsistence. It is, not, therefore, every profession of a
faith of a future state of hlessedness, tha' wi' rea'ize in
our minds: and therefore, for the most part, it is rather a
oF spIRITUAL MINDEDNEss. 85
~
... nolioſ that men have of heavenly things, which they do not
contradict, than any solid satisfactionin, or spiritual sense
of their reality; for these are things that eyeſhath not seen
nor ear heard, nor will enter into the heart of mart
to conceive; whose existence, nature, and real state are
not easily comprehended; but through the continual ex-
ercise of holy thoughts about them, the soul obtains an
entrance into the midst of them, finding in them both dw-
rable substance and riches. There is no way, therefore,
to strengthen faith to any degree, but by a daily con-
templation on the things themselves. . They who do not
think of them frequently, shall never believe them sin-
cerely. 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 thereto;
but in us, in our hearts, in the minds of them that be-
lieve. 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 divells in our
hearts by faith. And there are two things that will dis-
cover this subsistence of them in us:–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 occasions they do, from the inward frame of our
minds, present themselves to us, or through our ac-
quaintance 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 ac-
custom ourselves to other thoughts, if those concerning
them are, as it were, out of the way, and arise not in our
* H
.
36 OF SPIRITUAL MINDEDN ESS.
minds of their own accord, we are yet strangers to this
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 relish to our
hearts, as the first fruits of glory, that we cannot but de-
sire, on all opportune occasions, to be in the full en-
joyment of them, faith seems to have had its effectual
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. General
thoughls and notions of heaven and glory do but fluctuate
up and down in the mind, and very little influence 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 excellency of them in their
own nature, of their suitableness unto ours, as our only
proper rest and blessedness, as the perfection and con-
plement of what is already begun in us by grace, of the
restless tendency of all gracious dispositions and inclina-
tions of our hearts towards their enjoyment, the more
will faith be established in its cleaving unto them ; so in
the contemplation of these things consists the principal
food of faith, whereby it is nourished and strengthened:
and we are not to expect much work where there is not
provision of proper food for them that labour. 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 administer 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 the whole of
its excellency and efficacy, it is a principal way of the
working of Christ as inhabiting in us; Col. i. 27. Christ
in you the hope 4/ glory. Where Christ evidenceth his
OF SPIRITUAL MINDEDNE88. 87
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 un-
certain 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 intend-
ed in it. It is an earnest expectation, proceeding from
faith, trust, and confidence, accompanied mith longing
desires of enjoyment. From a mistake of its nature it is
that few Christians labour 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 con-
fidence; 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 contemplation 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, with the reality and nature of this
glory, it is impossible it should be the object of a vigo-
rotis, active hope, such as whereby the apostle says we
are saved. Without this we can neither have that evi-
dence 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 appre-
hension that there is a place of rest, and an inheritance
88 OF SPIRITUAL MINDEDNESS,
provided for them. Under this apprehension they all
put themselves upon their voyage, to possess what is
so prepared. Howbeit some of them have only a general
notion of these things, they know nothing distinctly con-
cerning 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 expectations. Others there are, who
by all possible means acquaint themselves particularly
with the nature of the climate whither they are going,
with the earcellency of the inheritance, and provision that
is made for them. Their voyage proves long and weari-
Some, their difficulties many, and their dangers great, and
they have nothing to relieve and encourage themselves,
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; their general hopes will not be able
to relieve them. But those who have a distinct motion
and apprehension of the state of things whither they are
going, and of their incomparable excellency, have always
in a readiness wherewith to cheer their minds and sup-
port themselves. *
In that journey or pilgrimage wherein we are engaged
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 excite 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 ex-
horted unto, and which they find the advantage of, who
are really spiritually minded.
3. This alone will make us ready for the cross, for all
sorts of sufferings that we may be exposed unto.
There is ºothing more necessary to believers at this
season, than to have their minds furnished with provision
© F SPIRITUAL MINDED NESS. 89
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 of the latter days,
all call them hereto. If it be otherwise with them, they
will at one time or other be wofully surprized, and think
strange of their trials, as if some strange thing did befal
them. Nothing is more useful to this end, than con-
stant thoughts and contemplations of eternal things and
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 their ship
steady against its violence. So when a storm of perse-
cution and trouble begins to arise, men have various ways
and considerations for their relief. But if it once comes
to eactremity, if sword, nakedness, famine, and death, are
inevitably coming upon them, they have nothing to be-
take 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 ſaint not, but though our outward man perish,
“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 neight of glory. In the one,
is sorrow for a little while, in the other, eternal joy. In
H 2
90 OF SPIRITUAL MINDEDNESS.
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 sufferings of this
present time are not northy to be compared with the glory
that shall be revealed in us ; there is no comparison be-
tween them, as if one had as much 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 under-
go 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 mature 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 sinless properties of
our natures, had a fear and aversation, though holy and
gracious with respect to his own. Those who, through
a slout heartedness, do contemn them before their ap-
proach, boasting in themselves of their abilities to under-
go them, censuring such as will not unadvisedly engage
in them, are such as seldom glorify God when they are
really to conflict with them. Peter alone trusted to him-
self 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 before
the approach of trials, have shamefully miscarried when
their trials have come. Wherefore it is moreover al-
lowed unto us, to use all lawful means for the avoiding of
them. Both rules and examples of the scripture give
sufficient warranty for it. But there are times and sea-
sons wherein, without any tergiversation, 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
OF SPIRITUAL MINDEDNESS. 91
things do now call us to prepare for such a season, to be
martyrs in resolution, though we should never really
lose our lives by violence. Nothing will give us this
preparation, but to have our minds exercised in the con-
templation of heavenly things, of things that are invisi-
ble and eternal. He who is thus spiritually 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 heavenly
places, where Christ sits at the righ: hand of God, of
the glory within the vail, whereby they have been real-
ized and made present to his soul, will now visit him
every moment, abide with him continually, and put forth
their efficacy to his support and refreshment. 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? Why, shall we
think that refreshing thoughts of things above will them
visit our souls, when we resisted their admittance in
days of peace : Do you come to me in your distress,
saith Jeptha, when in the time of your peace you drove
me from 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
surprized 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 appointed 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. 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 sufferings, to his refresh-
92 of spiritual, MINDEDNEss.
ment and support. And his example, as the author
ared Juvisher wſ our Jaith, is more eſticaciously insuruc-
tive than any other rule or precept. Eternal glory is
sel before us also : it is the uesign of Gou's wisdou and
grace, unal by the contemplation of it we should relieve
ourselves in all our sufferi...gs, yea, a d rejoice with Joy
uuspeakable and iull of glory. How many of those
blessed souls now in the enjoyment of God and glory,
who passed through fiery trials and great Leibulations,
were eliabied to sung and rejoice in the flames by a pre-
possession of this glory in their minds through believ-
ing Yea, some have been so filled with them, as to
take off all sense of pain under the most exquisite tor-
tures. When Stephen was to be stoned, to encourage him
in his suffel ings and comiort him in it, the heavens were
opened, and he san, 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 ? To obtain
therefore, such views frequently by faith, as they do who
are truly spiritually minded, is the inost effectual way
to encourage us unto all our sufferings. The apostle gives
us the force of this encouragement, itra comparison with
earthly things. 1 Cor. ix. 25. “Every man who striveth.
“ for the mastery, is temperate in all things; now uney
“ do it to obtain a corruptible crown, but we an incor-
“ruptible.” If men, when a corruptible crown of vain
honour and applause is proposed to them, will do and en-
dure all that is needful for the attainment of it, and re-
lieve themselves in their hardships with thoughts and im-
aginations of attaini g it, grounded on uncertain hopes;
shall not we, who have a crown 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 heart
and affections from things here below; to keep the mind
to an undervaluation, yea, a contempt of them, as occa-
sion shall require. For there is a season wherein there is
OF SPIRITUAL MINDEDNESS. 93
such a contempt required in us of all relations and enjoy-
ments, as our Saviour calleth, the hating of them ; that
is, not absolutely, but comparatively, in comparison of
him and the Gospel, with the duties which belong to our
profession. Latke xiv. 26.
If any man come to me, and hate not father and m0-
ther, and wife and children, and brethren and sisters,
yea, and his on n life also, he cannot be my disciple.
Some, I fear, if they did but consider it, would be apt
to say, This is an hard saying, who can bear it 2 and
others cry out with the disciples in another case, Lord,
who then can be saved 2 But it is the word whereby we
must be judged, nor can we be the disciples 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 means for the attaining
secular ends and preferments. No wise man can sup-
pose such persons, any of them, to be spiritually mind-
ed, and it is most easy to disprove all their pretences.
But I intend only those at present, whose ways and
means of attailing riches are lawful, honest, and unblame-
able; who use them with some moderation, and do pro-
fess that their portion lies in better things; so as it is hard
to fasten a conviction on them, in matter of their conver-
sation. Whatever may seem to reflect upon them, they es-
teem it to be that, whose omission would make them fool-
ish in their affairs, or negligent in their duty. But even
among these also, there is oft-times that imordinate love
unto present things, that esteem and valuation of them,
that concernment in them, as are of co-sistent with
their being spiritually minded. With sore, their rela-
tions, with some, their enjoyments, with most, both in
94 QF SPHRITUAL MIND EDNESS,
conjunction, 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 mis-spent 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 rela-
tions and enjoyments they suppose to be lawful, within
the bounds which they have assigned 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 this is, that when men are so confident in the
good state and measure of their affection and their act-
ings towards arthly 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 2 you must excuse them, they have families to
provide for ; when what is expected from them signifies
nothing at ail, 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 attend-
ance on seasons of religious duties 2 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 prevalent predominant affec-
tion to earthly things. This fills all places with lifeless,
sapless, useless professors, who approve themselves in
their condition, whilst it is visibly unspiritual and with-
ering.
The heart will have something whereon in a way of
pre-eminence, it will fix itself and its affections. This in
all its pernetual motions it seeks for rest and satisfaction
in; and every man hath an edge, the edge of his affections
of SPIRITUAL MINDEDNEss. 95
is set 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 arid delight in
them, let us pretend what we will, it is impossible but
that we shall be under the power of a predominant affec-
tion unto the things of this world.
Herein lies the great danger of multitudes at this pre-
sent 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 va-
riety, of degrees; we may cast them under two heads.
I. 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 on m relations, especially at such a time,
when others break and cancel all duties and bonds of re-
lation in the service of, and provision they make for, their
lusts 2 May: they not be careful in good and homest
ways of diligence about the things of the world, when
the 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 thousand pounds
to their advancement, that they may be in as good
condition as others, seeing he is worse than an infidel who
provides not for his on family 2 By such reasonings
and secret thoughts do many justify themselves in their
earthly mindedness. And so fixed are they in the ap-
probation of themselves, that if you urge them to their
duty, you shall lose their acquaintance, if they do not
become your enemies for telling them the truth. Yea,
they will avoid one duty that lieth ot against their eat th-
ly interest, because it leads to another. They will not
96 OF SPIRITUAL M INDEDNESS.
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 grounds such
persons can satisfy themselves that they are spiritually
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 jealousy 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 endeavour 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 la-
bouring 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 so obtain not what they seem to aim at.
This disease with many is mortal; and will not be
thoroughly cured in any but by the due exercise of this
part of spiritual mindedness. There are other duties re-
quired also to the same end, namely, of the morlifica-
lion of our desires and affections unto earthly things,
whereof I have treated elsewhere. But without this, or
a fixed contemplation on the desirableness, beauty, aud
glory of heavenly things, it will not be attained. Fur-
ther 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 mortification is of
no advantage unto him. So persons frequently through
discontent, disappointments, or dissatisfaction with rela-
tions, 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, con-
OF SPIRITUAL MIND EDN ESS. 97
vents, or other retirements suiting their principles, with-
out 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, children, houses, lands, and possessions, and not
propose to us somewhat that is incomparably more ea:-
cellent to fix them upon. So he invites the elect of the
Gentiles to Christ, Psal. xlv. 10. “Hearken, O daugh-
“ter, 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 he proposeth this for their encourage-
ment, 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 immediate-
ly 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 assured her of
the greatness of his master, but also at present gave
her jewels of silver, and jewels of gold, and raiment.—
Gen. xxiv. 53. And when our Saviour requires that we
should part with all for his sake and the gospel, he pro-
miseth an hundred fold in lieu of them, even in this life;
namely, an interest in things spiritual and heavenly.
Wherefore without an assiduous 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 the things here
below.
It is sad to see some professors, who will keep up spi.
ritual duties in churches and in their families, who will
speak and discourse of spiritual things, and keep them-
selves from the open eccesses of the world; yet when
they come to be tried by such duties as entrench on
I
98 OF SPIRITUAL MINDEDN Ess.
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 tergiver-
sation. But, alas ! they will decline their duty when
they are not touched to the hundredth part of their en-
joyments. - * .
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. yi. 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; 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; yet, considering all cir-
cumstances, it may be, there have not been more instances
of true evangelical charily, 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 po-
“ verty comparatively hath abounded unto the riches of
“ their liberality.” The backs and bellies of multitudes
of poor and needy servants 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 unspeak-
able gift. 2 Cor. ix. 15. Blessed be God, who hath not
‘.
Ç
%
C
j
OF SPIRITUAL MINDEDNESS. 99
left the gospel without this glory, nor the profession of it
without this evidence of its power and efficacy. Yºa,
God hath exalted the glory of persecutions and afflic-
tions; for many, since they have lost much of their enjoy-
ments by them, and have their all endangered continual-
ly, have abounded in duties of charity beyond what they
did in the days of their fulness and prosperity. So out
of the eater there hath come forth meat. A nd 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 makingmany 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 af-
fections, that no sense of duty, no example of others, no
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 deliverance
from this woful condition, the means insisted 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 sorrowful, are
prompted, from their outward circumstances, 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 enjoyment of these things in abun.
dance, is accompanied with a two-fold evil, lying directly
contrary to this duty.
1. A desire of increase and adding thereunto. Earth-
ly 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 with-
in 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 de-
sires of men after them, beyond all bounds of wisdom,
sobriety, or safety. He that labours hard for his daily
| 00 OF SPIRITUAL MINDEDNESS.
bread, hath seldom such earnest vehement 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. This they must have more, and the last advan-
tage serves for nothing but to stir them up to look out
for another. And yet such men would, on other ac-
counts, be esteemed good Christians, and spiritually
minded, as all good Christians are. ſ
2. They dran, 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 and misera-
ble. Now these things are contrary to, and where they
are habitually prevalent, utterly inconsistent with, being
spiritually minded. Nor is it possible, 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 in-
visible things and eternal glory.
These are some few of the many advantages which
we may obtain by fixing our thoughts and meditations,
and thereby our affections, on the things that are above.
Ağd 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 medita-
tions of things above. Without, it all our religion is but
vain: and as I fear men are generally waſting and
defective herein, in point of practice; so I do also,
that many, through the darkness of their minds, the
weakness of their intellectuals, and ignorance of the na-
ture 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.
OF SPIRITUAL MINDED NESS. I () }
CHAP. VI.
Directions unto the exercise of our thoughts on things
above; things future, invisible, and etermal; on
God himself, with the difficulties of it, and opposi-
tions unto it, and the may 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 here-
in, and great difficulties arise in the way of the dis-
charge of this part of the duty in hand, I shall give some
especial directions concerning it. -
1. Possess your minds with right notions and appre-
hensions of things above, and of the state of future glo-
ry. 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 failh, and not
by sight. And faith can give us no interest in them, un-
less we have due apprehensions of them; for it doth
but assent and cleave to the truth of what is proposed
unto it. And the greatest part of mankind both de-
ceive themselves, and feed on ashes, in this matter :
they fancy a future state, which hath no foundation.
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 sit-
teth at the right hand of God. Col. iii. 1, 2. He would
lead us to distinct apprehensions of those heavenly
thirgs, especially of the presence of Christ in his exal-
tation and glory. Wherefore the true notion of these
th ngs which we are to possess our minds withal, may
here be considered. -
I 2
102 ÖF SP1 RITUAL MINDED NES3 ,
All that have an apprehension of a future state of hap-
piness, 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 grievous, trou-
blesome, wasting, and destructive to nature, to be so;
that is, what is penal, in pain, sickness, sorrow, loss,
poverty, with all kinds of outward troubles, and death
itself, are evils. Wherefore, they suppose that the fu-
ture 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 mill 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 which will give us a deliverance from all
outnyard 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, re-
proaches, persecutions, troubles, and sorrows, 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 anay all tears from
our eyes. Rev. vii. 17. or 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 incursion 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
eonsideration of it, would render the thoughts of it more
familiar, 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 fruitless
contrivances.
OF SPIRITUAL MIN DED NESS, 103.
But there is that, which, to them who are truly spirit-
ually minded, hath more evil in it than all these things to-
gether, and that is, sin. Heaven is a state of deliver-
ance from sin, from all sin, in all the causes, concom-
itants, 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 dear relations, or extraordinary pains,
may make deeper impressions on the mind, by its natu-
ral affections, at some seasons, than ever our sins did at
any one fime, in any one instance. So a man may have
a greater trouble in sense of pain, by a fit of the tooth-
ache, which will be gone in an hour, than in an hectic fe-
wer or consumption, 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 greatest
burden and sorrom.
Wherefore, in the first place, it belongs to the true
motion of heaven, that it is a state whereia we shall be
eternally freed from sin, and all the concernments of it,
but only the exaltation of the glory of God’s grace 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 disappoint-
ments, when he hoped it should act in him no more, can.
not, as I judge, but frequently betake himself for refresh-
ment to thoughts of that state wherein he shall be freed
from it, and triumph over it to eternity. This is a no-
tion of heaven that is easily apprehended and fixed on
the mind, which we may dwell upon, to the great ad-
vantage and satisfaction of our souls.
Frequent thoughts and meditations of heaven, under
this notion, argue a man to be spiritually min'!ed.
For it is a convincing evidence that sin is o f ºr *t to
him, that he longs to be delivered from it asid all its con-
se::tients; that to thoughts are more welcome to him,
than those of that state wherein sin shall be no more.
104 OF SPIRITUAL MIN DE DNESS,
And although men are troubled about their sins, and
would desirously be freed from them, so far as they per-
plea their minds, and make their consciences uneasy;
yet if they are not much in the prospect of this relief, if
they find not refreshment in it, I fear their trouble is not
such as it ought to be. Wherefore, when men can so
mºrangle and mºrestle 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's in shall
be no more ; they can give no evidence that they are spi-
ritually minded. - t
It is quite otherwise with sincere believers in the exer-
cise 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 attained through
the promises of the gospel, are those which make the re-
Imainders 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 hales, should be found
in them, or be remaining with them. It is, in this con-
dition, an evidence that they are spiritually minded, if,
together with watchful endeavours for the universal mor-
tification of sin, and utter excision of it, both root and
branch, they constantly add these thoughts of that bless-
ed state, wherein they shall be absolutely and eternally
freed from all sin, with refreshment, deſight, and com-
placency.
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 apprehending, and able
to practise: 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 miºds to ſix-
ed and stable thoughts of any other notion of these invi-
-
©F SPIRITUAL MINDEDNESS. 105
sible things, dwell on this consideration of them, where-
in they will find no small spiritual advantage aid refresh-
ment 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 motions
wherein either faith or reason is concerned. Imagina.
tion they have of something that is great and glorious,
but what it is they know not. No wonder if such per-
sors 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
mothºng. Glorious, and therefore desirable, they take it
for granted that it must be : but nothing can be so to
them, but what is suitable to their present dispositions,
inclitiations, and principles: and hereof there is no.
thing in the true spiritual glory of heaven, or in the eter-
mal enjoyment of God. These things are not suited to the
mills of their minds and of the flesh, and therefore they
cannot rise up to any constant desires 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 endeavour, 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 ex-
ceedingly prejudice believers themselves, as to their de-
light 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 norship, as do all pompous solemnities in the
performance of it, doth greatly hinder them as to right
conceptions of our future state. There was a promise of
106 OF SPIRITUAL MINDE DNESS.
eternal life given to the saints under the Old Testament:
but whereas they were obliged to a worship that was
carnal and outwardly pompous, they never had clear
and distinct apprehensions of the future state of glory :
for life and immortality were brought to light by the gos-
pel. Wherefore, although no man living can see or find
out the infinile riches of eternal glory; yet is it 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 pro-
per notion.
2. So great a part of mankind as the Mahometans, to
whom God hath given all the principal and most desira-
ble parts of the world to inhabit and possess, coº-
ceive the state of future blessedness to consist in the full
satisfaction of their sensual lusts and pleasures. 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 fulfill-
ing 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 constitution ; 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 de-
struction. -
3. Some of the philosophers of old attained an ap-
prehension, that the blessedness of men in another world
doth consist in the scul’s full satisfaction in the goodness
and beauty of the Divine Nature ; and there is a trirth
in this notion, which contemplative men have ador ed
with excellent and rational discourses: and sundry who
have been and are learned among Christians, have great-
ly improved this truth by the light of the Scripture.
From reason they take up with thoughts of the goodness,
the amiableness, the self-sufficiency, the all-snfficient satis-
factoriness of the infinite perfections of the Divine Nature.
OF SPIRITUAL MINDEDNESS, 07
These things shine in themselves with such a glorious
light, as that there is no more required to a perception of
them, but that men do not wilfully shut their eyes against
it, through bestial sensuality and love of sin. From rea-
som also, they frame their conceptions concerning the ca-
pacity of the souls of men for the immediate enjoyment
of God, and what is suited therein to their utmost bless-
edness. No more is required to these things, but a due
consideratiºn of the nature of God and man, with our
relation to him and dependence on him. By the light of
the Scripture they frame these things into that which
they call the beatifical vision, whereby they intend all
the ways in which God, in the highest and immediate in-
stances, can and doth communicate of himself to the
souls of men, and the utmost elevation of their intellec-
intal capacities to receive those communications. It is
such an intellectual apprehension of the Divine Nature
and perfections, with ineffable love, as gives the soul the
utmost rest and blessedness which its capacities can ex-
tend to. - -
These things are so; and they have been by many
both piously and elegantly illustrated; howbeit, 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 reduce them to
present usefulness, nor make them subservient to the ex-
ercise 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 believers, and which
alone can convey a true and useful sense of these things
to our minds. This, therefore, is diligently to be inquired
into, and firmly stated in our thoughts and affections.
4. The principal notion which the Scripture gives us
of the state of heavenly blessedness, and which the mean-
est believers are capable of improving in daily practice,
is, that faith shall be turned into sight, and grace into
glory. We walk non by faith and not by sight, saith
the apostle. 2 Cor. iii. 7. Wherefore this is the dif.
108 OF SPIRITUAL MINDEDNESS.
ference between our present and our future state, that
sight hereafter shall supply the room of faith. I John. iii.
2. And if sight come into the place of faith, then the
object of that sight must be the same with the present ob-
ject of our faith. So the apostle informs us, 1 Cor. xiii.
9–12. “ For we know in part, and we prophecy in
“ part; but when that which is perfect is come,
“ then that which is in part shall be done away. For
“ now we see through a glass darkly, but then face to
“face.” Those things which we see now darkly, as in
a glass, we shall then have an immediate sight, and full
comprehension of; for that which is perfect, must come and
do away that which is in part. What then is the prin.
cipal present object of faith as it is evangelical, into whose
room light must succeed 7 Is it not “ the manifestation
“ of the glory of the infinite wisdom, grace, love, kind-
‘ness, and power of God in Christ, the revelation of the
“eternal counsels of his will, and the ways of their ac-
“ complishment to the eternal salvation of the church in
“ and by him, with the glorious exaltation of Christ
‘ himself?” Wherefore, in the full, satisfactory repre-
sentation of these things to our souls, received by sight,
or a direct, immediate intuition, of them, doth the glory of
heaven principally consist. We behold them now dark-
ly as in a glass; that is, the utmost which by faith we can
attain to ; in heaven they shall be openly and fully dis-
played. The infinite, incomprehensible excellencies of
the divine nature, are not proposed in Scripture as the
immediate object of our faith, nor shall they be so unto
sight in heaven. The manifestation of them in Christ is
the immediate object of our faith here, and shall be
of our sight hereafter. Only through this manifestation
of them we are led even by faith, ultimately to acquiesce
in them; as we shall in heaven be led by love, perfectly
to adhere to them with delight ineffable. This is our
immediate objective glory in heaven; we hope for no
other: and this, if God will, I shall shortly more fully
explain.
Whoever lives in the exercise of faith, and hath any
&
6
QF SPIRITUAH, MINDEDNESS. 1 {}9
experience of the life, power, and sweetness of these
heavenly things, to whom they are a spring of grace and
consolation, they are able to meditate on the glory of
them in their full enjoyment. Think much of heaven,
as that which will give you a perfect view and compre-
hension of the wisdom and love and grace of Ged in
Christ, with those other things which shall be immediate-
ly declared.
Some, perhaps, will be ready to say, that if this be
heaven, they can see no great glory in it, no such beau-
ty as for which it should be desired. It may be so; for
some have no instrument to take a view of invisible
things but carnal imaginations; some have no light, no
principle, no disposition of mind or soul whereto these
things are either acceptable or suitable. Some will go
no further in the consideration of the divine excellencies
of God, and the faculties and actings of our souls, than
reason will guide them, which may be of use: but we
look for mo other heaven, we desire none, but what we are
led to, and prepared for, by the light of the gospel; that
which shall perfect all the beginnings of God’s grace in
us; not what shall be quite of another nature, and de-
structive of them. We value not that heaven which is
equally suited to the desires and inclinations of the worst
of men, as well as of the best : for we know that they who
like not grace here, neither do nor can like that which is
glory hereafter. No man who is not acquainted expe-
rimentally in some measure with the life, power, and evi.
dence of faith here, hath any other heaven in his aim
but what is erected in his own imagination. The glory
of heaven which the gospel prepares us for, which faith
leads and conducts us to, which the souls of believers
long after, as that which shall give full rest, satisfaction,
and complacency, is the full, open, perfect manifestation
of the glory, of the wisdom, goodness, and love of God in
Christ, in his person and mediation, with the revelation
of all his counsels concerning them and the communica-
tion of their effects to us. He that likes it not, to whom
it is not desirable, may betake himself to Mahomet's pa-
K
1 || 0 OF SPIRITUAL MI IN DE DNESS,
radise, or the philosopher’s speculations; in the gospel hea-
ven he hath no interest. These are the things which we
see now darkly as in a glass, by faith: in the view of
them are our souls gradually changed into the likeness of
God; and the comprehension of them is that which shall
give us our utmost conformity and likeness to him, where-
of our natures are capable. In a sense and ea perience of
their reality and goodness given us by the Holy Ghost,
do all our spiritual consolations and joys consist. The
effects produced by them in our souls are the first fruits
of glory. Our light, sense, experience, and enjoyment
of these things, however weak and frequently interrupted,
our apprehensions of them, however dark and obscure,
are the only means whereby we are made meet for the in-
heritance of the saints in light.
To have the etermal glory of God in Christ, with all
the fruits of his wisdom and love, whilst we are ourselves
under the full participation of the effects of them, im-
mediately, directly, revealed, proposed, made known
to us in a divine and glorious light, our Souls being fur-
nished with a capacity to behold and perfectly com-
prehend them; this is the heaven which, according to
God’s promise, we look for : but, as was said, these
things shall be elsewhere more fully treated of.
It is true, that there are sundry other things in parti-
cular that belong to this state of glory; but what we
have mentioned is the fountain and spring of them all.
We can never have an immediate enjoyment of God in
the immensity of his nature, nor can any created un-
derstanding conceive such things. God's communica-
tions of himself unto us, and our enjoyment of him,
shall be in and by the manifestation of his glory in
Christ. He who can see no glory, who is sensible of no
blessedness in these things, is a stranger to that heaven
which the scripture reveals, and which faith leads to.
It may be inquired, what is the subjective glory, or
what change is to be wrought in ourselves, that we may
enjoy this glory ? Now that depends principally as
to our souls in the “perfection of all grace, which is ini
OF SPIRITUAL MINDEDNESS. I I I
“ tially wrought, and subjectively resides in us, in this
“ world.” The grace which we have here shall not be
done away as to its essence and nature, though some-
what of it shall cease as to the manner of its operation.
What soul could think with joy of going to heaven, if
thereby he must lose áll his present light, faith, and love
of God, though he were told that he should receive that
in lieu of them which is more excellent, whereof he hath
no experience, nor can understand of what nature it is :
When the saints enter into rest, their good works do fol-
low them; and how can they do so, if their grace do not
accompany them, from whence they proceed 2 The
perfection of our present graces, which are here weak,
and interrupted in their operations, is a principal emi-
nency of the state of glory; faith shall be heightened in-
to vision, as was proved before; which doth not destroy
its nature, but cause it to cease as to its manner of opera-
tion towards things invisible. If a man have a weak,
small faith in this life, with little evidence, and no assur-
ance, so that he doubts of all things, questions all
things, and hath no comfort from what he doth believe;
if afterwards, through supplies of grace, he hath a migh-
ty prevailing evidence of the things believed, is filled
with comfort and assurance; this is not by a faith
or grace of another kind from what he had before, but
by the same faith, raised to an higher degree of per-
ſection. When our Saviour cured the blind man, and
gave him his sight, (Mark viii.) at first he saw all things
obscurely and imperfectly ; he saw men, as trees walking,
ver, 24; but on another application of virtue to him,
he saw all things clearly—ver. 25. It was not a sight of
another kind which he then received from what he had at
first, only its imperfection, whereby he san, men like
trees, walking, was taken away. Nor will our perfect
vision of things above, be a grace absolutely of another
kind from the light of faith which we here enjoy, only
what is imperfect in it will be done away, and it will be
made meet for the present enjoyment of things, here at a
distance and invisible. Love shall have its perfection
} 12 OF SPIRITUAL MINDEON ESS,
also, and the least alteration in its manner of operation of
any grace whatever. And there is nothing that should
more excite us to labour after a growth in love to God in
Christ, than this, that it shall to all eternity be the same
in its nature and in all its operations, only both the one
and the other will be made absolutely perfect. The
soul will by it be enabled to cleave unto God unchange-
ably, with eternal delight, satisfaction, and complacency.
Hope will be perfect in enjoyment, which is all the per-
fection it is capable of. So shall it be as to other graces.
This subjective perfection of our natures, especially in
all the faculties, powers, and affections of our souls, and
all their operations, belongs to our blessedness, nor can
we be blessed without it. All the objective glory in
heaven would not, in our beholding and enjoying of it,
(if it were possible,) make us blessed and happy, if our
own natures were not made perfect, freed from all disor-
der, irregular motions, and weak, imperfect operations.
What is it then that must give our nature this subjective
perfection 2 ft is that grace alone, whose beginnings we
are here made partakers of; for therein consists the re-
novation of the image of God in us. And the immediate
communication of that image to us, is the absolute per-
fection of our natures, the utmost which their capacity
is suited to. And this gives us the last thing to be in-
quired into, namely, by what means in ourselves we shall
eternally abide in that state 2. And this is by the unal-
terable adherence of our whole Souls to God, in perfect
love and delight. This is that whereby alone the soul
reacheth to the essence of God, and the infinite, incom-
prehensible perfections of his nature: for the perfect na-
ture hereof, divine revelation hath left under a veil,
and so must we do also. Nor do I designedly handle
these things in this place, but only in the way of a direc-
tion how to exercise our thoughts about them.
This is that notion of heaven, which those who are
spiritually minded, ought to be conversant with ; and
the true acting of it by faith, is a discriminating charac-
ter of believers. This is no heaven to any others. Those
OF SPIRITUAL MINDE DNESS, T 13
who have not an experience of the excellency of these
things in their initial state in this world, and their incom-
parable transcendency to all other things, cannot conceive
how heavenly glory and blessedness should consist in them.
Unskilful men may cast away rough, unwrought dia-
monds as, useless stones; they know not what polishing
will bring them to. Nor do men unskilful in the mys-
teries of godliness, judge there can be any glory in rough
wnwrought grace; they know not what lustre and beauty
the polishing of the heavenly hand will give to it.
It is generally supposed, that however men differ in
and about religion here, yet they agree well enough
about heaven; they would all go to the same heaven.
But it is a great mistake, they differ in nothing more;
they would not all go to the same heaven. How few
are, they who value that heavenly state which we have
treated of; or understand how any blessedness can con-
sist in the enjoyment of it? But this and no other
heaven would we go to. Other notions there may be,
there are of it, which being but fruits and effects of
men's own imaginations, the more they dwell in the con-
templation of them, the more carnal they may grow, at
best the more superstitious. But spiritual thoughts of
this heaven, consisting principally in freedom from all
sin, in the perfection of all grace, in the vision of the
glory of God in Christ, and all the excellencies of the
divine nature as manifested in him, are an effectual means
for the improvement of spiritual life, and the increase
of all graces in us: for they cannot but effect an as-
similation in the mind and heart to the things contem-
plated on, where the principles and seeds of them are
already inlaid and begun. This is our first direction.
Secondly. Having fixed right motions and apprehen
Sions of heavenly things in our minds, it is our duty to
think and contemplate greatly on them, and our own con-
cernment in them. Without this, all our speculations
concerning the nature of eternal things, will be of no use
to us; and for your encouragement and direction, take
these few short rules relating to this duty. (1.) Here
K 2
* 14 QF SPIRITUAL MI IN DETON ESS,
lies the great trial, whether we are spiritually minded or
not, by virtue of this rule; if me are risen with Christ,
ºve will mind the things that are above. Col. iii. 3. (2.)
This is the great means whereby we may attain further
degrees in that blessed frame of mind, if it be already
formed in us, by virtue of that rule; beholding the glory
of God as in a glass, neare changed into the same image
from glory to glory. 2 Cor. iii. 18. (3.) Here lies the
great evidence whether we have a real interest in the
things above or not; whether we place our portion and
blessedness in them, according to that rule; nhere our
treasure is, there will our hearts be also. Are they our
treasure, our portion, our reward, in comparison where-
of all other things are but loss and dung & then we shall
assuredly be conversant in our minds about them.
(4.) It cannot be imagined, that a man should have
in him a principle suited to things above, of the same
kind and nature with them; that his soul should be under
the conduct of those habits of grace, which strive after,
and naturally tend to, perfection, labouring greatly here
under the weight of their own weaknesses, (as it is with
all who are truly spiritually minded,) and yet not have his
thoughts greatly exercised about these things. I John iii. 3.
It were well if we would try ourselves by things such
of uncontrollable evidence. What can any object to the
truth of these thirgs, or the necessity of this duty 2 If
it be otherwise with us, it is from one of these two cau-
ses; either we are not convinced of the truth and reali-
ty of them, or we have no delight in them, because we
are not spiritually minded. Do we think that men may
turmoil themselves in earthly thoughts all the day long,
and when they are freed of their affairs, betake them-
selves to those that are vain and useless, without any
stated converse with things above, and yet enjoy life
and peace 2 We must take other measures of things, if
we intend to live to God, to be like him, and to come
to the enjoyment of him. -
What is the matter with men, that they are so stupid?
They all generally desire to go to heaven, at least when
OF SPIRITUAL MINDEDNES$. i 15
*
they can live here no longer. Some, indeed, have no
other regard to it, but only that they would not go to
hell But most would die the death of the righteous, and
have their latter end like his; yet few there are who en-
deavour to attain a right notion of it, to try how it is
suited to their principles and desires; but content them-
selves with such general notions of it as please their im-
aginations. It is no wonder if such persons seldom ex-
ercise their minds or thoughts about it, nor do they so
much as pretend to be spiritually minded. But as for
those who are instructed in these things, who profess
their chiefest interest to lie in them, not to abourd in
meditation concerning them, it argues indeed, that what-
ever they profess, they are earthly and carnai.
Again; meditate and think of the glory of heaven, so
as to compare it with the opposite state of death and eter-
mal misery. Few men care to think much of hell, and
the everlasting torments of the wicked therein. Those
do so least, who are in most danger of falling therein:
they put far from them the evil day, and suppose their
covenant with death and hell to be sure. Some begin
to advance an opinion that there is no such place, because
it is their interest and desire that there should be none,
Some out of profaneness, make a scoff at it, as though a
future judgment were but a fable. Most seem to think
there is a severity in thoughts about it, which it is not
fit we should be too much terrified with. Some tram-
sient thoughts they will have of it, but not suffer them to
abide in their minds, lest they should be too much dis-
composed. Or they think it not consistent with the
goodness of Christ to leave any men in that condition;
whereas there is more spoken directly of hell, its tor-
ments and their etermity, by himself, than in all the scrip-
ture besides. These thoughts, in most, proceed from an
unwillingness to be troubled in their sins, and are useful
to none. It is the height of folly for men to endeavour
the hiding of themselves, for a few moments, from that
which is unavoidably coming upon them unto etermity,
and the due consideration whereof is a means for an es-
H 16 OF SPIRITUAL M IN DED NES3 ,
cape from it. But I speak only of true believers; and
the more they are corversant, in their thoughts, about the
future state of eternal misery, the greater evidence they
have of the life and confidence of faith. It is a necessa.
ry duty to consider it, as what we were by nature obnox-
ious to, as being children of wrath; what we have deserv-
ed by our personal sins, as the mages of sin is death;
what we are delivered from through Jesus the deliverer,
who saves us from the wrath to come; what an expression
it is of the indignation of God against sin, who hath pre-
pared this Tophet of old ; that we may be delivered from
sin, kept up to an abhorrency of it, walking in humility,
self-abasement, and the admiration of divine grace. This,
therefore, is required of us, that in our thoughts and me-
ditations, we compare the slate of blessedness and eternal
glory, as a free and absolute effect of the grace of God
in and through Christ Jesus, with that state of eternal
misery which we had deserved. And if there be any
spark of grace or of holy thankfulness in our hearts, it
will be stirred up to its due exercise.
