The grace and duty of being spiritually minded, declared and practically improved

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i. m

THE

GRACE AND DUTY

OF BEING

SPIRITUALLY MINDED,

DECLARED AND PRACTICALLY IMPROVED.

BY JOHN OWEN, D. D.

If

Some time Vice Chancellor of the University of Oxford.

CAREFULLY CORRECTED FROM THE AUTHOR'S EDITION.

"To be spiritually minded is life and peace."— Rom. viii. 6.
"Set your affections on things above." — Col. iii. 2.

NEW YORK:
ROBERT CARTER

52 CANAL STREET.

1842.

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THE AUTHOR'S PREFACE.

I think it necessary to give the reader a brief ac-
count of the nature and design of the plain ensuing
discourse, which may both direct him in the reading,
and be some kind of apology for myself in the publish-
ing of it. He may therefore know, that the thoughts
here communicated, were originally private medita-
tions for my own use, in a season wherein I was eve-
ry way unable to do any thing for the edification of
others, and from expectation, that ever I should be so
able any more in this world. Receiving, as I thought^
some benefit and satisfaction in the exercise of my
own meditations therein, when God was graciously
pleased to restore a little strength unto me, I insisted
on the same subject, in the instruction of a private
congregation; and this I did partly out of a sense of
the advantage I had received myself by being conver-
sant in them, and partly from an apprehension,, that the
duties directed and pressed unto in the whole discourse,
were seasonable from all sorts of present circumstances,,
to be declared and urged on the minds and conscien-
ces of professors. For leaving others to the choice of
their own methods and designs, I acknowledge, that
these are the two things whereby I regulate my work
in the whole course of my ministry — to impart 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 cir-

viii author's preface,

cumstances do render necessary to be attended to in a
peculiar manner, are the things which I would princi-
pally apply myself to in the work of teaching others.
For as in the work of the ministry in general, the
whole counsel of God, 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, with-
out a certain scope and design. Knowledge of the
flock whereof we are overseers, with a due considera-
tion of their wants, their graces, their temptations,
their light, their strength, and weakness, 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
authority 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 word preached,
must shortly give before the judgment seat of Christ,
there may be a comfortable expectation of a blessed
issue of the whole work. But my present design is, only
to declare, in particular, the reasons why I judged the
preaching and publishing of this small and plain dis-
course concerning the grace and duty of being spiritu-
ally minded not to be altogether unseasonable at this
time, in the present circumstances of most Christians.
And the .first thing which I would observe to this end
is, the present importunity of the world to impose
itself on the minds of men, and the various ways of in-
sinuation, whereby it possesseth and filleth them. If
it attain hereto, if it can fill the minds, the thoughts
and affections of men with itself, it will, to some, for-

ATTTHOR%S PREFACE. IX

tify the soul against faith and obedience, and in oth^
ers, weaken all grace, and endanger eternal ruin.

For if we love the world, the love of the Father is
not in us 5 and when the world fills our thoughts, it
will entangle our affections. And first, the present
state of public affairs in it, with an apprehended con-
cernment of private persons therein, continually ex-
erciseth the thoughts of many, and is almost the only
subject of their mutual converse. For the world is at
present in a mighty hurry, and being in many places
cast off from all foundations of steadfastness, it makes
the minds of men giddy with its revolutions, or dis-
orderly in the expectations of them.

Thoughts about these things are both allowable and
unavoidable, if they take not the mind out of its own
power, by their multiplicity, vehemency, and urgency,
until it be unframed as to spiritual things, retaining
neither room nor time for their entertainment.

Hence, men walk and talk, as if the world were all,
when comparatively it is nothing.

And when men come with their warmed affections
reeking with the thoughts of these thngs, to the per-
formance of, or attendance to, any spiritual duty, it is
very difficult for them, if not impossible, to stir up
any grace to a due and vigorous exercise. . Unless
this plausible advantage which the world hath obtained,
of insinuating itself and its occasions into the minds
of men, so as to fill them and possess them, be watch-
ed against and obviated, so far, at least, as that it may
not transform the mind into its own image and like-
ness, this grace of being spiritually minded, which is
life and peace, cannot be attained nor kept to its due
exercise.

Nor can we be any of us delivered from this snare

x author's preface,

at this season, proceeding from the prevalent abhor-
rence of our affections to things spiritual and heaven-
ly, without a watchful endeavor to keep and preserve
our minds in the constant contemplation of them, as
will appear in the ensuing discourse.

Again, there are so great and pregnant evidences of
the prevalency of an earthly, worldly frame of spirit,
in many who make profession of religion, that it is
high time they were called to a due consideration,
how unanswerable they are therein, to the power and
spirituality of that religion which they do profess.
There is no way whereby such a frame may be evin-
ced to prevail in many, yea, in the generality of such
professors, that is not manifest to all. In their hab-
its, attires, and vestments, in their usual converse and
misspence of time, in their over liberal entertainment of
themselves and others, to the borders of excess, and
sundry other things of a like nature 5 there is in many
such a conformity to the world, (a thing severely for-
bidden,) th?.t it is hard to make a distinction between
them. And these things do manifest such a predomi-
nancy of carnal affections in the minds of men, as,
whatever may be pretended to the contrary, it is in-
consistent with spiritual peace. To call men off from
this evil frame of heart and mind, to discover the sin
and danger of it, to direct them to the ways and
means whereby it may be effected, to supply their
thoughts and affections with better objects, to discover
and press that exercise of them which is indispensably
required of all believers, if they desire life and peace,
is some part of the work of the ensuing discourse. It
may be, it will be judged but a weak attempt as to the
attaining of that end : but it cannot be denied to have
these two advantages — first, that it is seasonable — and

authok's preface. xi

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
bring in their assistance for an opposition to the vehe-
ment and importunate insinuations of the world in
these things, to have an entertainment in the minds
of professors, this labor will not be lost, But things
are come to that pass amongst us, that unless a more
than ordinary vigorous exercise of the ministry of the
word, with other means appointed to the same end, be
engaged in, to recall professors to that strict mortifi-
cation, that separation from the ways of the world, that
heavenly mindedness, that delight in the contemplation
of spiritual things, which the gospel, and the whole
nature of the Christian religion do require 5 we shall
lose the glory of our profession, and leave it very un-
certain what will be our eternal condition. The same
maybe spoken concerning love of the world, as to
the advantages and emoluments which men trust to
attain to themselves thereby. This is that which ren-
ders men earthly minded, and most remote from hav-
ing their conversations above. In the pursuit of this
corrupt affection do many professors of religion grow
withering, useless, sapless ; giving no evidence that
the love of God abideth in them. On these and many
other accounts., do many Christians evidence them-
selves to be strangers to spiritual mindedness, from a
life of meditation and holy contemplation on things
above : yet unless we are found in these things in
some good measure, no grace 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

Xii • AUTHORS PREFACE.

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 5
especially to such who are in my own condition,
namely, in a very near approach to a departure out of
this world 5 is the design and scope of the ensuing
discourse, which is recommended to the grace of God,
for the benefit of the reader.

ROMANS VII. vr.
BUT TO BE ' SPIRITUALLY MINDED IS LIFE AND PEACE,

CH APTE R I.

i'
The words of the Text explained.

The expression in our translation sounds differently
rom that in the original. To be spiritually minded,
say we. In the original it is phronema tou pneumatos
as that in the former part of the verse is phronema
tes sarkos; which we render to be carefully 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 Wis-
dom, the Understanding, the mind, the Thought or
Contrivance, the Discretion of the Spirit, that which
the spirit savoreth, are used to express it. All our Eng-
ish translations, from TindaPs the first of them, have
constantly used, to be spiritually minded. Neither do
I know any words whereby the emphasis of the original,
considering the design of the apostle in the place, can be
better expressed. But the meaning of the Holy Ghost
in them must be farther inquired into.

In the whole verse there are two entire propositions,

2

14< OP SPIRITUAL MINDENESS.

containing a double antithesis, the one in their sub-
jects, the other in their predicates. And this opposi-
tion is the highest and greatest, that is, between eter-
nal blessedness, and eternal ruin.

The opposite subjects, are the minding of the flesh*
and the minding of the spirit ; or the being carnally
minded, and spiritually minded. And these two do
constitute two states of mankind, unto the one of which
every individual person in the world doth belong.
And it is of the highest concernment unto the souls of
men, to know unto which of them they appertain.
As unto the qualities expressed by the flesh and the
spirit, there may be a mixture of them in the same per-
sons at the same time 5 there is so in all that are re-
generate. For in them the flesh lusteth against the
spirit, and the spirit lusteth against the flesh, and
these are contrary. Gal. v. 17. Thus different con-
trary actings in the same subject constitute not distinct
states. But where either of them is predominant, or
hath a prevalent rule in the soul, there it makes a dif-
ferent state. This distinction of states, the apostle
expresseth, v. 9. ' But 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 walk after the
flesh, v. 1. they live after the flesh v. 13. — This is one
state. Others are in the spirit, v. 9. after the spirit, v.
5. walk after the spirit, v. 1. This is the other state.
The first sort are carnally minded, the other are spirit-
ually minded. Unto one of these, doth every living
man belong 5 he is under the ruling conduct of the flesh,
or of the spirit ; there is no middle state ; though
there are different degress in each of these as to good
and evil.