Some, it may be, will say, that they complained be-
fore that they cannot get their minds fixed on these
things. Weakness, weariness, darkness, diversions, oc-
casions, do prevalently obstruct their abiding in such
thoughts. I shall speak further to this afterwards; at
present I shall only suggest two things. (L.) If you
cannot attain, yet continue to follow after; get your
minds in a perpetual endeavour after an abode in spirit-
ual thoughts. Let your minds be rising towards them
every hour, yea, an hundred times a day, on all occa-
sions, in a continual sense of duty; and sigh within your-
selves for deliverance, when you find disappointments,
or not a continuance, in them. It is the sense of that
place, Rom. viii. 23–27. (2.) Take care you go not
backnyards, and lose what you have wrought. If you
neglect these things for a season, you will quickly find
yourselves neglected by them. So I observe it every
day in the hearing of the word. Whilst persons keep up
themselves to a diligent attendance on it, where they
OF SPIRITUAL MINDEDNEss. 117
find it preached to their edification, they find great de-
light in it, and will undergo great difficulties for the en-
joyment of it: let them be diverted from it for a season;
after a while it grows indifferent to them; any thing will
satisfy them that pretends to the same duty.
-ºšºm-
CHAP. VII.
Especial objects of spiritual thoughts on the glorious state
of heaven, and what belongs thereto. First, of Christ
himself. Thoughts of heavenly glory, in opposition
to thoughts of eternal misery. The use of such
thoughts. Advantage in sufferings.
IT will be to our advantage, having stated right no-
tions of the glory of the blessed state above, in our minds,
to fix on some particulars belonging to it, as the espe-
cial object of our thoughts and meditations. As, (1.)
Think much of him, niho to us is the life and centre of
all the glory of heaven, that is, Christ himself. I shall
be very brief in treating hereof, because I have design-
ed a particular treatise on this subject, of beholding the
glory of Christ, both here and to eternity. At present,
therefore, a few things only shall be mentioned, because
on this occasion they are not to be omitted. The nhole
of the glory of the state above, is expressed by being ever
with the Lord ; where he is, to behold his glory. For in
and through him, is the beatifical manifestation of God
and his glory made for evermore : and through him are
all communications of inward glory unto us. The
present resplendency of heavenly glory consists in
his mediatory ministry, as I have at large elsewhere
declared: and he will be the means of all glorious com-
munications between God and the church to eternity.
Wherefore, if we are spiritually minded, we should fix
our thoughts on Christ above, as the centre of all hea-
venly glory. To help us herein we may consider the
things that follow.
i 18 OF SPIRITUAL MINDEDNESS,
(1.) Faith hath continual recourse to him on the ac-
count of what he did and suffered for us in this world :
for thereon, pardon of sin, justification and peace with
God, do depend. This ariseth, in the first place, from
a sense of our own wants. But love of him is no less ne-
cessary to us than faith in him. And although we have
powerful motives to love, from what he did and was in
this world, yet the formal reason of our adherence to
him thereby, is what he is in himself, as he is now exalt-
ed in heaven. If we rejoice not at the remembrance of
his present glory, if the thoughts of it be not frequent
with us, and refreshing to us, how dwelleth his love in
us : -
(2.) Our hope is that, ere long, we shall be ever with
him ; and if so, it is certainly our wisdom and duty to
be here with him as much as we can. It is a vain thing
for any to suppose, that they place their chiefest happi-
ness in being for ever in the presence of Christ, who care
not at all to be with him here, as they may. And the
only way of our being present with him here, is by
faith and love, acting themselves in spiritual thoughts
and affections ; and it is an absurd thing for men to es-
teem themselves Christians, who scarce think of Christ
all the day long. Yet some, as one complained of old,
scarce ever think or speak of him, but nhen they swear
by his name. I have read of them, who have lived and
died in continual contemplation on him, so far as the im-
perfection of our present state will admit. I have known
them, I do know them, who call themselves to a reproof,
if at any time he hath been many minutes out of their
thoughts. And it is strange that it should be otherwise
with them who love him in sincerity; yet I wish I did
not know more, who give evidences that it is a rare
thing for them to be exercised in serious thoughts and
meditations about him. Yea, there are some, who are
not averse, upon occasions, to speak of God, of mercy,
of pardon, of his power and goodness; who, if you
mention Christ to them, with any thing of faith, love,
trust in him, they seem to them as a strange thing. Few
of spiritual MINDEDNESs. I 19
there are who are sensible of any religion beyond what
is natural. The things of the wisdom and power of God
in Christ, are foolishness to them. Take some direc-
tions for the discharge of this duty. (1.) In your
thoughts of Christ, be very careful that they are conceiv-
ed and directed according to the rule of the nord, lest
you deceive your own souls, and give up the conduct of
your affections to vain imaginations. Spiritual notions,
befalling carnal minds, did once, by the means of su-
perstition, ruin the power of religion. A conviction
men had that they must think much of Jesus Christ,
and that this would make them conformable to him ; but
having no real evangelical faith, nor the wisdom of faith
to exercise it in their thoughts and affections in a due
manner; nor understanding what it was to be truly like
unto him, they gave up themselves to many foolish inven-
tions and imaginations; by which they thought to ex-
press their love and conformity to him. They would
have images of him which they would embrace, adore,
and bedev with their tears. They would have crucifia:-
es, as they called them, which they would carry about
them, and wear next to their hearts, as if they resolved
to lodge Christ always in their bosoms. They would go
in pilgrimage to the place where he died and rose again,
through a thousand dangers; and purchase a feigned
chip of a tree whereon he suffered, at the price of all
they had in the world. They would endeavour, by long
thoughtfulness, fastings, and watchings, to cast their souls
into raptures and ecstasies, wherein they fancied them-
selves in his presence. They came at last to make them-
selves like him, in getting impressions of mounds on
their sides, their hands and feet. Unto all these things,
and sundry others of a like nature and tendency, did
superstition abuse and corrupt the minds of men, from a
pretence of a principle of truth ; for there is no more
certain gospel truth than this, that believers ought con-
tinually to contemplate on Christ, by the actings of faith
in their thoughts and affections; and that thereby they
are changed and transformed into his image. 2 Cor. iii.
120 G F SPIRITUAL \i IN OFDNESS.
18. And we are not to forego our duty, because other
men have been mistaken in theirs; nor part with practi-
cal fundamental principles of religion, because they
have been abused by superstition. But we may see
herein, how dangerous it is to depart in any thing from
the conduct of scripture light and rule, when for want
thereof, the best and most noble endeavours of the
minds of men, even to love Christ, and to be like unto
him, do issue in provocations of the highest nature.
Pray, therefore, that you may be kept unto the truth
in all things, by a diligent attention to the only rule there-
of, and conscientious subjection of soul to the authority
of God in it. For we ought not to suffer our affections
to be elitangled with the paint or artificial beauty of any
way or means of giving our love to Christ, which are not
warranted by the nord of truth. Yet I must say, that I
had rather be among them, who, in the actings of their
love and affections to Christ, fall into some irregulari-
ties and excesses in their manner of expressing it (pro-
vided their worship of him be neither superstitious nor
idolatrous,) than among those who, professing themselves
to be Christians, do almost disavow their having any
thoughts of, or affection to, the person of Christ: but
there is no need that we should foolishly run into either
of these extremes. God hath, in the scripture, sufficient-
ly provided against them both. He hath both showed
us the necessity of our diligent acting ºf faith and love
on the person of Christ; and hath limited out ways
and means whereby we may so do. And let our designs
be what they will, where in any thing we depart from
his prescriptions, we are not under the conduct of his
spirit, and so are sure to lose all that we do.
Wherefore, two things are required, that we may thus
think of Christ and meditate on him, according to the
mind and will of God. (1.) That the means of bringing
him to mind, be what God hath promised and appointed.
(2.) That the continued proposal of him, as the object
of our thoughts and meditations, be of the same kind. For
both these ends, the superstitious minds of men invented
OF SPIRITUAL MINDED N ESS. 12i
the ways of images and crucifixes, with their appurte-
nances before mentioned. And this rendered all their de-
votion an abomination. That which tends to these ends
among believers, is the promise of the spirit; and the in-
stitutions of the nord. Would you then think of Christ
as you ought, take these two directions. (1.) Pray that
the holy spirit may abide with you continually, to mind
you of him, which he will do in all in whom he doth
abide;- for it belongs to his office. (2.) For more fixed
thoughts and meditations, take some express place of
scripture, wherein he is set forth and proposed either in
his person, office, or grace, to you. Gal. iii. 1.
4. This duty lies at the foundation of all that blessed
communion and intercourse, that is between Jesus
Christ and the souls of believers. This, I confess, is
despised by some, and the very notion of it esteemed ri-
diculous. But they do therein no less than renounce
Christianity, and turn the Lord Christ into an idol, that
neither knoweth, seeth, nor heareth. But I speak to
them who are not utter strangers to the life of faith, who
know not what religion is, unless they have real, spiritual,
intercourse and communion with the Lord Christ thereby.
Consider this, therefore, as it is in particular exemplified
in the book of Canticles. There is not one instance of
it to be found, which doth not suppose a continual
thoughtfulness of him. And in answer to them, as they
are actings of faith and love wherein he is delighted; doth
he, by his spirit, insinuate into our minds and hearts, a
gracious sense of his own love, kindness, and relation to
us. The great variety wherein these things are mutual-
ly carried on between him and the church, the singular
endearments which ensue thereon, and blessed estate in
rest and complacency, make up the substance of that
holy discourse. No thoughts then of Christ, proceeding
from faith, accompanied with love and delight, shall be
lost: they that sow this seed shall return with their
sheaves; Christ will meet them with gracious intima-
tions of his acceptance of them, delight in them, and re-
turn a sense of his onm love to them. He never will be.
L
122 OF SPIRITUAL AI INDEDN ESS.
he never, was, behind with any poor soul in relurns of
love. Those gracious and blessed promises which he
hath made, of coming to them that believe in him, of
making his abode with them, and of supping with them,
all expressions of a gracious presence and intimate
communion, all depend on this duty. Wherefore, we
may consider three things concerning these thoughts of
Christ. (1.) That they are exceeding acceptable to him,
as the best pledge of our cordial affection. Cant. ii. 14.
“O my dove, that art in the clefts of the rock, in the
“ secret places of the stairs, let me see thy countenance,
“let me hear thy voice; for sweet is thy voice, and thy
“ countenance is comely.” When a soul, through mani-
fold discouragements and despondencies, withdraws, and
as it were hides itself from him, he calleth to see a poor,
weeping, blubbered face, and to hear a broken voice, that
scarce goes beyond sighs and groans. (2.) These thoughts
are the only means, whereby we comply with the gracious
intimations of his love mentioned before. By them do we
hear his knocking, know his voice, and open the door of our
hearts to give him entrance, that he may abide and sup with
us. Sometimes, indeed, the soul is surprized into acts of
gracious communion with Christ. Cant. vi. 1 1. But they
are not to be expected, unless we abide in those ways
and means which prepare and make our souls meet for the
reception and entertainment of him. Wherefore, (3.)
our want of experience in the power of this holy intercourse
and communion with Christ, ariseth principally from our
defect in this duty. I have known one, who, after a long
profession of faith and holiness, fell into great darkness
and distress, merely on this account, that he did not ea:-
perience in himself the sweetness, life, and power of the
testimonies given concerning the real communications of
the love of Christ unto, and the intimation of his presence
with, believers. He knew well enough the doctrine of
it, but did not feel the ponier of it; at least he understood
there was more in it, than he had experience of God
carried him by faith through that darkness; but taught
him withal, that no sense of these things was to be let
OF SPIRITUAL MI INDED NESS. I 23
into the soul, but by constant thoughtfulness and contem-
plation on Christ. How many blessed visits do we
lose, by not being exercised to this duty 2 See Cant. v.
1, 2, 3. Sometimes we are busy, sometimes careless
and negligent, sometimes slothful, sometimes under the
power of temptations, so that we neither inquire after,
nor are ready to receive, them. This is not the way to
have our joys abound. *
Again: I speak now with especial respect to him in
heaven. The glory of his presence, as God and man
eternally united; the discharge of his mediatory office,
as he is at the right hand of God; the glory of his pre-
sent acting for the church, as he is the minister of the
sanctuary, and the true tabernacle which God hath fix-
ed, and not man; the love, power, and efficacy of his
intercession, whereby he takes care for the accomplish-
ment of the salvation of the church; the approach of
his glorious coming to judgment; are to be the objects of
our daily thoughts and meditations. -
Let us not mistake ourselves. To be spiritually
minded, is not to have the motions and knowledge of
spiritual things in our minds; it is not to be constant,
no, not to abound, in the performance of duties, both
which may be where there is no grace in the heart at all.
It is to have our minds really exercised with delight
about heavenly things, the things that are alsove, espe-
cially Christ himself, as at the right hand of God.
Again: So think of eternal things, as continually to
łay them in the balance against all the sufferings of this
life. This use of it I have spoken to somewhat before;
and it is necessary it should be pressed upon all occasions.
It is very probable that we shall yet suffer more than we
have done. Those who have gone before us, have done
so ; it is foretold in the scripture, that if we will live
godly in Christ Jesús, we must do so; we stand in
need of it, and the world is prepared to bring it on us.
And as we must suffer, so it is necessary to the glory of
God, and our own salvation, that we suffer in a due man-
ner. Mere sufferings, will neither commend us to God,
#24 Q F SPY RITY AL M N DEDNESS,
nor any way advantage our own souls. When we suffer
according to the vill of God, it is an eminent grace,
gift, and privilege. Phil. i. 29. But many things are
required hereto. It is not enough that men suppose
themselves to suffer for conscience' sake, though if we
do riot so, all our sufferings are in vain. Nor is it enough
that we suffer for this or that may of profession in reli-
gion, which we esteem to be true, and according to the
mind of God, in opposition to what is not so. The
glory of sufferings, on these accounts solely, hath been
much Sullied in the days wherein we live. It is evident
that persons, out of a natural courage, accompanied with
deep radical perºuasions, and having their minds influ-
enced with some sinister ends, may undergo things hard
and difficult, in giving testimony to what is not accord-
ing to the mind of God. Examples we have had here-
of in all ages, and in that wherein we live in an especial
manner. See 1 Pet. iv. 14–16. We have had enough
to take off all paint and appearance of honour from them,
who, in their sufferings, are deceived in what they profess.
But men may, from the same principles, suffer for what
is indeed according to the mind of God; yea, may give
their bodies to be burned therein, and yet not to his glo-
ry, nor their own eternal advantage. Wherefore, we are
duly to consider all things that are requisite to make our
sufferings acceptable to God, and honourable to the gospel.
I have observed, in many, a frame of spirit with res-
pect to sufferings, that I never saw good event of when
it was tried to the uttermost. Boldness, confidence, a
pretended contempt of hardships, and scorning other men
whom they suppose defective in these things, are the gar-
ment or livery they wear on this occasion. Such princi.
ples may carry men out in a bad cause, but they will ne-
ver do so in a good one. Evangelical truth will not be ho-
nourably witnessed to, but by evangelical graces. Dis-
trust of ourselves, a due apprehension of the nature of
the evils to be undergone, and of our own frailty, with
continual prayers to be delivered from them, or support-
ed under them, and prudent care to avoid them without
OF SPIRITUAL MINDEDNESS, 125
gº
...).
an inroad on conscience, or neglect of duty, are much
better preparations for an entrance into a state of suffer.
ing. Many things belong to our learning aright this
first and last lesson of the gospel, namely, of bearing the
cross, or undergoing all sorts of sufferings for the profes.
sion of it. But they belong not to our present occasion.
This only is that which we now press, as an evidence of
our sincerity in our sufferings, and an effectual means to
enable us cheerfully to undergo them, which is, to have
such a continual prospect of the future state of glory,
as to lay it in the balance against all that We may under-
go. For,
(1.) To have our minds filled and possessed with
thoughts thereof, will give us an alacrily in our entrance
into sufferings in a way of duty. Other considerations
will offer themselves to our relief, which will quickly
fade and disappear. They are like a cordial water,
which gives a little relief for a season, and then leaves
the spirits to sink beneath what they were before it was
taken. Some relieve themselves from the consideration
of the nature of their sufferings ; they are not so great
but that they may conflict with them, and come off with
safety. But there is nothing of that kind so small,
but it will prove too hard and strong for us, unless
we have especial assistance. Some do the same from
their duration; they are but for ten days or six months,
and then they shall be free. Some from the compassion
and esteem of men. These and the like considerations
are apt to occur to the minds of all sorts of persons,
whether they are spiritually minded or not. But when
our minds are accustomed to thoughts of the glory that
shall be revealed, we shall cheerfully entertain every way
and path that leads thereunto, as suffering for the truth
doth in a peculiar manner. Through this medium we
may look cheerfully and comfortably on the loss of name,
reputation, goods, liberty, life itself, as “knowing in our-
“selves that we have better and more abiding comforts”
to betake ourselves to. And we can no other way glo-
rify God by our alacrity in the entrance on sufferings,
L 2
#26 OF SPIRITUAL MINDEDNEss.
than when it ariseth from a prospect into, and valuation
of those invisible things which he hath promised, as an
abundant recompense for all we can lose in this world.
(2.) The great aggravation of sufferings is their long
continuance, without any rational appearance or hopes
of relief. Many who have entered into sufferings with
much courage and resolution, have been nearied and
norm out with their continuance. Elijah himself was
hereby reduced to pray that God would take anay his
life, to put an end to his ministry and calamities. And
not a few in all ages have been hereby so broken in their
natural spirits, and so shaken in the exercise of faith, as
that they have lost the glory of their confession, in seek-
ing deliverance by sinful compliances in the denial of
the truth. And although this may be done out of mere
weariness (as it is the design of Satan to near out the
saints of the Most High,) with reluctance of mind, and a
love yet remaining to the truth in their hearts, yet hath it
constantly one of these two effects. Some by the over-
whelming sorrow that befalls them on the account of
their failure in profession, and out of a deep sense of
their unkindness to the Lord Jesus, are stirred up imme-
diately to higher acts of confession than ever they were
before engaged in, and to an higher provocation of their
adversaries, until their former troubles are doubled upon
them, which they frequently undergo with great satisfac-
tion. Instances of this nature occur in all histories of great
persecutions. Others being comed and discouraged in
their profession, and perhaps neglected by them whose
duty it was rather to restore them, have, by the craft of
Satan, given place to their declensions, and become vile
apostates. To prevent these evils arising from the du-
ration of sufferings, without a prospect of deliverance,
nothing is more prevalent than a constant contemplation
on the future reward and glory. So the apostle declares
it, Heb. xi. 35. When the mind is filled with the
thoughts of the unseen glories of eternity, it hath in rea-
diness what to lay in the balance against the longest contin-
OF SPIRITUAL MINDEDNESS, } :27
uance and duration of sufferings, which in comparison
thereunto at their utmost extent are but for a moment.
I have insisted the longer on these things, because
they are the peculiar object of the thoughts of them that
are indeed spiritually minded.
-º-º-º---s
CHAP. VIII.
Spiritual thoughts of God himself. The opposition to
them, and neglect of them, ; with their causes, and the
way of their prevalency. Predominant corruptions
-eapeiting due thoughts of God, how to be discover-
ed, &c. Thoughts of God, of whal nature, and what
they are to be accompanied with, &c.
I HAVE spoken very briefly to the first particular
instance of the heavenly things that we are to fix our
thoughts upon, namely, the person of Christ: and I have
done it for the reason before mentioned, namely, that I
intend a particular treatise on that subject, or an inquiry
how we may behold the glory of Christ in this life, and
how we shall do so to eternity. That which I have re-
served to the last place, as to the exercise of their
thoughts about who are spiritually minded, is that which
is the absolute foundation and spring of all spiritual
things, namely, God himself. He is the fountain whence
all these things proceed, and the ocean wherein they is-
sue; he is the centre and circumference wherein they
all begin, meet, and end. So the apostle issues his pro-
found discourse of the counsels of the divine will and
mysteries of the gospel, Rom. xi. 36. “Of him, and
“ through him, and to him, are all things, to whom be
“glory for ever.” All things arise from his ponier, and
are disposed by his misdom into a tendency to his glory;
“ of him, and through him, and to him are all things.”
Under that consideration alone are they to be the objects
of our spiritual meditations, namely, as they come from
him, and tend to him. All other things are finite and
128 OF SPIRITUAL MINDEDNESS,
limited; but they begin and end in that which is im-
mense and infinite. So God is all in all; he, therefore,
is, or ought to be, the only supreme absolute object of
our thoughts and desires; other things are from and for
him only. Where our thoughts do not either immedi.
ately and directly, or mediately and by just consequence,
tend to, and end in him, they are not spiritual. 1 Pet.
i. 21. -
To make way for directions how to eacercise our
thoughts on God himself, some things must be premised
concerning a sinful defect herein, with the causes of it.
1. It is the great character of a man presumptuously
and flagitiously wicked, that God is not in all his
thoughts. Psal. x. 4. That is, he is in none of them.
And of this want of thoughts of God there are many de-
grees; for all wicked men are not equally forgetful of
him.
1. Some are under the power of atheistical thoughts :
they deny, or question, or do not avowedly acknowledge,
the very being of God. This is the height of what
the enmity of the carnal mind can rise to. To acknow-
ledge God, and yet to refuse to be subject to his law or
will, a man would think were as bad, if not worse, than
to deny the being of God : but it is not so. That is a
rebellion against his authority—this, an hatred to the on-
ly Fountain of all goodness, truth, and being ; and
that because they cannot own it, but withal they must
acknowledge it to be infinitely righteous, holy, and pow-
erful, which would destroy all their desires and security.
Such may be the person in the Psalm, (for the words
may be so read,) All his thoughts are, that there is no God.
Howbeit, the context describes him as one who rather
despiseth his Providence, than denieth his being. But
such there are, whom the same Psalmist elsewhere
brands for fools, though themselves seem to suppose
that wisdom was born and will die with them. Psal. xiv.
1. & liii. 1. -
It may be, never any age since the flood did more
abound with open Atheism, among such as pretended to
OF SPIRITUAL MINDED NESS. #29
the use and improvement of reason, than that wherein
we live. Among the ancient civilized Heathen, we
hear ever and anon of a person branded for an atheist,
yet are not certain whether it was done justly or not :
but in all nations of Europe at this day, cities, courts,
towns, fields, armies, abound with persons who, if any
credit may be given to what they say or do, believe not
that there is a God. And the reason hereof may be a
little inquired into.
Now this is no other, in general, but that men have
decocted and wasted the light and pomer of the Chris-
tian religion. It is the fullest revelation of God that
ever he made; it is the last that ever he will make in
this world. If this be despised, if men rebel against
the light of it, if they break the cords of it, and are
senseless of its power, nothing can preserve them from
the highest atheism that the nature of man is capable of.
It is in vain to expect relief or preservation from inferi-
or means, where the highest and most noble is rejected.
Reason, or the light of nature, gives evidences to the
being of God, and arguments are still well pleaded from
them to the confusion of Atheists ; and they were suffi-
cient to retain men in an acknowledgment of the Divine
Pomer and Godhead, who had no other, no higher evi-
dences of them : but where men have had the benefit of
divine revelation, where they have been educated in the
principles of the Christian religion, have had some
knowledge, and made some profession of them ; and
have, through love of sin, and hatred of every thing that
is truly good, rejected all convictions from them concern-
ing the being, pomer, and rule of God, they will not be
kept to a confession of them, by any considerations that
the light of nature can suggest.
There are, therefore, among others, three reasons why
there are more Atheists among them who live where the
Christian religion is professed, and the power of it re-
jected, than among any other sort of men, even than
there were among the Heathens themselves.
1. God hath designed to magirify his word above all
{30 OF SPIRITUAL MINDEDN ESS,
his name, or all other ways of the revelation of himself
to the children of men. Ps. cxxxviii. 2. Where, there-
fore, this is rejected and despised, he will not give the
honour to reason, or the light of nature, that they shall
preserve the minds of men from any evil whatever.
Reason shall not have the same power and efficacy on
the minds of men who reject the light and power of di-
vine revelation by the word, as it hath, or may have, on
them whose best guide it is, who never enjoyed the light
of the gospel; and, therefore, there is oft-times more com-
mon homesty among civilized Heathems and Mahometans,
than amongst degenerate Christians; and, from the same
reason, the children of professors are sometimes irrecover-
ably profligate. It will be said, many are recovered to
God by afflictions, who have despised the word; but it
is otherwise; never any were converted to God by afflic-
tions, who had rejected the word. Men may by afflic-
tions be recalled to the light of the nord ; but none are
immediately turned to God by them. As a good shep-
herd, when a sheep wanders from the flock, and will not
hear his call, sends out his dog, which stops him and
bites him ; hereon he looks about him, and hearing the
call of the shepherd, returns again to the flock. Job
xxxiii. 19–25. But with this sort of persons it is the
way of God, that where the principal means of the reve-
lation of himself, and wherein he doth most glorify his
wisdom and his goodness, is despised, he will not only
take off the efficacy of inferior means, but judicially har-
den the hearts, and blind the eyes of men, that such
means shall be of no use to them. See Isa. vi. 8–12.
Acts xiii. 40, 41. Rom. i. 21. 28. 2 Thess ii. 1 1, 12.
2. The contempt of gospel light and the Christian re-
ligion, as it is supernatural, (which is the beginning of
transgression to all atheists among us,) begets in, and
leaves on, the mind such a depraved corrupt habit, such
a congeries of all evils, that the hatred of the goodness,
wisdom, and grace of God, can produce; that it cannot
but be wholly inclined to the worst of evils, as all our
original vicious inclimations succeeded immediately on
OF SPIRITUAL MINDEDNESS. | 31
our rejection and loss of the image of God. The best
things corrupted, yield the worst savour, as manna stank
and bred norms ; the knowledge of the gospel being re-
jected, stinking worms take the place of it in the mind,
which grow into vipers and scorpions. Every degree of
apostacy from gospel-truth brings in a proportionate de-
gree of inclination to wickedness into the hearts and
minds of men. 2 Pet. ii. 21 : and that which is total to
all the evils that they are capable of in this world.
Whereas, therefore, multitudes from their darkness, un-
belief, temptation, love of sin, pride, and contempt of
God, fall off from all subjection of soul and conscience to
the gospel, either motionally or practically, deriding or
despising all supernatural revelations; they are a thou-
sand times more disposed to donnright Atheism, than
persons who never had the light or benefit of such reve-
kations. Take heed of decays: whatever ground the
gospel loseth in our minds, sin possesseth itself of for its
own ends.
Let none say, it is othernise with them. Men grow
cold and negligent in the duties of gospel worship, public
and private, which is to reject gospel light. Let them
say and pretend what they please, that in other things,
in their minds and conversations, it is well with them ;
indeed it is not so. Sin will, sin doth, one way or other,
make an increase in them, proportionate to these decays,
and will sooner or later discover itself so to do. And
themselves, if they are not utterly hardened, may greatly
ºver it, innardly in their peace, or outwardly in their
IWCS.
3. Where men are resolved not to see, the greater the
light is that shines about them, the faster they must close
their eyes. All Atheism springs from a resolution not to
See things invisible and eternal. Love of sin, a resolved
continuance in the practice of it, the effectual power of
vicious inclinations, in opposition to all that is good, make
it the interest of such men that there should be no God
to call them to an account. For a supreme unavoidable
Judge, an eternal Rewarder of good and evil, is inseper-
132 OF SPIRITUAL M IN DEDNRS5.
able from the first notion of a Divine Being. Whereas,
therefore, the most glorious light, and uncontrollable evi-
dence of these things shines forth in the scripture, men
that will abide by their interest to love and live in sin,
must close their eyes with all the arts and powers that
they have, or else they will pierce into their minds to
their torment. This they do by donymright Atheism,
which alone pretends to give them security against the
light of divine revelation. Against all other convictions,
they might take shelter from their fears, under less de-
grees of it. • .
It is not, therefore, to the disparagement, but honour
of the gospel, that so many avow themselves to be
Atheists, in those places wherein the truth of it is known
and professed: for none can have the least inclination or
temptation thereto, until they have beforehand rejected
the gospel, which immediately exposeth them to the
worst of evils. -
Nor is there any means for the recovery of such per-
sons. The opposition that hath been made to Atheism,
with arguments for the Divine Being and existence of
God, taken from reason and natural light, in this and
other ages, hath been of good use to cast contempt on
the pretences of evil men, to justify themselves in their
folly. But that they have so much as changed the minds
of any, I much doubt. No man is under the power of
atheistical thoughfs, or can be so long, but he that is en-
snared into them by his desire to live securely and un-
controllable in sin. Such persons know it to be their in-
terest, that there should be no God, and are willing to
take shelter under the bold expressions and reasonings of
them, who by the same means have hardened and blind-
ed their minds into such foolish thoughts. But the most
rational arguments for the being of the Deity, will never
prove an effectual cure to a predominant love of, and ha-
bitual course in sin, in them who have resisted and re-
jected the means and motives to that end, declared in di-
vine revelation. And unless the love of sin be cured in
the heart, thoughts of the ackowledgment of God will not
be fixed in the mind.
{}}". SPIRITUAL MINDED NESS, 133
2. There are those of whom also it may be said, that
God is not in all their thoughts, though they acknow-
ledge his essence and being. For they are not practi-
cally influenced in any thing by the notions they have of
him. Such is the person of whom this is affirmed, Psal.
x. 4. He is one who, through pride and profligacy, with
hardness in sin, regards not God in the rule of the norld,
ver. 4, 5. 1 1. 13. Such is the world filled with at this
day, as they are described, Tit. i. 16. “They profess
“ that they know God, but in their works deny him, be-
“ing abominable and disobedient, and to every good work
“ reprobate.” They think, they live, they act in all
things as if there were no God, at least as if they never
thought of him with fear and reverence. And for the
most part we need not seek far for evidences of their dis-
regard of God, the pride of their countenances testifies
against them. Psal. x. 4. And if they are followed
further, cursed oaths, licentiousness of Hife, and hatred of
all that is good, will confirm and evidence the same.
Such as these may on m God in mords, may be afraid of
him in dangers, may attend outwardly on his worship;
but they think not of God at all in a due manner; he is
not in all their thoughts.
3. There are yet less degrees of this disregard of
God and forgetfulness of him. Some are so filled with
thoughts of the world, and the occasions of life, that it
is impossible they should think of God as they ought.
For as the love of God and the love of the world in
prevalent degrees are inconsistent, (for, if a man loveth
this world, hon divelleth the love ºf God in him 2) so
thoughts of God and of the world, in the like degree,
are inconsistent. This is the state of many, who yet
would be esteemed spiritually minded. They are con-
tinually conversant in their minds about earthly things.
Some things impose themselves on them under the no-
tion of duty : they belong to their callings, they must
he attended to. Some are suggested to their minds
fr ºn daily occasions and occurreº 33. Common con-
verse in the world engageth men into no other but world-
134 OF SPIRITUAL MINDEDNESS.
By thoughts: love and desire of earthly things, their en-
joyment and increase, exhaust the vigour of their spi-
rits all the day long. In the midst of a multitude of
thoughts arising from these and the like occasions, whilst
their hearts and heads are reeking with the steam of
them, many fall immediately in their seasons to the per-
..formance of holy duties. Those times may suffice for
thoughts of God. But notwithstanding such duties,
what through the want of a due preparation for them,
what through the fulness of their minds and affections
with other things, and what through a neglect of exer-
cising grace in them, it may be said comparatively,
that God is not in all their thoughts.
I pray God, that this, at least as to some degrees
of it, be not the condition of many among us. I speak
not now of men who visibly and openly live in sin, pre-
fane in their principles, and profligate in their lives.—
The prayers of such persons are an abomination to the
Lord; neither have they ever any thoughts of him,
which he doth accept: but I speak of them who are
sober in their lives, industrious in their callings, and not
openly negligent about the outward duties of religion.—
Such men are apt to approve of themselves, and others
also to speak well of them; for these things are in
themselves commendable and praise-worthy. But if
they are traced home, it will be found, as to many of
them, that God is not in all their thoughts as he ought to
be. Their earthly conversation, their vain communi-
cation, with their foolish designs, do all manifest, that the
vigour of their spirits, and the most intense contrivan-
ces of their minds, are engaged in things below. Some
refuse, transient, unmanaged thoughts, are sometimes cast
anay on God, which he despiseth.
4. Where persons do cherish secret predominant
lusts in their hearts and lives, God is not in their
thoughts as he ought to be. He may be, he often is,
much in the words of such persons, but in their thoughts
he is not, he cannot be, in a due manner. And such
persons, no doubt, there are. Ever and anon, we hear of
OF SPIRITUAL MINDEDNESS. H35
one and another whose secret lusts break forth into a
discovery. They flatter themselves for a season, but
God oft-times so orders things in his holy providence,
that their iniquity shall be found out to be hateful.
Some hateful lust discovers itself to be predominant in
them. One is drunken, another unclean, a third an op-
pressor. Such there were ever found among professors
of the gospel, and that in the best of times; among the
apostles, one was a traitor, a devil. Of the first profes-
sors of Christianity, there were those, nihose God was
their belly, whose end nas destruction, niho minded earth-
(y things. Phil. iii. 18, 19. Some may take advan.
tage at this acknowledgment, that there are such evils
among such as are called professors. And it must be
confessed, that great scandal is given hereby unto the
World, casting both them that give it, and them to whom
it is given, under a most dreadful wo. But we must
bear the reproach of it, as they did of old, and commit
the issue of all things to the watchful care of God.—
However, it is good in such a season to be “jealous
“over ourselves and others, to exhort one another daily
“ whilst it is called to-day, lest any be hardened through
“ the deceitfulness of sin.” See Heb. xii. 13–17.—
And because those with whom it is thus, cannot be spi-
ritually minded, yet as there are some difficulties in the
case, as to the predominancy of a secret lust or sin, I
shall consider it somewhat more distinctly.
1. We must distinguish between a time of temptation
in some, and the ordinary state of mind and affections
in others. There may be a season, wherein God, in his
holy wise orderings of all things towards us, and for his
own glory, in his holy, blessed ends, may suffer a lust or
corruption to break loose in the heart, to strive, tempt,
suggest, and tumultuate, to the great trouble and dis-
quietude of the mind and conscience. Neither can it
be denied, but that falling in conjunction with some vi-
gorous temptation, it may proceed so far as to surprise
the person in whom it is, into actual sin to his defilement
and amazement. In this case no man can say, “he is
136 OF SPIRITUAL MINDEDNESS.
“ tempted of God, for God tempteth no man,” but eve-
ry man is “tempted of his own lust and enticed.” But
yet temptations, of what sort soever they be, so far as
they are afflictive, corrective, or penal, are ordered and
disposed by God himself. For there is no evil of that
nature, and he hath not done it. And where he will
have the power of any corruption to be afflictive in any
instance, two things may safely be ascribed to him.
1. He withholds the supplies of that grace, whereby
it might be effectually mortified and subdued. He can
give in a sufficiency of efficacious grace, to repel any
temptation, to subdue any or all our lusts and sins. For
he can and doth work in us to mill and to do, according
to his pleasure. Ordinarily he doth so in them that be-
lieve ; so that although their lusts may rebel and mar,
they cannot defile or prevail. But to the continual sup-
plies of this actual prevailing grace, he is not obliged.
When it may have a tendency to his holy ends, he may,
and doth, withhold it. When it may be, a proud soul is
to be humbled, a careless soul to be awakened, an un-
thankful soul to be convinced and rebuked, a backslid-
ing soul to be recovered, a fronard, selfish, passionate
soul to be broken and meekened, he can leave them for
a season to the sore exercise of a prevalent corruption,
which, under his holy guidance, shall contribute greatly
to his blessed ends. It was so in the temptation of
Paul, 2 Cor. xi. 7–9. If a man, through disorder and
excesses, is contracting any habitual distempers of bo.
dy, which gradually and insensibly tend to his death;
it may be an advantage to be cast into a violent fever,
which threatens immediately to take away his life. For
he will hereby be thoroughly amºakened to the consider-
ation of his danger, and not only labour to be freed from
his fever, but also for the future to watch against those
disorders and eaccesses which cast him into that condi-
tion. And sometimes a loose, careless Soul, that walks
in a secure formal profession, contracts many spiritual
diseases, which tend to death and ruin. No arguments
or considerations can prevail with him, to awaken him-
of spiritual, MINDEDNFss. I 37
self, to shake himself out of the dust, and to betake him-
self to a more diligent and humble walking before God.