The difference between these two states is great,

OF SPIRITUAL MIJNDEDNESS. l5

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
proposition ; for the minding of the flesh is death ; but
the minding of the spirit is life and peace.

1. 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 car-
nally minded, are dead in trespasses and sins, Eph. ii. 1.
For those who fulfil the desires of the flesh and of the
mind, are by nature children of wrath, v. 3. are
penally under the power of spiritual death. They are
dead in sins and the uncircumcision of the flesh,
Coll. ii. 13.'

And it is death eternal, meritoriously. 'For if ye live
after the flesh ye shall die, Rom.viii. 13. as the wages
of sin is death, chap. vi. 23.

The reason why the apostle denounces so woful a
doom, so dreadful a sentence, on the carnal mind, he
declares in the two next verses : { for the carnal mind is
enmity against God ; for it is not subject unto the law
of God, nor indeed can be; so then they that are in the
flesh cannot please God. If it be thus with the carnal
mind, it is no wonder that to be carnally minded is
death ; it is not meet it should be any thing else. That
which is enmity against God, is under the curse of
God.

In opposition hereunto it is affirmed, that to be spirit-
ually minded, or the minding of the spirit, is life and
peace. And these are the things which we are particu*

16 OF SPIRIT XJAL MINDEDNESS,

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
unto — 1. The person of the Spirit of God himself, or
the Holy Ghost, is intended by it, v. 9. If so be that
the Spirit of God dwelleth in you. And so also v. 11.
The spirit of him that raised up Jesus from the dead.
He is spoken of as the principal efficient cause of all
the spiritual mercies and benefits here and afterwards
insisted on. 2. It is used for the principle of
spiritual life wrought in all that are regenerate by the
Holy Ghost. — ' For that which is born of the Spirit is
Spirit,' John iii. 6.

It is most probable that the name spirit is here used
in the latter sense, not for the spirit himself, but for
that which is born of the spirit, the principle of spirit-?
ual life in them that are born of God. For it is in its
nature, actings, inclinations, and operations, opposed
unto the flesh, v. 1. 4, 5 ; but the flesh here intended
is that inherent corrupt principle of depraved nature,
whence all evil actions do proceed, and wherewith the
actions of all evil men are vitiated. The opposition,
between them is the same with that mentioned and de-
clared by the apostle, Gal. v. 17, 18, &c. Wherefore
the spirit in this place is the ' holy vital principle
of new obedience wrought in the souls of believers by
the Holy Ghost, enabling them to live unto God.'

2. Unto the spirit there is phronema ascribed, which,
as we have intimated, is translated with great variety.
Phronesis, is the principal power and act of the mind.
It is its light, wisdom, prudence, knowledge, understand-
ing, and discretion. It is not so with respect unto

OF SPIRITUAL MINDEDNESS. 1?

speculation, or ratiocination merely ; which is danoia,
or sunesis. Bat this plironesis 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 phonoein sometimes
to think, that is, to conceive and judge, Rom. xii. 3.
Sometimes to set the affections, Col. iii. 3. to have
such an apprehension of things as to cleave unto
them with our affections. Sometimes to mind ; to
mind earthly things, Phi.l iii. 19, which includeth that
relish and savor which the mind finds in the things it
is fixed on. No where doth it design a notional con*-
ception of things only ; but principally the engage-
ment, of the affections unto the things which the mind
apprehends.

Phromema, the word here used, expresseththe actual
exercise tes phronteseos, of the power of the mind
before described. Wherefore the minding of the spirit
is the actual exercise of the mind as renewed by the
Holy Ghost, as furnished with a principle of spiritual
life and light in its conception of spiritual things, and
the setting of its affection of them, as finding that rel-
ish and savor in them, wherewith it is pleased and sat-
isfied.

And something we must yet further observe, to give
light unto this description on the minding of the Spirit,
as it is here spoken of.

1. It is not spoken of absolutely as unto what it is
in itself, but with respect unto its 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

18 OF SPIRITUAL MINDEDNESS.

acted and influenced thereby unto thoughts and medi-
tations of spiritual things, from the affections cleaving
unto them with delight and satisfaction. So on the
contrary it is when men mind earthly things. From a
principle of love unto them, arising from their suitable-
ness unto their corrupt affections, their thoughts, medi-
tations, and desires, are continually engaged about
them. Wherefore,

2. Three things may be distinguished in the great
duty of being spiritually minded, under which notion
it is here recommended unto us.

1. The actual exercise of the mind in its thoughts,
meditations, and desires about things spiritual and hea-
venly. So it is expressed in the verse foregoing. They
that are after the flesh do mind the things of the flesh \
they think on them, their contrivances about them,
and their desires after them. But they that are after
the spirit, the things of the spirit. They mind them
by fixing their thoughts and meditations upon them.

2. The inclination, disposition, and frame of the mind,
in all its affections, whereby it adheres and cleaves un-
to spiritual things. This minding of the spirit resides
habitually in the affections. Wherefore the phronema
of the spirit, or the mind, as renewed and acted by a
spiritual principle of light and life, is the exercise
of its thoughts, meditations, and desires, on spiritual
things, proceeding from the love and delight of its af-
fections in them, and engagement unto them.

3. A complacency of mind from that gust, relish,
and savor, which it finds in spiritual things, from their
suitableness unto its constitution, inclinations, and
desires. There is a salt in spiritual things, vhereby
they are condited and made savory unto a renewed
mind; though to others they areas the white oj an egg,

OF SPIRITUAL MINDEDNESS. 19

that hath no taste or savor in it. In this gust and rel*
ish lies the sweetness and satisfaction of spiritual life.
Speculative notions about spiritual things, when they
are alone, are dry, sapless, and barren. In thisgz^ we
taste by experience that God is gracious, and that the
love of Christ is better than wine, or whatever else
hath the most grateful relish unto a sensual appetite.
This is the proper foundation of that joy which is un-
speakable and full of glory.

All these things do concur in the minding of the
spirit, or to constitute any person spiritually minded.
And although the foundation of the whole duty included
in it, lies in the affections, and tLeir immediate adhe-
rence unto spiritual things, whence the thoughts and
meditations of the mind about them do proceed, yet I
shall treat of the distinct parts of this duty in the
order laid down, beginning with the exercise of our
thoughts and meditations about them. For they being
the first genuine actings of the mind, according unto
the prevalency of affections in it, they will make the
best and most evident discovery of what nature the
spring is from whence they do arise. And I shall not
need to speak distinctly unto what is mentioned in the
third place, concerning the cvmplacency of the mind
in what its affections are fixed on, for it will fall in
with sundry other things that are to be spoken unto.

But before we do proceed, it is not amiss, as I sup-
pose, to put a remark upon those important truths,
which are directly contained in the words proposed
as the foundation of the present discourse. As,

1. To be spiritually minded is the great distinguish-
ing character of true believers from all unregenerate
pt sons. As such as it here asserted by the Apostle.
All those who are carnally minded, who are in the flesh,

20 OF SPIRITUAL MINDEDNESS.

they are unregenerate, they are not born of God, they
please him not, nor can do so, but must perish for
ever. But those who are spiritually minded, are born
of God, do live unto him, and shall come to the en-
joyment of him. Hereon depends the trial and de-
termination of what state we do belong unto.

2. Where any are spiritually minded, there, and there
alone, is life and peace. What these are, wherein they
do consist, what is their excellency and pre-eminence
above all things in this world, how they are the effects
and consequents of our being spiritually minded, shall
be afterwards declared.

There is neither of these considerations, but is suffi-
cient to demonstrate of how great concernment unto us
it is to be spiritually minded, and diligently to inquire
whether we are so or not.

It will therefore be no small advantage unto us, to
have our souls and consciences always affected with,
and in due subjection unto, the power of this truth J
namely, that to be spiritually minded is life and peace :
whence it will follow, that whatever we may think
otherwise, if we are not so, we have neither of them,
neither life nor peace. It will, I say, be of use unto us,
if we are affected with the power of it. For many
greatly deceive themselves in hearing the word. They
admit of sacred truths in their understanding, and as-
sent unto them ; but take not in the power of them on
their consciences, nor strictly judge of their state and
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 understand it in the notion of
it, they assent unto it, at least they do not contradict
it ; yea, they commend it oftentimes, and approve of

OF SPIRITUAL MINDEDNESS. 21

it ; but yet they believe it not ; for if they did, they
would judge themselves by it, and reckon it, that it
will be with them at the last day, according as things
are determined therein.

Or such persons are, as the apostle James declares,
like a man beholding his natural face in a glass ; ; for
he beholdeth himself, and goeth his way, and straight-
way forgetteth what manner of man he was, Jam. i.
23, 24.' There is a representation made of them,
their Mate and condition unto them in the word they
behold it, and conclude that it is even so with them,
as the word doth declare. But immediately their
minds are filled with other thoughts, acted by other
affections, taken up with other occasions, and they for-
get in a moment the representation made of them-
selves and their condition. — Wherefore all that I have
to offer on this subject will be utterly lost, unless a firm
persuasion hereof be fixed on our minds, unless we are
under the power of it, that to be spiritually minded is
life and peace ; so that whatever our light and profes-
sion be, our knowledge or our duty, without this we
have indeed no real interest in life and peace.