In this state, it may be, through the permission of God,
he is surprised into some open, actual sin. Hereon,
through the vigorous actings of an enlightened conscience,
and the stirrings of any sparks of grace which yet re-
main, he is amazed, terrified, and stirs up himself to seek
after deliverance. -
2. God may, and doth, in his providence, “administer
“ objects and occasions of men's lusts,” for their trial.
He will place them in such relations, in such circumstan-
ces, as shall be apt to provoke their affections, passions,
desires, and inclinations, to those objects that are suited
to them. .
In this state, tiny lust will quickly get such power in
the mind and affections, as to manage continual solicita-
tions to sin. It will not only dispose the affections to-
wards it, but multiply thoughts about it, and darken the
mind as to those considerations which ought to prevail
to its mortification. In this condition it is hard to con-
ceive how God should be in the thoughts of men in a due
manner. However, this state is very different from
the habitual prevalency of any secret sin or corruption,
in the ordinary course of men's walking in the world,
and therefore I do not directly intend it.
If any one shall inquire how we know this difference,
namely, that which is between the “ occasional prevalen-
cy of “ any lust or corruption in conjunction with a
temptation, “ and the power of sin in any instance ha-
“bitually and constantly complied with, or indulged in
“ the mind:” answer:
1. It is no great matter whether we are able to distin-
guish between them or not. For the end why God suf-
fers any corruption to be such a snare and temptation,
such a thorn and brier, is to awaken the souls of men out
of their security, and to humble them for their pride
and negligence. The more severe are their apprehen-
sions concerning it, the more effectual it will be to this
end and purpose. It is good, it may be, that the sout
M 2
i 38 OF SPIRITUAL MINDEE) N ESS,
should apprehend more of what is sinful in it, as it is a
corruption, than of what is afflictive in it, as it is a tempt-
ation. For if it be conceived as a predominant lust, if
there be any spark of grace remaining in the soul, it
will not rest until in some measure it be subdued. It
will also immediately put it upon a diligent search into
itself, which will issue in deep self-abasement, the prin-
cipal end designed. But, - -
2. For the relief of them that may be perplexed in
their minds, about their state and condition, I say, there
is an apparent difference between these things. A lust
or corruption arising up or breaking forth into a violent
temptation, is the continual burthen, grief, and affliction
of the soul wherein it is. And as the temptation for the
most part which befals such a person, "will give him no
rest from its reiterated solicitations; so he will give the
temptation no rest, but will be continually conflicting
with it, and contending against it. It fills the soul with
an amazement at itself, and continual self-abhorrency,
that any such seeds of filth and folly should be yet re-
maining in it. With them in whom any sin is ordinari-
ly prevalent, it is otherwise. According to their light
and renewed occasional convictions, they have trouble
about it; they cannot but have so, unless their conscien-
ces are utterly seared. But this trouble respects prin-
cipally, if not solely, its guilt and effects. They know
not what may ensue on their compliance with it, in this
world and another. Beyond this they like it well enough,
and are not willing to part with it. It is of this latter
sort of persons of whom we speak at present.
3. We must distinguish between the perplexing soli-
citation of any lust, and the conquering predominancy
of it. The evil that is present mith us, will be solicit-
ing and pressing to sin of its own accord, even where
there is no such especial temptation, as that spoken of
before. So is the case stated, so are the mature and
operations of it described, Rom. i. Gal. v. And some-
times an especial, particular lust, may be so warmed and
fomented by men's constitutions within, or be so expos-
of SPIRITUAL MINDEDNEss. 139
ed to provoking, exciting occasions without, as to bring
perpetual trouble on the mind. Yet this may be where
no sin hath the predominancy inquired after. And the
difference between the perple.cing solicitation of any
corruption to sin, and the conquering prevalency of it,
lies in this ; that under the former, the thoughts, contri-
vances, and actings of the mind, are generally disposed
and inclined to an opposition to it, and a conflict with it,
how it may be obviated, defeated, destroyed ; how an
absolute victory may be obtained against it. Yea, death
itself is sweet to such persons under this notion, as it is
that which will deliver them from the perplexing pomer
of their corruptions; so is the state of such a soul at
large represented, Rom. vii. In the other case, namely,
of its predominancy, it disposeth the thoughts actual-
ly for the most part, to make provision for the flesh, and
to fulfil it in the lusts thereof. It fills the mind with
pleasing contemplations of its object, and puts it on con-
trivances for satisfaction. Yea, part of the bitterness
of death to such persons, is, that it will make an everlast-
ing separation between them and the satisfaction they
have received in their lusts. It is bitter in the thoughts
of it to a worldly-minded man, because it will take him
from all his enjoyments, his wealth, profits, and advan-
tages. It is so to the sensual person, as that which fi-
nally determines all his pleasure.s
3. There is a difference in the degrees of such a
predominant corruption. In some, it taints the affec-
tions, vitiates the thoughts, and works over the will to
acts of a secret complacency in sin, but proceeds no
further. The whole mind may be vitiated by it, and
rendered, in the multitude of its thoughts, vain, sensual,
or morldly, according as is the nature of the prevailing
corruption. . Yet here God puts bounds to the raging
of some men's corruptions, and says to their proud waves,
thus far shall ye proceed, and no further. He either
lays a restraint on their minds, that when lust hath fully
conceived, it shall not bring forth sin, or he sets an hed
before them in his providence, that they shall not be
#40 OF SPIRITUAL AIIM DEDNESS.
able, in their circumstances, to find their way unto what
perhaps they do most earnestly desire. A noful life it
is that such persons lead. They are continually tortur-
ed between their corruptions and convictions, or the love
of sin, and fear of the event. With others it pursues its
course into outnard actual sins, which in some are dis-
covered in this world, in others they are not: for
“ some men's sins go before them unto judgment, and
“ some follow after.” Some fall into sin upon surprisal,
from a concurrence of temptation with corruption and
opportunities; some habituate themselves to a course in
sin; though in many it be not discovered, in some it is.
But amon, those who have received any spiritual light,
and made profession of religion thereon, this seldom falls
out, but from the great displeasure of God. For when
men have long given way unto the prevalency of sin in
their affections, inclinations, and thoughts, and God hath
set many an hedge before them, to put bounds to their
inclinations, and to shut up the womb of sin; sometimes
by afflictions, sometimes by fears and dangers, some-
times by the word; and yet the bent of their spirits is
towards their sin; God takes off his hand of restraint,
removes his hinderances, and “gives them up to their
“ own hearts' lusts, to do the things that are not conve-
nient.” All things hereon suit their desires, and they
rush into actual sins and follies, setting their feet in the
paths that go down to the chambers of death. The
uncontrollable power of sin in such persons, and the
greatness of God's displeasure against them, make their
condition most deplorable.
Those that are in this state, of either sort, the first
or the latter, are remote from being spiritually minded,
nor is God in all their thoughts as he ought to be. For,
1. They will not so think and meditate on God.
Their delight is turned another way. Their affections,
which are the spring of their thoughts, which feed them
continually, cleave unto the things which are most ad-
verse to him. Love of sin is gotten to be the spring
in them, and the whole stream of the thoughts which
of SPIRITUAL MINDEDNEss. 141
they choose and delight in, is towards the pleasures of
it. If any thoughts of God come in, as a faint tide for
a few minutes, and drive back the other stream, they are
quickly repelled and carried away with the strong cur-
rent of those which proceed from their powerful inclina-
tions. Yet may such persons abide in the “perform-
“ ance of outward holy duties;” or attendance to them.
Pride of, or satisfaction in, their gifts, may give them de-
light in their own performances, and something in those
of others, they may be exceedingly pleased with ; as
it is expressly affirmed, Ezek. xxxiii. 31, 32. But in
these things they have no immediate real thoughts of
God, none that they delight in, none that they seek to
stir up in themselves, and those which impose themselves
on them they reject. - -
2. As they will not, so they dare not, think of God.
They will not, because of the power of their lusts; they
dare not, because of their guilt. No sooner should they
begin to think of him in good earnest, but their sim
would lose all its desirable forms and appearances, and
represent itself in the horror of guilt alone. And in
that condition all the properties of the divine nature are
suited to increase the dread and terror of the sinner.
Adam had heard God’s voice before with delight and
satisfaction; but on the hcaring of the same voice after
he had sinned, he hid himself, and cried that he was
afraid. There is a way for men to think of God with the
guilt of sin upon them, which they intend to forsake;
but none for any to do it with the guilt of sin which they
resolve to continue in. Wherefore, of all these sorts of
persons it may be said, that God is not in all their
thoughts, and therefore are they far enough from being
spiritually minded. For unless we have many thoughts,
of God, we cannot be so. Yea, moreover, there are two
things required to those thoughts which we have of
God, that they may be an evidence of our being so.
1. That we take delight in them. Psal. xxx. 4. Sing
unto the Lºrd, O ye saints of his, and give thanks at the .
remembrance of his holiness. The remembrance of God
H42 OF SPIRITUAL AI INDEDNESS.
delighteth and refresheth the hearts of his saints, and
stirs them up to thankfulness.
1. They rejoice in what God is in himself. What-
ever is good, amiable, or desirable ; whatever is holy,
just, and powerful; whatever is gracious, wise, and mer-
ciful; and all that is so, they see and apprehend in God.
That God is nhat he is, is the matter of their chiefest
joy. Whatever befalls them in this world, whatever
troubles and disquietment they are exercised with, the
remembrance of God is a satisfactory refreshment to
them. For therein they behold all that is good and ex-
cellent, the infinite centre of all perfections. Wicked
men would have God to be any thing but nhat he is.
Nothing that God is, really and truly, pleaseth them.
Wherefore they either frame false motions of him in their
minds, as Ps. 1. 21. ; or they think not of him at all, at
least as they ought, unless sometimes they tremble at his
anger and power. Some benefit they suppose may be
had, by what he can do, but how there can be any de-
fight in nihat he is, they know not. Yea, all their trou-
ble ariseth from hence, that he is what he is. It would
be a relief to them, if they could make any abatement of
his power, his holiness, his righteousness, his omnipre-
sence ; but his saints, as the Psalmist speaks, “give
“ thanks at the remembrance of his holiness.”
And when we can delight in the thoughts of what God
is in himself, of his infinite excellencies and perfections,
it gives us a threefold evidence of our being spiritually
minded. (1.) In that it is such an evidence that we
have a gracious interest in those excellencies and per-
fections, whereon we can say, with rejoicing in ourselves,
this God, thus holy, thus powerful, thus just, good, and
gracious, “is our God, and he will be our guide unto
“ death.” So the Psalmist, under the consideration of
his own frailty, and apprehensions of death in the midst
of his years, comforts and refreshes himself with the
thoughts of “God’s eternity and immutability,” with his
interest in them, Ps. cii. 23–28. And God himself
proposeth to us his infinite immutability, as the ground
OF SPIRITUAL MINDEEDNESS. 1 43
whereon we may expect safety and deliverance, Hal. iii.
6. When we can thus think of God, and what he is,
with delight, it is, I say, an evidence, that we have a
gracious covenant-interest, even in what God is in him-
self; which none have but those who are spiritually
minded.
2. It is an evidence that the image of God is begun
to be wrought in our own souls; and we approve of, and
rejoice in it, more than in all other things whatever.
Whatever motions men may have of the divine goodness,
holiness, righteousness, and purity, they are all but bar-
ren, jejune, and fruitless, unless there be a similitude
and conformity to them wrought in their minds and
souls. Without this they cannot rejoice in the thoughts
and remembrance of the divine excellencies. Where-
fore, when we can do so, when such meditations of God
are smeet to us, it is an evidence that we have some ex-
perience in ourselves of the excellency of the image of
those perfections, and that we rejoice in them above all
things in this world.
3. They are so also, in that they are manifest, that
we discern and judge that our “eternal blessedness
“doth gonsist in the full manifestation, and our enjoy-
“ment of God in what he is, and of all his divine excel-
“lences.” This men for the most part take for grant-
ed; but how it should be so, they know not. They un-
derstand it in some measure, whose hearts are here deeply
affected with delight in them; they are able to believe
that the manifestation and enjoyment of the divine excel-
lencies will give eternal rest, satisfaction, and complacency
to their souls. No wicked man can look upon it otherwise
than a torment, to abide for ever with eternal holiness.
Isa. xxxiii. 14. And we ourselves can have no present
prospect into the fulness of future glory, when God
shall be all in all, but through the delight and satisfac-
tion which we have here in the contemplation of what he
is in himself, as the centre of all divine perfections.
I would, therefore, nress this unknown, this neglect-
ed duty, on the minds of those of us in an especial man-
*
144 OF SPIRITUAL MINDEDNESS,
ner, who are visibly drawing nigh to etermity. The
days are coming, wherein what God is in himself, that is,
as manifest and exerted in Christ, shall alone be (as we
hope) the eternal blessedness and reward of our souls.
Is it possible that any thing should be more necessary
for us, more useful to us, than to be exercised in such
thoughts and contemplations 2 The benefits we may
have hereby are not to be reckoned, some of them only
may be named. As (1.) We shall have the best trial
of ourselves, how our hearts really stand affected towards
God. For if, upon examination, we find ourselves not
really to delight and rejoice in God, for mhat he is in
himself, and that all perfections are eternally resident in
him, how dwelleth the love of God in us? But if we
can truly rejoice at the remembrance of his holiness, in
the thoughts of what he is, our hearts are upright with
bim. (2.) This is that which will effectually take off
our thoughts and affections from things here below. One
spiritual view of the divine goodness, beauty, and holi-
ness, will have more efficacy to raise the heart to a con-
tempt of all earthly things, than any other evidences
whatever. (3.) It will increase the grace of being hea-
venly minded in us, on the grounds before declared.
(4.) It is the best, I had almost said, it is the only pre-
paration, for the future full enjoyment of God. This
will gradually lead us into his presence, take away all
fears of death, increase our longing after eternal rest,
and even make us groan to be uncloathed. Let us not
then cease labouring with our hearts, until, through grace,
we have a spiritually sensible delight and joy in the re-
membrances and thoughts of what God is in himself.
2. In thoughts of God, his saints rejoice at the “remem-
“ brance of what he is, and what he will be to them.”
Herein have they regard to all the holy relations that he
hath taken on himself towards them, with all the effects
of his covenant in Christ Jesus. To that purpose were
sone of the last words of David, 2 Sam. xxiii. 5. “Al-
“ though my house be not so with God, yet he hath
“ made with me an everlasting covenant, ordered in all
OF SPIRITUAL MIND EDNESS. 145
“ things, and sure this is all my salvation and all my de-
“sire.” In the prospect he had o all the distresses
that were to befal his family, he triumphantly rejoiceth
in the everlasting covenant that God had made with
him. In these thoughts his saints take delight, they
are sweet to them and full of refreshment. “Their me-
“ ditations of him are sweet, and they are glad in the
“. Lord.” Psal. civ. 34. Thus is it with them that are
truly spiritually minded. They not only think much of
God, but they take delight in these thoughts; they are
sweet to them ; and not only so, but they have no solid
joy nor delight, but in their thoughts of God, which
therefore they retreat to continually. They do so es-
pecially on great occasions, which of themselves are apt
to divert them from them. As, suppose a man hath re-
ceived a signal mercy, with the matter whereof he is ex-
ceedingly aftected and delighted. The minds of some
men are apt on such occasions, to be “filled with thoughts
“ of what they have received,” and their affections to be
wholly taken up with it. But he who is spiritually
minded, will immediately retreat to thoughts of God,
placing his delight and taking up his satisfaction in him.
And so, on the other side, great distresses, prevalent
sorrows, strong pains, violent distempers, are apt of them-
selves to take up and exercise all the thoughts of men
about them. But those who are spiritually minded, will,
in and under them all, continually betake themselves to
thoughts of God, wherein they find relief and refresh-
ment against all that they feel or fear. In every state,
their principal joy is in the remembrance of his Holi-
IR£SS.
2. “That they may be accompanied with godly fear
“ and reverence.” These are required of us, in all
wherein we have to do with God, Heb. xii. 28, 29. And
as the scripture doth not more abound with precepts to
any duty, so the nature of God and our own, with the
infinite distance between them, make it indispensably
necessary, even in the light of the natural conscience.
Infinite Greatness, infinite Holiness, infinite Power, all
N
146 OF SP1 RITUAL MI INI).E.D.N ESS,
which God is, command the uttermost reverential fear
that our natures are capable of. The want hereof is the
spring of innumerable evils, yea, indeed, of all that is so.
Hence are blasphemous abuses of the holy name of God
in cursed oaths and execrations; hence it is taken in vain,
in ordinary exclamations; hence is all formality in re-
ligion. - -
It is the spiritual mind alone that can reconcile those
things which are prescribed us as our duty towards God.
To delight and rejoice in him always, to triumph in the
remembrance of him, to draw nigh to him with boldness
and confidence, are on the one hand prescribed to us:
and on the other it is so, that we fear and tremble be-
fore him, that we “fear that great and dreadful name,
“ the Lord our God;” that we have grace to serve him
with reverence and godly fear, because he is a consuming
fire. These things carnal reason can comprehend no
consistency in ; what it is afraid of, it cannot delight in ;
and what it delights in, it will not long fear. But the
consideration of faith (concerning what God is in him-
self, and mºhat he will be to us) gives these different graces
their distinct operations, and a blessed reconciliation in
our souls. Wherefore, all our thoughts of God ought to
be accompanied with an holy ame and reverence, from a
due sense of his greatness, holiness, and power. Two
things will utterly vitiate all thoughts of God, and render
them useless to us.
(1.) Pain curiosity. 2. Carnal boldness. It is un-
imaginable how the subtle disquisitions and disputes of
men, about the nature, properties, and counsels of God,
have corrupted, rendered sapless and useless by vain cu-
riosity, and striving for an artificial accuracy, in expres-
sion of men's apprehensions. When the mits and minds
of men are engaged in such thoughts, “God is not in all
“ their thoughts,” even when all their thoughts are
concerning him. When once men are got into their
“ metaphysical curiosities, and logical niceties,” in their
contemplations about God and his divine properties, they
bid farewell, for the most part, to all godly fear and
OF SPIRITUAL MIT N DETON ESS. 147
reverence. Others are under the power of carnal
boldness, that they think of God with no other respect,
than if they thought of worms of the earth like them-
selves. There is no holy anſfulness upon their minds
and souls in the mention of his name. By these things,
may our thoughts of God be so viiiated, that the heart
in them shall not be affected with a reverence of him,
nor any evidence be given that we are spiritually mind.
ed. -
It is this holy reverence that is the means of bringing
Sanctifying virtue into our souls, from God, upon our
thoughts of him. None that think of God with a due
reverence, but he shall be sensible of advantage by it.
Hereby do we sanctify God in our access to him, and
when we do so, he will sanctify and purify our hearts
by those very thoughts in which we draw nigh to him.
We may have many sudden, occasional, transient
thoughts of God, that are not introduced in our minds by
a preceding reverential fear. But if they leave not that
fear on our hearts, in proportion to their continuance
with us, they are of no value, but will insensibly habi-
tuate us to a common bold frame of spirit, which he des.
pises.
So it is in the case of thoughts of a contrary nature.
Thoughts of sin, of sinful objects, may arise in our minds
from the remainders of corruption; or be occasioned by
the temptations and suggestions of Satan; if these are
immediately rejected and cast out of us, the soul is not
more prejudiced by their entrance, than it is advantaged
by their rejection, through the power of grace. But if
they make frequent returns into the minds of men, or
make any abode or continuance in their soliciting of the
affections, they greatly defile the mind and conscience,
disposing the person to the further entertainment of them.
So, if our occasional thoughts of God do immediately
leave us, and pass away without much affecting our
minds; we shall have little or no benefit by them. But
if by their frequent visits, and some continuance with us,
they dispose souls to an holy reverence of God, they are
i48 OF SPIRITUAL MINDEDNESS.
blessed means of promoting our sanctification. Without
this, I say, there may be thoughts of God to no advan-
tage of the soul. -
There is implanted in our nature such a sense of a
Divine Pomer and presence, as that, on all sudden occa-
sions and surprisals, it will act itself according to that
sense and apprehension. There is voa naturae claman-
tis ad Dominum Natura ; a voice in nature itself, upon
any thing that is suddenly too hard for it, which cries
out immediately to the God of nature. So men, on such
occasions, without any consideration, are surprised into
a calling on the name of God, and crying to him. And
from the same natural apprehension it is, that wicked
and profane persons will break forth on all occasions into
cursed swearing by his name. So men in such ways
have thoughts of God, without either reverence or godly
fear, without giving any glory to him, and for the most
part to their own disadvantage. Such are all thoughts
of God that are not accompanied with holy fear and re-
Tjæ7°6′37C32.
There is scarce any duty that ought at present to be
more pressed on the consciences of men, than this of
keeping up a constant holy reverence of God in all
wherein they have to do with him, both in private and
public, in their inward thoughts, and outward communi-
cation. Formality hath so prevailed in religion, and
that under the most effectual means of its suppression,
that very many manifest, that they have little or no
reverence of God, in the most solemn duties of his wor-
ship; and less it may be in their secret thoughts. Some
ways that have been found out to keep up a pretence
and appearance of it, have been, and are, destructive to
it.
But hevein consists the very life of religion. The
fear of God is, in the Old Testament, the usual expres-
sion of all the due recyect of our souls to him ; and that
because where that is not in exercise, nothing is accept-
ed with him. And thence the whole of our wisdom is
said to consist therein, and if it be uot in a prevalent
C F SPIRITUAL MINDEDNESS. 149
exercise in all wherein we have to do with him immedi-
ately, all our duties are utterly lost as to the ends of his
glory, and the spiritual advantage of our own souls.
-º-º-º-º-
CHAP. IX.
What of God or in God we are to think and meditate
wport. His being ; reasons of it; oppositions to it ;
the way of their conquest. Thoughts of the omnipre-
sence and omniscience of God, peculiarly necessary.
The reasons hereof. As also of his omnipotency.—
The use and benefit of such thoughts.
THESE things mentioned have been premised in ge.
neral, as to the nature, manner, and way of exercise of
our thoughts on God. That which remains, is to give
some particular instances of what we are to think upon
in an especial manner; and what we are conversant with
in our thoughts, if so be we are spiritually minded.—
And I shall not insist at present on the things which
concern his grace and love in Christ Jesus, which be-
long to another head, but on those which have an imme-
diate respect to the divine nature itself, and its holy es-
sential properties.
1. The abounding of Atheism, both notional and
practical. The reasons of it have been given before,
and the matter of fact is evident to any ordinary obser-
vation. And on two accounts with respect hereto we
ought to abound with thoughts of faith concerning the
being of God. (1.) An especial testimony is required
in us, in opposition to this effect of hell. He there-
fore, who is spiritually-minded, cannot but have many
thoughts of the being of God, thereby giving glory to
him. Isa. xliii. 9–12. “Let all the nations be gath-
“ered together, and let the people be assembled: who
“ among them can declare this, and show us former
“ things? let them bring forth their witnesses, and be
Q
-si
150 OF SPIRITUAL MINDEDN ES3 ,
“justified; or let them hear and say, it is truth, Ye
“ are my witnesses, saith the Lord, and my servant
“, whom I have chosen, that ye may know and believe
“ me, and understand that I am he before me there
“ was no God formed, neither shall there be after me.—
“ I, even I, am the Lord, and beside me there is no
“ Saviour. I have declared, and have saved, and I have
“ showed when there mas no strange God among you :
“ therefore ye are my witnesses, saith the Lord, that I
“ am God.” Chap. xliv. 8. “Fear ye not, neither
“ be afraid: have I not told thee from that time, and
“ have declared it, ye are even my witnesses. Is there
“ a God besides me 2 Yea, there is no God: I know
“ not any.” (2.) Those Atheistical impieties, princi-
ples, and practices, which abound amongst us, are griev-
ous provocations to all pious souls. Without frequent
retreat to thoughts of the being of God, there is no re-
lief nor refreshment to be had under them. Such was
the case of Noah in the old world, and of Lot in Sodom,
which rendered their graces illustrious. -
2. Because of the unaccountable confusion that all
ſhings are filled with at this day of the world. What-
ever in former times hath been a temptation in human
affairs to any of the people of God, abounds at this
day. Never had men, profane and profligate, greater out-
ward appearances to strengthen them in their Atheism,
nor those that are godly, greater trials for their faith, with
respect to the visible state of things in the world. The
Psalmist of old, on such an occasion, was almost sur-
prised into unbelieving complaints. Ps. lxxiii. 2––4.
&c. and such surprisals may now also befal us, that we
may be ready to say with him, “verily I have cleansed
“ my heart in vain, and washed my hands in innocency;
“ for all the day long have I been plagued, and chasten-
« ed every morning.” Hence, when the prophet Ha-
bakkuk was exercised with thoughts about such a state
of things as is at this day in the world, which he de-
clares, chap. i. 6–12. he lays the foundation of his con-
sideration in the fresh exercise of faith on the being and
of spi RITUAL MINDEDNESS. 151
properties of God, v. 12, 13. And David makes that
his relreat on the like occasion. Ps. xi. 3—5.
In such a season as this is, upon both the accounts
mentioned, those who are spiritually minded will much
exercise their thoughts about the being and existence of
God. They will say within themselves, “verily there
“ is a reward for the righteous; verily he is a God who
“ judgeth in the earth.” Hence will follow such appre-
hensions of the immensity of his nature, of his eternal
power, and infinite wisdom, of his absolute sovereignty,
as will hold their souls firm and steadfast in the highest
storms of temptation that may befal them. -
Yet there are two things that the weaker sort of be-
lievers may be exercised with, in their thoughts of the
divine being and existence, which may occasion them
some trouble.
1. Satan, knowing the weakness of our minds in the
immediate contemplation of things infinite and incom-
prehensible, will sometimes take advantage to insinuate
blasphemous imaginations, in opposition to what we
would fix upon, and relieve ourselves with. He will take
that very time, trusting to our weakness, and his own
methods of subtilty, to suggest his temptations of athe-
ism, by ensmaring inquiries, when we go about to refresh
our souls with thoughts of the divine being and excel-
lencies. “But is there a God indeed How do you
“ know that there is a God? and may it not be other-
“ wise ?” will be his language to our minds; for, from
his first temptation, by way of an ensnaring question,
“ yea, and hath God said it, ye shall not eat of every
“ tree of the garden º’ he proceeds still much in the
same methods. So he did with our Saviour himself,
if thou be the Son of God. Is there a God? How if
there should be none 7 In such a case the rule is given
us by the apostle : “ above all, take the shield of faith,
“ whereby ye shall be able to quench all the fiery darts
“ of the wicked.” Eph. vi. 16. Tº royagg, of the nicked
one, that is, the devil. And two ways will faith act it.
self on this occasion,
152 ©F SPIRITUAL MINDE DNESS.
* -
(1.) By a speedy rejection of such diabolical sug.
gestions mith detestation. So did our Saviour in a
case not unlike it, Get thee behind me, Satan. Where-
fore if any such thoughts are suggested, or seem to arise
in your minds, know assuredly that they are no less im-
mediately from the devil, than if he personally stood be-
fore you, and visibly appeared to you; if he did so, there
is none of you but would arm yourselves with an utter
defiance of what he should offer to you. It is no less ne-
cessary on this occasion, when you may feel him, though
you see him not. Suffer not his fiery darts to abide one
moment with you ; reject them with indignation; and
strengthen your rejection with some pertinent text of
scripture, as our Saviour did. If a man have a granado
or a fire-ball cast into his cloaths by his enemy, he doth
not consider whether it will burn or not, but immediately
shakes it off from him. 1)eal no otherwise with these
fiery darts, lest by their abode with you they inflame
your imagination to greater disturbance.
2.) In case they utterly depart not upon this endea-
vour for their exclusion and casting out, return immedi-
ately, without further dispute, to your on n experience.
When the devil hath asked you the question, if you an-
swer, him you will be ensnared; but if thereon you ask
yourselves the question, and apply yourselves to your
own crperience for an answer to it, you will frustrate all
his designs.
There are arguments to be taken, as was said, from
the light of nature, and reason in its proper exercise,
sufficient to defeat all objections of that kind. But these
are not our proper weapons in case of our own tempta-
tion, which alone is now under consideration. It re-
quires longer and more sedate reasonings, than such a
state will admit of; nor is it a sanctified medium for our
relief.
*-*--"
our meditations that we inquire after. In them We are
not to argue on such principles, but to take the shield of
faith to quench these fiery darts. And if on such occa-
OF SPIRITUAL, MIINDEDNESS, 153
A-
sions satan can divert us into long disputes about the be
ing of God, he hath his end, by carrying us off from the
meditation on him which we designed, and after a
while he will prevail to make it a common road and
trade, that no sooner shall we begin to think of God,
but immediately we must dispute about his being.
Therefore the way in this case for him who is really
a believer, is to retreat immediately to his own experi-
ence, which will pour shame and contempt on the sug-
gestions of Satan. There is no believer who hath know-
ledge and time to exercise the wisdom of faith in the
consideration of himself and of God’s dealings with him,
but hath a nitness in himself of his eternal power and
Godhead, as also of those other perfections of his nature,
which he is pleased to manifest and glorify by Jesus
Christ. Wherefore, on this suggestion of Satan, that
there is no God, he will be able to say, that he might
better tell me that I do not live nor breathe; that I am
not fed by my meat, nor warmed by my cloaths; that
I know not myself nor any thing else: for I have spirit-
ual sense and experience of the contrary; like him of old,
who when a cunning sophister would prove to him by
Syllogisms, that there was no such thing as motion,
gave no answer to his arguments, but rose up and
walked. How often, will he say, have I had experience
of the pomer and presence of God in prayer; as though
I had not only heard of him by the hearing of the ear,
but also seen him by the seeing of the eye 2 How often
hath he put forth his power and grace in me by his spi-
rit and his mord with an uncontrollable evidence of his
being, goodness, love, and grace 2 How often hath he
refreshed my conscience with the sense of the pardon of
sin, speaking that peace to my soul, which all the world
could not communicate to me? In how many afflictions,
dangers, troubles, hath he been a present help and re-
lief? What sensible emanations of life and power from
him have I obtained in meditation on his grace and glo-
ry 2 He who had been blind, answered the Pharisees to
their ensnaring captious questions; be it what it will,
{54 OF SPIRITUAL MIHN DRION BSS,
one thing I knomy, that mºhereas I nas blind, mon, I see.
Whatever, saith such a soul, be in this temptation of
Satan, one thing I know full well, that whereas I mas
dead, I am alive, whereas I was blind, now I see, and
that by an effect of divine ponyer.
This shield of faith, managed in the hand of experi-
ence, will quench the fiery darts of Satan; and he will
fall under a double defeat. (1.) His temptation will be
repelled by the proper way of resistance, whereon he
will not only desist in his attempt, but even fly from
you. Resist the devil, saith the apostle, and he will fly
jrom you. He will not only depart and cease to trouble
you, but will depart as one defeated and confounded.
And it is for want of this resistance, lively made use of,
that many hang so long in the briers of this temptation.
(2.) Recalling the experiences we have had of God, will
lead us to the exercise of all kinds of graces, which is
the greatest disappointment of our adversary.
(2.) In thoughts of the divine being and existence we
are apt to be at a loss, to be as it were overnhelmed in
our minds, because the object is too great and glorious
for us to contemplate on. Eternity and immensity, eve-
ry thing under the notion of infinite, take off the mind
from its distinct actings, and reduces it as it were to no-
thing. Hereon in some, not able to abide in the strict
reasons of things, vain and foolish imaginations are apt to
arise, and inquiries how can these things be, which we
cannot comprehend. Others are utterly at a loss, and
turn away their thoughts from them, as they would do
their eyes from the bright beams of the sun. Two
things are adviseable iu this case.
1. That we betake ourselves to an holy admiration
of what we cannot comprehend In these things we can-
not see God and live; nay, in life eternal itself, they are
not absolutely to be comprehended, only what is infinite
can fully comprehend what is so. Here they are the
objects of faith and worship; in them we may find rest
and satisfaction, when inquiries and reasonings will dis-
quiet us, and it may be, overwhelm us. Infinite glo-
OF SPIRITUAL MINDEDNESS, lää
--
Iy forbids us any near approach, but only by faith. The
soul thereby bowing itself to God’s adorable greatness,
and incomprehensible perfections; finding ourselves to
be nothing, and God to be all, will give us rest and peace
in these things, Rom. xi. 33–36. We have but un-
steady thoughts of the greatness of the norld, and all the
nations and inhabitants of it, yet are it and these but
as “the dust of the balance and the drop of the bucket,
“ as vanity, as nothing,” compared with God: what then
can our thoughts concerning him issue in, but holy ad-
miration *
2. In case we are brought to a loss and disorder in our
minds, on the contemplation of any one infinite property
of God, it is good to divert our thoughts to the effects of
it, such as whereof we have, or may have experience;
for what is too great or high for us in itself, is made suit-
able to our understandings in its effects. So the “in-
“visible things of God are known in, and by, the things
“that are seen.” And there is indeed no property of the
divine nature, but we may have an experience of it, as to
some of its effects in and upon ourselves. These we may
consider, and in the streams taste of the fountain which
we cannot approach. By them we are led to an holy
admiration of what is in itself infinite, immense, incom-
prehensible. I cannot comprehend the immensity of
God’s nature ; it may be, I cannot understand the nature
of immensity; yet if I find by experience, and do strong-
ly believe, that he is always present wherever I am, I
have the faith of it, and satisfaction in it.
(2.) With thoughts of the divine being, those of his
omnipresence and omniscience ought continually to ac-
company us. We cannot take one step in a walk before
him, unless we remember, that always and in all places
he is present with us; that the frame of our hearts, and our
innard thoughts are continually in his view, no less than
our outward actions. And as we ought to be perpetual-
ly under an awe of, and in the fear of God in these ap-
prehensions, so there are some seasons wherein our
minds ought to be in the actual conception and thoughts of
them, without which we shall not be preserved in our duty.
156 OF SPIRITUAL MINDEDNESS.
1. The first season of this nature is, when times,
places, with other occasions of temptation, and conse-
quently of sinning, do come and meet. With some,
company constitutes such a season; and with some,
secrecy with opportunity does the same. There are
those who are ready, with a careless boldness, to put
themselves on such societies as they know have been
temptations to them, and occasions of sin; every such
entrance into any society or company, to them who know
how it hath formerly succeeded, is their actual sin, and
it is just with God to leave them to all the evil conse-
quences that ensue. Others also do either choose,
or are frequently cast on such society ; and no sooner
are they engaged in it, but they forget all regard to
God, and give themselves up, not only to vanity, but to
various sorts of excess. David knew the evil and dan-
ger of such occasions; and gives us an account of his
behaviour in them. 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 my
“ peace, even from good, and my sorrow was stirred; my
* heart was hot within me, while I was musing; the fire
‘ burned: then spake I with my tongue.” As for their
evil words and ways, he would have no communication
with them. And as to good discourse, he judged it un-
seasonable to cast pearl before smine. He was there-
fore silent as to that also, though it was a grief and trou-
ble to him. But this occasioned in him afterwards those
excellent meditations which he expresseth in the follow-
ing verses. In the entrances of these occasions, if men
would remember the presence of God with them, in these
places, with the holy severity of the eye that is upon
them, it would put an awe upon their spirits, and em-
bitter those jollilies, whose relish is given them by temp-
tation and sin. He doth neither walk humbly nor cir-
cumspectly, who being unnecessarily cast on the society
of men, wicked or profane, (on such occasions wherei, the
ordinary sort of men give more than usual liberty to
{&
QF SPIRITUAL M IN DEDN ESS, i57
corrupt communication or excess in any kind,) doth not
in his entrance of them call to mind the presence and all-
seeing eye of God, and at his departure from them, consi-
der whether his deportment hath been such as became
that presence, and his being under that eye. But, alas !
pretences of business and necessary occasions, engage-
ments of trade, carnal relations, and the common course
of communication in the world, with a supposition that
all sorts of society are allowed for diversion, have cast
out the remembrance of God from the minds of most, even
then when men cannot be preserved from sin without it.
This hath sullied the beauty of gospel conversation
amongst the most, and left in very few, any prevalent
evidence of being spiritually minded.
Wherefore, as to them who, either by their voluntary
choice, or necessity of their occasions, do enter and en-
gage promiscuously into all societies and companies, let
them know assuredly, that if they ame not their hearts
and spirits continually with the thoughts and apprehen-
sions of the omnipresence and omniscience of God, that
he is always with them, and his eyes always upon them,
they will not be preserved from Snares and sinful miscar-
riages.
Yea, such thoughts are needful to the best of us all,
and in the best of our Societies, that we behave not our-
selves indecently in them at any time.
Again, to some privacy, secrecy, and opportunity, are
occasions of temptation and sin. They are so to per-
sons under convictions not wholly turned to God. Many
a good beginning hath been utterly ruined by this occa-
sion and temptation. Privacy and opportunity have
overthrown many such persons in the best of their reso-
lutions. And they are so unto all persons not yet fla-
gitiously wicked. Cursed fruits proceed every day
from these occasions. We need no other demonstration
of their power and efficacy in tempting unto sin, but the
visible effects of them. And what they are to any,
they may be to all, if not diligently watched against. So
the apostle reflects on the shameful things that are done
O
158. OF SPIRITUAL MINDEON ESS.
in the dark, in a concurrence of secrecy and oppor-
tunity. This therefore gives a just season to thoughts
of the omnipresence and omniscience of God, and they
will not be wanting in some measure in them that are
spiritually minded. -
“God is in this place; the darkness is no darkness unto
“ him, light and darkness are with him both alike,” are
sufficient considerations to lay in the balance against any
temptations springing out of secrecy and opportunity.
One thought of the actual presence of the holy God, and
the open view of his all-seeing eye; will do more to cool
those affections, which lust may put into a tumult on such
occasions, than any other consideration whatever. A spee-
is dy retreat hereunto, upon the first perplexing thoughts
wherewith temptation assaults the soul, will be its strong
tower, where it shall be safe.
2. A second season calling for the exercise of our
minds in thoughts of the omnipresence and omniscience
of God, is made up of our solitudes and retirements.
These give us the most genuine trials, whether we are
spiritually minded or not. What we are in them, that
we are, and no more. But yet-in some of them, as in
walkings and in journeyings, or the like, vain thoughts and
foolish imaginations are exceedingly apt to solicit our
minds. Whatever is stored up in the affections or me-
mory, will at such a time offer itself for our present en-
tertainment: and where men have accustomed themselves
to any sort of things, they will press on them for the pos-
session of their thoughts, as it were, whether they will or
not. The Psalmist gives us the way to prevent this evil;
Psal. xvi. 7, 8. “I will bless the Lord, who hath gi-
“ ven me counsel; my reins also instruct me in the night
“ season. I have set the Lord always before me, be-
“ cause he is at my right hand.” His reins, that is, his
affections, and secret thoughts, gave|him counsel, and im-
structed him in all such seasons; but whence had they
that wisdom and faithfulness? In themselves they are
the seat of all lusts and corruptions; nor could they do any
thing but seduce him into an evil frame. It was from
QF STPIRITUAL MINDEDNESS. 159
hence alone, that he has set the Lord always before him.
Continual apprehensions of the presence of God with
him, kept his mind, his heart and affections, in that anye
and reverence of him, as that they always instructed him
to his duty. But as I remember, I spake somewhat as
to the due management of our thoughts in this season be-
fore.
3. Times of great difficulties, dangers, and perplexi-
ties of mind thereon, are a season calling for the same
duty. Suppose a man is left alone in his trials for
the profession of the gospel, as it was with Paul when
all men forsook him, and no man stood by him. Sup-
pose him to be brought before princes, rulers, or judges,
that are filled with rage, and armed with power against
him, all things being disposed to affect him with dread
and terror. It is the duty of such an one to call off his
thoughts from all things visibly present, and to fix them
on the omnipresence and omniscience of God. He sits
amongst those judges, though they acknowledge him not;
he rules over them at his pleasure; he knows the cause
of the oppressed, and justifies them whenever the world
condemns; and can deliver them when he pleaseth.
With the thoughts hereof did those holy souls support
themselves, when they stood before the fiery counte-
nance of the bloody tyrant on the one hand, and the
burning fiery furnace on the other, Dan. iii. 14. “Our
“ God whom we serve is able to deliver us from the
“ burning, fiery furnace, and he will deliver us out of
‘ thine hand, O king; but if not, be it known unto thee, O
“ king, that we will not serve thy gods, nor worship the
“ golden image which thou hast set up.” Thoughts of
the presence and power of God, gave them not only com-
fort and supportment under their distress, when they
were alone and helpless, but courage and resolution to
defy the tyrant to his face. And when the apostle was
brought before Nero, that monster of cruelty and villany,
and all men forsook him, he affirms that the Lord stood
by him, and strengthened him. 2 Tim. iv. 17. He re.
freshed himself with thoughts of his presence, and had
the blessed fruit of it.
Ç
# 60 OF SPY RITE AL MI INDEDM. ESS,
Wherefore, on such occasions, when the hearts of
men are ready to quake, when they see all things about
them filled with dread and terror, and all help far away,
it is, I say, their duty and wisdom to abstract and take
off their thoughts from all outward and present appearan-
ces, and to fix them on the presence of God. This will
greatly change the scene of things in their minds; and
they will find that strength, and ponser, and wisdom,
are on their side alone; all that appears against them,
being but vanity, folly, and neakness.
So when the servant of Elisha saw the place where
they were, compassed with an host, both horses and
chariots that came to take them, he cried out for fear,
Alas, my master, how shall we do 2 But upon the
praying of the prophet, the Lord opening the eyes
of the young man, to see the heavenly guard that he had
sent to him, the mountain being full of horses and chari-
ots of fire round about Elisha, his fear and trouble de-
parted, 2 Kings vi. 15–17. And when, in the like
extremity, God opens the eye of faith to behold his glo-
rious presence, we shall no more be afraid of the dread
of men. Herein did the holy martyrs triumph of old,
and even despised their bloody persecutors. Our Sa-
viour himself made it the ground of his supportment on
the like occasion, John xvi. 32. Behold, saith he to
his disciples, his only friends, “the hour cometh, yea,
“is now come, that ye shall be scattered every one to
“ his own, and leave me alone, and yet I am not alone,
“ because the Father is with me.” Can we but possess
our soul with the apprehension, that when we are left
alone in our trials and dangers, from any countenance of
friends, or help of men, yet that indeed we are not
alone, because the Father is nith us, it will support us
under our despondencies, and enable us to our duties.
4. Especial providential warnings, call for thoughts of
God’s omnipresence and omniscience. So Jacob, in his
nightly vision, instantly made this conclusion ; God is in
ihis place, and I knew it mol. We have frequently
such warnings given to us. Sometimes we have so in
OF SPIRITUAL MINDE DNES g. 161
the things which are esteemed accidental, whence it may
be we are strangely delivered. Sometimes we have so
in the things which we see to befall others, by thunder,
lightning, storms at sea or land. For all the works
of God, especially those that are rare and strange, have
a voice whereby he speaks to us. The first thing sug-
gested to a spiritual mind, in such seasons, will be, God
is in this place, he is present that liveth and seeth, as
Hagar confessed on the like occasion, Gen. xvi. 13, 14.
(3.) Have frequent thoughts of God's omnipotency,
or his almighly power. This most men, it may be, sup-
ose they need not much exhortation to ; for none ever
doubted of it; who doth not grant it on all occasions !
Men grant it indeed in general ; for eternal ponier is in-
separable from the first notion of the Divine Being. So
are they conjoined by the apostle, his etermal ponier
and godhead, Rom. i. 20. Yet few believe it for them-
selves, and as they ought. Indeed, to believe the al-
mighly power of God, with reference to ourselves and
all our concernments, temporal and eternal, is one of
the highest and most noble acts of faith, which includes
all others in it. . For this is that which God at first pro-
posed alone as the proper object of our faith, in our en-
trance into covenant with him, Gen. xvii. 1. I am God
Almighty; that which Job arrived, to after his long exer-
cise and trial; I know, saith he, thou canst do every
thing, and no thought of thine can be hindered. Chap.
xlii. 2. God hath spoken once, (saith the Psalmist.)
tnice have I heard this, that pover belongs unto God.
Psal. lxii. 11. It was that which God saw it necessary
frequently to instruct him in. For we are ready to be
affected with the appearances of present power in crea-
tures, and to suppose that all things will go according to
their wills, because of their power. But it is quite
otherwise; all creatures are poor, feeble ciphers, that
can do nothing; power belongs to God; it is a ſlower of
his crown imperial, which he will suffer none to usurp;
if the proudest of them go beyond the bounds and limits
& O 2
162 of spſ RITUAL MINDEps Ess.
of his present permission, he will send norms to eat
them up, as he did to Herod.
It is utterly impossible we should walk before God, to
his glory, or with any real peace, comfort, or satisfaction
in our own souls, unless our minds are Gontinually exer-
cised with thoughts of his almighty ponyer. Every
thing that befals us, every thing that we hear of, which
hath the least danger in it, will discompose our minds,
and either make us tremble like the leaves of the forest,
that are shaken with the wind, or betake ourselves to
foolish or sinful relief, unless we are firmly established in
the faith hereof. Consider the promises of God to the
church, which are upon record, and yet unaccomplished;
consider the present state of the church in the world,
with all that belongs to it; in all the fears and dangers
they are exposed to, in all the evils they are exercised
with, and we shall quickly find, that unless this sheet-an-
chor be well fixed, we shall be tossed up and down at all
uncertainties, and exposed to most violent temptations,
Rev. xix. 6. Unto this end are we called hereunto by
God himself, in his answer to the despondent complaints
of the church in its greatest dangers and calamities.
Hsa. xl. 28–31. “ 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 7
“ 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 youths shall
“ faint and be weary, and the young men shall utterly
“ fall: but they that wait upon the Lord shall renew
“ their strength: they shall mount up with wings as ea-
“gles, they shall run and not be weary, they shall walk
“ and not faint.”
Take one instance, which is the continual concern-
ment of us all. We are obnoxious to death every mo-
ment. It is never the further from any of us, because
we think not of it as we ought. This will lay our bo-
dies in the dust, from whence they will have no more
disposition nor power in themselves to rise again, than
Č
of spiritu AL MINDEDNEss. I 6&
any other part of the mould of the earth. Their re-
covery must be an act of external almighty power, when
God shall have a desire to the work of his hands: when
he shall call, and we shall answer him out of the dust.
And it will transmit the soul into an invisible world, put-
ting a final end to all relations, enjoyments, and circum-
stances here below. I speak not of them who are stout-
hearted and far from righteousness, who live and die like
beasts, or under the power of horrible presumption,
without any due thoughts of their future and eternal
state. But as to others, what comfort or satisfaction
can any man have in his life, whereon his all depends,
and which is passing from him every moment; unless
he hath continual thoughts of the mighty ponyer of God,
whereby he is able to receive his departing soul, and to
raise his body out of the dust 2
Not to insist on more particulars; thus is it with them
who are spiritually minded; thus must it be with all, if
we pretend a title to that privilege. They are filled
with thoughts of God, in opposition to that character of
wicked men, that God is not in all their thoughts, And
it is greatly to be feared, that many of us, when we come
to be weighed in the balance, will be found too light.
Men may be in the performance of outward duties ; they
may hear the word with some delight, and do many
things gladly; they may escape the pollutions that are in
the world through lust, and not run out into the same
compass of excess and riot with other men; yet may they
be strangers to inward thoughts of God with delight and
complacency. I cannot understand how it can be other-
wise with them, whose minds are over and over filled
with earthly things, however they may satisfy themselves
with pretences of their callings and lawful enjoyments,
or not any way inordinately set on the pleasures or pro-
fits of the world.
To walk with God, to live to him, is not merely to be
found in an abstinence from outward sins, and in the per-
formance of outward duties, though with diligence in the
multiplication of them. All this may be done upon
164 or spiritu AL MINDEDNEss.
such principles, for such ends, with such a frame of heart,
as to find no acceptance with God. It is our hearts that
he requireth, and we can no way give them to him, but
by our affections, and holy thoughts of him with delight.
This is to be spiritually minded; this it is to walk with
God. Let no man deceive himself: unless he thus
abound in holy thoughts of God, unless our meditation
of him be sweet to us, all that we else pretend to will fail
us in the day of our trial. s
This is the first thing wherein we may evidence our-
selves to Qurselves, to be under the conduct of the mind-
ing of the spirit, or to be spiritually minded. And I
have insisted the longer on it, because it contains the
first sensible egress of the spring of living waters in us,
the first acting of spiritual life unto our own experience.
I should now proceed to the consideration of our affec-
tions, of whose frame and state these thoughts are the
only genuine exposition: but whereas there are, or may
be, some who are sensible of their own weakness, and de-
ficiency in the discharge of that part of this duty in being
spiritually minded, which we have passed through, and
may fall into discouragements thereon,...we must follow
him, as we are able, who will not quench the Smoking
flaw, nor break the bruised reed, by offering something to
the relief of them that are sincere, under the sense of
their own weakness. -
~me: ; sº--.
CHAP. X.
Sundry things tendered to such as complain that they
know not how, that they are not able to abide in holy
thoughts of God, and spiritual or heavenly things;
for their relief, instruction, and direction. Rules con-
cerning stated Spiritual Meditation.
SOME mill say, yea, many on all occasions do say,
that there is not any thing in all their duty towards God
OF SPIRITUAL MINDEDNE88. 1.65
|
wherein they are more at a loss, than they are in this one,
offizing or exercising their thoughts or meditations on
things heavenly or spiritual. They acknowledge it a
duty; they see an excellency in it, with inexpressible
usefulness. But although they often try and attempt it,
they cannot attain to any thing, but what makes them .
ashamed both of it and themselves. Their minds they
find are unsteady, apt to rove and wandar, or give enter-
tainment to other things, and not to abide on the object
which they design their meditation towards. Their
abilities are small, their invention barren, their memories
frail, and their judgments, to dispose of things into right
order, weak and unable. They know not what to think
on for the most part; and when they fix on any thing,
they are immediately at a loss as to any progress, and so
give over, Hence other things, or thoughts of other things,
take advantage to impose themselves on them, and what
began in spiritual meditation ends in carnal vanity. On
these considerations, oft-times they are discouraged to en-
ter on the duty, oft-times give it over so soon as it is be-
gun, and are glad if they come off without being losers
by their endeavours, which often befalls them. With re-
spect to other duties, it is not so with them. To such
as are really concerned in these things; to whom their
want and defect is a burden; who mourn under it, and
desire to be freed from it, or refreshed in their conflict
with it, I shall offer the things that ensue.
1. That sense of the vanity of our minds, which this
consideration, duly attended to, will give us, ought
greatly to humble and abase our souls. Whence is
it thus with us, that we cannot abide in thoughts and me-
ditations of things spiritual and heavenly 2 Is it because
they are such things as we have no great concernment
in : it may be they are things worthless and unprofita-
ble, so that it is to no purpose to spend our thoughts about
them : the truth is, they alone are northy, useful, and de-
sirable ; all other things, in comparison of them, are but
loss and dung. Or is it because the faculties and powers
of our souls were not originally suited to the contempla
166 OF SPj RITUAL MINDEDNESS.
tion of them, and delight in them 2 This also is other-
Wise : they were all given to us, all created of God for
this end, all fitted with inclinations and power to abide
with God in all things, without aversation or weariness.
Nothing was so natural, easy, and pleasant to them, as
steadiness in the contemplation of God and his works. The
cause, therefore, of all this evil, lies at our own doors.
All this, therefone, and all other evils, came upon us by
the entrance of sin. And therefore Solomon, in his in-
guiry after all the causes and effects of vanity, brings it
under this head; “Lo, this only have I found, that God
“ made man upright; but they have sought out many
“inventions.” Eccles. vii. 29. For hereby our minds,
that were created in a state of blessed adherence to God,
were wholly turned off from him, and not only so, but
filled with enmity against him. In this state, that vanity
which is prevalent in them, is both their sin and their
punishment. Their sin, in a perpetual inclination to
things vain, foolish, sensual, and wicked. So the apos-
tle describes it at large, Ephes. iv. 17—19. Tit. iii. 3.
And their punishment, in that being turned off from the
chiefest good, wherein alone rest is to be found, they are
filled with darkness, confusion, and disquietment, being
like a troubled sea that cannot rest, whose waters cast up
mire and dirt,
By grace our minds are renemed ; that is, changed and
delivered from this frame; but they are so partially on-
ly. The principle of vanity is no longer predominant
in us, to alienate us from the life of God, or to keep us
in enmity against him. Those who are so renewed, do
not walk in the vanity of their minds, as others do. Eph.
iv. 17. They go up and down in all their ways and
occasions, with a stream of vain thoughts in their minds.
But the remainders of it are effectually operative in us,
in all actings of our minds towards God, affecting them
with uncertainty and instability. As he who hath re.
ceived a great wound in any principal part of his body,
though it may be so cured, as that death shall not imme-
diately ensue thereon; yet it may make him go weak ant
OF SPIRITUAL MAN DEDN ESS, I 67
lame all his days, and hinder him in the exercise of all
the powers of life. The vanity of our minds is so cur-
ed, as to deliver us from spiritual death ; but yet such a
wound, such a weakness, doth remain, as both weakens
and hinders us in all the operations of spiritual life.—
Hence those who have made any progress in grace, are
sensible of their vanity, as the greatest burden of their
souls, and do groan after such a complete renovation of
their minds, as whereby they may be perfectly freed
from it. This is that which they principally regard in
that complaining desire, Rom. vii. 4. “O wretched
“ man that I am, who shall deliver me from this body of
“ death º' Yea, they groan under a sense of it every
day ; nor is any thing such a trouble to them, observing
how it defeats them in their designs to contemplate on
heavenly things; how it frustrates their best resolutions
to abide in the spiritual actings of faith and love; how
they are imposed on by it, with the thought of things,
which either in themselves, or in their consequences, they
most abhor; nothing are they so afraid of, nothing is so
grievous and burdensome to them, nothing do they more
groan for deliverance from. When there is nar in any
place, it behooveth them that are concerned, to have an
eye and regard to all their enemies, and their attempts
against them. But if they are vigilant, and delight in
their opposition to those that are without, that visibly
contend with them, and in the mean time neglect such as
traitorously act within among themselves, betraying their
councils, and weakening their strength, they will be un-
doubtedly ruined. Wise men do first take care of what
is within, as knowing if they are there betrayed, all they
do against their open enemies is to no purpose. In the
warfare wherein we are engaged, we have enemies of all
sorts that openly and visibly, in various temptations,
fight against our souls. These it is our duty to mulch
against, to conflict with, and to seek a conquest over.
But it is this internal vanity of mind, that endeavours,
in all things, to betray us, to weaken us in all our graces,
or to hinder their due operations; and to open the doors
168 OF SPIRITUAL MINDEDNESS.
of our hearts to our cursed enemies. If our principal
endeavour be not to discover, suppress, and destroy this
traitor, we shall not succeed in our spiritual warfare.
This, therefore, being the original cause of all that
disability of mind as to steadiness in holy thoughts and
meditations, whereof you do complain, when you are aſ-
fected therewith, turn to the consideration of that from
whence it doth proceed. Labour to be humbled greatly,
and to walk humbly under a sense of the remainders of
this vanity of mind. So some wholesome fruits may be
taken from this bitter root, and meat may come out of
this eater. If, when you cannot abide in holy thoughts
of God, and your relation to him, you reflect on this
cause of it to your further humiliation and self-abase-
ment, your good designs and purposes are not lost. Let
such an one say, “I began to think of God, of his love
“ and grace in Christ Jesus, of my duty towards him ;
“ and where now in a few minutes do I find myself? I
“ am got into the ends of the earth, into things useless
“ and earthly; or am at such a loss as that I have no
“mind to proceed in the work wherein I was engaged.
“O ! wretched man that I am,” what a cursed enemy
have I within me ! I am ashamed of myself, weary of
myself, loathe myself, who shall deliver me of this bo-
dy of death 2 Such thoughts may be as useful to him,
as those which he first designed. -
True it is, we can never be freed absolutely from all
the effects of this vanity and instability of mind in this
world. Unchangeable cleaving to God, always, in all
the powers and affections of our minds, is reserved for
heaven. But yet great degrees may be attained in the
conquest and expulsion of it, such as I fear few have
experience of; yet ought all to labour after. If we ap:
ply ourselves as we ought, to the increase of spiritual
iight and grace; if we labour diligently to abide and
abound in thoughts of spiritual things, and that in love
to them, and delight in them ; if we watch against the
entertainment and approbation of such thoughts and
things in our minds, as whereby this vain frame is pleas-
of spiritu AL MINDEDNEss. 169
ed and confirmed; there is, though not an absolute per-
fection, yet a blessed degree of heavenly mindedness to
be attained, and therein the nearest approach to glory,
that in this world we are capable of. If a man cannot
attain an athletic constitution of health, or a strength like
that of Samson ; yet, if he be wise, he will not omit
the use of such means as may make him to be useful in
the ordinary duties of life. And although we cannot at-
tain perfection in this matter, which yet is our duty to
be continually pressing after ; yet, if we are wise, we
will be endeavouring such a cure of this spiritual dis-
temper, as that we may be able to discharge all the duties
of the life of God. But if men, in all other things, feed
the vamily of their onym minds, if they permit them to
rove continually after things foolish, sensual, and earthly;
if they wilfully supply them with objects to that end, and
labour not by all means for the mortification of this evil
frame; in vain shall they desire or expect to bring them
at any time, on any occasion, to be steady in the thoughts
of heavenly things. If it be thus with any, as it is to be
feared it is with many, it is their duty to mind the words
of our Lord Jesus Christ in the first place, make the
tree good, and then the fruit will be good, and not be-
fore. When the power 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 sanctified 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
raise in your minds, or to manage spiritual thoughts, or
thoughts of things spiritual and heavenly, in a due man-
ner. But in this case, men are apt to suppose, that as
they may, so they can, think of what they please.—
Thoughts are their own, 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
P
| 70 OF SPIRITUAL NI INDEDNESS.
are burdened with experience of the contrary, as to spiri-
tual things. But the advice given is expressly laid down
by the apostle, in the instance of himself. 2 Cor. iii. 5.
“ Not that we are sufficient of ourselves to think any
“ thing as of ourselves, but our sufficiency is of God.”
He speaks principally 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 ! Wherefore if men,
without regard to the present actual grace of God, and
the supplies of his spirit, do suppose that they can, of
themselves, exercise their minds in spiritual thoughts, and
so only fret at themselves when they fall into disappoint-
ment, not knowing what is the matter with them, 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; but even while they do
so, they may be far enough from being spiritually mind-
ed; 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; 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 sufficiency must be of
God. There is no truth among persons of light and
knowledge more generally granted in the notion of it than
this, that of ourselves me can do nothing ; and none
more neglected in daily practice. Men profess they can
do nothing of themselves, and yet go about their duties
as if they could do all things.
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-
OF SPIRITUAH, MINDEEDNESS. | 7 |
ject spiritual and divine, with the fixing, forcing, and
ordering our thoughts about it, with 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 distinguished from
the study of the word, wherein our principal aim is to
learn the truth, or to declare it to others. And so also
from prayer, whereof God himself is the immediate ob-
ject. But in meditation it is the affecting of our own
hearts and minds, with love, delight, and humiliation.
At present, I have only showed what it is to be spiritu-
ally minded, and that in this instance of our thoughts,
as they proceed from the habitual frame of our hearts
and affections; or of what sort the constant course of
our thoughts ought to be, with respect to all the occa-
sions 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 natural faculties and abilities, as some,
through their weakness 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. Wherefore, do your hearts and affections lead
you to many thoughts of God and spiritual things? Do
they spring up in you, as water in a well of living wa-
ters ? Are you ready, on all occasions, to entertain such
thoughts, and to be conversant with them, as opportuni-
ty doth offer itself? Do you labour to have in readi.
ness what is useful for you, with respect to temptations
and duties 2 Is God in Christ, and the things of the
gospel, the ordinary retreat of your souls 2 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 ac-
counts which belong to such trade, may be above his
172 OF SPIRITUAL MINDEDNESS.
comprehension, and he may quickly ruin himself in un-
dertaking 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 ha-
zardous employments. So it may be with some in this
case. The natural faculties of their minds are not suffi-
cient to enable them to stated meditation. They cannot
east 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 staled
meditation is a necessary duty; yea, the principal way
whereby our spiritual thoughts do profitably act them-
selves, I shall have regard thereto in the following direc-
tion ; wherefore, -
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.
It was showed at the entralice 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, undér many ſailings or infirmities; and the
useful degrees of it, wherein it hath its principal exer-
cise. As there is a difference in life natural, and its act-
ings, in a weak, diseased, sickly body, and in that which
is of a good constitution, and in a vigorous health. Sup-
posing the first, the reality of this grace, be wrought in
us, or implanted in our minds by the Holy Ghost, as a
princinal part of that new nature which is the workman-
sh'n of God, created in Christ Jesus to good works; yet
to the growth and improvement of it, as of all other
graces, our own diligent care, watchfulness, and spiritu-
al striving in all holy duties are required. Unless the
most fruitful ground be manured, it will not bring forth
OF SPIRITUAL MINDEDN ES3 ,
an useful crop. Let not any think that this frame of a
spiritual mind, wherein there is a disposition to, and a
readiness for, all holy thoughts of God, of Christ, of spi-
ritual and heavenly things, at all times and on ah occa-
sions, 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 neak man to be
strong and healthy without food and exercise; as to be
spiritually minded without an earnest endeavour after
it. It may 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 to give them enter-
tainment, if they are wont to lodge within ; in vain shall
we hope or desire to be spiritually minded. Herein con-
sists 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 betrayed into the hands of our spiritu-
al enemies; for all such thoughts are but making provi-
sion 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 oul of it are
the issues 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 observation, seduce
and draw off their minds from an heavenly 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 converse of professors
among themselves and others, walking, talking, and be-,
P 2
I 74 . OF SPIRITUAL MINDEDNESS.
having themselves like other men, being as full of the
world as the world is of itself, have lost the grace of be-
ing 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 my peace even from good, and
“ my sorrow was stirred. My heart was hot within me:
“ while I was musing, the 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; pressing it
continually with the consideration of their necessity 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 innard and purely spirit-
wal any duty is, which hath no outward 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 objects without, and various stir-
rings 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 constraining motives, such as the considera-
tion 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 ad-
minister continual matter of holy thoughts and medita-
tions, 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
QF SPIRITUAL MIIN DET, N ESS, 175
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 medita-
tions, they must let their work alone. Hence the apos-
tle prays for the Colossians, that the word of God might
divell in them richly in all nºisdom, 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. Univeariedness in our conflict with Satan, who, by
various artifices and the injection of fiery darts, labours
continually to divert us from the duties. He is seldom
or never wanting to this occasion He who is furnished
in any measure with spiritual misdom and understand-
ing, 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 ; and oft-times his strength
is great. Hence, as was observed, oft-times men de-
sign really to exercise themselves in holy thoughts, but
end in vain imaginations, and rather take up with trifles
than continue in this duty. Steadiness in the resistance
of him, on these occasions, is one great part of our spirit-
wal warfare. And we may know that he is at work, by
his engines and methods. For they consist in his sug-
gestion of vain, foolish, or corrupt imaginations. When
they begin to rise in our minds, at such times as we
would engage them in spiritual meditations, we may
know assuredly from whence they are.
6. Continual watchful care, that no root of bitterness
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, endeavour some-
times to be exercised in these duties, they shall labour in
the very fire, where all their endeavours will be imme-
diately consumed.
7. Mortifications to the world in our affections and
desires, with moderation in our endeavours after the
needful things of it, are also necessary hereunto ; yea,
to that degree, that without them no man can in any
176 OF SPIRITUAL MINDEDNEss.
sense be said to be spiritually minded. For otherwise
our affections cannot be so preserved under the power of
grace, as that spiritual things may be always serviceable
to us. º
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 sweetnesses of life, which a strict
“ observation of these things would cast them upon.”
I answer; that however it may prove an hard saying
to some, yet I must say it, and my heart would reproach
me if I should not say, that if the principal part of our
time be not spent about these things, whatever we sup-
pose, 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 ; 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 2 Have you time enough to
eat, to drink, to sleep, to talk unprofitably, it may be
corruptly, in all sorts of unnecessary societies, but have
not enough to live to God, in the very essentials of that
life which consists in these things & Alas! you came in-
to 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 be neglected, if
the principal part of your time be not improved with
respect to this end, you will fall under the sentence of it
to efernity.
But men are apt to mistake in this matter. They may
think that these things tend to take them off from their
OF SPIRITUAL M IN DEIDNESS. 177
lanful employments and recreations, which they are ge-
merally afraid of, and unwilling to purchase any frame of
mind at so dear a rate. They may suppose, that to have
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 defeated. Men are able
to defend themselves in their callings and enjoyments,
and to satisfy their consciences against any persuasions to
the contrary. . Yet there is a season, wherein we are
obliged to part mith 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
superstition 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 them-
selves to heavenly retirement. But I am at present on
no such design; I aim not to take men out of their law-
ful 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 spirituality,
who dares venture on an absolute retirement, and he
must be well satisfied that he is not called to an useful-
ness among men inconsistent theremith. To them it
may prove a disadvantage. Yet this, also, is attainable,
if other circumstances do coneur. Men under the due
exercise of grace, and the improvement of it, may attain
to that firedness in heavenly mindedness, that unconcern-
ment 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
178. OF SPIRITUAL MINDEDN ESS,
in ancient times who renounced the world, with all cir-
cumstances of relations, state, inheritances, and betook
themselves to retirement in wildernesses, to abide always
in divine contemplation. But afterwards, when multi-
tudes, 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, and all manner of evils pursued them,
found them out, possessed them, to the unspeakable da-
mage 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 generality of Christians have lawful
callings, employments, and businesses, which ordinarily
they ought to abide in. That they also may live to
God in their occasions, they may do well 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 ex-
cesses 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, name-
ly, of them “who are industriotis 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, covetousness, de-
vouring things holy as to times and seasons of duty,
uselessness, and the like pernicious vices, invade and
possess the minds of men. There is no lanful calling
that doth absolutely exclude this grace of being spiritual-
ly minded in them that are engaged in it, nor any that
doth include it. Men may be in the meanest of lanful
callings, and be so, and men may be in the best and
highest, and not be so. Consider the calling of the min-
isłru ; the work and duty of it calls on those that are em-
ployed in it, to have their minds and thoughts conver.
OF SPIRITUAL MIIND EDNESS. 179
Sant about spiritual and heavenly things. They are to
study about them, to meditate on them, to commit them
to memory, to speak them out to others. It will be said,
Surely such men must needs be spiritually minded.—
If they go no further 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 ye this mind be most remote from being spiri-
tual. The event doth declare that it may be so, and the
reasons of it are manifest. It requires as much, if not
more watchfulness, more care, more humility, for a min-
ister to be spiritually minded in the discharge of his call-
ing, 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 ex-
pression, will take off their power and efficacy. And he
will have little benefit by his own ministry, who endea-
vours not, in the first place, an experience in his own
heart of the power of the truths which he doth teach to
others. And there is evidently as great a failing here-
in among us, as among any other sort of Christians, as
every occasion of trial doth demonstrate.
2. Although industry in any honest calling be allow-
able, yet unless men labour to be spiritually minded in
the exercise of that industry, they have neither life nor
peace. Hereunto all the things before mentioned 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 written, and many like
things must be added to it. And the objection from the
expense of time in the observance 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 chaft, yet you may pour into it a great deal
of water, which will be contained in the same space and
180 OF SPIRITUAL MINDEDNESS.
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.
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 suppose
that they do daily set apart some portion of time to ho-
ly 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 occasions, driving them at
first from the fived time of their duties, hath brought
them into a course of neglecting duty itself. Where-
fore, it is our wisdom to set apart constantly some part
of our time to the exercise of our thoughts about spirit-
ual things in the way of meditation. And I shall close
this discourse with some directions in this particular, to
them who complain 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 ho-
ly 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 mought, 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 weari-
ness 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 la-
bours and occasions of the day, and it may be, the
mind in its natural faculties indisposed, even by the means
of necessary refreshment, men think themselves meet to
OF SPIRITUAL MINDEDNESS. 181
treat with God about the great concernments of his glory,
and their own souls. This is that which God condemn-
eth by the prophet, Mal. i. 8. “And if you offer the
“blind for sacrifice, is it not evil? And if you offer the
“lame and sick, is it not evil 7 Offer it now unto thy go-
“vernor, will he be pleased with thee, or accept thy
“ person º’” Both the law of nature, and all the laws
of holy institutions, require that we should serve God
with the best that me have, as all the fat of the innards
was to be offered in sacrifice. And shall we think to of:
fer 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 consider, that beyond the day and
time which he hath taken to himself by an everlasting
law, how little of the choice of your time you have of.
fered to God as a free-will offering, that you may be ex-
cited to future diligence. If, therefore, you seriously
intend this duty, choose the seasons for it wherein you
are the most fit, when even the natural vigour 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 endeavours in it will be prosperous. However,
trust not to times that will offer themselves. Take them
not up at hazard. Let the time itself be a free-will offer-
ing to God, taken from the top of the heap, or the
choicest part of your useful time.
(2.) Preparation of mind to a due reverence of God
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 preparation,
we shall quickly find ourselves at a loss. See the rule,
Eccles. v. 1, 2. Grace to serve God with reverence and
godly fear, is required in all things wherein we have to
Q.
** OF SPIRITUAL MIND EDN ESS,
do with him, as in this duty we have in an immediate
and especial manner. Endeavour, therefore, in the first
place, to get your hearts deeply affected with an anſul
reverence of God, and an 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 often-
times Esau will come first forth, and for a while seem to
carry the birth-right. 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 children, the workings of the flesh in its
vain thoughts and imaginations, the mind will be at li-
berty to exercise itself on spiritual things.
(3.) Earnest desires after a remened 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 gracious ;
when its meditations on him have been sneet; when spi-
ritual things have had a savour and relish in the mind
and affections; and hereon it comes to this duty with ear-
nest desires to have the like tastes, the like experience, yea,
to have them increased; then is it in the way of an hopeful
progress. And this also will make us persevere in our en-
deavours 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 othermise attained ; if you suppose that it de-
serves not all this cost and charge about it; judge by
what is past, whether it be not adviseable to give it over
and let it alone. As good lie quietly on the ground, as
or sPhRITUAL MINDEDNE’s. 183
continually attempt to rise, and never once effect it. Re-
member how many successive attempts you have made
upon it, and all have come to nothing, 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 persist
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 renewed
gracious sense of your own weakness and insufficiency,
with application to God for supplies of strength, they are
by no means lost as unto a spiritual account. The
thoughts of Hesekiah, in his meditations, did not seem to
have any great order or consistency, when he so express-
ed them ; “ like a crane or a swallow, so did I chatter:
“I did mourn as a dove: mine eyes failed with looking
“ upwards; O Lord, I am oppressed, undertake for me.”
Isa. xxxviii. 14. When the soul labours 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 chattering and mourning will
be accepted with God, and profitable to himself.
2. Supply the brokenness of your thoughts with ejacu-
latory prayers, according as either the matter of them, or
your defect in the management of them doth require.
So was it with Hesekiah in the instance before mention-
ed; where his meditations were neak and broken, he
cries out in the midst of them, O Lord, I am oppressed,
undertake for me. And meditation is properly “a mix-
“ture of spiritual apprehension of God and heavenly
“ things, in the thoughts and conceptions of the mind,
“ with desires and supplications thereon.
It is good and profitable to have some special design-
{84 OF SPIRITUAL MINDEDNESS.
ed subject of meditation in our thoughts. I have at large
declared before what things are the proper objects of the
thoughts of them that are spiritually minded. But they
may be more peculiarly considered as the matter of de-
signed meditation. And they may be taken out of
some especial spiritual experience that we have lately
had, or some varnings we have received of God, or
something wherewith we 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
wnto this duty, and a season be sought for it with respect
thereto, the mind 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 nearied with the difficulties you
meet nºith 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 accord-
ing to what a man hath, and not according to what he
hath 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 abundance, inability, 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 endeavours
after holy, fixed meditations, but only a living, active
sense of his on n vileness and unworthiness, is a sufficient
gainer by all his pains, cost, and charge. But ordinarily
it shall not be so; constancy in the duty, will give
ability for it. Those who conscientiously abide in its
of SPIRITUAL MINDEDNEss. 185
performance, shall increase in light, wisdom, and experi-
ence, 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. -
#:
Q 2
l 88 OF SPIRITUAL AIR N DED N ESS,
P A R T II.
CHAP. XI.
The seat of Spiritual Mindedness in the Affections.
The nature and use of them. The nays and means
used by God himself, to call the 4ffections of men
from the World.
IN the account given at the entrance of this discourse,
of what it is to be spiritually minded, it was reduced to
three heads.
The first was the habitual frame, disposition, and in-
climation 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 savour 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 inquired after.
Therein consists the stream, which, rising 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
therein comprehend the account of what it is to be spi-
ritually minded. -
“Spiritual affections, whereby the soul adheres to spi-
“ ritual things, taking in such a savour 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-
lain and confirm.
The greatest contest of heaven and earth is about the
affections of the poor worm, which we call man. That
{
§
OF SPIRITUAL MINDEDN ESS. #87
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 prevail-
ing 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 condescension and grace.
This he doth expressly; my Son, saith he, give ºne thy
heart, Prov. xxiii. 26. It is our affections he asketh for,
and comparatively nothing else; to be sure he will ac-
cept 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 dispersation
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 ex-
presseth himself-concerning his word, Deut. x. 12.
“And now, Israel, what doti, 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 ?” And as to
the word of his grace, he declares it to the same purpose,
Deut. 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
“ soul.”
And on the other side, all the artifices of the world,
all 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 just-
ly perish with the world to eternity; and be rejected
by him whom we have rejected. Prov. i. 24, 25. 31.