These things being premised, I shall more practically
open the nature of this duty, and what is required
unto this frame of spirit. To be spiritually minded
may be considered either as unto the nature and essence
of it, or as unto its degrees ; for one may be so more
than another, or the same person may be more so at
one time than another. In the first way it is opposed
unto being carnally minded 5 in the other, unto
being earthly minded.

To be carnally minded is, as the Apostle speaks,
death ; it is so every way ; 'and they who are so, are
dead in trespasses and sins. This is opposed unto be-

22 OF SPIRITUAL MINDEDJSESS.

ing spiritually minded as unto its nature or essence.
Where a man, as unto the substance and being of the
grace and duty intended, is not spiritually minded, he
is carnally minded ; that is, under the power of death,
spiritual, and obnoxious unto death eternal. This is
the principal foundation we proceed upon ; whence we
demonstrate the indispensable necessity of the frame
of mind inquired after.

There are two ways wherein men are earthly minded.
The one is absolute, when the love of earthly things
is wholly predominant in the mind. This is not for-
mally and properly to be carnally minded, which is of
a larger extent. The one denomination is from the
root and principle, namely, the flesh 5 the other from
the object, or the things of the earth. The latter is a
branch from the former, as its root. To be earthly
minded, is an operation and effect of the carnal mind
in one especial way and instance. And it is exclusive
of life and salvation, as the carnal mind itself, Phil. 3.
19. 1 John 2. 16. This therefore is opposed unto the
being of spiritual mindedness, no less than to be car-
nally minded is. When there is in any love of earthly
things that is predominant, whence a person may be
rightly denominated earthly minded, he is not, nor
can be, spiritually minded at all \ he hath no interest
in the frame of heart and spirit intended thereby.
And thus it is evidently with the greatest part of them
who are called Christians in the world, let them pre-
tend what they will to the contrary.

Again; there is a being earthly minded, which con-
sists in an inordinate affection unto the things of this
world. — It is that which .is sinful, which ought to be
mortified, yet is it not absolutely inconsistent with the
substance and being of the grace inquired after. Some

OF SPIRITUAL MINDEDNESS. 23

who are really and truly spiritually minded, may yet,
for a time at least, be under such an inordinate affec-
tion unto, and care about, earthly things, that if not
absolutely, yet comparatively, as unto what they ought
to be and might be, they may be justly said to be
earthly minded. They are so in respect of those de-
grees in being spiritually minded, which they ought
to aim at, and may attain unto. And where it is thus,
this grace can never thrive or flourish, it can never ad-
vance unto any eminent degree.

This is the Zoar of many professors \ that little one
wherein they would be spared. Such an earthly
mindedness as is wholly inconsistent with being
spiritually minded, as unto the state and condition,
which depends theron, they would avoid. For this
they know would be absolutely exclusive of life and
peace : they cannot but know that such a frame is as
inconsistent with salvation, as living in the vilest sin
that any man can contract the guilt of. There are more
ways of spiritual and eternal death than one, as well as
of natural. All that die, have not the plague ; and all
that perish eternally, are not guilty of the same profli-
gate sins. The covetous are excluded from the king-
dom of God, no less severely than fornicators, idola-
ters, adulterers, and thieves,' 1 Cor. 6, 9, 10. But
there is a degree in being earthly minded, which they
suppose their interest, advantages, relations, and oc-
casions of life, do call for, which they would be a lit-
tle indulged in : they may abide in such a frame with-
out a disparagement of their profession ; and the truth,
is, they have too many companions to fear an especial
reflection on themselves. The multitude of the guilty
takes away the sense and shame of the guilt. But
besides, they hope that it is not inconsistent absolutely

24« OF SPIRITUAL MINDEDNESS.

-♦.->

with being spiritually minded ; only they cannot well*
deny but that it is contrary unto such degrees in that
grace, such thriving in that duty, as is recommended
unto them. They think well of others who are spiritu-
ally minded in an eminent degree. At least they do so
as unto the thing itself in general ; for when they come
unto particular instances of this or that man, for the
most part, they esteem what is beyond their own
measure to be little better than pretence. But in gen-
eral, to be spiritually minded in an eminent degree, they
cannot but esteem it a thing excellent and desirable.
But it is for them who are more at leisure than they
are \ their circumstances and occasions require them
to satisfy themselves 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 ali that believe, and without
which they have no grounds to assure their conscience
before God. And at present in general I shall say, ' Who-
ever he be$ who doth not sincerely aim at the high-
est degree of being spiritually minded, which the
means he enjoyeth would lead him unto, and which
the light he hath received doth call for 5 who judgeth
it necessary unto his present advantages, occasions,
and circumstances, to rest in such measures or degrees
of it, as he cannot but know that they come short of
what he ought to aim at, and so doth not endeavor after
completeness in the will of God herein, can have no
satisfaction in his own mind ; hath no unfailing
grounds, whereon to believe that he hath any thing
at all of the reality of this grace in him.' Such a
person possibly may have life which accompanies the
essence of this grace, but he cannot have peace,
which follows on its degree in a due improvement,

OF SPIRITUAL MINDEDNESS. 25

And it is to be feared, that far the greatest number of
them who satisfy themselves in this apprehension,
willingly neglecting an endeavor after the further de-
grees of this grace, and growth in this duty, which
their light or convictions, and the means they enjoy,
do suggest unto them, are indeed carnally minded, and
every way obnoxious unto death.

CHAPTER II

A 'particular account of the nature of this grace and
duty of being spiritually minded. How it is stated
in, and evidenced by, our thoughts.

Having stated the general concernments of that frame
of mind which is here recommended unto us, we may
proceed to inquire more particularly into the nature
of it, according unto the description before given, in
distinct propositions. And we shall carry on both
these intentions together ; first, to show what it is,
and wherein it doth consist ; and then how it doth evi-
dence itself, so as that we may frame a right judgment
whether it be in us or not. And we shall have no
regard unto them who either neglect or despise these
things, on any pretence whatever. For this is the
word according unto which we shall all shortly be
judged : To be carnally minded is death 5 but to be
spiritually minded, is life and peace.

Thoughts and meditations, as proceeding from
spiritual affections, are the first things wherein this
spiritual mindedness doth consist, and whereby it doth
evidence itself. Our thoughts are like the blossoms
on a tree in the spring. You may see a tree in the
spring all covered with blossoms, that nothing else of
it appears. Multitudes of them fall off and come to

g6 OF SPIRITUAL MINDEDNESS.

nothing. Oft-times where there are. most blossoms,
there is least fruit. But yet there is no fruit, he it of
what sort it will, good or bad but it comes in and from
some of those blossoms, The mind of man is cov-
ered with thoughts, as a tree with blossoms. Most
of them fall off, vanish, and come to nothing, end in
vanity 5 and sometimes where the mind doth most
abound with them, there is the least fruit ; the sap of
the mind is wasted and consumed in them. Howbeit
there is no fruit which actually we bring forth, be it
good or bad, but it proceeds from some of these
thoughts. — Wherefore ordinarily these give the best
and surest measure of the frame of men's minds.
c As a man thinketh in his heart, so is he,5 Prov. xxiii.
7. In case of strong or violent temptations, the real
frame of a man^s heart is not to be judged by the mul-
tiplicity of thoughts about any object. For whether
they are from Satan's suggestions, or from inward
darkness, trouble, and horror, they will impose such
a continual sense of themselves on the mind, as shall
engage all its thoughts about them. — As when a man
is in a storm at sea, the current of his thoughts runs
quite another way, than* when he is in safety about his
occasions. But ordinarily, voluntary thoughts are the
best measure and indication of the frame of our minds.
As the nature of the soil is judged by the grass which
it brings forth : so may the disposition of the heart by
the predominancy of voluntary thoughts. They are
the original acting of the soul ; the way whereby the
heart puts forth and empties the treasure that is in it ;
the waters that first rise and flow from that fountain.
Every man's heart is his treasury ; and the treasure
that is in it, is either good or evil 5 as our Saviour
tells us. There is a good and bad treasure of the

OF SPIRITUAL MINDEDNESS. 27

heart; but whatever a man hath, be it good or evil,
there it is. This treasure is opening, emptying, and
spending itself continually ; though it can never be
exhausted. For it hath a fountain in nature or grace,
which no expense can diminish ; yea, it increaseth and
getteth strength by it. The more you spend of the
treasure of your hearts in any kind, the more will you
abound in treasure of the same kind. Whether it be
good or evil, it grows by expense and exercise ; and
the principal way whereby it puts forth itself, is by
the thoughts of the mind. If the heart be evil, they are
for the most part vain, filthy, corrupt, wicked, foolish;
if it be under the power of a principle of grace, and so
have a good treasure in it, it puts forth itself by
thoughts suitable unto its nature, and complaint with
its inclinations.