Our affections are, upon the matter, our all. They
are all we have to give or bestow; the only power of our
souls, whereby, if we may, we give away ourselves from
188 OF SPIRITUAL Ml NDEDNESS,
ourselves, and become another's. Other faculties of ou
Souls, even the most noble of them, are suited to receiv
in to our own advantage; by our affections we can giv,
away whal me are, and have. Hereby, we give ou.
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
* we give, upon the matter, we give nothing at
all.
In what we do to or for others; whatsoever is good,
valuable, or praise-worthy in it, proceeds from the affec-
tions where with we do it. To do any thing for others
without an animaling affection, is but a contempt of
them; for we judge them really unworthy that we
should do any thing for them: to give to the poor upon
their importunity, without pity or compassion; to supply
the wants of saints without love and kindness, with other
actings and duties of the like nature, are things of no
value, things that can recommend us neither to God nor
men. It is so in general with God and the world.
Whatever we do in the service of God, whatever duty
we perform on his command, whatever we undergo, or
suffer for his name’s sake, if it proceed not from the cleav-
ing of our souls to him by our affections, it is despised
by him; he owns us not. “As if a man would give all
“ the substance of his house for love, it would utterly
“ be contemmed :” Cant. v. So if a man would give
to God all the substance of his house without love, it
would in like manner be despised. And however, on
the other hand, we may be diligent, industrious, and se-
dulous in and about the things of this world, yet, if it
have not our affections, we are not of the world, we be-
long not to it. They are the seat of all sincerity, which
is the jewel of divine and human conversation, the life
and soul of every thing that is good and praise-worthy;
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
OF SPIRITUAL MINDE DNESS I89
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 institutious, instructions,
afflictions, trials, all sorts of providences, and in mercy
holds them firm against all winds and storms of tempta-
tions, that they shall not hurry them on permicious dan-
gers. Such a soul alone is tractable and pliable to all in-
timations 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 prevail at
last. .
On all these considerations, it is of the highest impor-
tance to consider aright how things are stated in our
affections, and what is the prevailing bent of them.
Iron sharpeneth iron, so a man sharpeneth the counte-
mance of his friend, saith the wise man, Prov. xxvii. 17.
Every man hath his edge, which may be sharpened by
outward helps and advantages : the predominant in-
clination of a man’s affections is his edge. According
as that is set, so he cutteth and works; that way 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 norld; that our edge is to-
wards heaven, or towards things here belon, ; 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 motires which God is pleased to
make use of, to call off our affections from the desirable
things of this world; for as they are weighty and cogent,
190 OF SPIRITUAL, MINDEDNESS.
such as cannot be neglected, without the greatest con-
tempt of divine wisdom and goodness, so they serve to
press and enforce those arguments and motives that are
proposed to us, to set our affections on things that are
above, which is to be spiritually minded.
TR'irst. 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 where-
unto they were designed. They were then desirable
to men, and the enjoyment of them would have been a
blessing, without danger of temptation; for they were the
ordinance of God, to lead us to the knowledge of him,
and love to him : but since the entrance of sin, whereby
the world fell under the curse, and into the power of Sa-
tan, the things of it in his management, are become ef.
fectual means to draw off the heart and the 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 noo for the norld 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 what-
ever 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
7men, 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 or
found in this world, after the Son of God hath spent his
life in it, not having where to lay his head; and after he
went out of it on the cross 2 Had there been aught of
real worth here below, certainly he had enjoyed, if not
OF SPIRITUAL RI IN DED NESS. 191
crowns and empires, which were all in his power; yet
such goods and possessions as men of sober reasonings,
and moderate affections, esteem a competency. But
things were quite otherwise disposed, to manifest that
there is nothing of value or use in these things, but on-
ly to support nature to the performance of service to
God, wherein they are serviceable to eternity. He ne:
ver 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. Malt. 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 contemplate. 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. vi. 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 affection for it. This is that
which made the difference between 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 insufficiency,
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
“ of carefulness * Why this diligence 2 Why these con-
trivances : Why these savings and hoardings of riches and
wealth 2 To what end is all this care and counsel ? Alas !
saith one, it is to get that mhich is enough in and of this
morld 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
192 OF SPIRITUAL MINDEDNESS,
lives, and some reputation in the world. Fair pretences !
neither shall I ever discourage any from the exercise of in-
dustry in their lawful callings: but yet I know, that with
many, this is but a pretence and covering for a shameful
engagement of their affections to the world. Where-
fore, in all these things, be persuaded sometimes to have
an eye to Jesus, the author and finisher of our faith:
behold how he is set before us in the gospel, poor, des-
pised, reproached, persecuted, nailed to the cross, and
all this by the world. Whatever be your designs and
aims, let his cross continually interpose between your af.
fections 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 yourselves, and
what you have done in this world: will it be accepted
with him to declare what you have saved of this world :
what you have gained; what you have preserved and
embraced yourselves in ; and what you have left behind
you? Was this any part of his employment and busi-
ness in this world ! Hath he left us an example for any
such course ? Wherefore no man can set his affections
on things here below, who hath any regard to the pat-
term of Christ, or is in any measure influenced with the
power and efficacy of his cross. My love is crucified,
said an holy martyr of old ; he whom his soul loved was
so, and in him his love to all things here below. Do
you, therefore, find your affections ready to be engaged
to, or too much entangled with the things of this world?
Are your desires of increasing them, your hopes of
keeping them, your fears of losing them, your love to
them, and delight in them, operative in your minds, pos-
sessing your thoughts, and influencing your conversa-
tions? Turn aside a little, and by faith contemplate 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!
{}F SPIRITUAL MINDEDNESS, 193
Perhaps, it will be said, that the circumstances
mentioned were necessary to the Lord Christ, with respect
to the especial nork 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 industry
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 affections; 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 interest 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 of the foundations of
the glorious kingdom of Christ in the world was commit-
ted to them. Who would not think that he should pro-
vide fer them, if not principalities or popedoms, yet
at least arch-bishopricks and bishopricks, with other good
ecclesiastical dignities and preferments : Hereby might
they have been made meet to converse with princes, and
had been freed from the contempt of the vulgar; but In-
finite Wisdom did otherwise dispose of them and their
concerns in this world: for as God was pleased to exer-
cise them with the common afflictions and calamities of
this life, which he makes use of to take off the sweetness
of present enjoyments, so they lived and died in a con-
dition of poverty, distress, persecution, and reproach.
God set them forth as examples as to other ends, name-
iy, of light, grace, seal, and holiness in their lives, so to
manifest of how little concernment to our own blessed-
ness, or an interest in his love, is the abundance of all
things here belon, as also, that the want of them all
may consist with the highest participation of his love
and favour. 1 Cor. iv. 9. 11–13. “ For I think that
R
194 of spiritual MINDEDNEss.
“God hath set forth us the apostles last, as it were, ap-
“ pointed to death. For we are made a spectacle to the
“world, and to angels, and to men. Even to this pre-
“sent hour we both hunger and thirst, and are naked, and
“are buffeted, and have no certain dwelling-place, and la-
“bour, 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, un-
doubtedly it ought to be so with them who are called to
preach the gospel, and are the successors to the apostles.
There can be nothing more uncouth, absurd, and shame-
ful, nothing more opposite to the intimation of the wis-
dom and mill of God, in his dealings with those first and
most honourable dispensers of it, than for such persons to
seek and follow greedily after secular advantages, in
worldly ponyers, riches, vealth, and honour. Hence
there hath been, in former ages, an endeavour to separate
such persons as were by any means dedicated to the
ministry of the gospel, from all secular dignities, and re-
venues. 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 was quickly
condemned as heresy, in Wickliff and others. Yet ano-
ther sort set up, that would pretend thereto, as to them-
selves, though they would not oblige all others to the
same rule. This produced some snarms of begging fri-
ars, 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 an 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 concern-
ment. 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
OF SPIRITUAL MINDEDNESS. 193
things, by giving always incomparably the greatest por-
tion of them to the vilest men, and his own avowed en-
•emies. This was a temptation under the old covenant, but
is highly instructive under the men. None will judge
those things to be of real value, which “a wise man
“ casts out daily unto swine, making little or no use of
“ them in his family.” Those monsters of men, Nero
and Heliogabalus, had more interest in, and more pow-
er over, the things of this world, than ever had the best
of men. Such villains in mature, so permicious to human
society, that their not being was the interest of mankind;
iyut 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 dis-
posed 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 Mahometans
or Pagans, who are prepared for eternal destruction.
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 Chris.
tian professors among ourselves are intent and designing
upon, as that which would render them wondrous happy
in their own apprehensions, put hundreds of them toge-
ther, and it would not answer the waste made by the fore-
mentioned beasts every day.
Doth not God proclaim herein, that the things of this
morld are not to be valued or esteemed ! If they were so,
and had a real north in themselves, would the holy and
righteous God make such a distribution of them 2 The
most of those whom he loves, who enjoy his favour; 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
avoned enemies, in the mean time, have more than they
knomy milial to do mith. Who would set his heart and af.
fections on those things which God poureth into the bo.
196 OF SPIRITUAL MINDEDNESS.
soms of the vilest men, to be a snare to them here, and
an aggravation of their condemnation for ever ? It seems,
40tt may go and take the world, and take the curse, death
and hell, along mith 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 re-
treat to the faith of things spiritual and eternal, as con-
taining an excellency in them incomparably above all
that may be enjoyed here below?
Fourthly. He doth continue to give perpetual instan-
ces of their uncertainty and unsatisfactoriness, in the ut-
ier disappointment of men that have had expectations
from them. The ways hereof are various, and the in-
stances so multiplied, as that most men in the world, un-
less they are like the fool in the gospel, who bad his soul
take its ease for many years, because his barns were full,
live in perpetual fears and apprehensions, that they shall
speedily lose whatever they enjoy; or are under the
power of a stupid security. But as to this consideration
of them, there is such an account 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
belon) ; discovering the folly and falseness of the promis-
es 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 declared the
insufficiency of these things to give us that 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 shorten-
ing the lives of men, reducing their continuance in this
world to so short and uncertain a season, as it is impossi-
ble 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.
OF SPIRITUAL MINDEDNESS - 197
First. That every man, at his best estate, is but va-
mily. - º
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 endeavours and contrivances
about earthly things both vain and foolish. When men
lived eight or nine hundred years, they had an opportu-
nity 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 wicked-
ness, which brought the flood on the norld of ungodly
men. And it still so abides; the more of, and the long-
er men enjoy these things, the more, without the sove:
reign 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 sorron. Besides, that space is shortened with the
most, by various and innumerable incidences and occa-
sions. Wherefore, in 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 continu-
ance 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 remembered, that this
man, who is of such short continuance in this world, is
yet made for etermity, eternal blessedness or misery,
which state depends wholly on his interest in things.
above, and setting his affections on them, they must for-
feit all their reason, as well as bid defiance to the grace
of God, who gives them up for things below.
Moreover. God hath openly and fully declared the dan--
R 2
1 98 OF SPIRITUAL M1 NDE DNESS,
ger 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 for
ever; 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 tempta-
tion. 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 convinced of sin, righteous-
mess, and judgment, so as to design the ordering of their
lives, with respect to the sense they have of them, they
fall not into actual sin, but upon temptations. That,
whatever it be, which causeth, occasioneth, and prevaileth
on a convinced person, to sin, that is temptation. Where-
fore, this is the great means of the ruin of the Souls of
}}l£1! .. lºs
Now, though there are many principles of temptation,
many causes that actually concur in its efficacy, as sin,
Satan, and other men, yet the matter of almost all ruin-
ows 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
Rust taken. And which adds to this evil, 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 ii. 16. It is not a di-
rect 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 subservient. Wherefore, not on-
ly the matter of all temptations is taken out of the world,
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
6.
Ǻk SPI. HITUAL MINDEDNESS. f 99.
is nothing desirable 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,
“ let 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 with a due mo-
deration, so as they are no smare to them. But to own
they are used to what end soever, if the affections of
mell are set upon them, one way or other, there is no-
thing in the world, but is thus a snare and temptation.
However we should be very careful how me adhere 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 fixing our affections
on things below. -
Lastly. Things are so ordered in the holy, wise,
dispensation of God's providence, that it requires much
spiritual visdom to distinguish between the use and
the abuse of these things, between a lawful care about
them, and an inordinate cleaving to them. Few distin-
guish aright here; and therefore in these things will many
find their great mistake at the last day. The disappoint-
ments that they will fall under, as to what concerns their
earthly enjoyments and the use of them, wherewith
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 lawful care and industry about them. So it
is also acknowledged, it cannot be denied, that there
is an abuse of them, springing from an inordinate
love and cleaving to them. But here men deceive
themselves, taking their measures by the most crook-
ed, uncertain rules. Some make their own inclinations
the rule and measure of what is lawful and allow-
able; some the example of others; some the course
200 OF SPIRITUAL MINDEDNESS.
of the world; some their own real or pretended necessi-
ties. They confess that there is an inordinate lové of
those things and an abuse of them, in excesses of various
sorts, which the scripture plainly affirms, and which ex-
perience gives open testimony to. But as to their state
and circumstances, their care, love, and industry, are all
allowable. That which influenceth all these persons, is
self-love, which inveterate, corrupt affections, 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 them-
selves in this kind, who live in palpable excesses, either
of pride of life or sensual pleasures, vain apparel, and
the like. So, in particular, most men in their feastings
and entertainments, walk in direct contempt of the rules
which our Saviour gives in that case ; Luke xiv. 12–14.
and yet approve themselves therein.
But what if any of us should be mistaken in our rule
and application of it to our conditions & 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 de-
structive shoals or rocks. -
And what if that which we esteem allonſable, love, care,
and industry, should prove to be the fruit of earthly af.
fections, 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; ne are cast for
ever, we belong to the world, and with the norld me shall
perish. **
It may be said, that if it be so difficult to distinguish
between these things, namely, the lanful use of things
here below, and their abuse; the allowable industry 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 solicitous anxiety of
OF SPIRITUAL M1 INDEDNESS, 20 H
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 hon dangerous a thing it is for any to
incline in his affections to the things of this norld, where-
in an excess is ruinous, and hardly discoverable. Sure-
ły, no nºise man will venture freely and frequently 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 preservative of the
soul, from cleaving inordinately to these things below.
And when God, in any instance, by afflictions, or other-
wise, 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 fall 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 solicitousness
or ana.iety of mind, than there is to or about other duties.
But when it is biassed and acted by self-love, and its
more strong inclinations are to things present, it is im-
possible men should enjoy solid peace, or be freed from
severe reflections on them by their own consciences, in
such seasons wherein they are anakened 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 satis-
fied in this lawful use and enjoyment of earthly things ;
so as not to adhere to them with inordinate affections.
First. Remember always that you are not proprietors,
nor absolute possessors of these things, but only stewards
of them. With respect to men, you are, or may be, just
proprietors of what you enjoy; with respect 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 in.
stances and occasions of duty.
* of SPIRITUAL MINDEDNEss.
But if a man be left in trust with houses and large pos-
sessions, as a steward for the right lord, owner, and pro.
prietor 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, whether 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
OWI1.
Secondly. There is nothing in the ways of getting, en-
joying, or using of these things, but giveth its own evi-
dence to spiritual wisdom, nihether it be nithin the bounds
of duty or not. Men are not lightly deceived herein, but
when they are evidently under the power of corrupt af.
fections, or will not at all attend to themselves, and the lan-
guage 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 corrupt in-
clinations, and discover the folly of those reasonings,
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 the root of all this
evil.
Thirdly. If you would be able to make a right judg-
ment 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 observant of him-
self, as to all outward duties required of him, with res-
pect to these earthly things; let him be hiberal in the dis-
posal 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
OF SPIRITUAL MINDED NESS. 203
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 below 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 affec-
tions; by one way or other, unto the world we do belong:
this is that which is taught us so expressly by our Sa-
viour, Luke xvi. 9–13. “And I say unto you, make to
“ yourselves 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 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 2 And
“if you have not been faithful in that which is another
“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 love the other ; or else he will hold
“ to the one, and despise the other; ye cannot serve God
“ and mammon.”
Fourthly. Labour continually for the mortification of
Ayour 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 effectually divert them,
or take them off in a due manner, unless they are mortifi-
ed to them by the cross of Christ. Whatever change be
otherwise wrought in them, it will be of no advantage to
us. It is mortification alone, that will take them off 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 belon, 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 affections 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
204 OF SPIRITUAL MINDEON ESS,
the like. They may be abated by frequent disappoint-
ments, by sickness, pains, and afflictions, as we shall see
immediately; or they may be willing to a distributiou of
earthly enjoyments, to have the reputation of it, where-
in 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 appear-
ance or other, they will for ever adhere and cleave to
earthly things, unless they are mortified to them, through
faith in the blood and cross of Christ. Gal. vi. 14.
Whatever thoughts you may have of yourselves in this
matter, unless you have the experience of a work of mor-
tification on your affections, you can have no refreshing
ground of assurance, that you are in any thing spiritual-
ly minded.
Fifthly. In all instances of duty belonging to your
slenardship of earthly things, attend diligently to the rule
of the word; without this, the grace exhorted to may
be abused. So of old, under a pretence of a relinquish-
ment of the things of this world, because of the danger
... in adhering to them, their own superstition, 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, not
ºšš, 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 instances of duties of this nature,
most men's minds are habitually influenced with preten-
ces, 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 instances of duty, as in works of charity, pi-
ety, and compassion, give authority in and over your
souls, to the rule of the word. Let neither self, nor un-
belief, 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. -

OF SPIRITUAL MINDEDNESS. 203
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 inordinate, yea, and predominant love to
this world.
And indeed, to add a little further on the occasion of
this digression, it is a sad thing to have this exception
made against the state of any man, on just grounds; yea,
but he loves the norld. 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 blame-
less as to the excesses of life: but he loves the morld.
The question is, how doth this appear ! It may be,
what you say, is but one of those evil surmises which
all things are filled with. Wherefore, I speak it not
at all to give countenance to the rash judging of others,
which 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 suppli-
ed and filled with the world; if we prefer self above all
other things, aim at the satisfaction of self in what
we do well or ill, are useless to the only good and bless-
ed ends of these earthly things, in supplying the wants
of others, according to the proportions wherewith we
are intrusted ; it is to be feared, that the world, and the
things that are in it, have the principal interest in our
affections. r
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. Altoge-
ther in vain is it fºr such persons to countenance them-
selves with an appearance of other graces in them, or
the sedulous performance of other duties. This one
rule will eternally prevail against them; if any man
love the morld, the love of the Father is not in him.
S
*06 - OF SPIRITUAL MINDEDNESS,
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 scan-
dal, 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 otherwise, 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
affections of men, rational and any way enlightened, to
the things of this world, by suffering the generality of
men to carry the use of them, and to be carried 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 nºise 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 predominant interest in
our hearts, God hath positively determined and declar-
ed, that if it be so, he will have nothing to do with us,
nor will accept of those 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
7most strict sort in religion, like Paul in his Pharisaism,
may we not, will some say or think, find acceptance with
God, though our hearts cleave inordinately to the things
of this world ! I say, God hath pereºptorily determin-
ed the contrary; and if other arguments will not pre-
vail with us, he leaves us at last to this, go love the morld
and the things of it, but know assuredlu you do it to the
eternal loss of your souls. I John ii. 15. Jam. 4,
OF SPIRITUAL MINDEDNESS, 207
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 ad-
ministration 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 ºfficacy of grace, in
taking off the heart from these things, turning and draw-
ing 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 con-
quering grace, wherein the heart is finally prevailed on to
choose and adhere to God in love immutable. But these
things cannot be handled in any measure according to
their nature and importance, without such length of dis-
course, as I cannot here divert to. I shall therefore
proceed to that which is the proper and peculiar subject
before us.
---sºmeşem-
CHAP. XII.
What is required in and to our affections, that they may
be spiritual. A three-fold Work on the affections de-
scribed.
TO declare the interest of our affections in this frame
of being spiritually minded, and what they contribute
thereto, I shall do these three things :
First. Declare what is required hereto, that our affec.
tions may be spiritual, wherein lies the foundation of
the whole duty. -
Secondly. What are their actings when they are so
spiritual. f
208 OF SPIRITUAL MINDEDNESS,
Thirdly. What are the means whereby they may be
kept and preserved in that frame, with sundry other
things of the like nature. How our affections are con-
cerned in, or belong to, the frame of mind inquired
after, hath been before declared. Without spiritual af.
fections, we cannot be spiritually minded. And that
they may be of this use, three things are required:
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 af.
fections may be spiritual, and the spring of our being spi-
ritually minded, it is required that they be changed, re-
men,ed, and in-laid with grace, spiritual and supernatu-
ral. To clear the sense hereof, we must a little consi-
der, what is their state by nature, and then, by what means
they may be wrought upon, as to a change, or a renova-
tion. For they are like to some things, which in them-
selves, and their own nature, are poisonous; but being
corrected, and receiving a due temperament, from a mix-
ture of other ingredients, become medicinal, and of excel-
lent use.
First. By nature, our affections all of them are deprav-
ed and corrupted. Nothing in the whole nature of man,
no power or faculty of the soul, is fallen under greater dis-
order 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
}}riefly observe concerning it, to make way for what is
proposed concerning 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
heathem, both saw it and complained of it. They found a
weakness in the mind, hut saw nothing of its darkness and
depravation as unto things spiritual. But they were
&
QF SPIRITUAL MINDEDNESS. 203
sensible of this disorder and tumult of the affections in
things moral, which renders the minds of men like a trou-
bled sea, whose waters cast up mire and dirt. This
greatly aggravates the neglect of them who are not sensiº
ble of it in themselves, seeing it is discernible in the light
of nature.
Secondly. They are as depraved, the seat and subject
of all lusts, both of the flesh and of the spirit. Yea,
lust, or evil concupiscence, is nothing but the irregular mo-
tion and acting of our affections, as depraved, defiled, cor-
rupted. Rom. vii. 9. Hence, no one sin can be morti-
fied without a change wrought in the affections.
Thirdly. They are the spring, root, and cause of all
actual sin in the world. Mat. xv. 19. The evil heart in
the scripture, is the corrupt affections of it, with the ima-
ginations of the mind, whereby they are excited and acted.
Gen. vi. 5. These are they which at this time fill the
whole world with wickedness, darkness, confusion, and
terror. And we may learn what is their force and effica-.
cy 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 members; be-
cause, as the body applies itself to its operations 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 corrup-
tion acts itself. Job xxiv. 13. Let the apprehensions
of the mind, and its notions of good and evil, be 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 ap-
proves of better things, following those that are worse.
And there is no greater spiritual judgment, than for men
S 2
º 10 G F SP IP ITU A E, Yi IN OF DNESS -
to be given up to themselves, and their own evil affec.
tions. Rom. i. 26.
Many other instances might be given of the greatness
of that depravation which our affections are fallen under
by sin; these may suffice for our present purpose.
In general, this depravation of our affections by nature
may be reduced to two heads.
First. An utter aversation from God and all spiritual
things. In this lies the spring of all that dislike of
God and his mays, 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 enmily
against them. Therefore, “men say in their hearts to
“ God, depart from us, for we desire not the knowledge
“ of thy ways; what is the Almighty, that we should
“ serve him : Or what profit should we have, if we
“ pray to him?” Job xxi. 14, 15. See Rom. i. 28.
Chap. viii. 7, 8.
Secondly. An inordinate cleaving to things vain, earth-
ly, and sensual; causing the soul to engage in the pur-
suit 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 de-
light 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 there are so by the preaching
of the nord. 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 delight in earthly things,
and the pursuit of the interest of lust, in making provi-
sion for the flesh. On many other occasions, by great va-
riety of causes, there may be temporary impressions
made on the affections, that shall seem, for a season, to
have turned the stream of them. And thereon we have
OF SP1 RITU AL \l I N DEDN ESS, 2 + 1
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 ordi-
marily are predominantly actuated by love, desire, and de-
light, which lead them to act according to the true Da-
tural principles of the soul ; now they are for a season ac-
tuated 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 tempta-
tion carries them away again to the world and sin.
There are sometimes sudden impressions made on spi-
ritual affections, which are always of great advantage to
the soul, renewing its engagements to God and duty.
So was it with Jacob, Gen. xxviii. 16—29. So is it
often with believers in hearing the nord, and other occa-
sions. On all of them they remen their cleavings to God
mith love and delight. But the effect of these impres.
sions on unremened affections, is neither spiritual nor du-
rable. Yea, for the most part, they are but checks gi-
ven 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 mºrought in the pas-
sions and affections 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, naturally passionate
and furious, have been made sedate and moderate; and
those who have been sensual, have become temperate;
yea, and haters of religion, to be professors of it, All
212 {}}F S.Piłł ITU AL - NIY N DEHDN SSS ,
these things, and many more of the like nature, have pre-
ceeded from a change wrought upon the affections only ;
whilst the mind, will, and conscience, have been totally
unsanctified,
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; that whereby
they are turned off from God, and that whereby they in-
ordinately cleave to other things; their change princi-
pally, if not only, respects the latter. They are brought
into some order with respect to present things. The
mind is not continually tossed up and down by them, as
the naves of the sea, that are troubled, and cast up mire
and dirt. They do not carry those in whom they are
into vicious, sensual actions, but they 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 moder-
ating the affections, even many among the heathems at-
tained to. But as to their aversation from God and spi-
ritual things, in the true spiritual motion of them, they
are not cured by this change. At least this change may
be, and yet this latter not be wrought.
Again, this alteratien doth but turn the course or stream
of men's affections, it doth not change the nature 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 inclined to. You may
take a young nhelp of the most fierce and savage creatures,
as of a tiger, or a molf, and by custom or usage, make it as
tame and harmless as any domestic creature, a dog, or the
like. But although 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 reclaimed. So is
it with the depraved affections of men with respect to
G R SPIRITUAL MINDED NE 8S, 213
their change; their streams are turned, they are habitu-
cited to a new course; 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 modera-
tion of his affections as to render him kind, benign, pa-
tient, useful, preferring public good before private; or-
dinate, and temperate in all things, will rise up in judg-
ment against those who, professing themselves to be
inder the conduct of the light of grace, do yet, by be-
ing morose, angry, selfish, worldly, manifest that their
affections are not subdued by the power of that grace.
Wherefore, 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 altered,
and spiritually renewed. I intend that which is express-
ed in that great evangelical promise, Isa. xvii. 6–9.
“ The wolf shall dwell with the lamb, the leopard shall
‘ lie down with the kid, and the calf, and the young lion,
“ and the fathngs 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; 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, principles, 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 under-
standing thereto, whereof I have treated elsewhere at
large. See Rom. xii. 2. Fph. i. 17, 18. But the spi-
rit of the mind, that whereby it is enlivened, led, and
disposed to its actings, that is to be renewed also. The
ºº
w
&
s
&
214 OF SPIRITUAL MINDEDNESS.
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. Here-
by, those things which are only natural affections in
themselves, in them that believe become fruits of the spi-
rit. Gal. v. 22. The fruit of the spirit is love, joy,
peace, &c. They continue the same as they were in
their essence, substance, and natural poivers, but are
changed in their properties, qualities, inclinations, when-
ever a new nature is given to them. So the maters at
IHarah 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;
in the casting of a tree into them, they were made sweet
and useful. Eacod. xv. 25, 26. So was it with the na-
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 properties, qualities,
and inclinations, are all cleansed or renewed. The tree
or salt that is cast into these waters, whereby the cure
is wrought, is the love of God above all, proceeding from
faith in him by Christ Jesus.
:: ‘Em
CHAP. XIII.
The Work of the renovation of our affections. Hon.
differenced from any other impression on, or change
wrought in, them ; and hon it is evidenced so to be.
The first instance in the universality accompanying of
affections spiritually renewed. The order of the ex-
ercise of our affections mith respect to their objects.
THAT which is our concernment herein, is to inquire
of what nature that work is which hath been on our on n
9F SPIRITUAL MINDEDNESS, 213
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 herein;
because the great means whereby multitudes delude and
deceive their own souls, persuading themselves 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 occasious, without any spiritual
renovation.
First. As to the temporary and occasional impressions
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 mith a hot iron, (1 Tim.
iv. 2.) who thereon being past feeling, (senseless of all
calls, warnings, and rebukes,) do give themselves over to
lasciviousness, to work all uncleanness with greediness.
Eph. iv. 19. Such persons having hardened themselves
in a long course of sin, and being given up to a reprobate
nind or vile affections in a way of judgment, have, it may
be, no such impressions on their affections on any occa-
sion, 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 God
from heaven against the ungodliness of men; but they
are not dramm 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
Ineglect of known duties, yet by one means or other,
most frequently by the preaching of the word, their
affections are stirred tonards heavenly things.
Sometimes they are afraid, sometimes they have hopes
and desires about them. These put them on resolutions
and some temporary endeavours to change their lires, to
abstain from sin, and to perform holy duties. But, as
216 OF SPIRITUAL MINDEDNESS.
the prophet complains, “their goodness is as the morn.
“ing cloud, and as the early dew, so passeth it away.”
Yet by means hereof do many poor ignorant souls de-
ceive themselves, and cry Peace, Peace, when there is
no peace. And they will sometimes so express how they
are affected with complaints of themselves as to their
long neglect of spiritual things, that others may enter-
tain good hopes concerning them; but all comes to no-
thing in the trial.
There is no difficulty to spiritual light to distinguish
between these occasional impressions on the affections,
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 Saviour speaks, and every occasion defeats
all their efficacy. They may be frequently renewed,
but they never abide. Some of them immediately pass
away, and are utterly lost between the place where they
hear the word and their own habitations, and in vain shall
they inquire after them again ; they are gone for ever.
Some have a larger continuance, endure longer in the
mind, and produce 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. Although
he may not be in them in a may of saving grace, yet he
is in them in that which may be preparatory thereto.
They are not common human accidents, but especial di-
vine warnings,
(2.) Labour to retain them, or a sense of them, upon
your hearts and consciences. You have got nothing by
losing so many of them already ; and if you proceed
in their neglect, after a while you will hear of them no
IIIOI’é.
(3.) Put no more in them than belongs to them. Do
not presently conclude that your state is good, because
you have been affected at the hearing of the word, or
under a sickness, or in a danger. Hereon many think
& F SPIRITUAL MINIC E ON ESS, 217
that now all is well with them, wherewith they please
themselves, until they are wholly immersed in their for-
mer 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 here-
in deceived, and that to their ruin; for they resolve
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 be
lieve. 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 affec.
tions themselves : and, -
(2.) That which is objective, with respect to spiritual
things.
First. Sanctification extends itself to the whole spirit,
soul, and body. I 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 them. All
sin may retain power in some one affection, as anger, 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 ad-
vantages to this end from men's natural tempers, and va-
rious outward circumstances. Hence some find little dif.
ficulty in the mortification of all other lusts or corruptions,
in comparison of what they meet with in some one inordi-
nate affection or corruption. This, it may be, David had
regard to, Psal. xviii. 23. I have known persons shin-
ing exemplarily in all other graces, who have been scarce
free from giving great scandal by the excess of their pas-
sions, and easy provocations thereunto. And yet they
have known that the setting themselves to the sincere vi-
T
218 {} F 8 FIRITUAL RIINDE DNESS.
gorous mortification of that disorder, is the most eminent
pledge of their sincerity in other things. For the trial
of our self-denial lies in the things that our natural incli-
nations lie strongest towards. Howbeit, as was said,
there is no affection nhere there is this nork of renova-
tion, but it is sanctified and renewed ; none of them is
left absolutely to the service of sin and Satan. And,
therefore, whereas by reason of the advantages mentioned,
sin doth greatly contend to use some of them to its inter-
est and service in a peculiar manner, yet are they enabled
to, and made meet for, gracious actings, and do in their
proper seasons put forth themselves accordingly. There
is no affection of the mind from whence the soul and con-
science hath received the greatest damage, that was, as
it were, the field nºherein the contest is managed between
sin and grace, but hath its spiritual use and exercise,
when the mind is renewed.
There are some so inordinately subject to anger and
passion therein, if they were absolutely under the power
and dominion of it; yet do they also know how to be an-
gry, and sin not in being angry at sin in themselves and
others. Yea, nhat indignation; yea, what revenge, 2
Cor. vii. 7. Yea, God is pleased sometimes to leave
somewhat more than ordinary of the power of corrup-
tion 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 reliev-
ed, as well as that which doth relieve: 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, be-
cause of its adherence to the whole person in all its pow-
ers and faculties, so the grace implanted in our natures
is called the men man, there being nothing in us that is
not seasoned and affected with it. As nothing in our
natures escaped 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 renewed in him. Let men take heed
how they indulge any depraved affection, for it will be
G F SPIRITUAL \{INDEDNESS. 2 19
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 more.
The chief work of a Christian is to make all his affec-
tions, 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 cleave
to him with purpose of heart, to have the heart circum-
cised 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. Hosea x. 2.
So it is in the other change mentioned. Whatever is
or may be wrought upon our aftections 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 implanted 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 ob-
tain eternal life. Mark x. 17–22.
Thus there are many who in other things are reduced
to moderation, sobriety and temperance, yet there remain-
eth in them the love of money in a predominant 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 profession,
pretend not only to religion, but to zeal in it; yet set no
220 G F SPIRITUAL MINDED NESS,
bounds to their affections to earthly enjoyments. Some
of old, who had most eminently in all other things subdu-
ed their passions and affections, were the greatest ene.
mies to, and persecutors of, the gospel.
Some who seem to have had a mighty change wrought
in them by a superstitious devotion, do yet walk in the
spirit of Cain 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 other, which they cannot
but know to be pernicious to their souls.
Some love the praise of men, which will never permit
them to be truly spiritually minded; so our Saviour tes-
tifieth 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 severe exercise, sub-
dued their affections to great moderation about tempord-
ºy 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 virtue, they lost that, also, among wise
and considerative men. And generally, if men, not spi-
ritually remened, 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 exerciseth its rule and
dominion. -
Secondly. There is an universality that is objective in
spiritual things, with respect to the renovation of our af.
fections; that is, affections spiritually renewed fix them-
selves 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 : that 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 others, making use
OF SPHRITUAL MIN DED N ESS. 22 |
of Naaman’s restraint; but our adherence is the same to
them all, in their proper places and degrees. And if, by
reason of darkness and ignorance, 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 com-
mands: 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 mhat he is in
himself, and what from himself alone he is, and will be
to us in Christ, which considerations are inseparable,
hath no true affection for any spiritual thing whatever.
And not a few here deceive themselves, or are de-
ceived, which should make us the more strict and dili.
gent in the examination of ourselves. They suppose
that they love heaven and heavenly things, and the du-
ties of divine worship, which persuasion may befall them
on many grounds and occasions, which will not endure
the trial. But as to God himself, they can give no evi-
dence that they have any love to him, either on the ac-
count of the glorious excellencies of his nature, with
their natural relation to him, and dependence on him,
nor on the account of the manifestation of himself in
Christ, and the exercise of his grace therein. But
whatever be pretended, 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 love 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 examine ourselves on what grounds we pretend so to
do, It is because, indeed, we see an excellency, a
T 2.
222 OF SPIRITUAL MIN DEDNESS,
beauty, a desirableness, in the glorious properties of his
nature, such as our souls are refreshed and satisfied with
the thoughts of by faith, and in whose enjoyment our bless,
edness will consist, so that we always rejoice at the re-
ºnembrance of his holiness : It is our great joy and satis-
faction 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 communication of
himself to us in him and by him : If it be so indeed,
then is our Lord generous and gracious, from the reno-
vation of our affections. But if we say we love God,
yet truly know not why, or upon principles 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, rememed affections
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 renewed affections; for in-
stance, God is in Christ, in the human nature of the
man Christ Jesus, in a way and manner singular, in con-
eerm alike incomprehensible, so as he 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 affec-
tions, in such a way and degree as no other thing, spirit-
\tal or eternal, but God himself, is or ought to be ; all
other spiritual things become 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 persons, is the only attractive of renewed
affections.
Thirdly. In those things which seem to stand in an
equality as to what is of God in them, yet on some espe-
cial occasions and reasons, our love may go forth emi-
nently to one more than another. Some particular truth,
with the grace communicated by it, may have been the
O. F. SPIRITUAL Mil ND EDNESS, 223
means of our conversion to God, of our edification 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 adminis-
tered 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, spiritu-
ally renewed, do cleave to all spiritual things, as such.
For the true formal reason of their so doing, is the same
in them all, namely, God in them; only they have seve-
ral ways of acting themselves towards them, whereof I
shall give one instance.