Wherefore, these thoughts give the best masure of
the frame of our minds and hearts. I mean such as
are voluntary, such as the mind of its own accord is
apt for, incilines, and ordinarily betakes itself unto.

Men may have a multitude of thoughts about the af-
fairs of their callings and the occasions of life, which
yet may give no due measure of the inward frame of
their hearts. So men whose calling and work it is to
study the scriptures, or the things revealed therein,
and to preach them unto others; cannot but have
many thoughts about spiritual things ; and yet may be,
and oftentimes are, most remote from being spiritually
minded. They may be forced by their work and call-
ing, to think of them early and late, evening and morn-
ing ; and yet their minds be no way rendered or pro-
ved spiritual thereby. It were well if all of us who are
preachers, would diligently examine ourselves herein.
So is it with them who oblige themselves to read the

28 OF SPIRITUAL MINDEDNESS,

scripture, it may be so many chapters every day ; not
withstanding the diligent performance of their task,
they may be most remote from being spiritually
minded. See Ezek. 33, 31. But there is a certain
track and course of thoughts, that men ordinarily betake
themselves unto, when not affected with present oc-
casions. If these be vain, foolish, proud, ambitious
sensual, or filthy ; such is the mind and its frame. If
they be holy, spiritual, and heavenly, such may the
frame of the mind be judged to be. But these things
must be more fully explained.

It is the great character and description of the
frame of men's minds in an unregenerate condition, or
before the renovation of their natures, that every imag-
ination of the thoughts of their hearts are only evil
continually. Gen. 6. 5. They are continually coining
figments and 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 sometimes first, discovery of the bot-
tomless evil treasure of filth, folly, and wickedness,
that is in the heart of man by nature, is from the innu-
merable multitude of evil imaginations, which are there
coined and thrust forth every day. So the wicked
are said to be like the troubled sea when it cannot rest,
whose waters cast up mire and dirt, Isa. 57, 20. There
is a fulness of evil in their hearts, like that of water
in the sea. This fulness is troubled, or put into con-
tinual motion, by their lusts, and impetuous desires.
Hence the mire and dirt of evil thoughts are continu-
ally cast up in them.

It is therefore evident, that the predominancy of vol-
untary thoughts, is the best and most sure indication

OF SPIRITUAL MINDEDNESS, 29

of the inward frame and state of the mind. For if it be
so on the one side as unto the carnal mind, it is so on
the other as unto the spiritual. Wherefore, to be spirit-
ually minded in the first place is, to have the course and
stream of those thoughts which we ordinarily retreat
unto, we approve of as suited unto our affections, to be
about spiritual things. Therein consists the minding
of the spirit.

But, because all men, unless horribly profligate, have
thoughts about spiritual things, yet we know that all
men are not spiritually minded, we must consider,
what is required unto such thoughts, to render them
a certain indication of the state of our minds. And
there are these three things required hereunto.

1. That they be natural, arising from ourselves, and
not from outward occasions. The Psalmist mentions
the inward thoughts of mem Psal. 49, 11, and 64,6.
But, whereas all thoughts are the inward acts of the
mind, it should seem that this expression makes no dis-
tinction of the especial kind of thoughts intended,
from those of another sort. But the difference is not
in the formal nature of them, but in the causes, springs,
and occasions. Inward thoughts are such as arise
merely and solely from men's inward principles, dispo-
sitions, and inclinations, that are not suggested or exci-
ted by any outward objects. Such, in wicked men,
are those actings of their lusts, whereby they 'entice
and seduce themselves. Jam. 1, 14. Their lusts stir
up thoughts, leading and encouraging them to make
provision for the flesh. These are their inward
thoughts. Of the same nature are those thoughts
which are the minding of the spirit. They are the
first natural egress, and genuine acting of the habitual

disposition of the mind and soul.

3*

30 OF SPIRITUAL MINDEDNESS*

•

Thus in covetous men there are two sorts of
thoughts, whereby their covetousness acts itself.
First, such as are occasioned by outward objects and
opportunities. So it was with Achan, Josh. vii. 21*
When, saith he, CI saw among the spoils a goodly
Babylonish garment, and two hundred shekels of sil-
ver, and a wedge of gold, then I coveted them. His
sight of them, with an opportunity of possessing him-
self of them, excited covetous thoughts and desires in
him. So it is with others every day, whose occasions
call them to converse with the objects of their lusts.
And some by such objects may be surprised into
thoughts, that their minds are not habitually inclined
unto. And therefore when they are known, it is our
duty to avoid them. But the same sort of persons have
thoughts of this nature arising from themselves only^
their own dispositions and inclinations, without any
outward provocations. ' The vile person will speak
villany, and his heart will work iniquity, Isa. xxxiL 6.*
1 And this he doth as the liberal deviseth liberal things/
v. 8, from his own disposition and inclination, he is
contriving in his thoughts how to act according to
them. So the unclean person hath two sorts of
thoughts with respect unto the satisfaction of his lusts.
First, such as are occasioned in his mind by the exter-
nal objects of it. Hereunto stage-plays, revellings,
dancings, with the society of bold persons, persons of
corrupt communication, do contribute their wicked
service. For the avoidance of this snare, Job made a
covenant with his eyes, chap, xxx. 1. And our Saviour
gives that holy declaration of the evil of it, Mat. v. 28.
But he hath an habitual spring of these thoughts in
himself constantly inclining and disposing him there*
smto. Hence the apostle Peter tells us, that such per-

OF SPIRITUAL MINDEDNESS. 31

sons have eyes full of an adulteress, that cannot cease
from sin, ii. Eph. 2, 14. Their own affections make
them restless in their thoughts and contrivances about
sin. So is it with them who are given to excess in
wine or strong drink. They have pleasing thoughts
raised in them from the object of their lust represent
ted unto them. Hence Solomon gives that advice
against the occasien of them, Prov. xxiii. 31. But it
is their own habitual disposition which carries them
unto pleasing thoughts of the satisfaction of their lusts,
which he describes, v. 34, 35. So is it in other cases.
The thoughts of this latter sort, are men's inward
thoughts : and such must these be of spiritual things,
wherever we may be esteemed spiritually minded.

Psalm 45, 1. Saith the Psalmist, 'My heart is indi-
ting a good matter ; I speak cf the things which I
have made touching the King. He was meditating on
spiritual things ; on the things of the person and king"
dom of Christ. Hence his heart bubbled up (as it is
in the original) a good matter. It is an allusion taken
from a quick spring of living waters ; from its own life
and fulness it bubbles up the water that runs and flows
from it. So is it with these thoughts, in them that are
spiritually minded. There is a living fulness of spirit*
ual things in their mind and affections, that springeth
up into holy thoughts about them.

From hence doth our Saviour give us the great de*
scription of spiritual life. It is a well of living water,
springing up into everlasting life.' John iv. 12*
The spirit, with his graces, residing in the heart of a
believer, is a well of living water. Nor is it such a
well as, content with its own fulness, doth not of its
own accord, without any instrument or pains in draw*
ing, send out its refreshing waters, as it is with most

32 OF SPIRITUAL MINDEDNESS.

wells, though of living water. For this is spoken by
our Saviour in answer and opposition unto that objec-
tion of the woman, upon this mention of giving liv-
ing water, v. 10. Sir, saith she, c thou hast nothing
to draw with, and the well is deep, whence wilt thou
have this water V v. 11. True, saith he, such is the
nature of this well and water — dead earthly things.
They are of no use, unless we have instruments,
lines, and buckets, to draw withal. But the living
water which I shall give is of another nature. It is
not water to be kept in a pit or cistern without us,
whence it must be drawn $ but it is within us ; and
that not dead and useless, but continually springing up
unto the use and refreshment of them that have it.
For so is it with the principle of the new creature, of
the new nature, the spirit and his graces in the hearts
of them that do believe. It doth of itself, and from
itself, without any external influence on it, incline and
dispose the whole soul unto spiritual actings that tend
unto eternal life. Such are the thoughts of them that
are spiritually minded ; they arise from the inward
principle, inclination, and disposition of the soul, are
the bubblings of this well of living water ; they are
the mindings of the spirit.

So our Saviour describes them, Matt. xii. 35. A
good man out of the good treasure of the heart, bring-
eth forth good things. First, the man is good ; as he
said before, make the tree good, or the fruit cannot be
good, v. 33. He is made so by grace in the change
and renovation of his nature ; for in ourselves we are
every way evil. This good man hath a treasure in his
heart. So all men have, as the next words are ; the
evil man out of the evil treasure of the heart. And this
is the great difference that is between men in ttis world

OF SPIRITUAL MIKDEDNES3, 33

Every man hath a treasure in his heart; that is, a
prevailing inexhaustible principle of all his actings and
operations : but in some this treasure is good ; in others
it is evil ; that is, the prevailing principle in the heart,
which carries along with it its dispositions and incli-
nations, is in some good and gracious, in others it is
evil. Out of this good treasure, a good man bringeth
forth good things. The first opening of it, the first
bringing of it forth, is by these thoughts. The
thoughts that arise out of the heart, are of the same
nature with the treasure that is in it. If the thoughts
that naturally arise und spring up in us, are for the
most part vain, foolish, sensual, earthly, selfish, such
is the treasure that is in our hearts, and such are we.
But where the thoughts that thus naturally proceed
from the treasure that is in the heart, are spiritual
and holy, it is an argument that we are spiritually
minded.