Our Saviour distributes spiritual things into those that
are heavenly, and those that are earthly, that is, compara-
tively so. John iii. 12. “If I have told you earthly
“ things, and you believe not, how shall ye believe if I
“ tell you heavenly things º'
The heavenly things are the deep and mysterious.
eouncils of the will of God. These renewed affections
eleave to, with holy admiration, and satisfactory submis-
sion, captivating the understanding to what it cannot
comprehend. So the apostle declares it, Rom. xi. 33–
36. “O the depth of the riches both of the wisdom and
“ knowledge of God! How unsearchable are his judg-
“ments, and his ways past finding out ! for who hath
“ known the mind of the Lord, or who hath been his
“ counsellor: Or who hath first given to him, and it
“shall be recompensed to him again? 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, wrought here in the earth. Towards these
the affections act themselves with delight, and with great
thanksgiving. The experience of the grace of God in
224 G F 8 PIRITUAL MINDEDNESS.
and upon believers is sweet to their souls. But one way
or other they cleave to them all, they have not a prevail-
ing 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 manner, because
of the evidences of the presence of God in them; so
there are always some of them, whereto those whose af.
fections are not renewed, maintain an 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, n-ho can bear it? 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 are 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 in 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 affections spiritually renewed,
and those which, from any other causes, may have some
kind of change wrought in them. -
OF SPIRITUAL \II N.D.E.D.N ESS, 225
CHAP. XIV,
'i'he second difference between Affections spiritually re-
nerved, and those which have been only changed by
light and conviction. Grounds and reasons of men’s
delight in duties of divine norship, and of their dili-
gence in their performance, whose minds are not spiri-
tually minded.
THE second difference lieth herein, That there may
be a change in the affections, wherein men may have de-
light in the duties of religious worship, and diligence in
their observance; but it is the spiritual renovation of the
affections that gives delight in God, through Christ, in any
duty of religious worship whatever. -
Where the truth of the gospel is known and publicly
professed; there is great variety in the minds, ways, and
practices of men, about the duties of religious worship.
Many are profane in their minds and lives, who practi-
cally at least, despise, or wholly neglect, the observance
of them. These are stout-hearted, and far from righte-
ousness. Tit. i. 16. Some attend to them formally and
cursorily, from the principles of their education, and it
may be, out of some convictions they have of their ne-
cessity. But many there are, who, in the may they
choose and are pleased with, are diligent in their obser-
vance, and that with great delight, who yet give no evi-
dence of the spiritual renovation of their minds. Yea,
the way whereby some express their devotion in them,
being superstitious 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 norship, 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 outnard
226 of spiritu AL MINDEDNEss.
part of divine worship, and the manner of the perform-
ance 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 de-
lighted in the preaching of Ezekiel, because of his elo-
quence and the elegance of his parables, chap. xxxiii. 31,
32. This gave them both delight and diligence in hear-
ing, whereon they call themselves the people of God,
though they continued to live in sin; their hearts ment
after covetousness. The same may befall many at pre-
sent, 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 satisfied with the gifts, the
preaching of one than another, and yet be sincere in
their delight in the dispensation of the word; for they
may find more spiritual advantage 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 out-
ward 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. Oft-times 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 prophets, and
in his providences. Yet had they great delight 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 , without which, the
things were a yoke to them, and a burthen almost insup-
portable. Acts xv. But those who were carnal, delight-
ed in the things themselves, and for their sakes rejected
him who was the life and substance of them all. And
this proved the great means of the apostacy of the Chris-
OF SPIRITUAL MINDED NISSS, 227
tian church also. For to maintain some appearance of
spiritual affections, men introduced carnal incitations of
them into evangelical mºorship, such as singing mith mu-
sic and pompous ceremonies. For they find such things
needful to reconcile 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 separate divine service from that outward order,
those melhods 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 2 they
will with much earnestness, many evidences of devotion,
sometimes with difficulty and danger, repair to their so-
lemn worship. And yet, when they are present, under-
stand not one word, whereby their minds might be ex-
cited to the real actings of faith, love, and delight in God.
Only order, ceremony, music, and other incentives of
carpal affections, make great impressions on them. Af.
fections spiritually renewed, are not concerned in these
things. Yea, if those in whom they are, should be engag-
ed in the use of them, they would find them means of di-
verting their minds from the proper work of divine wor-
ship, rather than an advantage therein. It will appear so
to themselves, unless they are content to lose their spiritu-
al affections, acting themselves in faith and love, embrac-
ing in their stead a carnal, imaginary devotion. Hence,
two persons may at the same time attend to the same or-
dinances of divine worship, with equal delight, 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 de-
lighted, the one with the colours and smell of the flowers,
the other with the consideration of their various natures,
their uses in physical remedies, 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 efficacy, at the same time. Hence,
228 OF SPIRITUAL, MINDEDNESS,
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 introduced into the church. And the reason he gave
why he did it, was, that the modulation of the voice and
nusical tune, might not divert the minds of men from
that spiritual affection which is required of them in sa-
cred duties. What there is of real order in the worship
of God, as there is that order which is an effect of divine
wisdom; it is suited and useful to spiritual affections,
because proceeding from the same spirit, whereby they
are internally renewed. Beholding your order. Col. ii.
5. Every thing of God’s appointment is both helpful
and delightful to them. None can say with higher rap-
tures of admiration, how amiable are thy tabernacles, O
Lord! Psal. lxxxiv. 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 perform-
“ ance of outward duties of divine worship, because
“in them they comply with, and give some kind of sa-
“ tisfaction 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
Hight, conviction, and custom call for, it will be so far
satisfied, as that the mind shall find present ease and re-
freshment in it. And when the soul is wonted to this re-
lief, it will not only be diligent in the performance of
such duties; it will not only not omit them, but it will
delight in them, as those which bring them in great ad-
vantage. Hence many will not omit the duty of prayer
every 7morning, who upon the matter are resolved to live
in sin all the day long. And there are but few who se-
dulously endeavour to live and malk in the frame
of their hearts and ways, answerable to their own
prayers; yet all that is in our prayers beyond our en-
of spiritual, MINDEDNESS. 229
deavours 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 drinking 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 rage, but cannot expel its venom.
Or these duties are to them, like the sacrifices for sin
under the lan. : 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 serise
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 a re-
newed 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 constant in spiritual du-
ties merely from conviction. The performance of those
duties gives them a present relief and ease; though it
heal not their wounds, it assuageth their pain, and dis.
pelleth their present fears. Hence are they frequent in
them, and that oft-times not without delight; because
they find ease thereby. And their condition is some-
what 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 pardon 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 me.
cessitu ? Do they not know it would be their sin to
omit them, and so find satisfaction in their minds upon
their performance 2 I say they do; but it is one thing
to nerform a duty out of conviction of necessity, as it is
God’s ordinance, which conviction respects only the du-
ty itself; another thing to perform it, to give satisfac.
Iſ
239 OF SPIRITUAL MINDEDNESS,
tion to convictions of other sins, or to quiet conscience
under its trouble about them, which lºtter we speak to.
This begins and ends in self; self-satisfaction is the sole
design of it. By it men aim at some rest and quietness
in their own minds, which otherwise they cannot attain.
But in the performance of duties in faith, from a convic-
tion 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 why men, whose affec-
tions are only changed, not spiritually renewed, .de.
light 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 know not,
they seek not after, any other righteousness but what is
of their own working out. Whatever notions they may
have of the righteousness of faith, of the righteousness
of Christ, that which they practically trust to is their
onym and it discovers itself so to be, in their own con-
sciences on every trial that befalls them. Yea, when
they cry to the Lord, and pretend to faith in Christ, they
quickly make it evident that their principal trust is re-
solved 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 fo him, in the light of their con-
sciences, the best that they can do to please him ; which
therefore they must put their trust in, or nothing. They
secretly suppose, not only that there is a righteousness
in these things, which will answer for itself, but such al-
so 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 what delight and satisfaction men
of spiritual MINDEDNEss. 231
will take in any thing that seems to contribute so much
to a righteousness of their own : 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 looked and
sought for righteousness by them. Those who for ma-
ny generations were kept up with great difficulty to any
tolerable observance of them, when they had learned to
place all their hopes of a righteousness 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 multifi-
cence 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 attain 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 re-
ligious norship, will not only be diligent in them, but
oft-times abound in a multiplication of them. Especially
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 nothing 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 sub-
ject of the discourse of the prophet, Isaiah i. 11–19.
Also, Mich. vi. 7, 8.
Fourthly. The reputation of devotion in religious du-
ties, may insensibly affect the unrenewed minds of men
232 - of spirifus L. MINDEDNFss.
with great diligence and dehight in their performance.
However men are divided in their apprehension and prac-
tice about religion; however different from and contrary
to each other, their nays of divine worship 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 diligent, 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 se-
cretly predominant in them, and they love the praise of
amen more than the praise of God.
Especially will this consideration prevail on them,
when they suppose that the credit and honour w the may
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 whereby 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 hypocrites, as to
do all that they do in religion to be seen and praised of
men, being influenced in all public duties 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 being admitted and preva-
lent in the mind, will universally influence the affections
io a delight in those duties, whereby that end may be
attained, until the person with whom it is so be habitu-
ated to them with great satisfaction.
Fifthly. I should, in the last place, insist on supersti.
iton. As this is an undue fear of the divine nature, will,
of spi RITUAL MINDEDNESs. 233
and operations, built on false notions and apprehensions
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 outnard way and means of religious service,
and consists in the devout performance of such duties as
God indeed accepts not, but forbids; so it belongs only
to religion as it is false and corrupt. How in both re-
spects it will engage the minds of men into the perform-
ance of religious duties, and for the most part with the
most scrupulous diligence, and sometimes with prodi-
gious attempts to exceed the measures of human nature
in what they design, is too long a work here to be de-
clared. 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 dili-
gent performance of the outward duties of religion.
Our design in these things is the discovery of the true
nature of this grace and duty of being spiritually mind.
ed. 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; whether spiritually renened, or occa-
sionally 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 oft-times in the duties of
divine norship, and are diligent in the performance of
them.
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 renova-
tion of the minds of men, without which it is not accept-
ed 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,
U a
234 OF SPIRITUAL MINDED NESS,
whose minds and affections are spiritually renewed, do
delight in the institutions of divine worship ; and attend
to their observance with great heed and diligence 2 nd
because this is an inquiry of great importance, and is of
great use to be stated in other cases, as well as that be-
fore us; I shall treat of it by itself in the ensuing chap.
ter, 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.
-º-º-
CHAP, XV.
Delight of believers in the holy institutions of divine wor-
ship. The grounds and reasons thereof. The evi-
dence of being spiritually minded thereby, &c.
THAT all true believers, whose minds are spiritu-
ally renewed, have a singular delight in all the institu-
tions 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. For
this hath been the greatest cause of their suffering perse-
cution, and martyrdom itself, in all ages. If the primi-
tive Christians under the power of the pagan emperors, or
the nwitnesses for Christ under the antichristian aposta-
cy, would, or could have omitted the observance of them
(according to the advice and practice of the gnostics,)
they might have escaped the rage of their adversaries.
But they loved not their lives, in comparison to that de-
light which they had in the observance of the commands
of Christ, as to the duties of evangelical worship. Da-
vid gives us frequently an instance hereof in himself.
Psal. xlii. 1–4. “As the hart panteth after the wa-
“ ter-brooks, so panteth my soul after thee, O God.
* My soul thirsteth for God, for the living God: When
“ shall I come and appear before God?. My tears have
tº been my meat day and night, while they continually
OF SPIRITUAL, NY IN DED NES5, 235
“ say unto me, where is thy God? W, hen I remember
these things, I pour out my soul in me: for I had gone
“ with the multitude ; I went with them to the house of
God; with the voice of joy and praise, with a multi-
“tude that kept holy-day.” Psal. Ixiii. 1–5. “O God,
thou art my God, early will I seek thee, my soul thirst-
eth for thee, my flesh longeth 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 kindness 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.
lxxxiv. 1–4. “How amiable are thy tabernacles, O
“ Lord of hosts' My soul longeth, yea, even fainteth for
“ the courts of the Lord: my heart crieth out for the liv-
“ing God. The sparrow hath found an house, and
“ the swallow a nest for herself, 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 praising thee. Selah.”
But a greater than David is here. Our Lord Jesus
Christ himself did upon all occasions declare his delight
ia, and zeal for, all the ordinances of divine worship,
which were then in force by virtue of divine institution
and command. For although he severely reproved and
rejected whatever men had added thereto, under the pre-
tence of a supererogating strictness, or outward order,
laying it all under that dreadful sentence; every plant
which my heavenly Father hath not planted shatl be pluck-
ed up, and cast into the fire ; yet as to what was of
divine appointment, his delight therein was singular, and
exemplary to all his disciples. With respect hereto was
it said of him, that the zeal of God’s house had eaten him
wp, by reason of the affliction which he had in his spirit,
to see the worship 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
Ç
&
236 OF SPIRITUAL MIND EDIN ESS.
before his sufferings, in the face and to the high provo-
cation of all his adversaries. So with earnest desire he
longed for the celebration of his last passover. Luke
xxii. 15. “With desire have I desired to eat this pass-
“ over with you before I suffer.” Atid it is a sufficient
evidence of tie frame of spirit and practice of his disci-
ples afterwards. In reference to the duties of evangeli-
cal worship by his appointment ; that the apostle gives
it as an assured token of an unsound condition, and that
which tendeth to final cursed apostacy, 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 di-
vine 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? And I say, in general, that their delight in all
ordinances of divine worship, as is evident in the testimo-
nies before produced, is in Christ himself, or God in
Christ. This alone is that which they seek after, cleave
to, and are satisfied with. They make use of the streams
but only as means of communication from the spring.
When men are really remened 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 bless-
ed means of communion and intercourse between himself
in Christ, and their souls. By them doth Christ com-
municate of his love and grace to us; in and by them
do we act faith and love on him. It is the treasure hid
in the field, which, when a man hath found, he purchaseth
the nhole 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 pur-
chase 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 bar-
gain. It is Christ the treasure alone, that pearl of price,
that will certainly enrich the soul. The field is to be
9F SPIRITUAL MINDEDNESS. 237
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 gos-
pel, renewed affections cleave to as the treasure, and
to all other things according as their relation is to him, or
they have a participation of him. Wherefore, in all du-
ties 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 distinct-
ly of these things. Those whose affections are spi-
ritually renewed, do love, adhere to, and delight in, ordi-
nances of divine service and duties of norship ; 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 act-
ed in and by them. This is their first and immediate end
in their institution. It is a pernicious mistake to suppose
that any external duties of norship, as hearing the word,
prayer, or the sacraments, are appointed for themselves,
or accepted for themselves. - -
Such thoughts the Jews of old had concerning their sa-
crifices; namely, that they were appointed for their onn
sakes, and were acceptable service to God, merely on
their own account. Wherefore God, to deliver them
from their pernicious mistake, affirms oft-times, 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 endea-
vouring any holy communion with God in them, or by
them. This constitutes the state and condition men-
tioned, Rev. iii. 1. And by following this track, the
generality of Christians wander out of the way; they
cannot leave them, nor know how to use them to their
advantage, until they come wholly to that woful state.
Isa. xxix. 13. And some, to establish this deceit, have
taught that there is much more in the outnard mork of
these duties, than ever God put into them, and that they
are sanctified merely by virtue of the work wrought,
238 OF SPIRITUAL MINDEDNESS..
But all the duties of the second commandment, as are
all instituted ordinances of worship, are but means to ex-
press 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 exer-
cise of grace in them, let them be never so solemn as
to their outward performance, be attended to with dili-
gence, be perforined with earnestness and delight, they
are neither acceptable to God, nor beneficial to them.
selves. Isa. i. 11. This therefore is the first general
spring of the love of believers, of them whose affec-
tions are spiritually remented, 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 exercise 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 there.
fore, are effectual means of it, when their efficacy is not
defeated by unbelief.
And those who have no experience hereof in their at-
tendance to them, do, as hath been said, fall into perni-
cious 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.
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 institutions,
this being the only way whereby we may give glory to
God in their observance, which is their ultimale end in
this world; and this being the design in general of be-
lievers in that obedience, they yield to the Lord Christ
in their diligent observation of them : we may consider
OF SPIRITUAL MINDEDNESS. 239
how, in what way, and by what means, those whose af.
fections 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 endeavour to be found it the exercise and
practice of, in their use and enjoyment.
First. They come to them with this desire, design,
and eaſpectation, 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 de-
sign, they do in various degrees take the name of God
in vain in their observance. These are approacimationes
Dei, the ways of drawing nigh to God, as they are eve-
ry where called in scripture. To suppose that a drawing
nigh to God may consist merely in the outward perform-
ance of duty, whatever be its solemnity, is to reject all
due reverence of him. Forasmuch, saith the Lord, as
this people dram near to me with their mouths, and with
their lips do honour me, but have removed their hearts
far from me, therefore I will proceed against them. Isai-
ah xxix. 13. The mouth and lips are put by a synech-
doche, for all the means of outward worship and honour.
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 wor-
ship is rejected of God with the highest tokens of his
displeasure and indignation against it. *-
First. Our souls then have no way of approach to
God in duties of worship, but by faith ; no way of ad-
herence or cleaving to him, but by love; no wº of
abiding in him, but by fear, reverence, and delight.
Whenever these are not in exercise, outnard 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 niini, and he have
themselves under them, they care not hon : nor is there
wny evil in the hearts and ways of men, whereof God
240 of SPIRITUAL MrNDEDNEss.
complaineth more in his word, as that which is accompa-
nied with the highest contempt of him. And because
these ordinances of divine worship are means which the
wisdom and grace of God have appointed 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 erer-
cise of these graces, nor design growth in them, by
whom these great means of them are despised or ne-
glected.
And although I have seen those vallies of public wor-
ship forsaken, either on pretences of higher attainments
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 given to us to
make them useful and effectual, or on some 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 administrations, or
through slavish peace and negligence in times of difficul-
ty, as is the manner of some, who forsake the assemblies
of the saints. Heb. vi. 25. Yet, I never saw, but it
issued in a great decay, if not in an utter loss of all ex-
ercise of faith and love, and sometimes in open profane-
ness. For such persons contemn the ways and means,
which God in his infinite wisdom and goodness hath ap-
pointed for their exercise and increase; and this shall not
prosper. We may therefore do well to consider, that
the ºffincipal way whereby we may sanctify the name of
God, in all duties of his worship, and obtain the benefit
of them to our own souls, is by a conscientious approach
“to them with an holy desire and design to be found in
he exercise of faith and love on God in Christ, and to
be helped and guided therein by them.
To be under an efficacious influence from this design,
is the best preparation for any duty. So Iłavid ex-
presseth his delight in the worship of God. “How
“ amiahle are thy tabernacles, O Lord of hosts N'y sºul
“longeth, yea, even fainteth for the courts of the Lord:
G F SPIRITUAL MINDEDNESS, 241
“my heart and my flesh cry out for the living God.”
Psal. lxxxiv. I, 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. lxiii. 2. “To see thy power and thy glory, so as
“I have seen thee in the sanctuary.” David had had
great communion with and delight in God by faith and
love in the solemn duties of his worship. And this was
that which inflamed him with desires after renewed op-
portunities to the same end.
Secondly. This design is not general, inactive, usc.
less, and slothful. But such persons diligently ended-
tour, 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 diji-
gent actual endeavour after it, not suffering their minds
by any thing to be diverted from the pursuit of that de-
sign. Eccl. v. 1. Whatever is not quickened and enli-
vened hereby, they esteem utterly lost. Neither out.
nard (tdministrations nor order will give them satisfac-
tion, when these things are wanting in themselves.
Without the internal artings of the life of faith, external
aditinistrations of ordinances of worship are but dead
things. Nor can any believer obtain real satisfaction in
them, or refreshment by them, without an innard expe-
rience of faith and love in them, and by them. And it
is that which, if we are wise, we shall continually at-
tend to the consideration of. A watchful Christian will
be careful lest he lose any one duty, by taking up the
carcass of it. And the danger of so doing is not smail.
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 earthly and carnal, through the
corruption that remaineth in them; so there is a disposi-
tion abiding in them, to be pleased with those external
things in religious duties, which others, as we have
showed before, who are no way graciously renewed, so-
X
242 OF SPHRITUAL M IN DE DNESS,
tisfy themselves with. The grace and oralory of the
speaker in preaching the word, especially in these
days wherein the foppery of fine language, even in sa-
cred things, is so much extolled, the order and circum-
stances of other duties, with inclination and love to a
party, are apt to insinuate themselves with great compla-
cency in our affections, so far as they are unrenewed.—
And these things discover the true grounds whence it is
that the ordinances of divine worship are so useless as
they are, to many who seem to attend to them with dili-
gence. They may be referred to these three heads:
(1.) They do not come to them, as the means appoint.
ed of God, for the exercise of faith and love to Christ, so
as to make it their design in their approaches to them,
without which, all that is spoken of advantage in and by
other duties is utterly lost. -
(2.) They do not in and under them labour 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 temptations,
partly by attendance to what is outward only in the or-
dinances 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 faith, 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 respect
to the end mentioned, or the exercise, growth, and in-
crease of grace in us. The first is, that they be of
divine appointment. Where their original and obser-
tance are resolved into divine authority, there, and there
alone, will they have a divine efficacy. º 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 unconi-
manded duties in religion, which so abound in the papal
OF SPIRITU AL MEN DED NESS, 243
church, 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 respect to them, be-
lievers 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 another, hath more ability of speech
than another, or fervency in utterance than another, is
more fervent or earnest in his delivery ; but because they
find the gifts of one more suited, and more effectual to
stir up faith and love to an 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 offence of others. And mi-
nisters 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 believers, so
far as they are the object of their ministry.
This is the first reason and ground whereon affections
spiritually remented cleave to ordinances of divine wor-
ship with delight and satisfaction; namely, because they
are the means appointed and blessed of God for the ex-
ercise and increase of faith and love, with an experience
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 sup-
plies of divine grace, to the souls of them that believe.
So far as our affections are renewed, this is the prin-
cipal attractive to cleave to them with delight and com-
placency.
They are, as was observed before, the ways of our ap-
proaching 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 pre-
#
3.
244 G R SPIRITUAL MII N DED NESS,
tence of coming to God, and not with expectation of re.
ceiving good and great things from him, is to despise God’
limself, to overthrow the nature of the duty, and de-
prive our own souls of all benefit thereby; and the want
hereof is that which renders the worship of the most, use-
less and fruitless to themselves. We are always to come
to God, as to an eternal spring of goodness, grace, and
Imercy, of all that our souls stand in need of, of all that
we can desire 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 supportments
under our sufferings, solely depend; 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. Rom. v. 5. He nitnesseth our
adoption to us, (chap. viii. 15, 16.) and thereby an in-
terest in the love of the Father, in God, as he is love.
But the outnard way and means whereby he communi-
eates these things to us, and effects them in us, is by the
dispensation ºf the gospel, or the preaching of it ordinari-
ly. He doth the same work, also in prayer, and oft-times
in other holy aduministrations. For this end, for a parti-
cipation of this grace, of these mercies, do believers come
to God by them. They use them as means to draw
water from the nell of salvation, and to receive in that spi-
ritual sense of divine love, which God by them will com-
municate.
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 Fa-
ther. Rep. iii. 23. John xiv. 3. This believers look
for in, and this they do, in various measures, receive by,
of SPIRITUAL MINDEDNEss. 245
the ordinances of divine worship, And although some,
through their fears and temptations, are not sensible here.
of, yet do they secretly receive those blessed gracious
supplies, whereby 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 di-
wine grace and love have continued with them, to their
unspeakable consolation. They remember what they
have received in the opening and application of the ex-
ceeding great and precious promises that are given to
them, whereby they are gradually more and more made
partakers of the divine nature; how many a time they
have received light in darkness, refreshment under des-
pondencies, religſ 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
can but love and delight in that which he hath found, by
experience, to be the way and means of communicating
to him the most invaluable mercy, the most inestimable
benefit, whereof in this life he can be made partaker?
He who hath found an hidden, treasure, although he
should at once take away the whole of it, yet will es-
teem the place where he found it; but if it be of that na-
ture, that no more can be found or taken of it at once but
what is sufficient for the present occasion, yet is so full
and boundless, as that whenever he comes again to seek
for it, he shall be sure to obtain present supply, he will
always value it, and constantly 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 receiv-
ed efficacious intimations of divine love to our souls, in
and by the duties of divine norship, we cannot love
them and delight in them as we ought. What do men
come to hear the word of God for 2 What do they pray
X 2
246 C F SPIRITU A L \l N DED X E& S.
for 7 What do they expect to receive from him : Do
they come to God as the etermal fountain of living na-
ters 2 as the God of all grace, peace, and consolation 2
Or do they come to his worship without any design, as
to a dry and empty show ! Do they fight uncertainly
with these things, as men beating the air : Or think
they bring something to God, but receive nothing from
him : That the best of their business is to please him
in doing what he commands; but to receive any thing
from him, they expect not, nor do ever examine them-
selves 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.
Believers have other designs herein; and, among the
rest, this in the first place, that they may be afresh made
parlakers of refreshing, comforting pledges of the love of
God in Christ, and thereby of their adoption, 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, va-
due, and adhere to them. Some men are full of other
thoughts and affections, so as that these things are not
their principal design or desire, or are contented with
that measure of them which they suppose themselves to
have attained; 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
without a renewed sense of divine love every day: some
are so ignoramt of what they ought to design to look af.
ter, in the duties of gospel worship, as that it is impossi-
ble they should have any real design in them. Many of
the better sort of professors are too negligent in this mat-
ter: they do not long and pant in the inward man after
renewed pledges of the love of God; they do not consi-
der how much they have need of them, that they may
be encouraged and strengthened to all other duties of
obedience; they do not prepare their minds for the re-
ception of them, nor come with expectation of their com-
munication to them ; they do not rightly fix their faith on
of SP1 RITUAL MINDEDNE'ss, 247
«:
this truth, namely, that these holy administrations and
duties are appointed of God, in the first place, as the
ways and means of conveying his love, and a sense of it,
to our souls. From hence spring that luken armness,
cold, ess, and indifferency in and to the duties of holy
worship, that are growing among us: for if men have lost
the principal 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 at-
tendance to them, arise 2 Let not any please themselves
under the power of such decays; they are indications of
their inward frame, and those infallible. Such persons
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 occasion of life
diverts them, and finds ready entertainment in their
minds; and when they do attend upon them, it is with
great indifferency and uchoncernedness. 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 power 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 infec-
tious disease about them, unless it were to help on their
CuTé.
Secondly. They come for supplies of internal, sancti-
fying, 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 believers in
this world. All that we do in the life of God may be re.
ferred to two heads.
First. The observance of all duties of obedience.
And,
Secondly. The conflict with, and conquest over, tempt:
248 OF SPIRITUAL M I N DED N ESS.
ations. About these things are we continualiy exer-
cised. Hence the great thing which we desire, la-
bour for, and pant after, is spiritual strength and ability
for the discharge of ourselves in a due manner with res-
pect to these things. This is that which every true be-
liever groaneth after in the inward man, and which he
preferreth infinitely above all earthly things. So he may
have grace sufficient in any competent measure for these
ends; let what will befall him, he desireth no more in this
world. God in Christ is the fountain 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. 28–31. “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 2 There is no searching of his un-
“ derstanding. He giveth 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 wea-
ry; 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 af.
ford to us, who are weak, feeble, fainting? He will act suit-
ably 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? Wait on him in the ordi-
nances of his worship. (v. 31.) The word, as preached,
is the food of our souls, whereby God administereth
growth and strength to them. (John xvii. 17. 1 Pet.
ii. 23.) “Desire, saith he, the sincere milk of the word,
“ that ye may grow thereby.” But what encourage.
ment have we thereto? if so be, saith he, you have tasted
that the Lord is gracious ! If, in and by the dispensa-
tion of this word, you have had experience of the grace,
{
6
{}F SPIRITUAL MIN DEION ESS, 249
the goodness, the kindness of God to your souls, you can-
not 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, without 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 parti-
cipation 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 represented in them effectually exhibited. Medi-
lation confirms our souls in the exercise of faith about
it, and is the especial opening of the heart to the recep-
tion of it. By these means, I say, doth God communi-
cate all supplies of renewing, strengthening, and sanctify-
ing grace to us, that we may live to him in all holy obedi-
ence, and be able to get the victory over our temptations.
Under this apprehension believers approach to God
in the ordinances of his worship they come to them as
the means of God's communication to their souls; hence
they cleave to them with delight, so far as their affections
are renewed. So the spouse testifieth of herself—I sat
down under his shadow with great delight. Cant. ii. 3.
in these ordinances is the protecting, refreshing presence
of Christ. This she rested in with great delight.
As they conte to them with these designs and expecta.
tions, so they have experience of the spiritual benefits
and advantages which they receive by them, which 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 enlightening, refreshing, strengthening, transform-
52 º'
250 OF SPIRITUAL MINDEF).NESS.
ing power; when they find their hearts warmed, their
graces excited and strengthened, the love of God im.
proved, their desponding spirits under trials and tempt.
ations relieved, their whole souls gradually more and
more conformed to Christ; when they find themselves by
it extricated out of snares, doubts, fears, temptations, and
brought to satisfaction and rest; they cannot but delight
in the dispensation of it, and rejoice in it as the food of
their souls. And it is a great hinderance to the increase
of spiritual life, and obstruction to fruitfulness, thankful.
ness, and consolation, when we are negligent in our me.
ditation about the benefits that we receive by the word,
and the advantages 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 ren-
ders it an especial object of our affections as spiritually
renewed. 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 and
advantage which he received by them, as he constantly
declares. And the sole reason, on the one hand, why
men grow so careless, negligent, and cold, in their atten-
dance to the preaching of the word, is because they have
no experience of any spiritual benefit or advantage by it.
They have been brought to it by one means or an-
other, mostly by conviction of their duty. Their minds
have been variously affected with it, to a joy in the hear-
ing of it, and readiness to sundry duties of obedience:
but after a while, when a sense of those temporary im-
pressions is worn off, finding no real spiritual benefit by
it, they lose all delight in it, and become very indiffer-
ent as to its enjoyment. The frame which such persons
at length arrive to is described, Mal. 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 saving grace, than when they apostatize from some de-
gree of zeal for, and delight in, the dispensation of the
word of God, with such a cursed indifferency, as many
G F SPIRITUAL MINDED NESS. 951
are overtaken with. It cannot be otherwise. For see.
ing this is a way and means of the exercise of all grace,
it will not be neglected, but where there is a decay of all
grace; however men may please themselves with other pre-
tences. And when they are thus ensnared, every foolish
prejudice, every provocation, every wanton opinion and
imagination will confirm them in, and increase their gra-
dual backsliding.
And as it is with believers, as to the hearing of the nord
in general, so it is as to the degrees of advantage which
they find by it. When men have enjoyed the dispen-
sation of the word in a peculiar manner, spiritual and
effectual; if they can be content to forego it, for that
which is more cold and lifeless, provided it 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 mord on their souls and consciences to all the ho-
ly ends of it, who cleave to it with spiritual love and de-
light. They continually remember what holy impres-
sions it hath made on them, what engagements it hath
brought their souls into, what encouragements 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 renewed.
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 ob-
tained by them, in recovery from temptations, snares,
despondencies, in victory over sin and Satan, in spiritual
impressions, working it to an holy watchful frame, which
hath abode with it in other ways and occasions, with the
like advantages wherewith ſervent and effectual prayer,
and sincere heavenly meditation are accompanied, it can-
not but have love to them, and delight in them; but if,
252 OF SPIRITUAL MINDEDN ESS.
indeed, we have no ea perience of these things, if we find
not these advantages 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-
reme and wholesome air in a recovery from many diseases
and distempers, with the preservation of his health so ob-
tained, will love it and prize it; and so will he these du-
ties, who hath been partaker of any of these saving mer-
cies and privileges wherewith they are accompanied.
Some have been delivered from the norst of temptations,
and the nearest approach of their prevalency (as to de-
stroy themselves,) by a sudden 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 corrup-
tions, 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 them-
selves therein to God, hath caused all the weapons of
sin to fall out of its hands, and all the beauties of its al-
lurements to disappear.
When others have been under the power of such des.
pondencies and disconsolations, as that no present ten-
ders of relief can approach to them, they have been sud-
denly raised and refreshed by the remembrance of the
intimate love and kindness between Christ and their
souls, that has evidenced itself in former duties. Mul-
titudes 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 for-
mer supplications in the like distresses. These are
grounds of spiritual delight in these duties.
Heartless, lifeless, wordy prayer, the fruit of convic-
tions and gifts, or of custom and outward occasions, how-
ever multiplied, and whatever devotion they seem to be
accompanied with, will never engage spiritual affections
to them. When these things are absent, when the soul
hath not experience of them, prayer is but a lifeless form,
-- of SPIRITUAL MINDEDNESS. 253
a dead carcass, which it would be 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 believ-
ers in their prayers, so as they shall neither find that life
in themselves which they have done formerly, nor be sen-
sible of any gracious communications from him; but this
is done only for a time, and principally to stir them up
to that fervency and perseverance in prayer, as may re-
cover 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 non-
ship.
Fourthly. Believers, whose affections are spiritually
renewed, delight greatly in the duties of divine wor-
ship, because they are the great instituted way whereby
they may give glory to God. This is the first and priº-
cipal 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, acknowledgment is
made of all the glorious excellencies of the divine nature,
our dependence on him, and relation to him. And this
is that which, in the first place, believers 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 included. Those who fail in this de-
sign, err in all that they do ; they never tend to the
mark proposed to them. But this is that which princi-
pally animates the souls of them that believe in all their
duties; this, their universal relation to him, and love in
that relation, makes necessary. Wherefore, that way
and means whereby they may directly and solemnly as-
cribe and give glory to God, is precious and delightful
to them : and such are all the duties of divine wor-
ship. These are some of the things wherein the res-
pect of affections spiritually remented, to ordinances and
duties of divine worship, doth differ from the actings of
Y
* sº:
254 OF SPIRITUAL MINDEUNESS,
affection towards the same object, which are not so sanc-
tified and renewed. .
There are yet other things accompanied with the
same evidence of the difference between affections spiritu-
ally renewed, and those which have only a general change
wrought in them by convictions, and some outward oc-
casions, which must, in one or two instances more, be in-
sisted 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 remenyed, but also what is
ethe nature and operation of our affections, whereby we
"are constituted and denominated spiritually minded,
which is the subject of our whole inquiry. Herein then
we shall proceed. -
—-mośºme---
CHAP. XVI.
Assimilation to things heavenly and spiritual in Affec-
tions spiritually renewed. This assimilation the
work of faith. Hon, and mhereby. Reasons of the
mant of growth in our spiritual affections, as to this
assimilation.
WHEN affections are spiritually renewed in their
exercise, or fixing of themselves on spiritual things;
there is an assimilation mºrought 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 grace,
there is an assimilation effected of spiritual and heaven-
ly things to themselves, to those affections, by imagina-
tion.
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, º
OF SPERITUAL Mſ N DE B N ESS. 259
First. Affections spiritually renened are, in all their
actings, in the whole exercise, whder 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 gui-
dance 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
all superstition and false worship in the world. Blind
affection groping in the dark after spiritual things, hav-
ing not the saving light of faith to conduct them, have
seduced the minds of men into all manner of supersti-
tions, imaginations, and practices, continuing to do so at
this day. And wherever they will lead the way, when
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 no-
thing sincerely with divine love, but nhat me believe sa-
vingly with divine faith. Let our affections to any spiritual
things be never so vehement, 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 oft-times 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, out.
ward or inward; but not having the light of faith to
guide thema 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 nearieth
himself, because he cannot find the may to the city. So
was it with them, who, on account of their attendance
256 QF SPIRITUAL MINDEDNEss.
to the doctrine of Christ, are called his disciples. John
vi. Having preached to them about the bread which
came domin from heaven, and giveth life to them that
ſeed, 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 forsook both him and
his doctrine, ver. 66. -
We may consider one especial instance of this nature.
Persons every day fall under great and effectual convic-
tions of sin, and of their danger or certain misery there-
by. This stirs up and acts all their affections, especially
their fears, hopes, desires, sorron, self-revenge, according
as their condition calls for them. Hence sometimes they
grow restless in their complaints, 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 con-
dition, tell them of the only proper nays and means of
their relief, which, let the world say what it will, is Christ
and his righteousness alone, with the grace of God in
him, and they quickly diseover 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 torment 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 melancko-
ly 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 attain to be spiritually
ºn inded. This is the best end that our affections towards
spiritual things, not guided by the light of faith, come
to. -
OF SPIRITUAL MINDEDNESS. Q
2 º'
257.
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 cannot
fułly 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, I Cor. ii. 14, which is the
reason why the natural man cannot receive them, Hamely,
because he bath not ability spiritually to discern them.
And this is the principal end of the renovation of our
minds, the principal quality, and effect of faith, namely,
the communication to our minds, and the acting it 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 Giory, may give
“ to you the spirit of wisdom and revelation in the know-
“ ledge of him. The eyes of your understanding being
“enlightened; that ye may know what is the hope of his
“ caliing, and what the riches of the glory of his indie-
“ ritance in the saints, and what is the exceeding great-
“ness of his power to us-ward, who believe according
to the working of his mighty power.” 2 Cor. iv. 6.
God shines in our hearts, to give the light of the know-
ledge of his glory in the face of Jesus Christ.” The
end God designs, is to draw our hearts and affections to
himself. And to this end, he gives to us a glorious inter-
nal 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 concerning them, but as to their re-
alilu, power, and efficacy. This is one of the principal
effects of faith, as it is the principal part of the renova.
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2.73 O ş SF I R iTU Aş, ſº t ND EAE N ESS
tion of our minds, namely, to discover in the soul, and re-
present to the affections, things spiritual and heavenly,
in their nature, beauty, and genuine excellency. This
attracts them, if they are spiritually renewed, and caus-
eth them to cleave with delight to what is so proposed
to them. He that believes in Christ in a due manner,
who thereon discovers the excellency of his person, and
the glory of his mediation, will both love him, and on his
believing, rejoice with joy wrºspeakable 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 con-
stant will our affections be in cleaving to them. And
wherever the mind is darkened about them by tempta.
tion or seduction from the truth, there the affections will
be quickly weakened and impaired. Wherefore,
Thirdly. Affections thus led to, and fixed on, spirit-
atal and heavenly things, under the light and conduct of
faith, are more and more renemyed, or made in themselves
more spiritual and heavenly. They are, in their cleay-
ing to them, and delight in them, continually changed
&nd 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 ve trans-
formed in the renening of our minds, Rom. xii. 2. And
this transformation is the introduction of a new form or
nature into our souls, diverse from that where with we
were before endued. So is it described, Isaiah xi. 6—
9. A spiritual nature they were changed into. And it
is two-fold. w -
First. Original and radical as to the substance or es-
sence 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
its, but are transformed.
G F SPY RITU AL MINDEION ESS, 259
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 at 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 per-
sons; they have eyes juil of adultery, 2 Pet. ii. 14.—
Their affections are so whoiſy possessed and filled with
their lustful objects, as that they have brought forth
their own likeness upon their imagications. That blots
out all others, and leaves them no inchirations but what
they stir up in them. When men are filled with the
love of this world, which carries along with it all their
other affections, their hopes, fears, and desires, to a con-
stant 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 cor-
rupt principies of sin, self-love, and lust, as if they were
made up of the earth, and therefore have no savour of
any thing else.
Rn like manner, when by faith men come to embrace
heavenly things, through the effectual working of a prin-
ciple 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 ar-
dent, 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 experi-
etc. Seee Roºm. v. 2–5. -
This is the way whereby one grace is added to an-
other, 2 Pet. i. 5, 6. in degrees. Great is the assimila-
tion between renewed affections and their spiritual objects,
that by this means may be attained.
, The mind hereby becomes the Temple of God, where.
in he dwells by the Spirit; Christ also dwelleth in be-
lievers, and they in him. God is love, and he that
“ dwejieth in love, dwelleth in Gud, and God in him.” I
John iv. 16.
260 OF SPIRITUAL MINDE pR iss,
Love, in its proper exercise, gives a mutual inhabita-
tion to God and believers. In brief, he whose affections
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 trans.
formation and assimilation that is wrought, is not in the
object or spiritual things themselves, they are not chang-
ed, neither in themselves, nor in the representation made
of them to our minds; but the change is in our affections,
which are made like to them. - . . .
Two cases deriving from this principle and considera-
tion, 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 imperceptibility of the
growth of our affections in their assimilation to heaven-
ly things, with the causes and reasons of it. The other
is, the decays that frequently befall men in their affec-
tions 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 findiſsatisfactorily in ourselves or others. Our affections.
stand like shrubs in the milderness, which see not when
good cometh, and are not like plants in a garden enclos-
ed, which are watered every day. But it is not so with-
out our folly and our sin. - -
The folly that keeps many in this condition, consists
herein : The generality of Christians are contented mith
their present measures, and design little more, than not
to lose the ground they have gained. And a permicious
folly it is, that both ruins the glory of religion, and de-
prives the souls of men of peace and consolation. 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.
endeavour to préserve by a diligent performance of the
of spiritu AL MINDEDNESS. 261
duties it requireth, and the avoidance of such sins, where-
by they might make a forfeiture of it. But as for ear-
nest watchful endeavours 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 righteous,
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 satisfaction
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 some-
what inconsistent with their present occasions and affairs.
By this means hath religion lost much of its glory, and
the souls of men have been deprived of the principal ad-
vantages of it in this world.
Such persons are like to men who live in a country
wherein they are not only pressed with poverty, and all
sorts of misery; but are also obnoxious to grievous pun-
ishments, and death itself, if they are taken in it. In
this condition they are told and assured of another coun-
try, wherein, so soon as they arrive, they shall be freed
from all fear of danger of punishment, and iſ they pass
further into it, they shall meet with riches, plenty, and a
fair inheritance provided for them. Hereon they betake
thems; ives to the ir voyage to obtain an entrance into it,
and possession of it. But no sooner do they come with-
in 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 where-
to 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 dan-
ger and death surprise them unawares. This ruin could
262 oF spiritual, MINDEDNEss.
t"
not have befallen them, had they industriously endea.
voured to enter into the heart of the country, and have
possessed the good things thereof. At best, being on-
ly in the borders, they lead a poor life all their days,
exposed 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 vrath to come, how they may be
delivered from the state of sin, and the eternal misery
which will ensue thereoa.
In the gospel, aot only mercy and pardon are propos.
ed to them, on their believing, which is the first en-
trance 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 ma-
ny, 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 endea-
vour to preserve those hopes, and keep that state; but
will not pass on to a full enjoyment of the precious
things of the gospel, by growth in grace and spiritual
affections. Bat 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 kingdom
of heaven, in the same sense as it was spoken of him
who never came thither. There is no way to secure an
interest in the gospel, as to pardon and mercy, safety
and deliverance, but by a growth in grace, holiness, and
spirituality, which gives an entrance in the choicest mer-
cies and privileges of it.
This folly of men in taking up with their measures,
endeavouring only to maintain that state and condition
which they hope they have attained, is the great reason
why their affections do not daily grow up into spirituali-
ty, through an assimilation to heavenly things. And
a folly it is, attended with innumerable aggravations.
As for instance:
of 3P}{RITUAL MINDEDNESS, $263
First. It is contrary and destructive to the genuine
and principle property of gospel grace. For it is every
where compared by our Saviour to things which, from
small seeds and beginnings, do grow up by a continual
increase to large measures, as to a grain of mustard
seed, a little leaven, and the like. -
That grace in whose nature it is not to thrive and
grow, may justly be suspected, and ought diligently to
be examined by them who take care of their own souls,
and would not be eternally deceived.
Secondly. It is contrary to the most excellent or in-
variably evangelical promises recorded in the Old Tes-
tament and the New ; and which are amongst the princi-
pal supportments of the faith, hope, and comfort of be-
lievers. God hath given them to us, to encourage us
into an expectation of such supplies of grace, as shall
cause us to thrive and grow against all opposition, 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 consideration it is of to our-
selves. See Psal. xcii. 13–15. Isai. xl. 28–31. Where-
fore the folly of taking up with present measures of
grace, holiness, and spirituality, is attended with two
unspeakable evils.
First. A signal contempt of the love, grace, faithful-
mess, and wisdom of God, in giving us such promises
of grace, to make us increase, thrive, and grow. How
can it be dope more effectually, than by such a neglect
of his promised grace?
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 sup-
pose, nor do desire the least of grace or privilege by
Christ, without which they can have no hopes to get to
heaven. 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.
264 of spiritual, MINDEDNEss.
Thirdly. It is repugnant to the honour of gospel
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 mea-
sures and attainments, either really have no grace at all,
or that which is of the lowest, meanest, and most im-
perceptible size and degree. For if any one hath at-
tained any considerable growth in faith and love, in the
mortification of sin, in heavenly mindedness, it is utter-
ly impossible but that ordinarily he will be pressing for-
ward 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.
What thoughts can these persons have concerning the
glory, power, and efficacy of gospel grace which they
suppose they have received? If 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 hall, lost the reputation
and glory of religion in the norld, and therein the ho-
nour of the gospel itself: for the most part of profes-
sors do take up with such lustre upon it, as gives no com-
mendation to the religion they profess: for their mea-
sures allow them such a conformity to the world, in
their ways, words, and actions, in their gestures, appa-
re], and attire, as that they are no way visibly to be
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, honour, and reputa-
tion of religion amongst us: And, on the other side, if
all visible professors would endeavour continually to
grow and thrive in spirituality of mind, and heavenli-
ness of affections, with fruits suitable thereto, it would
bring a conviction on the world, that there is a secret
©F SPIRITUAL MINºDEDNESS, 26.
invisible ponyer accompanying the religion 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; for
no such thing is promised to any who live in such a
contempt of divine promises; nor is it attainable, but
by the diligent exercise of all those graces which lie ne-
glected 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 sup-
ply the want of it in their minds: but when any fear,
danger, trial, or word of conviction befalls them, they can-
not but inquire and examine how it is with them. And
if they find their affections cold, dead, earthly, carnal,
withering, not spiritual or heavenly, there will be an
end of their supposed peace, and they will fall into wo-
ful disquietments; and they will then find that the root
of all this evil lies in this frame and disposition. They
have been so far satisfied with their present measures or
attainments in religion, as that the utmost of their en-
deavours 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 pros-
per in their souls, to naa fat and flourishing in the in-
ward man, to bring forth more fruit as age increaseth,
to 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 fruit-
fess, yet will they not be convinced that there is a neces-
sity of making a daily progress in spirituality aud hea-
venly mindedness, whereby the inward man may be re.
gº. Z
sº
266 OF SPIRITUAL MINDET, NESS.
newed 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 busi-
ness, callings, and occasions; 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 ap-
prehension 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 onlinous to the souls of
(Ilêil. -
Those who have made the greatest progress in the
conformity of their affections to things spiritual and hea-
venly, know most of its necessity, excellency, and de-
sirableness; 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,
“ they reach forth unto the things that are yet before
“ them; like men running in a race, whose prize and re-
“ ward 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 spiritu-
al affection. And it is the more lovely because it is so
rare. The generality of them take up with those mea-
sures 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 affections, this is too hard
for them. But this complaint is unequal and unjust, and
adds to the guilt of their sloth. It reflects upon the
words of our Saviour, that his yoke is easy, and his bur-
den light, that his commandments are not grievous. It
OF SPI Ri TU AL MINDED NIESS. 267
*
expresseth unbelief in the promises of God, tendering
such supplies of grace, as to render all the ways of wis-
dom easy, yea, mercy and peace. It is contrary to the
experience of all who have, with any sincerity and dili-
gence, engaged in the ways of gospel obedience; and the
whole cause of the pretended difficulty lies in themselves
alone, which may be reduced to these two 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
will be accompanied with insuperable difficulties. This
is the first principle of religion, of gospel obedience, that
all things are to be despised for Christ. But this diffi-
culty ariseth not from the thing itself, but from our in-
disposition to it, and unfitness for it. That which is an
easy, pleasant malk to a sound and healthy man, is a toil-
some journey to him that is diseased and infirm. In par-
ticular, whilst men will retain an inordinate respect to
the world, the vanities, the pleasures, the profits, the
contentments of it; nihilst self-love, putting an undue
Wałęation c3 our persons, our relations, our enjoyments,
our reputations, doth cleave to us, we shall labour 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 neight, and
the sin that doth so easily beset is, 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 exercise
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. Herce he calls such persons
babes and carnal, comparatively to then that are strong
men and spiritual. Such persons do not oblige them-
268 OF SPIRITUAL MI1 N DEDNESS,
selves to the whole work, and all the duties of religion,
but only what they judge necessary to them in their pre-
sent circumstances. In particular, they do not attempt
a thorough work in the mortification of any sin, but are
herwing 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
twork, but are always making essays, and so give over.
Whilst it is thus with any, they shall always be delud-
ed with the apprehensions of insuperable difficulties, as to
the growth of their affections in spirituality and heaven-
liness. 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 difficulties, in attempt-
ing spiritual growth in the inward man. But they may
tººk themselves, if, as they bring no honour to Christ,
so they have no solid peace in their own souls.
Secondly. As the evil 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 affections 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
njith God, they are not to be attended or retired to. The
general reason of this evil state is our own sinful careless-
ness, 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
OF SPIRITUAL MINDED NESS. 269.
spiritually ſaint, when we stand in need of lancings and
burnings, as nigh to a lethargy: it would be too long to
give instances of these sins, which fail not effectually to
obstruct the thriving of spiritual affections. But in ge-
neral, 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 performance; 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 under-
go the hardship of an heavenly life, either as to the innard
or outward man; much more when they are vain in their
conversation, corrupt in their communication, especially
if under the predominant influence of any particular lust;
it is in 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. -
*
—eº-sº-
CHAP. NVII.
Decays in spiritual affections, with the causes and dan-
ger 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 spiritu-
al 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 affections;
yea, it is so with most, it may be ail, who are really so
converted. God takes notice of the love of the youth in
his people, of the love of their espousals.
Z 2
270 OF SPIRITUAL MINDEDNESS,
In some, this vigour 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 effect. And this falls out to
their advantage of such persons, that generally a change
is wrought in their younger days. For then their affec-
tions, 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 nºis-
dom, and a great valuation of earthly things, with their
care about them, and converse in them, they abate and
decay in their spiritual affections every day. They
will abide in their profession, but have lost their first
łove.
It is a shame and folly unutterable, that it should be
so with any who make profession of that religion, where-
in 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 them-
selves 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 en-
trances of men's profession of religion and conversion
to God, are attended with vigorous active affections to-
wards spiritual things. Of them, who really and sincere-
ly believed, it is said, that on their believing, they rejoic-
cal with joy unspeakable and full of glory. And of
those who only had a work of conviction on them, im-
proved by temporary faith, that they received the word
ivith joy, and did many things gladly. -
In this state do many abide and thrive, until their af.
fections be wholly transformed into the image and like-
ness of things above. But with many of all sorts it is
OF SPIRITUAL MINDEDNY.S.S. 27 |
not so; they fall into woful 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 themselves, nor any com-
fort, or refreshment from them; they honour not the gos-
pel with any fruits of love, zeal, or delight, nor are use-
jul any way to others by their example. Some of them
have had seeming recoveries, and are yet again taken in-
to a lifeless frame: warnings, afflictions, sicknesses, the
word, have awakened them, but they are fellen again into
a dead sleep ; so as that they seem to be trees mhose fruit
withereth ; without fruit; 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 contrary 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 de-
cays, though all of them are not alike dangerous or peril-
OUIS,
First. There may be a time of temptation, wherein
a soul may apprehend in itself not only decay in, but an ut-
ter loss of, all spiritual affections, when yet it is 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 tempta-
tions, apprehend that they have forsaken God, when they
have not done so : As a man in the night may apprehend
he haſh 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-abasement, no less effectually, por less acceptably
272 OF SPIRITUAL M IN DED N ESS,
to God. Such as these I separate from the present con-
sideration. -
Secondly. There may be a decay in affections them-
selves, as to their actings towards any objects whatever;
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 sorrow by tears,
and their joy by sensible exaltation and motion of their
spirits, than in riper years. And this may be so, when
º is no decay of grace in the affections as renewed.
ut,
(1.) When it is so, it is a burthen to them in whom it is.
They cannot but mourn and have a godly jealousy over
themselves, lest the decays they find, should not be in
the outmyard, but in the immyard, not in the natural, but the
spiritual, man. And they will labour, that in all duties,
and at all times, it may be with them as in days of old,
although they cannot attain strength in them, that vi-
gour 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 du-
ties. If the decay be really of grace in the affections, 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, R -
Fourthly. When men 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
OF SPIRITUAL MINDEDNESS. 273
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 occasions,
there may be an apprehension of a decay in spiritual
affections, when it may not be so, at least not to the de-
gree that is apprehended. But when it is so really, as
it is evidently with 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 contra-
diction to that Spiritual Mindedness which is life and
peace. It is a consumption of the soul which threatens
it with death every day.
It belongs not to my design to treat of it in particular;
yet I cannot let it pass without some remarks upon it, it
being an evil almost epidemical among professors, and
prevalent in some to such a degree, as that they seem to
be utterly forsaken of all powers of spiritual life.
Now, besides all 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 multi-
plication 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 pi-
ties them in their temptations, he suffers with them in their
persecution, he intercedes for them on their surprisal, but
threatens them under their spiritual decays. Rev. ii. 4,
5. and iii. 2. This he cannot bear with, as that which
both reflects dishonour 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 wherein he threatens to reject and cast off
a professing church ; to take away his candlestick from it,
unless it be that of false norship and idolatry. He that
spake thus to the churches of old, speaks now the same
to us; for he lives for ever, and is always the same, and
his word is living and unchangeable. There is not one
274 OF SPIRITUAL MINDEDNESS,
of us who are under this frame, but the Lord Christ, by
his word and spirit, testifieth his displeasure against us;
and if he be against us, who shall plead for us? Consi.
der what he says in this case, Rev. ii. 5. and iii. 8. O
who can stand before these dreadful 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 usin.
Secondly. It is that wherewith above all things the Holy
Spirit is grieved. His work it is to give an increase 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 decay and go backward
under his hand. This is the occasion of those complaints
of God which we find in the scripture, of the unprofita-
bleness 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
* if ºngº, º grapes?” Can any thing be appre-
hended 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
delights 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?
And this is the only cause wherein God speaks to men in
the way of complaint and expostulation; and useth all
sorts of arguments to convince 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, to be
careless in his calling, to delight in evil company; how
solicitous is his heart about him, how much is he griev-
ed and affected with his miscarriage The heart of the
G F SPIRITUAL MINDED NES8. 27,
spirit of God is infinitely more tender towards 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, earthly minded, to
cleave to the pleasures or lusts of this world, how is he
grieved, how is he provoked It may be this considera-
tion 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 evidence 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 profession
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 earterial institu-
tions of worship, nor so hot as to enliven their duties
with spiritual affections, the Lord Christ will not long
bear with them; yea, judgment will suddenly break out
towards such an house of God.
Fourthly. It is absolutely inconsistent with all com-
fortable assurance of the love of God. Whatever per-
sons 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 conscience and security
of mind grow also upon them. It is so, I say, unless
they are sometimes surprised or overtaken with some
greater sin, which reflects severely 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 an habitual decay in
grace, especially in those graces which should act them-
selves in our affections; is contrary to the whole tonour
and testimony of the scripture: and the supposition of it
would be the bane and poison of religion. I do not say
276 OF SPIRITUAL MINDEDNEss.
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, un-
der an habitual declension, or decay of grace in the spi-
rituality 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 press-
ed on all at this day, than a diligent examination and trial
of the grounds of their peace; lestitshould be with any of
them as it was with Laodicea, who was satisfied in her good
state and condition, when it was most miserable, and al-
most desperate. Yea, I must say that it is impossible
that many professors, whom we see and converse with,
should have any solid peace with God. Do men gather
jigs 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 secu-
rity, or live on most uncertain hopes, which probably
may deceive them, Nothing can be so ruinous to our
profession, as once to suppose it is an easy matter, a
thing of course, to maintain our peace with God. God for-
bid that our utmost diligence, and continued endeavours
to thrive in every grace, should not be required there-
to. The whole beauty and glory of our religion depends
hereon. To be spiritually minded is life and peace.
Fifthly. Such a decay as that described, is a danger-
ous symptom of an evil state and condition, and that
those in whom it is, will at last be found to be but hypo-
crites. I know such persons will or may have pretended
evidences to the contrary, and are well enough satis-
fied 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 apprehen-
sion ariseth from a false notion of hypocrisy. No man
they suppose is an 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 broad-
OF SPIRITUAL M IN DEDNESS. 277
est notion of Pharisaical hypocrisy. But take an hy-
pocrite for him who under light, profession, gifts, duties,
doth habitually and willingly fail in any point of since-
rity, 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 spi-
ritual affections, is an 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 carc
of his soul, will not rest until he hath searched it to the
bottom. For it seems as if it were thus with such per-
sons, they have had a false or imperfect work in that
conversion unto God which they have professed. Con-
viction of sin, communication of spiritual light and gifts,
alteration upon the affections, change of society and con-
versation, have made it up. Now it is the maiure of such
a n’ork greatly to flourish for a season, in all the princi-
pal parts and duties of profession : 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 tempia-
tions, and particular lusts indulged to, ending in worldli-
mess and sensuality; but in the most, it decays gradually,
until it hath lost all its savour and sap. See Job. xv. 3.
Wherefore, whilst men find this decay in themselves, un-
less they are fallen under the power of a destructive secu-
rity, 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 effectual-
ly closed with 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,
thrºves a d grows, as the whole scripture testifieth;
but it is this false and imperfect working that hath no
root, and is this subject to withering. -
Sirthly. Persons in such an estate are apt to deceive
themselves with false hopes and motions, whereby the
deceitfulness of sin, doth put fort! its power, to harden
them to their ruin. Two ways there are whereby this
2 A.
278 O F SP [R ITU AL Ml I Š Dº. D Y ſº SS.
pernicious effect is produced. The one by the preva-
lency 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 away and consumes.
As to the first of these, there are three false motions,
whereby the deceitfulness of sin deludes the souls of
I(\{*I).
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. This is the
composition that Naaman would have made in the mat-
ters of religion, 2 Rings v. 18. 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 prac-
tice of some gross sins, and yet all the while used a sem-
blance of great diligence in other duties of religion.—
This is a false notion whereby poor 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 all of other duties, yet this would give
him no religf 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 thousand. Besides, it is practically false.—
There is no man that lives in any one known sin, but 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 manifest in
themselves, although they are hidden from others. 1
Tim. v. 24. Butlet 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 ahound
in the duties of his worship. They wil rot becom e ha-
ters of God and his ways, and persecutors for all the
world; and therefore hope that, notwithstanding this one
6) F SPIRITUAL MI INDEED N ESS. 279
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 motion, a mere
instrument in the hand of sin to act its deceit by : for no
man that millingly live!h in any sins can love God at all;
as is evident in that rule, i John ii. i 5. It is but a false
pretence ºf love to Cod 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 i, t
part with one cursed Just for his sake. Let not your
fight deceive you, nor your giſts, nor your duties, nor
your profession ; if you live in sin, you love not God.
Thirdly. They determine, that at such or such a sea-
Son or time, after such satisfaction given to their lasts or
pleasures, they well utterly give over, so as that iniquity
shall not be their ruin. But this is a false notion also, an
effectual instrument of the deceitfulness of sin. He that
will not now give over, who will not immediately upon
the discovery of the prevalency of any sin, and warning
about it, endeavour sincerely and constantly its relinquish-
ment, say what he will, and pretend what he will, he ne-
wer intends to give over; nor is it probable in an ordina-
}. way that ever he will do so. When men's decays are
rom the preyalency of particular sins, by these and the
Hike false notions they harden themselves to ruin.
For those who are pining anºy under a hectical con-
sumption, a general decay of the vital spirits of religion,
they have also false notions whereby they deceive then-
selves. As, R
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 enormonts sin which hath filled
their consciences with terror and disquietment. But this
is a false notion also ; for every decay is dangerous, es-
pecially such as the mind is ready to plead for, and to
countenance itself in.
Secondly. They are prone to suppose that this de-
º:80 OF SPIRITUAL MINDED NESS,
cay doth not arise from themselves, and the evil of their
own hearts, but from their circumstances, business, pre-
seat occasion, and stafe of life, which, when they are freed
from, they wiłł at least return to their former love and de-
Hight in spiritual things. But this is a false notion also,
by virtue of that rule (Heb. iii. 12.) Let men's cir-
cumstances and occasions of life be what they will, all
their departures from God are from an evil heart of un-
belief.
Thirdly. They judge it no hard matter to retrieve
theoselves out of this state, but that which they can ea-
ºily do, when there is an absolute necessity for it. But
this is a false notion also. Recovery frºnn backsliding
is the hardest task in the Christian religion, and which
few make either comfortable or honourable work of.
In this state, I say, men are apt by such false reason-
ings to deceive tiemselves to their eternal ruin, which
makes the consideration of it the more necessary.
Wherefore I say, lastly, upon the whole, that whoso
find themselves under the power of this mºretched frame,
who are sensible in themselves, or at least make it evi-
dent to others, that they are under a decay in their spi-
ritual condition; if they rest in that state, without groan-
ing, labouring, endeavouring 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
N donºn to the timbers of death.
1 cannot let this pass, without something of advice to
them who find themselves under such decays, who are
settsii, ie of them, and would be delivered from them ;
and I shali give it in a few words.
i`ilst. Renwimber former things : call to mind how it
was with you in the spring and vigour of your affections,
and compare your present siate, 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
iittle 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
OF SPIRITIſ A I, NII NIOE DNESS. 23
the continuance of his love. Jer. ii. 2. Even wilen 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 remem-
ber 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. xiii. 6. “O my God, my soul is cast
“ down within me : therefore will I remember thee from
“ the and of Jordan, and of the Hermonites, from the
“ hill Mizar.” David, in the time of his persecution
by Saul, when he wandered up and down in deserts, wil-
dernesses, and solitudes, had, under his fears, distresses,
and exercise, great, holy, spiritual communion with God,
as many of his Psalms composed on such occasions tes-
tify. And the greater his distresses were, the more fee-
went were his affections in ail his addresses to God.
And he was never in greater, than when he escaped out
of the cave at Adu'lúm, and went thence unto 31icpeh
of RIoab, to get shelter for his parents, 1 Sam. xxii. 1;;.
Then was he in the laud of the Hermonites, the hill Hor-
anon being the boundary eastward of the Israelites’ pos-
session, next to Bioab, Beul. iii. 8, 9. There, no doubt,
}}(tvid had a blessed exercise of itis faith, and of all his
affections towards God, wherein his soul found great re-
freshment. Being now in great distress and disconsola-
tion of spirit, among other things, under a sense that God
had forgotten him, ver, 9.. he calls to mind the blessed
experience he had of communion with God in the land of
the Hermoniles, wherein he tow found support and re-
freshment. 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
2 A 2.
º 6 F SPIRITUAL \! IN DET). NESS,
in former times. I have known one in the depth of dis-
tress and darkness of mind, who, going through tempta-
tion to destroy himself, was relieved and delivered in
the instant of ruin, by a sudden remembrance that at
such a time, and in such a place, he had prayed fervent-
ly 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 down 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 holiness; when you had zeal for
his glory, delight in his worship, and were glad when
they said, “J.Let us go to the house of God together;”
when you poured forth your souls with freedom and en-
larged affections before him, and were sensible of the vi-
sits and refreshments of his love: Remember what peace,
what tranquillity of mind, what joy you had whilst it was
so with you; and consider 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 ottended with trouble, disquietment, and fears 2 Do
you truly know either how to live or how to die? 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 2 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 you
are most awake, when you are most yourselves 2 Do you
not sometimes pant within yourselves, and say, O that
it were with us as in former days.” -
And if you can be no way affected with the remem-
brance of former things, then one of these two great evils
you are certainly under: Either, (1) you never had
QF, SPIRITUAL MINDEDNESS, 283
a true and real mork on your souls, whatever you profess-
ed; and so never had true and real communion with God
in any duties: you had only a temporary work, which ex-
cited your affections for a season, which, now it is worn
off, leaves no sweet remembrance 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 act-
ings in some especial instances, should be sweet and re-
freshing to you : Or else, -
(2.) You are hardened through the deceitfulness of sin,
and there is no way left to give a sense or impression of
spiritual things upon your minds. You have truly no-
thing left in religion, but the fear of hell and trouble of
duties. I speak not to such at present. *
As to those to whom this frame is a burdem, there is
no more effectual means to stir them to endeavours for
deliverance, than a continual remembrance of former
things, and experiences they have had of holy intercourse
and communion with God. This will revive, quicken,
and strengthen the things that are ready to die, and be-
get a self-abhorrency in them, in consideration 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 dread-
fully pronounced in the Scripture against backsliding and
backsliders in heart, as it is with you : yet also there are
especial calls and promises given and made to those
in your condition. And know assuredly, that upon your
compliance or non-compliance 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 backsliding
“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 acknowledge thine
“ iniquity, that thou hast transgressed against the Lord
“thy God, and hast scattered thy ways to the strangers
“under every green tree, and ye have not obeyed my
284 OF SPIRITUAL AIINDEDNESS.
“ voice, saith the Lord. Turn, O backsliding children,
“ saith the Lord, for I am married unto 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,
Hosea siv. 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, Isai. lvii. 18, 19. Here lies your great encou-
ragement and direction; herein lieth your only relief.
As you value your souls, defer not the duty you are call-
ed to one moment. You know not how soon you may be
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 who, on these and the like considera-
tions, do not only desire, but will endeavour also to re-
trieve themselves from this condition, I shall give no ad-
vice at present but this: be in good earnest. As the
prophet speaks in another case; if you will return, return
and come, make thorough work of it. You must do so
at one time or another, or you will perish. Why not
now ! Why is not this the best season 2 Who knows but
it may be the only time you will have for it ! It were
easy to multiply all sorts of arguments to this purpose.
Trifling endeavours, occasional resolutions and attempts,
like the early cloud, and morning den, shifting with
warnings and convictions by retiewed duties, until their
impressions are worn out, will ruin your souls. Unless
there be universal diligence and permanency in your en-
deavours, you are undone. Then shall ye know the
Lord, if you follon' on to know him.
But now to return. These things I say, through our
sloth, negligence, and sin, may befall us, as to our spiritu-
ally renewed affections. Their progress, in conformity
to spiritual and heavenly things, may be slow, impercep-
tible, yea, totally obstructed, for a season; and net only
QF SPIRITUAL MINDEDNESS. 285
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 where with they are renewed
leads to ; this is that which, in the diligert use of means,
they will grow up to, whereon our comfort and peace de-
perd; namely, an 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.
--sºº 33 ºn-->
CHAP. 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 at-
tain.
First. The pattern which we ought continually to
bear in our eyes, whereto our affections ought to be con-
formed, 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 en-
deavour, namely, that the same mind be in us that was in
Christ Jesus, Phil. ii. 5. To have our minds so affected
nith 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 considerable degree in spiri-
tual mindedness, who is not much in the contemplation of
the same mind that was in Christ, 2 Cor. iii. 18. To
this purpose, ought we to furnish our minds with instan-
ces of the holy affections that were in Christ, and their
blessed exercise on all occasions. The Scripture makes
a full representation of them to us, and we ought to be
286 OF SPIRITUAL MINDEDN Ess.
conversant in our meditations on them. What glorious
things are spoken of his love to Gºd, and his delight in
him, whence also he delighted to do his will, and his lan
nºts in the midst ºf his bowels, Psal. xl. 8. seated in the
three of his affectio’s What pity and compassion had
he for the souls of men, yea, for the whole human kind,
in all their sufferings, pairs, and distresses How were all
his affections always in perſection of order, under the
conduct of the spirit ºf his mind! The ice was his self.
denial, his confermet ºf the world, his readiness 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 efficacy to change us into the same image.
When we find our minds liable to any disorders, cleav-
ing inordinately to the things of this world, moved with
intemperate passions, vain and frothy in conversation,
darkened or disturbed by the fumes of distempered lusts,
let us call things to an account, and ask of ourselves,
whether this be the frame of mind that was in Christ Je-
sus * This, therefore, is an evidence that our affections
are spiritually renewed, and that they have received
some progress in an assimilation to heavenly things:
namely, when the soul is delighted in making Christ their
pattern in all things.
Secondly. The Rule of our affections in their utmost
spiritual improvements, is the Scripture. And two
things are respected in them :
(1.) Their internal actings.
(2.) Their exercise in outward ways and means where-
by they are expressed. Of them both, the Scripture is
the entire rule. And with respect to the former, it gives
us one general law, or rule, that is comprehensive 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 insepara-
bly cleave to him, and do nothing whatever, at any time,
that is not influenced and directed by the love of God.
GE SPIRITUAL MINDEDNESS. , 287
This perfection, as we shall see immediately, is not at-
tainable absolutely in this life; but it is proposed to us
as that which the excellency of God’s nature requires,
which the faculties and powers of our nature were creat-
ed 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 endeavour to cleave
to God continually in all things, to prefer him above all,
and 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 predo-
minant interest in our affections, as they do every 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 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 continual exercise, is the spring of all that
unprofitable profession of religion that the world is filled
with.” * * ,
Secondly. There are outnard nays and duties where-
by our spiritual affections are expressed. The rule of
them also is the Scripture. The way marked out there-
in, is the only channel wherein the stream of our spirit-
wal 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 stir up and enliven; 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 urgovernable. All the superstition,s that the world is
filled with, owe their original principally to men’s affections
set loose from the rule cf the word. There is nothing so
ford, absurd, and ſocłish, but they have in bordaged the
souls of men to ; rothing so horrid a d difficult, but they
have engaged them in. Ard having ence taken to them-
selves this kberty, the corrupt minds of men are a thou-
288 OF SPIRITUAL MINDEDNESS.
sand times more satisfied than in the regular exercise of
them according to the word of God. Hence they will re-
joice 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 mis-
dom in mill-norship, 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 incen-
tives which God proposeth to them to draw their affec-
tions to himself. Nothing is more extravagant than the
affections of men, tinctured with some devotion, if they
forsake the rule of the Scripture.
Thirdly. There is considerable concerning them, the
measure of their attainments, or what, through due earer-
cise and holy diligence, they may be raised to. Now this
is not absolute perfection. “Not as though I had alrea-
dy attained, or were already perfect, but I follow after,”
as the apostle speaks, Phil. iii. 12. But there is that at-
tainable, which those who pretend highly to perfection
seem to be strangers to. And the state of our affections
under a due exercise on heavenly things, and in their as-
similation 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 espe-
cial providences mherein we are concerned by our own
thoughts and stated meditations; they are so by the mo-
tions of the Holy Spirit, when he causeth us to hear a
word behind us saying, this is the nay, malk in its by
holy converse with others; by all sorts of occurrelices.
And as the ways of their proposal are various, so the
times and seasons wherein a representation of them is
made to us, are comprehensive of all, at least are not ex-
clusive of asy, times and seasoºs 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 spi-
OF SPIRITUAL MINDED NES3. 289
ritual exercises, they are suited to them, and will be rea-
dy to give them entertainment. Hence, or for want
hereof, on the other hand, are tergiversations and shift-
ings in duties, proneness to comply mith diversion, all to
keep off the mind from closing with, and receiving of,
those spiritual things which it is not suited to. Where-
fore, as to the solemn way of proposing spiritual things to
our minds which is in and by the ordinances of divine
worship, when men have a prevalent loathness to engage
in them, or when they are satisfied with an outward at-
tendance on them, but are not enabled to a vigorous stir-
*ing up of the inward man, to an holy affectionate con-
verse 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 embrac-
ing 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, displeasure
at this or that person or thing, can divert the mind from
compliance with the proposal of spiritual things 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 savoury meat.
As the full soul loathes the honey-comb, so a mind under
the power of carnal affections, hath an aversion to all spi-
ritual sweetness. But spiritualized affections desire
them, have an appetite to them, readily receive them on
all occasions, as those which are natural to them, as milk
is to men-born babes.
(2.) Affections so disposed, constantly find a gust, a
pleasant laste, a relish, in spiritual things. They do in
2 B
290 OF SPIRITUAL MINDEDNESS,
them taste that the Lord is gracious, 1 Pet. ii. 3. To
taste of God’s goodness, is to have an experience of a
savoury relish and Smeetness, in converse and communion
with him. And persons whose affections are thus renew-
ed and thus improved, do taste a sneet savour in all spi-
ritual things. Some of them, as a seuse 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 condicted mith afflictions or morti-
fications, but is sweet to them, Prov. xxvii. 7. Every
thing that is wholesome food, that is good nourishment,
though it be but bitter herbs, is sweet to him that is hun-
gry. And when by our affections we have raised up
in us a spiritual appetite to heavenly things, however any
of them in their own nature, or in their dispensation, may
be bitler to flesh and blood, as are all the doctrines of
the cross, they are all sweet to us, and we can taste how
gracious the Lord is in them. When the soul is filled
with earthly things, the love of this norld, or when the
appetite is lost by spiritual sickness, or vitiated and cor-
rupted by any prevalent sin, heavenly things are unsa.
voury and sapless, or, as Job speaks, like the m'hite of an
egg, wherein there is no taste. There may be in the dis-
pensation of the word a taste, or pleasing relish, given
to the fancy; there may be so to the notional understand-
ing, when the affections find no complacency in the
things themselves. But to them who are spiritually
minded to the degree intended, they are all sweet, sa-
voury, pleasant; the affections taste them immediately, as
the palate doth meat. -
(3.) They are a just repository of all graces, and there-
in the treasury of the soul. There are graces of the spi-
rit, whose formal direct residence is in the understanding
and the will, as faith itself. And therein are 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 occasions; and when
OF SPIRITUAL MINDEDNESS. 29 |
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 provision for in his word, but they
readily receive it, lay it up, keep and preserve it. Here-
by 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 di-
rection of faith to their exercise. When faith discerns
and determines that there is any thing to be done or suf-
fered 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-
C1S6.
These are some of those things, which our affections,
conformed to heavenly things, will attain to. And thus
it is with affections spiritually remented; by being fixed on
things spiritual and heavenly, they are more and more con-
formed to them, made like them, and become more spi-
ritual and heavenly themselves.
It is not thus with them whose affections have only an
occasional change mºrought upon them by the means be-
fore described, but are not spiritually rememed ; yea, on
the contrary, such persons design to debate spiritual
things, to bring down heavenly 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 motions 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 themselves
spiritually remenſed, 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 dis-
cerned. 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
292 QF SPIRITUAL MIN DEDNESS.
to them as they ought, nor will ever be conformed to
them. "
(2) . Those notions in such persons are oft-times
variously influenced and corrupted by fancy and imagi-
nation. They are merely puffed up in their fleshly
wninds; that is, they are filled with vain, foolish, proud
imaginations, about spiritual things, as the apostle de-
clares, 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 unrenew-
ed 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 a way suited to
carnal unrenewed affections; hence men suppose them-
selves 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 of all false wor-
ship 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 superslition
can impose upon them.