Where it is not thus with our thoughts, they give no
such evidence as that inquired after. Men may have
thoughts of spiritual things, and that many of them,
and that frequently, which do not arise from this prin-
ciple, but may be resolved into two other causes : — 1.
Inward force ; 2. Outward occasions.

1. Inward force, as it may be called. This is by
convictions. Convictions put a kind of force upon
the mind ; or an impression, that causeth it to act con-
trary unto its own habitual disposition and inclination.
It is in the nature of water to descend : but apply an
instrument unto it, that shall make a compression of
it, and force it unto a vent, it will fly upwards vehe-
mently, as if that were its natural motion ; but so
soon as the force of the impression ceaseth, it returns
immediately unto its own proper tendency, descending

34* OF SPIRITUAL MINDEBNESS

towards its centre. So is it with men's thoughts oft-
times. They are earthly ; their natural course and mo
tion is downwards unto the earth, and the things
thereof : but when any efficacious conviction presseth
on the mind, it forceth the egress of its thoughts up-
wards 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 pow7er 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. c When he slew them, then they
sought him, and they returned, and inquired early
after God. And they remembered that God was their
rock, and the high God their Redeemer. Nevertheless?
they did but flatter him with their mouths, and they
lied unto him with their tongues ; for their heart was
not right with him, neither wTere they steadfast in his
covenant.' Men in troubles, dangers, sickness, fears
of death, or under effectual conviction of sin, from
the preaching of the word, will endeavor to think and
meditate on spiritual things : yea, they will be greatly
troubled that they cannot think of them more than
they do, and esteem it their folly that they think of
any thing else. But as freedom and deliverance ap-
proach, so these thoughts decay and disappear ; the
mind will not be compelled to give place unto them
any more. The Prophet give the reason of it, Jer.
xiii. 23. ■ Can the Ethiopian change his skin, or the
leopard his spots 1 then may ye also do good, that are
accustomed to do evil.' They have had another
haunt 5 been taught another cause 5 the habit and in-

OF SPIRITUAL MINDEDNESS. 35

clination of the mind lies another way ; and they will
no longer tend towards spiritual things, than an im-
pression is on 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
being spiritually minded, when our thoughts of spirit-
ual things do rise or fall, according to renewed occa-
sional convictions. If when we are under rebukes
from God in our persons or relations, in fears of
death, and the like, and withal, have some renewed
convictions of sin, in commission, or omission of du-
ties, and thereon do endeavor to be more spiritually
minded, in the constant exercise of our thoughts on
spiritual things, which we fail in ; and these thoughts
decay, as our convictions with the causes of them
wear off, or are removed \ we have attained a very
low degree in this grace, if we have any interest in
it at all.

Water that ariseth and floweth from a living spring,
runneth equally and constantly, unless it be obstructed
or diverted by some violent opposition ; but that
which is from thunder-showeisruns furiously for a sea-
son, but is quickly dried up. So are those spirited
thoughts which arise from a prevalent internal principle
of grace in the heart 5 they are even and constant, un-
less an interruption be put upon them for a season by
temptations ; but those which are excited by the
thunder of convictions, however their streams may be
filled for a season, quickly dry up, and utterly decay.

2. Such thoughts may arise in the minds of men not
spiritually minded, from outward means and occasions.
Such I intend as are indeed useful ; yea, appointed
of God for this end among others, that they may en-
generate and stir up holy thoughts and affections in us \

36 OF SPIRITUAL MINDEDNESS.

but there is a difference in their use and operation.
In some, they excite the inward principle of the mind
to act in holy thoughts, according unto its own sancti-
fied disposition and prevalent affections : this is their
proper end and use. In others they occasionally sug-
gest such thoughts unto the minds of men, which
spring only from the notions of things proposed unto
them. With respect unto this end also, they are of
singular use unto the souls of men, howbeit such
thoughts do not prove men to be spiritually minded.
Where you till and manure your land, if it brings forth
plentiful crops of corn, it is an evidence that soil itself
is good and fertile 5 the dressing of it only gives oc-
casion and advantage to put forth its own fruit-bearing
virtue: but if in the tilling of the land, you lay much
dung upon it, and it brings forth here and there an
handful where the dung lay, you will say the soil itself
is barren ; it brings forth nothing of itself. Tlese
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 spiri-
tual thoughts, which gives no evidence of a gracious
heart or spirit. — But because this is a matter of great
importance, it shall be handled distinctly by itself.

OF SPIRITUAL MINDEDNESS. 37

CHAPTER III.

Outward means and occasions of thoughts of such spi-
ritual things, which do not prove men to be spiritual*
ly minded. Preaching of the word. Exercise of
gifts. Prayer. How we may know whether our
thoughts of spiritual things in Prayer, are truly spi-
ritual thoughts, proving us to be spiritually minded*

1. Such a means is the preaching of the word itself.
It is observed concerning many in the Gospel, that
they heard it willingly, received it with joy, and did
many things gladly, upon the preaching of it ; and we
see the same things exemplified in multitudes every
day. But none of these things can be without many
thoughts in the minds of such persons about the spiri-
tual things of the Word ; for they are the effects of
such thoughts, and being wrought in the minds of men,
will produce more of the same nature : yet were they
all hypocrites concerning whom these things were
spoken, and were never spiritually minded.

The cause of this miscarriage is given us by our
Saviour, Matt .xiii. 20, 21. 'He that received the seed
into stony places, the same is he that heareththe word,
and anon receiveth it with joy; yet hath he not root
in himself, but dureth for a while.' The good thoughts
they have, proceed not from any principle in them-
selves. Neither their affections nor their thoughts of
these things, have any internal root whereon they
should grow. So is it with many who live under the
present dispensation of the Gospel. They have
thoughts of spiritual things continually suggested unto
them: and they do abide with them more or less, ac-
cording as they are affected : for I speak not of them

4

38 OF SPIRITUAL MINDEDNESS.

who are either despisers of what they hear, or way-
side hearers, who understand nothing of what they
hear, and immediately lose all sense of it, and all
thoughts about it ; but 1 speak of them who attend
with some dilligence, and receive the word with some
joy. These insensibly grow in knowledge and under-
standing, and therefore cannot be without some
thoughts of spiritual things : howbeit for the most
part, they are, as was said, but like unto waters that
run after a shower of rain. They pour out themselves
as if they proceeded from some strong living spring,
whereas indeed they have none at all. When once
the waters of the shower are spent, their channel is
dry ; there is nothing in it but stones and dirt. When
the doctrine of the word falls on such persons as
showers of rain, it gives a course, sometimes greater,
sometimes less, unto their thoughts towards spiritual
things : but they have not a well of water in them
springing up into everlasting life. Wherefore after a
while their minds are dried up from such thoughts *
nothing remains in them but earth, and that perhaps
foul and dirty.

II It must be observed, that the best of men, the most
holy and spiritually minded, may have, nay, ought to
have, their thoughts of spiritual things excited, multi-
plied, and confirmed by the preaching of the word.
It is one end of its dispensation, one principal use of
it in them by whom it is received. And it hath this
effect two ways. 1. As it is the spiritual food of the
soul, whereby its principle of life and grace is main-
tained and strengthened. The more this is done, the
more shall we thrive in being spiritually minded. 2.
As it administereth occasion unto the exercise of
grace. For proposing the proper object of faith, love,

OF SPIRITUAL MINDEDNESS. 39

fear, trust, reverence unto the soul, it draws forth all
those graces into exercise. Wherefore, although the
vigorous actings of spiritual thoughts be occasional
from the word, be more under and after the preaching
of it, than at other times, it is no more but what ari-
seth from the nature and use of the ordinance, by-
God's own appointment ; nor is it any evidence that
those with whom it is so, are not spiritually minded $
but on the contrary, that they are. Yet, where men
have no other thoughts of this matter but what are
occasioned by the outward dispensation of the word,
such thoughts do not prove them to be spiritually
minded. Their endeavors in them are like those of
men in a dream. Under some oppression of their
spirits, their imagination fixeth on something or other,
that is most earnestly to be desired or avoided. Here-
in they seem to themselves to strive with all their
might, to endeavor to go, run, or contend, but all in
vain \ every thing fails them, and they are not relieved
until they are awaked. So such persons, in impres-
sions they receive from the word, seem to strive and
contend in their thoughts and resolutions to comply
with what is proposed unto them ; but their strength
fails; they find no success, for want of a principle
of spiritual life 5 and after a time give over their en-
deavors, until they are occasionally renewed again.
Now the thoughts which in the dispensation of the
word do proceed from an inward principle of grace
excited unto its due exercise, are distinguishable from
those which are only occasionally suggested unto the
mind by the word outwardly preached. For, 1. They
are especial actings of faith and love towards the
things themselves that are preached. They belong
unto our receiving the truth in the love thereof. And

40 OF SPIRITUAL MINDEDNESS.

love respects the goodness of the things themselves,
and not merely the truth of the propositions wherein
they are expressed. The other thoughts are only the
sense of the mind, as affected with light and truth,
without any cordial love unto the things themselves.
2. They are accompanied with complacency of soul,
arising from love, experience, more or less, of the
power of them, and their suitableness unto the new
nature or principle of grace in them. For when our
minds find that so indeed it is in us, as it is in the
word ; that this is that which we would be more con-
formable unto ; it gives a secret complacency with
satisfaction unto the soul. The other thoughts, which
are only occasional, have none of these concomitants
or effects, but are dry and barren, unless it be in a few
words or transient discourse. 3. The former are
means of spiritual growth. So some say the natural
growth of vegetables is not by insensible motion, but
by gusts and sensible eruptions of increase. There
are both in spiritual growth, and the latter consists
much in those thoughts which the principle of the new
nature is excited unto by the word in the latter.

2. The duty of prayer is another means of the like
nature. One principal end of it is to excite, stir up,
and draw forth, the principle of grace, of faith and
love in the heart, unto a due exercise in holy thoughts
of God and spiritual things, with affections suitable
unto them. Those who design not this end in prayer,
know not at all what it is to pray. Now all sorts of
persons have frequent occasion to join with others in
prayer, and many are under the conviction that it is
their own duty to pray every day, it may be, in their
families and otherwise. And it is hard to conceive
how men can constantly join with others in prayer.

OF SPIRITUAL MINDEDNESS* 41

much more how they can pray themselves, but that
they must have thoughts of spiritual things every day 5
howbeit it is possible that they may have no root, or
living spring, of them in themselves, but they are only
occasional impressions on their minds from the out-
ward performance of the duty. I shall give some in-
stances of the grounds hereof, which, for many rea-
sons require our diligent consideration.

Spiritual thoughts may be raised in a person in his
own duty, by the exercise of his gifts, when there is
no acting of grace in them at all ; for they lead and
guide the mind unto such things as are the matter of
prayer; that is, spiritual things. Gifts are nothing but
a spiritual improvement of our natural faculties or
abilities. And a man cannot speak or utter any thing
but what proceeds from his rational faculties by in-
vention or memory, or both, managed in and by his
thoughts, unless he speak by rote, and that which is
not rational. What therefore proceeds from a man's
rational faculty, in and by the exercise of his gifts,
that his thoughts must be exercised about.

A man may read a long prayer that expresseth spiri-
tual things, and yet never have one spiritual thought
arise in his mind about them. For there is no exer-
cise of any faculty of his mind required unto such
reading, but only to attend unto the words that are to
be read. This I say may be so ; I do not say that it
is so, or that it must be so. But, as was said in the
exercise of gifts, it is impossible but there must be an
exercise of reason, by invention, judgment, and mem-
ory ; and consequently, thoughts of spiritual things.
Yet may they all be merely occasional, from the pre-
sent external performance of the duty, without any liv-
ing spring or exercise of grace. In such a course,

42 OF SPIRITUAL MINDEDNESS.

may men of tolerable gifts continue all their days, unto
the satisfaction of themselves and others, deceiving
both them and their own souls.

This being evident from the scripture and experience,
an inquiry may be made thereon, as unto our own con-
cernment in these things, especially of those who
have received spiritual gifts of their own, and of them
also in some degree, who usually enjoy the gifts of
others in this duty. For it may be asked, how we
shall know whether the thoughts which we have of
spiritual things in and upon prayer, arise from gifts
only, those of our own or other men's giving occasion
unto them, or are influenced from a living principle and
spring of grace in our hearts 1 A case this is (how-
ever by some it may be apprehended) of great impor-
tance, and which would require much time fully to
resolve. For there is nothing whereby the refined
sort of hypocrites more deceive themselves and others,
nothing whereby some men give themselves more
countenance in an indulgence unto their lusts, than by
this part of the form of godliness, when they deny the
power thereof. And besides, it is that wherein the
best of believers ought to keep a diligent watch over
themselves, in every particular instance of the per-
formance of this duty. With respect hereunto, in an
especial manner, are they to watch unto prayer. If
they are at any time negligent herein, they may rest
in a bare exercise of gifts, when on a due examination
and trial they have no evidence of the acting of grace
in what they have done. I shall therefore, with what
brevity I can, give a resolution unto this inqury. And
to this end observe,

1. It is an ancient complaint, that spiritual things are
filled with great obscurity and difficulty j and it is true.

OF SPIRITUAL MINDEDNESS. 43

Not that there is any such thing in themselves, for
they all come forth, from the Father of lights, and are
full of light, order, beauty and wisdom ; and light and
order are the only means whereby any thing makes a
discovery of itself. But the ground of all darkness
and difficulty in these things lies in ourselves. We
can more clearly and steadily see and behold the moon
and the stars, than we can see the sun, when it shines
in its greatest lustre. It is not because there is more
light in the moon and stars than in the sun, but because
the light of the sun is greater than our visive faculty
can directly bear and behold. So we can more clearly
discover the truth and distinct nature of things moral,
and natural, than we can of things that are heavenly
and spiritual. See John iii. 14. Not that there is
more substance or reality in them, but because the
ability of our understanding is more suited unto the
comprehension of them. The other are above us.
We know but in part, and our minds are liable to be
hindered and disordered in their apprehension of things
heavenly and spiritual, by ignorance, temptations, and
prejudices of all sorts. In nothing more are men sub-
ject unto mistakes, than in the application of things
unto themselves, and a judgment of their interest in
them. Fear, self-love, with the prevalency of tempta-
tions and corruptions, do all engage their powers to
darken the light of the mind, and to pervert its judg-
ment. In no case doth the deceitfulness of the heart,
or of sin, which is all one, more act itself. Hence
multitudes say peace to themselves, to whom God doth
not speak peace ; and some who are children of light,
do yet walk in darkness. Hence is that fervent prayer
of the Apostle, for help in this case, Ephes. i. 16, 17,
18, 19. There is also a great similitude between tern-

44 OF SPIRITUAL MINDEDNESS,

porary faith, and that which is saving and durable , and
between gifts and grace, in their operations, which is
that now under consideration. It is acknowledged,
therefore, that without the especial light and conduct
of the spirit of God, no man can make such a judg-
ment of his state and his actions, as shall be a stable
foundation of giving glory to God, and of obtaining
peace unto his own soul : and therefore the greatest
part of mankind do constantly deceive themselves in
these things.

But ordinarily, under this blessed conduct in the
search of ourselves and the concernments of our duty,
we may come to a satisfaction whether they are influ-
enced by faith, and have grace exercised in them, es-
pecially this duty of prayer, or whether it derive from
the power of our natural faculties, raised by light and
spiritual gifts only , and so whether our spiritual
thoughts therein spring from a vital principle of grace,
or whether they come from occasional impressions on
the mind, by the performance of the duty itself.

If men are willing to deceive themselves, or to hide
themselves from themselves, to walk with God at all
peradventures, to leave all things at hazard, to put off
all trials unto that at the last day, and so never call
themselves to an account, as to the nature of their
duties in any particular instance; it is no wonder, if
they neither do, nor can, make any distinction in this
matter $ as to the true nature of their thoughts in spiri-
tual duties. Two things are required hereunto.

1. That we impartially and severally examine and
try the frames and actings of our, minds in holy duties,
by the word of truth ; and thereon not be afraid to
speak that plainly to our souls, which the word
speaks unto us. This diligent search ought to respect

OF SPIBITT7AL MINDEDNESS, 45

our principles, aims, ends, actings, with the whole de-
portment of our souls in every duty. See 2 Cor. 13,
5. If a man receiveth much money, and look only on
the outward form and superscription, when he suppo-
seth that he hath great store of current coin in gold
and silver, he may have only heaps of lead or copper
by him. But he that trades in it, as the comfort and
support of his natural life and condition, he will try
what he receives, both by the balance and the touch*
stone, as the occasion requires, especially if it be in a
time when much adulterated coin is passing in the
world. And if a man reckons on his duties by tale
and number, he may be utterly deceived, and be spiri-
tually poor and a bankrupt, when he esteems himself
rich, increased in goods, and wanting nothing. — Some
duties may appearingly hold in the balance as to
weight, which will not hold it at the touch-stone, as to
worth. Both means are to be used, if we would not
be mistaken in our accounts. Thus God himself, in
the midst of a multitude of duties, calls the people to
try and examine themselves, whether or not they are
such as have faith and grace in them, and so like to
have acceptance with him. Isa. lviii. 2 — 5.

2. We must add unto our own diligent inquiry, fer-
vent prayers unto God, that he would search and try
us, as to our sincerity, and discover unto us the true
frame of our hearts. Hereof we have an express ex-
ample, Psalm cxxxix. 23, 24<. i Search me, O God, and
know my heart ; try me, and know my thoughts ; and
see if there be any wicked way in me, and lead me in
the way everlasting.' This is the only way whereby
we may have the spirit of God witnessing unto our sin-
cerity, with our own spirits. There is need of calling
in divine assistance in this matter, both from the im-

46 OF SPIRITUAL MINDEDNESS.

portance of it, and from its difficulty; God alone
knowing fully and perfectly what is 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 de-
ceived, whether he doth animate and quicken his
thoughts of spiritual things in duties, with inward vital
grace, or whether they are impressions on his mind,
by the occasion of the duty.