Secondly. They are, by error and false information,
set at liberty from the only rule of their actings and exer-
cise, 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. Hav-
ing thus lost their guide and their nay, every ignus fatu-
us, every wandering meteor, allures them to follow its
conduct into foolish superstitions. Nothing almost is so
ridiculous, nothing so horrid and difficult, that they will
not embrace under the notion of things spiritual and hea-
venly. --
Thirdly. The carnal minds of men, having no pro-
OF SPIRITUAL MINDEDNESS. 293
per distinct apprehensions and notions of spiritual things
in their own nature, endeavour to represent them under
such motions and images as may suit their carnal unrenew-
ed affections. For it is implanted almost indelibly up-
on them, that the end of all knowledge of spiritual things
is to propose them to the embraces of the affections. 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
variously debase spiritual things, to bring them into a
conformity with themselves. And this may proceed so
far, until men think wickedly, that God is altogether like
to them. But I shall not insist on these things any fur-
ther.
Lastly. Where affections are spiritually remented, 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 amiableness as the object of our affections,
but as he is in Christ, acting his love in him, I John iv.
8, 9. And as to all other spiritual things, renewed affec-
tions 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 soul 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 we
cannot live or breathe; but if the sun did not enlighten
it, and warm it with its beams; if it were always one per-
petual night, and cold, what refreshment could be re-
ceived by it? 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 desir-
able would remain in them. This is the most certain
2 B 2
294 OF SPIRITUAL MINDEDNESS,
character of affections spiritually renewed. They can
rest in nothing but in Christ; they fix on nothing but
what is amiable by a participation of his beauty; and in
whatever 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
of his person, and in the glory of his mediation, are the
only things that they dislike in religion. False repre-
sentations of him by images and pictures, they may em.
brace; and delight in false notions of his present glory,
greatness and power may affect them; a worship of their
own devising they may give to him, and please them-
selves in it; corrupt opinions concerning his office and
grace, may possess their minds, and they may contend
for them ; but those who are not spiritually renewed, can-
not 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 de-
clared. \
This is the first thing that is required, to render our af.
fections 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 remented.
The things that remain will admit of a speedy dispatch,
as I suppose.
CHAP. XIX.
THE second thing required that we may be spiritually-
minded, as to the interest of our affections therein, is the
object of them about nhich they are conversant, and
mhereto they adhere. What this is materially, or what
are the spiritual things which our affections are to be set
upon, hath been declared already, under the considera-
tion of the object of our thoughts and meditalions, for
OF SPIRITUAL MINDEDN ESS, 29.j
they are the same. Yea, as hath been intimated, the fix-
ing of our affections upon them is the spring and cause of
our thoughts about them. But that which we shall now
inquire into, is the true motion and consideration of spirit-
ual and heavenly things, which renders them the for-
mal proper object of spiritual affections, and is the rea-
son of their adherence to them. For, as was intimated
before, men may have false motions of spiritual things,
under which they may like them and embrace them with
unrenewed affections. Wherefore we shall inquire into
some of those considerations of heavenly things, under
which affections, spiritually remened, satisfactorily cleave
to with delight 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, good-
mess, and amiableness in them, nihich are powerfully at-
tractive of spiritual affections, and which alone are able
to fill them, to satisfy them, to give them rest and ac-
quiescency. Love is the most ruling and prevalent af.
fection in the whole soul: but it cannot be fixed on any
object without an apprehension, true or false, of an ami-
ableness and desirableness in it, from a goodness suitable
to all its desires. wº
And our fears, so far as it is spiritual, hath divine good-
ness 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 understanding, as
the prophet speaks, Hos. xiii. 2. Wherefore, that our
affections may cleave to spiritual things in a due man-
ner, 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 they
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
296 OF SPIRITUAL MINDEDNESS.
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 affected with the benefits
and mercies they receive from him, and suppose that
they love him on that account. But this love is no other
but what the devil falsely charged Job with, chap. i. 8–
11. Some have delight in the outward modes and rites
of divine worship, wherewith they satisfy themselves
that they love God and spiritual things, when they only
please their own imaginations 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 do. How few are there, who
have that spiritual discerning and apprehension of the
divine excellencies, that view of the excellency of the
goodness 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 goodness in
any thing and cleave to it with sincere affection.
First. A real north, 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 suit.
able object to our affections. Under this apprehension
do we love God for himself, or for his own sake; not ex-
clusively to our own advantage therein: for a desire of
union and enjoyment, which is our only advantage, is in-
separable 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 efficaciously
draws it to himself, without a distinct apprehension of
these things, by a mere sense of the love it hath receiv-
of SPIRITUAL MINDEDNEss. 297
ed. So Elijah passed by Elisha, and cast his mantle
upon him as a transient act. But there was such a com-
munication of virtue thereby, that he ran after him, and
would not be deferred, though Elijah said, go back again,
for mhat have I done to thee, 1 Kings xix. 19, 20.
When God hath so 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 Z its answer is, Lord, mhither shall
I go 2 I cannot 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 we would
have refreshing evidences of our love to God, that it is
sincere, if we would have it thrive and flourish, be fer.
vent and constant, we are to exercise ourselves to the
contemplation of divine goodness, and the suitableness 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 random in
profession, that know neither what they do nor where
they go.
Secondly. As we must see a goodness and probable-
mess 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 before and
above them all. The trial of love lies in the prevailing
degree, on more or less. If we love other things, father,
another, houses, lands, possessions, more than Christ, we
do not love him at all. Nor is there any equality allon-
ed in this matter, that we may 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 ercellency in things spiritual and heavenly,
rendering them more desirable than all other things
whatever.
298 OF SPIRITUAL MINDED NESS,
..With what loving countenances do men look upon
their temporal enjoyments! with what tenacious embra-
ces 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 be-
“fore his chiefest joy,” Ps. cxxxvii. 6. Another af.
firms, that the “law of God’s mouth was better to him
“ than thousands of gold and silver,” Ps. cxix. 72.
More to be desired are the “ statutes of the Lord than
“gold, yea, than much fine gold; sweeter also than ho-
“ney, or the honey-comb,” Ps. xix. 10. For “wisdom
“ is better than rubies, and all things that may be desir-
“ed are not to be compared unto it,” Prov. viii. 11.
This is the only stable foundation of all divine affections.
A spiritual view and judgment of a goodness, an excellen-
cy in them, incomparably 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 all things in
this world whatever. And let not any deceive them-
selves with vain words and pretences, whilst their esteem
and valuation of present enjoyments, doth evidently en-
gage all their affections, their care, their diligence, their
industry, so as that a man of a discerning spirit may even
feel them turned into self, whilst they are cold, formal,
negligent, about spiritual things, we must say, how divell-
eth the love of God in them 2 Much more, when we see
men not only giving up the whole of their time and
strength, with the vigour of their spirits, but sacrificing
their consciences also, to the attaining of dignities, ho-
OF SPIRITUAL MINDE DNESS, 299
mours, preferments, wealth, and ease in the world, who
know in their own hearts that they perform religious du-
ties with respect to temporal advantages, I cannot con-
ceive how it is possible they should discern and approve
of a goodness and excellency in spiritual things above all
others.
A due consideration is required hereto, that all spirit-
qual things proceed from, and are resolved into, an infi-
nite 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 affections. 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 lei-
sure to consider their emptiness and vanity. But a little
composure of men's thoughts, show that they are but a
diversion in a journey or labour; they are no rest.
Hence are they called broken cisterms, 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 instan-
ces; let him possess them in abundance, beyond what-
ever any man enjoyed in this world, or his own imagina-
tion could before-hand 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 per-
ſect 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 af.
fections, and to give them full satisfaction with rest and
peace. They all lead us to the fountain of living waters,
the eternal spring of goodness and blessedness,
300 OF SPIRITUAL MINDEDNESS.
I do not say that our affections do attain to this full
rest and satisfaction in this life : but 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 renewed, and cannot
take in the full measures of divine goodness, which in an-
other world 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 centre.
Secondly. Spiritual things are to be considered as they
(tre filled with divine misdom. I speak not of Himself,
whose essential wisdom is one of the most amiable earcel-
lencies of his holy nature; but of all the effects of his
will and grace by Jesus Christ. All spiritual 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 obe-
dience through Christ Jesus, I now intend. All these
are filled with divine misdom. See I Cor. ii. 7. Eph. i.
8, 9. and iii. 10. Now misdom in itself, and in all the
effects of it, is attractive of rational 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 delight in, as that which hath at least an ap-
pearance of misdom. A nºise and good man commands
the affections 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 affairs, sober men
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 driven it out of
the world. So is divine misdom attractive of divine gra-
cious affections. The Psalmist declares his admiration
of, and delight in, the works of God, because “he hath
“made them all in wisdom,” Ps. civ. 24. Those cha-
OF SPIRITUAL MINDED NESS. 30 i
racters of divine wisdom which are upon them, which
they are filled with, draw the souls of men into a delight-
ful contemplation of them. But all the treasures, all the
glory of this wisdom, are laid up, and laid forth, in the
great spiritual things of the gospel in the mystery of God
in Christ, and the dispensation of his grace and goodness
to us by him. The consideration hereof, fills the souls
of believers with holy admiration and delight, and there-
on they cleave to them with all their affections. When
we see there is light in them, and all other things are in
darkness, that misdom 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 misdom 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 spiritual 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 admira-
tion to unspeakable delight. And the reason why men
do so generally decline from any love to the gospel, and
lose all satisfaction in the mystery of it is, because they
are not able to discern that infinite wisdom 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 re-
vealed. -
Thirdly. The acting of our affections in their adhe.
rence to spiritual things, is perfective of our present state
and condition. That which 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 the nature of beasts; is the
giving up of the affections to things sensual, unclean,
base, and unworthy of its more noble principles.—
2 C.
302 OF SPIRITUAL - MI NDE DNESS.
Hence are men said to debase themselves unto hell, Isa.
lvii. 9. And their affections become vile ; so as that
their being under the power of them, is an effect of re-
venging justice punishing men for the worst of sins, Rom.
i. 26. There is nothing more vile, nothing more con-
temptible, nothing more like to beasts in basemess, and
to hell in punishment, than is the condition of them who
have ensiaved their nature to brutish sensual affections.
I say vile affections fixed on, and cleaving to, sensual ob-
jects, debase the nature of man, and both corrupt
and enslave all the more noble faculties of it; the very
consciences 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 objects,
is perfective of our present state and condition. Not that
we can attain perfection by it; but that therein our souls
are in a progress towards perfection. This may be
granted; look how much vile affections fixed on, and fu-
riously pursuing things carnal and sensual, debase our
nature beneath its rational constitution, and make it de-
generate into bestiality: so much spiritual affections fixed
on, and cleaving to things spiritual and heavenly, eacalt
our malure above its mere natural capacity, 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 greediness, darken the mind, and disturb
all the rational powers of the soul, (for whoredom and
avine, and men wine, do take anay the heart, as the pro-
phet speaks, and wickedness altereth the understanding;)
so holy affections fixed on spiritual things, elevate, enlarge
and enlighten the mind with true wisdom and under-
standing. For the fear of the Lord, that is misdom ; 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 proſligate, so as that the minds,
OF SPIRITUAL M IN DE DNESS. 303
thoughts, and consciences of persons under their power, is
a very heli for confusion and troubles; so spiritual af.
fections, duly exercised on their proper objects, pre-
serve ali things in order in the whole soul: they are life
and peace. All things are quiet and secure in the mind;
there is order and peace in the whole soul, in all its fa-
culties, 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 endeavoured by all means to
come to rest and satisfaction therein, have utterly re-
nounced all concernments in earthly things, and betaken
themselves to the contemplation of things above, and
that only. Many, I confess, of them were mistaken as to
the practical part of their devotions, having various su-
perstitions in posed on their minds by the craft of others;
but they missed it not in the principle, that tranquillity
of mind was attainable only in setting our affections upon
things above. Jam. iv. 1. “From whence came wars
“ and fightings among you? come they not hence, even
“ of your lusts that war in your members ?” Whence
are all the disorders in your minds, your vexations and
disquietments, your passions breaking forth sometimes in-
to unseemly brawlings 2 are they not from hence? The
question is put to yourselves and your own consciences,
namely, from your lusts, that is, the disorderly affections
that tumułtuate in you. Do but search yourselves, and
you will quickly see whence all your troubles and dis-
quietments arise. Your lusts, or corrupt and inordi-
nate affections, nur 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 never are they in such con-
fusion, 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 facul-
ties of it are in a progress towards their perfection. See
304 OF SPIRITUAL MINDEDNESS,
2 Cor. vii. 1. True wisdom and understanding, with
soundness of judgment, in eternal things, in the mind, ho-
liness in the affections themselves, liberty in the will,
power in the heart, and peace in the conscience, do in
their measures all ensue hereon. Whatever tastes we
may have of these things, whatever 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 ob-
ject of our spiritual affections, our eternal blessedness
consists. All men who are convinced of a future eternal con-
dition, desire, when they depart hence, to enterin blessed-
ness 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 to desire it.—
For heaven or blessedness is nothing but the full enjoy-
ment of what 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 con-
cern ; 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
everlasting overflowing satisfaction and rest, they under-
stand 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 cleav-
ing 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 M1NDEDNESS.
()
9
CHAP. XX.
HAVING considered the nature of spiritual affections
as renewed by grace, and those notions of their ob."
jects under which 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 beiong also
to our being spiritually minded. And I shall give an ac-
count hereof in some few particulars, with brief observa-
tions on them. •
First. It is required that our adherence to all spirit-
ual 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 re-
ference to things spiritual. Transient thoughts of spi-
ritual things, with vanishing desires, may rise out of pre-
sent convictions, as they did with them who cried out to
our Saviour, 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 satisfaction, 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 spi-
ritual view of the things themselves in their own nature,
which they pretend to be affected with.
(2.) They have not a sincere love to them, and de-
light in them, for their own sakes, but are only affected
with some outward circumstances and concernments of
them.
(3.) They find not a suitableness in them to the rul-
ing principles of their minds. They do not practically,
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! hon do I love thy lan.
2 C 2 • * ,
306 OF SPIRITUAL MiN DE DIN #285,
(4.) Their affections are transient, unstable, vanish-
ing, as to their exercise and operations. They are on
and off, now pleased, and anon displeased; earnest for
a little while, and then cold and indifferent. Hence the
things which they seem to effect, have no transforming
ºfficacy upon their souls; they dwell not in them, in their
power.
But where our affections to spiritual things are sincere,
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 immoveable ; this is, that which we are
exhorted to, I Cor. xv. 58. Therefore, my beloved
brelhren, be yesteadfast, unmoveable, always abounding
in the work of the Lord, forasmuch as ye know that
your labour is not in vain in the Lord. Transient af.
fections, with their occasional operations, deceive multi-
tudes; oft-times they are pregnant in their actings, as those
that are most sincere: and many effects in joys, in mourn-
ings, 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
den. Let none, therefore, please themselves with the
operations of transient affections with respect to spiritual
things, be they never so urgent, or so pleasant, or so fre-
quent in their returns; those that are sincere, are at all
times firm and stable.
2. That the soul do find a spiritual relish and savour
in the things which it so adheres to. The affections are
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 savour and relish in.
Something was spoken before of that smeetness which is
in spiritual things; and the taste of them consists in a gra-
cious sense of their suitableness to the affections, inclina.
tions, and dispositions of the mind. Hence they have
zio relish to men of carnal minds. Whoever, therefore,
would know whether his affections do sincerely adhere to
spiritual things, let him examine what relish, what sweet-
mess, what savour he findeth in them. When he is
O. F. SPIRITUAL, M IN DEDN ESS, 30?
pleased with them, as the palate with suitable and proper
food, when he finds that he receives iiourishment 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 experi-
ence. 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 eve-
ry 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 pleasant to me,
can renew this work of his grace towards me ; he can give
me a new spiritual appetite and relish, and he can make
all spiritual things savoury to 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 appe-
tile 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 gust, no sweetness in spiritual things: he finds
no savour 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 it 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 spiritual things 2 to whom the word is not
savoury, nor other ordinances powerful? 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
303 {) F SPIRITUAL MI IND ED N ESS,
Jou 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 endeavour after the healing of your backsliding !
(3.) It is required that our affections be so set on
spiritual things, so as to be a continual spring of spiritu-
al thoughts and meditations. No man can be so forsak-
en of reason, as to suppose that he hath any sincere af.
fections for what he thinks little on, or not at all ; 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 predomi-
nant lusts, and they will find how things are stated in
their own minds. And, therefore, whereas all men pre-
tend to love God and Christ, and the ways of God, and
yet know in their own hearts that they little think of
them, or meditate upon them, both their pretence and
religion is vain. Where our affections are duly placed
on heavenly things, so as that we are indeed spiritually
minded, they will be a constant spring of spiritual
though's and meditations. But this also hath been before
spoke to.
Fourthly. When our affections are thus applied to
spiritual things, they will be prevalent and victorious
against sºlicitations to the contrary, or 'urements to
draw them off to any other objects. The work of all
our spiritual adversaries, is to solicit and tempt our aſ-
fections, to divert them from their proper object. There
are some temptations of satan that make an immediate
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 consciences, through
darkness, and misrepresentations of God and his good-
ness. But the high road and constant practice of all our
sni.itual adversaries, is by the solicitation ºf ºur ºffee-
tivns to objects that are in themselves, or in the degree
OE SPIRITUAL M I N DEDNESS, 309
of our affections towards them, evil and sinful. Of the
first, are all sensual pleasures of the flesh, in drunken-
ness, uncleanness, gluttony, 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 di-
vert them to other things. Hereby do our enemies en-
deavour to beguile us, as the serpent beguiled Eve, with
fair and false representations of other beloveds, that our
hearts be not preserved, as a chaste virgin, in all their af.
fections for Christ.
And it is almost incredible how apt we are to be be-
guiled by the specious pretences wherewith we are so-
licited.
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, sense-
less, and is inconsistent with that prevailing adherence of
affections to spiritual things, that ought to be in us. Oth-
ers 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 vani-
ty of which pretence we have spoken to before. Others
are ruined by giving place to their solicitations, with res-
pect to any one affection whatever. As suppose it be
that of fear. In times of danger for profession, multi-
tudes have lost all their affections to spiritual this gs,
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 mas-
310 OF SPIRITUAL M IN DED NES5.
tery of this affection, 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 preserve
our affections pure, entire, and steady in their vigorous
adherence to spiritual things, against all these solicita-
tions. Watchfulness, prayer, faith in exercise, and a
daily examination of ºurselves are required 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 integrity, many, even before
they are aware, die away as to all power and vigour of
spiritual life. | -
Fifthly. Affections thus fixed upon things spiritual and
heavenly, will give great relief against the remainders of
that vamily of mind which believers themselves are oft-
times 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 use-
less, 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
vigorous actings on heavenly things; for hereby the
heart and mind will be so united to them, (that which
the Psalmist prays for, Psal. lxxxvi. # 1.) 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 what 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 spirit-
ual things which it exerciseth its thoughts about have sub-
stance in them, are durable, profitable, always the same ;
that the advantage, peace, rest, riches, and reward of
the soul lieth in them: but other imaginations, which the
OF SPIRITUAL M IN DEBN ESS. 31 I
foolish mind is apt to give entertainment to, are vain,
empty, fruitless, and such as end in shame and trouble.
Again, the vamity of the mind, as an indulgence to
foolish imaginations, ariseth from, or is animated and in-
creased by, that gust and relish which it finds in earthly
things, and enjoyments of them, whether lawful or un-
ławful. 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 travel-
Her, 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 may be, at length, before
he comes to his journey’s end, lodgeth himself in a nas-
ty ale-house. When men are engaged in important du-
ties, yet if they always carry about them a strong gust
and relish of earthly things, they will ever and anon in
their thoughts divert to them, either as to such real ob-
jects as they are accustomed to, or as to what present cir-
cumstances administer to corrupt affections, or as to what
they fancy and create in their own minds. And some.
times, it may be, after they have made them a few
shorter visits, they take up with them, and lose wholly
the work they were eagaged in. Nothing, as was said,
will give relief herein, but the vigorous and constant ea:-
creise 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, beauty, and savour, which it made use of
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 namelering and roving of the outnard 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 an ay
mine eyes from beholding vanity. If the eyes rove after
312 OF SPIR TUAL Mi i N DED NESS.
vain objects, the mind will ruminate upon them, and all-
other affirms, that he had made a covenant mith his eyes
to preserve them from fixing on such objects as might
solicit lust or corrupt affections. And it were an useful
labour, would this place admit of it, to discover the rea-
dy 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 work-
ing of the fancy and imagination, which of itself is evil
continually, 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, sundry
occasions of life and conversation are usually turned 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 maintained 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.
-º-º: sº-
CHAP. XXI.
PHAVING declared wherein this duty of being spirit-
Atally minded doth consist, that which remains in compli-
ance with the text, from whence the whole is educed, is
to manifest how it is life and peace, which is affirmed by
the apostle. This shall be done with all brevity, as hav-
ing passed through that which was principally designed.
And two things are we to inquire into.
(1.) What is meant by life and peace 2
(2.) In what sense, to be spiritually minded is both
of them ’
(1.) That spiritual life whereof we are made parta-
kers in this world, is three-fold, or there are three gospel
privileges, or graces so expressed.
(1.) There is the life of justification. Therein the
just by fººth do live, as freed from the condemnatory sen-
tence of the law. So the “righteousness of one comes
4.
OF SP; H ITU AI, ſº I N }} EI) N 12 SS. 3: 3
“ on all that believe unto the justification of life.” Ron.
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, Christ
“ Jesus.” v. 17. This is not the life here intended,
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 Jife, and Salvation.
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 efficacy in, the sout,
to keep it under an impotency to all acts of spiritual life,
yea, an enmity against them. This is that life wherewith
we are quickened by Christ Jesus, when before we were
dead in trespasses and sins, Eph. ii. 1. 5. Of this life
the apostle treats directly in this place; for having, in the
first four verses of the chapter, declared the life of justifi-
cation in the nature and causes of it; in the following he
treats of death spiritual in sin, with the life of sanctification,
whereby we are freed from it.
And to be spiritually minded in this life in a double
Sºl Se.
(1.) In that it is the principal effect and fruit of that
life. The life itself consists in the infusion and communi-
cation of a principle of life; that is, of faith and obedience
to all the faculties and powers of our soul, enabling us to
live to God. To be spiritually minded, which is a grace
whereto many duties concur, and that not only as to the
actings of all grace in them, but as to the degrees of their
exercise, cannot be this life formally; hut it is that
wherein the power of this principle of life, in the first and
ckiełºst place, puts forth itself. All actings of grace, all
duties of obedience, internal and external, proceed from
this spring and ſountain. . Nothing of that kid is accept.
abie to God, but what is influenced by it, and is an effect
of it; ºut it principally puts forth its virtue and ºfficacy in
rendering our minds Spirituat, which, if it effect not, it
2 D
314 - OF SPIRITUAL MI INDEDNESS.
º
works not at all; that is, we are utterly destitute of it.
The next, and immediate work, of the principle of life in
our sanctification, is to renew the mind, to make it spirit-
ual, and thereon gradually carry it on to that degree which
is here calfed being spiritually minded.
2.) It is the proper adjunct and evidence of it.—
Would any one know whether he be spiritually alive unto
God, with the life of sanctification and holiness; the com-
munication of it to him being by an almighty act of creating
power, (Eph. ii. 10.) it is not easily discernible, so as to
help us to make a right judgment of it, from its essence or
form; ºut where things are in themselves indiscernible, we
may know them from their proper and inseparable adjuncts,
which are therefore called by the names of the essence, or
the form itself. Such is this being spiritually minded,
with respect to the life of sanctification; it is an insepa-
rable property and adjunct of it, whereby it infallibly evi-
denceth itself to them in whom it is. In these two re-
spects it is the life of sanctification.
(3) Life is taken for the comforts and refreshments of
life; so speaks the apostle, Thes. iii. 8. “Now we live,
“if you stand fast in the Lord;” now our life will do us
good; we have the comforts, the refreshments, and the
joys of it. Non est vivere, sed va!ere vila. The comforts
and satisfactio...s of life, are more life than life itself. It is
life, that is, that which makes life to be so, bringing in that
satisfaction those refreshments to it which make it pleasant
and desirable. And I suppose this is that which is prin-
cipally intended in the words of the apostle; it is life, a
cheerful, joyous life; a life worth the living. In explication
and confirmation whereof, it is added, that it is peace also.
Peace is two-fold; (1.) general and absolute: that is,
peace with God, through Jesus Christ, which is celebrat-
ed in the scripture, and which is the only original spring
and fountain of all consolation to believers, that which vir-
tually contains in it every thing that is good, useful, or de-
sirable to them: but it is not here precisely intended. It
is not so,
(1.) As to the immediate ground and cause of it, which
is our justification, not our sanctification, Rom. v. 1.
OF SPIRITUAL MINT) EDNESS. 313
Being justified by faith, we have peace with God. So
Christ alone is our peace, as he who hath made peace.for
us by the blood of the cross, Ephes. ii. 14, 15. Hereof
our being spiritually minded is no way the cause or rea-
son, only it is an evidence or pledge of it, as we shall see.
(2.) Not as to the formal nature of it. Peace with
God, through the blood of Christ, is one thing, and peace
in our minds, through an holy frame in them, is another.
The former is communicated to us by an intmediate act
of the Holy Spirit dwelling in us. Rom. v. 5. The lat;
ter is an effect on our minds, begun and gradually carried
on, by the duties we have before at large declared. The
immediate actings of the Holy Spirit, in sealing us, wit-
nessing to our adoption, and being an earnest of glory,
are required to the former: our own sedulousness and di-
ligence in duties, and the exercise of all grace, are re-
quired to the latter. -
(2) Peace is taken for a peculiar fruit of the spirit,
consisting in a gracious quietness and composure of mind,
in the midst of difficulties, temptations, troubles, and such
other things as are apt to fill us with fears, despondencies,
and disquietments. This is that which keeps the soul in
its own ponier, free from transports by fears or passions, on
all the abiding grounds of gospel consolation. For al-
though this be a peculiar especial grace, yet it is that
which is influenced and kept alive by the consideration of
all the love of God in Christ, and all the fruits of it.
And whereas peace includes in the first notion of it, an
inward freedom from oppositions and troubles, which
those in whom it is are outwardly exposed to, there are
two things from which we are secured by this peace,
which is an effect of being spiritually minded.
The first is offences. There is nothing of whose dam-
ger we are more warmed in the gospel than of offences.
Wo to the world, saith our Saviour, because of offences.
All ages, all times and seasons, are filled with them, and
they prove pernicious and destructive to the souls of ma-
my. Such are the scandalous divisions that are among
Christians; the endless differences of opinions, and diver-
sity of practices in religion and the worship of God; the
316 QF SPIRITUAL MINDEDNESS,
falls and sins of professors; the fearful ends of some of
them ; the reproaches that are cast on all that engage into
any peculiar way of holiness and strictness of life, with
other things of the like nature, whereby the souls of in-
numerable persons are disquieted, subverted; or infected,
are to be reckoned to this head. Against any hurtful or
noxious influence on our minds from these things, against
disquietments, dejections of spirit, and disconsolations,
are we secured by this peace. So the Psalmist-assures
us, Psal. cxix. 165. Great peace have they that love thy
law, and nothing shall offend them. The law, or the
word of God, is the only way of the revelation of God,
and his will to us, and the only outward way and rule of
our converse and communion with him. Wherefore, to
love the law, is the principal part of our being heavenly
minded, yea, virtually that which comprehends the whole:
for such as do so, nothing, none of the things before men-
tioned, nor any other of the like nature, shall be an of
fence, a stumbling-block, or cause of falling into sin. And
the reason is, because they have such an experience in
themselves of the truth, power, efficacy, and holiness of
the gospel, as that the miscarriages of men, under a pro-
fession of it, shall never be to them an occasion of falling,
or being offended at Christ. And I look upon it as a
sign of a very evil frame of heart, when men are concern-
ed in the miscarriages of some that have made profession,
whereby they are, it may be, damaged in their outward con-
cerns, so as that they are surprized into reflections on that
religion which they profess, professing the same themselves.
(2) The second is afflictions, persecutions, and suffer-
ings of all sorts. It is known by all, (it were well if it
were not so well known,) what disquietments, dejections,
and disconsolations, these things are apt to fill the minds of
men wit, ; what fears, troubles, sorrows, they reflect upon
them. Against all these effects of them, this peace intend-
ed gives us security. It makes us preserve a peaceable, yea,
a joyous life in our conflict with them. See Job xvi. 33.
Both these, as here joined together, life and peace, com-
rise an holy frame of heart and mind, nherein the souls
of believers find rest, quietness, refreshment, and satisfac-
OF SPIRITUAL MINDED NESS, 31 ºrg
7
tion in God, in the midst of temptations, afflictions, offen-
ces, and sufferings. It is the soul’s composure of itsell in
God, in his love in Christ Jesus, so as not greatly to be put
out of order, to be cast down with any thing that may be-
fall it, but affords men cheerfulness and satisfaction in them-
selves, though they walk sometimes in the valley of the sha-
don, of death. Such persons have that in them, abiding
with them, as will give them life and peace under ail oc-
CUITI'en C6 S. t -
2.) Our next inquiry is, how this spiritual mindedness
is life and peace, or what it contributes to them; how it
produceth the frame of heart and mind 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 foundation of all durable con-
forts; such as will support and refresh us under all opposi-
tions and distresses; that is, of life and peace in our sot s
in any condition. This God communicates by an act of s -
vereign grace, for the most part without any preparation ºr
it in ourselves. He creates the fruit of the lips, peace, pea e.
But although divine love be in itself unchangeable, and al-
ways the same, yet this sense of it may be lost, as it w s
with David, when he prayed that God would restore it, o
him the joys of his salvation, Ps. li. 12; and so ma y
others have found it by woful experience. To insist upo, H
that is required on our parts, that we may retain a graci, ts
refreshing sense of divine love, after it is once g anted tº us,
belongs not to my present purpose. But this I say, the e
is not any thing wherein we are more concerned to be care-
ful and diligent in, than what belongs to that end: for men
who, by a mere act of sovereign grace, have tasted herein
of the goodness of God, who have had the consolation and
joys of it, to be negligent in the keeping and preserving it
in their souls, is a provocation that they will at one t me or
other be sensible of. There is nothing doth more grieve
the Holy Spirit, than to have his especial work, wereby
he seals us unto the day of redemption, neglected or des.
- 3 D 2
ind
3.18 OF SPIRITUAL MINDED NEss.
pised. And it argues a mighty prevalency of some cor-
ruption or temptation, that shall cause men willingly, and
by their own sloth, to forfeit so inestimable a grace, mercy,
and privilege. And it is that which there are but few of
us who have not reason to bewail our folly in. Every in.
timation of divine love is an inestimable jewel, which, if
safely treasured up in our hearts, adds to our spiritual
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 here.
in, to the great prejudice of our souls and spiritual state.
Many such intimations are given us by the Holy Ghost
through the word, which 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 know.
ing 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 minded. 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,
alwys 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 inestima-
ble mercy to us as is a sense of his love, which is the only
means for the preservation of a relish of it in our hearts.
FHe who is in this frame of mind, will remember, call over,
and ruminate upon, all such gracious pledges of divine fa-
vour; as David is often remembering and calling over
what he received in such places as in the land of the Her-
QF SPIRITUAL MINT) EDNESS. 3.19.
monites, aid 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 ho-
ney-comb. And God is well pleased, when an high valu-
ation is put upon his kindness, as he is greatly provoked
by the contrary frame; which, indeed, nothing but infi-
nite 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 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 manner.
(4.) Such persons only know how 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, conflicts, and
trials. On all occasions are they to be called over for our
spiritual relief and encouragement. Hereby are they safe-
ly retained: for in the due improvement 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 be further manifestin the instances that ensue.
(2.) This frame of mind casts out all principles, and
causes of trouble and disquietment, which are inconsistent
with life and peace. There are in us, by nature, princi-
ples 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
*aughtiness from our minds. Without this we can re-
320 of SPIRITUAL MINDEDNEss,
ceive 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 be.
ing 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 super-
fluity of naughtiness, there is neither life nor peace. Un-
clean lusts of the flesh, or of the spirit, working, tumultu-
ating, 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 weak-
ened 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 nithin, of darkness, confusion, and enmity against
God, preparing men for an hell of punishment without to
eternity: and according as they remain, or have any pre-
valency in us, so are spiritual life and peace impaired and
obstructed by them. Now the very nature of this grace,
and its universal exercise, is suited to the casting out of
all the relics of this filthiness and superfluily of naughli-
mess. It brings a principle into the mind directly contra-
ry 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 belon.
(2.) That disorder which is by nature in the affections
and passions of the mind, which is directly opposite to spi-
ritual 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 efficacy
of gospel grace, the lion shall lie donm with the lamb and
the leopard with the kid, Isai. 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 pas-
sions in us, we have not been made partakers of evangeli-
cal grace. It were an easy task to demonstrate how the

©F SPIRITUAL MINDEDNESS. 321
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, their violence, impe-
tuousness, and restlessness; their readiness to receive and
take in provocations on all occasions, and frequently or
mone at all but what imagination presents to them, are suf-
ficient 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? there, where there is a continual tumult,
fighting, and rebellion, 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 created.
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 operations, in order to
our living to God: and this is restored to us by this grace,
this duty of being spiritually minded. And wherein it
falls short of that perfection 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 mature un-
corrupted. 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 thereto. Where
this is in prevalent degree, there is neither life nor peace;
and every excess in it, both weakens spiritual life and dis-
turbs, yea, destroys, all solid spiritual peace. I have oc-
casionally spoken to it before, as also the way whereby
our mirding of the things that are above in a due manner,
doth deliver and preserve our souls from the snares of it;
and if we diligently examine ourselves, we shall find, that
in otr nordinate affections, and cleaving to these things,
the principal causes why we thrive no more in the power
322. OF SPIRITUAL MINDEDNESS,
of spiritual life, and whence we meet with so many dis-
quietments and dejections of spirit, to the disturbance of
our praise and rest in God, is from hence : for there is no
grace which is not impaired by it in its nature, or not ob-
structed by it in its exercise. Wherefore, to be spritually
minded, is life and peace, because it subdues and expels
that inordinate love to present things, which is destruc-
tive of them both, and inconsistent with them.
(4.) It preserves the mind in a due and holy frame in
the performance of all other duties. This also is indis-
pensably required to the preservation of Hfe 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 as attendance to holy duties, as may
be advantageous to our souls; against all which we have
relief by being spiritually minded. :
(1.) Distractions. (2.) Despondencies. (3.) Weariness.
(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
deliverance from. For this evil will not be cured by at-
tendance to any particular directions, without a change
of the ºwhole frame of our minds. Nothing can give us re-
lief 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
mindedness, that will give us this delight: for thereby
the soul is transformed to the likeness of spiritual things;
so as that they are suited to it, and pleasant to our affec-
tions. 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
OF SPIRITUAL MINDEON ESS, - 323
incursions of the guilt of sin. The remembrance hereof
frequently solicits the minds of persons in their first en-
trances to duty, unless they are under especial actings
of grace, stirring them up to earnestness and ferveney,
in what they undertake. At other seasons it renders
men lifeless and heartless, so as that they know not whe-
ther they had best pray or not, when duty and opportu-
nity call them thereunto. To be spiritually minded, we
have manifested in many instances, is the great preserva-
tive against these disheartening 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 incursions of sin, as affect the soul with a
disheartening 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 distraiting 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, abate 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 oft-times increas-
ed by the weakness and indispositions of the flesh, or of
the outward man. Sometimes the spirit is willing, but,
through the weakness of the flesh, it is disappointed.—
The principal cure hereof, lies in that delight which spi-
ritual mindedness gives to the soul in spiritual things.
For where there is a constant delight 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 pro-
ceeds 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 filliºg and
possessing the thoughts with other things; so it will of.
324 OF SPIRITUAL MINDEON ES SS.
fer an holy violence to the complaints o
ing them with a sense of, and delight in
(4.) The unreadiness of grace for it
exercise, is another thing which defeats us
of holy duties. The seasons of them are cº
of duty carries men to an attendance to them, and the
performance of them. But when they should enter up-
on them, those graces of faith, love, fear, and delight,
wherein the soul and being of them do consist, 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; due preparation 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 na-
ture of it consists in the keeping and preserving all grace
in a readiness for its exercise as our occasions require.
And this is an effectual way, whereby this grace comes
to be life and peace. For they cannot be attained, they
cannot be preserved, without such a constancy and spi-
rituality 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 blessed-
mess, 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, give
us our initial conformity to him, by the renovation of his
image in us, as our presence with him will give us perfec-
tion therein; for when ne 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.
holy duties.
f the flesh, silenc-
Rºhte and proper
of the benefit
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