A duty this is of great importance and necessity>
now hypocrisy hath made so great an inroad on pro-
fession, and gifts have deflowered grace in its principal
operations. No persons are in greater danger of walk-
in o- at hazard with God, than those who live in the ex-
ercise of spiritual gifts in duties, unto their own satis-
faction and others. For they may countenance them-
selves with an appearance of every thing that should
be in them in reality and power, when there is nothing
of it in them. And so it hath fallen out. We have
seen many earnest in the exercise of this gift, who
have turned vile and debauched apostates. Some have
been known to live in sin, and an indulgence of their
lusts, and yet to abide constant in their duties, Isa. i.
15. And we may hear prayers sometimes that openly
discover themselves unto spiritual sense, to be the la-
bor of the brain, by the help of gifts in memory and
invention, without an evidence of any mixture of hu-
mility, reverence, or godly fear ; without any acting of
faith and love. They flow as wine, yet smell and taste
of the unsavory cask from whence they proceed. It
is necessary, therefore, that we should put ourselves
on the severest trial, lest we should be found not to be
spiritually minded in spiritual duties.

Gifts are gracious vouchsafements of Christ, to

OF SPIRITUAL MINDEDNESS, 47

make grace useful unto ourselves and others ; yea, they
may be made useful unto the grace of others, who
have no grace in themselves. But as unto our own
souls, they are of no other advantage or benefit, but
to stir up grace unto its proper exercise ; and to be a
vehicle to carry it on, in its proper use. If we do not
always regard this in their exercise, we had better be
without them. If instead hereof, they once begin to
impose themselves practically upon us, so as that we
rest in spiritual light, acting our inventions, memories
and judgments with a ready utterance, or such as it
is, there is no form of prayer can be more prejudicial
unto our souls. As wine, if taken moderately and
seasonably, helps the stomach in digestion, and quick-
ens the natural spirits, enabling the powers of nature
unto their duty, is useful and helpful unto it ; but if it
be taken in excess, it doth not help nature, but oppress
it, and takes on itself to do what nature should be
assisted unto ; it fills men's bodies with diseases, as
well as their souls with sin. So whilst spiritual gifts
are used and employed only to excite, aid, and assist
grace in its operations, they are unutterably useful :
but if they put themselves in the room thereof, to do
all that grace should do ; they are hurtful and perni-
cious. We have need, therefore, to be very diligent
in this inquiry, whether our spiritual thoughts, even in
our prayers, be not rather occasioned from the duty,
than springing from a gracious principle in our hearts,
or are the actings of real sovereign grace.

2. Where thoughts of spiritual things in prayer are
occasional only, in the way before described, such
prayers will not be a means of spiritual growth to the
soul. They will not make the soul humble, holy,
watchful, and diligent in universal obedience. Grace

48 OF SPIRITUAL MINDEDNESS.

will not thrive under the greatest constancy in such
duties. It is an astonishing thing to see how, under
frequency of prayer, and a seeming fervency therein,
many of us are at a stand as to visible thriving in the
fruits of grace ; and it is to be feared, without any
increase of strength in the root of it. God's hand is
not shortened that he cannot save, nor his ear deaf-
ened that he cannot hear. He is the same as in the
days of old, when our fathers cried unto him and were
delivered, when they trusted in him, and were not
confounded. Jesus Christ is the same yesterday, and
to day, and forever 5 prayer is the same that it was
and shall lose nothing of its prevalency whilst this
world endureth. Whence is it then, that there is so
much prayer amongst us, and so little success % I
speak not with respect to the outward dispensation of di-
vine providence in afflictions or persecutions, wherein
God always acts in a way of sovereignty, and oft-
times gives the most useful answer unto our prayers
by denying our requests : I intend that only whereof
the Psalmist giveth us his experience, Psalm, cxxxviii.
3. c In the day when I cried, thou answeredst me,
and strengthenedst me with strength in my soul.'
Where prayers are effectual, they will bring in spiritu-
al strength. But the prayers of many seem to be very
spiritual, and to express all conceivable supplies of
grace ; and they are persisted in with constancy ; and
God forbid we should judge them to be hypocritical
and wholly insincere. Yet is there a defect some-
where, which should be inquired after : for they are
not so answered, as that they who pray them, are
strengthened with strength in their souls : there is
not that spiritual thriving, that growth in grace, which
might be expected to accompany such supplications.

OF SPIRITUAL MINDEDNESS. 45

I know that a man may pray often, pray sincerely
and frequently for an especial mercy, grace, or delive-
rance from a particular temptation, and yet no spiri-
tual supply of strength unto his own experience come
in thereby. So Paul prayed thrice for the removal of
his temptation, and yet had the exercise of it contin-
ued. In such a case there may be no defect in prayer,
and yet the grace in particular aimed at not be attained.
For God hath other holy ends to accomplish hereby
on the soul. But how persons should continue in
prayer, in general, according to the mind of God, so
far as can be outwardly discovered, and yet thrive not
at all, as unto spiritual strength in their souls, is hard
to be understood.

And which is yet more astonishing, men abide in the
duty of prayer, and that in constancy, in their families,
and otherwise, and yet live in known sins. Whatever
spiritual thoughts such men have, in and by their pray-
ers, they are not spiritually minded. Shall we now
say, that all such persons are gross hypocrites ; such
as know they do but mock God and man ; know that
they have not desires nor aims after the things which
they mention in their own prayers ; but do these things
either for some corrupt end, or at best to satisfy their
convictions'? Could we thus resolve, the whole diffi-
culty of the case were taken off. i For such double
minded men have no reason to think that they shall re-
ceive any thing of the Lord,' as James speaks, chap. i.
7. Indeed, they do not. They never act faith re-
ference unto their own prayers. But it is not so with
all of this sort ; some judge themselves sincere, and in
good earnest in their prayers, not without some hopes
and expectations of success. I will not say of all such

persons, that they are among the number of them con-

5

50 OF SPIRITUAL MINDEBNESS.

cerning whom the wisdom of God says, 'Because 1
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 present scandal, and cer-
tain 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 Holy Spirit,
who works when and how he pleaseth, may take a time
to animate these lifeless prayers, and make them a
means of deliverance from the power of this sin. In
the mean time, the fault and guilt is wholly their own,
who have effected a consistency between a way of sin-
ning and a course in praying; and it ariseth from
hence, that they have never labored to fill up their
requests with grace. What there hath been of earn-
estness or diligence in them, hath been from a force
put upon them by their convictions and fears. For no
man was ever absolutely prevailed on by sin, who
prayed for deliverance, according to the mind of God.
Every praying man that perisheth, was an hypocrite.
The faithfulness of God in his promises will not allow
us to judge otherwise. Wherefore the thoughts that
such persons have of spiritual things, even in their
duties, do not arise from within, nor are a natural
emanation of the frames of their hearts and affections.
3. Earnestness and apparent fervency in prayer, as
to the outward delivery of the words of it, yea, though
the mind be so affected as to contribute much there-
unto, wdll not of themselves prove, that the thoughts

OF SPIRITUAL MINDEDNESS. 51

of men therein do arise from an internal spring of
grace. There is a fervency of spirit in prayer, that is
one of the best properties of it, being an earnest
acting of love, faith, and desire : But there is a fer-
vency wherewith the mind itself may be affected, that
may arise from other causes.

1. It may do so from the engagement of natural
affections unto the object of their prayer, or the
things prayed for. Men may be mighty earnest and
intent in their minds, in praying for a dear relation, or
for deliverence from imminent troubles, or imminent
dangers ; and yet all this fervour arise from the vehe-
ment actings of natural affections about the things
prayed for, excited in an especial manner by the pre-
sent duty. Hence G6d calls the earnest cries of some
for temporal things not a crying unto him, but an
howling, Hosea, vii. 14-. That is, the cry of hungry
ravenous beasts, that would be satisfied.

2. Sometimes it ariseth from the sharpness of con-
victions, which will make men even roar in their
prayers for disquietment of heart. And this may be,
where there is no true grace as yet received, nor, it
may be, ever will be so. For the perplexing work of
conviction goes before real conversion ; and as it pro-
duceth many other effects and changes in the mind,
so it may do this of great fervency in vocal prayers,
especially if it be accompanied with outward afflictions,
pains, or troubles. Psalm Ixxviii, 34, 35.

3. Oft-times the mind and affections are very little
concerned in that fervor and earnestness which appear
in the outward performance of the duty ; but in the
exercise of gifts, and through their own utterance,
men put their natural affections into such an agitation
as shall carry them out into a great vehemency in

52 OF SPIRITUAL MINDEDNESS.

their expressions. It hath been so with sundry per-
sons who have been discovered to be rotten hypo-
crites, and have afterwards turned cursed apostates.
Wherefore all these things may be, where there is no
gracious spring, or vital principle, acting itself from
within in spiritual thoughts.

Some, it may be, will design an advantage by their
conceptions, unto the interest of profaneness and
scoffing ^ for if there be these evils under the exer-
cise of the gift of prayer, both in constancy, and with
fervency— if there may be a total want of the exercise
of all true grace with it and under it 5 then it may be,
all that is pretended of this gift, and its use, is but
hypocrisy and talk. But, I say, 1, It may be as well
pretended, that because the sun shining on a dunghill
doth occasion offensive and noisome steams ; there-
fore all that is pretended of its influence on spices
and flowers, causing them to give out their fragrancy,
as utterly false. No man ever thought that spiritual
gifts did change, or renew the minds and natures of
men 5 where they are alone, they only help and assist
unto the useful exercise of natural faculties and
powers; and, therefore, where the heart is not sa-
vingly renewed, no gifts can stir up a saving exercise
of faith ; but, where it is so, they are a means to
cause the savor of it to flow forth. 2. Be it so, that
there may be some evils found under the exercise of
the gift of prayer, what remedy for them may be
proposed % Is it that men should renounce their use
of it, and betake themselves unto the reading of
prayers only 1 1. The same may be said of all spiri-
tual gifts whatever 5 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

OF SPIRITUAL MINDEDNESS, 53

the communication whereof the Lord Christ hath
promised to continue his spirit with his church unto
the end of the world, because by some they are
abused 1 2. Not only the same, but far greater evils
may be found in and under the reading of prayers,
which needs no further demonstration than what it
gives of itself every day. 3. It is hard to under-
stand, how any benefit at all can accrue to any by
this relief, when the advantages of the other way are
evident.

Wherefore the inquiry remains, ' how we may
know to our own satisfaction, that the thoughts we
have of spiritual things in the duty of prayer, are
from an internal fountain of grace,' and so are an evi-
dence that we are spiritually minded, whereunto all
these things do tend. Some few things I shall offer
towards satisfaction herein.

1. I take it for granted on the evidence before
given, that persons who have any spiritual light, and
will diligently examine and try their own hearts, will be
able to discern what real actings of faith, of love, and
delight in God, there are in their duties > and conse-
quently what is the spring of their spiritual thoughts.
In general we are assured, that ( he that believeth, hath
the witness in himself.' 1 John, 5. 10. Sincere faith
will be its own evidence : and where there are sincere
actings of faith, they will evidence themselves, if we
try all things impartially by the word. But if men do,
as for the most part they do, content themselves with
the performance of any duty, without an examination
of their principles, frames, and actings of grace in
them, it is no wonder if they walk in all uncertainty.^

2. When the soul finds a sweet spiritual compla-
cency in and after its duties, it is an evidence that

5*

§4 OP SPIRITUAL MlNDEDNESS.

grace hath been acted in its spiritual thoughts and de-
sires, Jer. 31. The prophet receiveth a long gracious
message from God, filled up with excellent promises
and pathetical exhortations to the church. The whole
is as it were summed up in the close of it, v. 24.
' For I have satiated the weary soul, and I have re-
plenished every sorrowful soul.' Whereon the pro-
phet adds, ' upon this I awaked, and beheld, and my
sleep was sweet unto me.' God's gracious message
had so composed his spirits, and freed his mind from
trouble, that he was at quiet repose in himself, like a
man asleep. But after the end of it, he stirs up him-
self to a review and consideration of what had been
spoken unto him : I awaked and beheld, or I stirred
up myself, and considered what had been delivered
unto me $ and saith he, my sleep was sweet unto me ;
I found a gracious complacency in, and refreshment
unto my soul, from what I had heard and received.
So is it oft-times with a soul that hath had real commu-
nion with God in the duty of prayer. It finds itself
both in it, and afterwards, when it is awakened unto
the consideration of it spiritually refreshed 5 it is
sweet unto him.

This holy complacency, this rest and sweet repose
of mind, is the foundation of the delight of believers
in this duty. They do not pray only because it is
their duty so to do, nor yet because they stand in
need of it, so as that they cannot live without it, but
they have delight in it ; and to keep them from it, is
all one as to keep them from their daily food and re-
freshment. Now we can have no delight in any thing
but what we have found some sweetness, rest, and
complacency in. Without any such experience, we
may do or use any thing, but cannot do it with delight.

OF SPIRITUAL MINDEDNESS. 55

And it ariseth, 1, from the approach that is made unto
God therein. It is in its own nature an access unto
God on a throne of grace. Eph. ii. 18. Heb. x. 19,
20. And when this access is animated by the actings
of grace, the soul hath a spiritual experience of a
nearness in that approach. Now, God is the fountain
and centre of all spiritual refreshment, rest and com-
placency $ and in such an access unto him, there is a
refreshing taste of them communicated unto the soul :
Psal. xxxvi. 7 — 9. ' How excellent is thy loving kind-
ness, O God ! therefore the children of men put their
trust under the shadow of thy wings. They shall be
abundantly satisfied with the fatness of thine house :
and thou shalt make them drink of the river of thy
pleasures. For with thee is the fountain of life : in
thy light we shall see light.' God is proposed in the
excellency of his loving kindness, which is compre-
hensive of his goodness, grace, and mercy. And so
is he also as the spring of life and light, all spiri-
tual powers and joys. Those that believe, are better
described by their trust under the shadow of his
wings. In his worship, the fatness of his house, they
make their approaches unto him. And the fruit hereof
is, that he makes them to drink of the river of his
pleasures, the satisfying refreshing streams of his grace
and goodness ; they approach unto him as unto the
fountain of life, so as to drink of that fountain, in re-
newed communications of life and grace ; and in the
light of God, the light of his countenance, to see
light in satisfying joy. In these things doth consist,
and from them doth arise, that spiritual complacency
which the souls of believers find in their duties. 2.
From the due exercise of faith, love, and delight, the
graces wherein the life of the new creature doth

56 OF SPIRITUAL MINDEDNESS.

principally consist There is a suitableness to our
natural constitution, and a secret complacency of our
natures, in the proper actings of life natural, for its
own preservation and increase : there is so in 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
troubles it : thence a blessed satisfaction and compla-
cency befalls the soul 5 herein he that believeth hath
the witness in himself. Besides, faith and love are
never really acted on Christ, but they prepare and
make meet the soul to receive the communications of
love and grace from him, which it never faileth of,
although it be not always sensible thereof. 3. From
the testimony of conscience, bearing witness to our
sincerity, in aims, ends, and performances of the
duty. Hence a gracious repose of mind, and great
satisfactoriness, ensue.

If we have no experience of these things, it is evi-
dent that we walk at random in the best of our duties \
for they are among the principal things that we do, or
ought to pray for \ and if we have not experience of
the effects of our prayers on our hearts, we neither
have advantage by them, nor give glory to God in
them.

But yet here, as in most other spiritual things, one
\ of the worst of vices is ready to impose itself in the
room and place of the best of our graces : and this is,
self-pleasing in the performance of the duty. This,
instead of a grace steeped in humility, as all true grace
is, is a vile effect of spiritual pride, or the offering of
a sacrifice to our own net and drag : it is a glorying in

OF SPIRITUAL MINDEDNESS. 57

the flesh ; for whatever of Self any doth glory in, it is
but flesh. When men have had enlargements in their
expressions, and especially when they apprehend that
others are satisfied or affected therewith, they are apt
to have a secret self-pleasing in what they have done,
which, before they are aware, turns into pride, and a
noxious elation of mind. The same may befall men in
their most secret duties, performed outwardly by the
aid of spiritual gifts : but this is most remote from,
and contrary to, that spiritual complacency in duty,
which we speak of, which yet it will pretend to, until
it be diligently examined. The language of this spiri-
tual complacency is, c 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 savor
of all graces; this immediately covers and buries them
all, if there be any in the soul : that fills the soul emi-
nently with humility and self-abasement 5 this with a
lifting up of the mind and proud self-conceit : that
casts out all remembrance of what we have done
ourselves, retaining only a sense of what we have recei-
ved from God, of the impressions of his love and
grace ; this blots out all remembrance of what we have
freely received from God, and retains only what we
have done ourselves. Wherever it is, there is no due
sense either of the greatness or goodness of God.

Some, it may be, will say, that if it be so, they for
their parts, are cut off. They have no experience of
any such spiritual rest and complacency in God, in or
after their prayers ; at the best, they begin them with
tears, and end them in sorrow > and sometimes they

58 OF SPIRITUAL MINBENESS,

know not what is become of them, but fear that God
is not glorified by them, nor their own souls bettered.

I answer, 1. There is great spiritual refreshment in
that godly sorrow which is at work in our prayers. —
Where the Holy Ghost is a spirit of grace and suppli-
cation, he causeth mourning, and in that mourning
there is joy. 2. The secret encouragement which we
receive by praying, to adhere unto God constantly in
prayer, ariseth from some experience of this holy com-
placency, though we have not a sensible evidence of
it. 3. Perhaps some of them who make this complaint,
if they would awaken and consider, would find that
their souls, at least sometimes, had been thus refreshed,
and brought unto an holy rest in God. 4. Then shall
you know the Lord, if you follow on to know him.
Abide in seeking after this complacency, and satisfac-
tion in God, and you shall attain it.

3. It is a sure evidence that our thoughts of spiri-
tual things in our supplications are from an internal
spring of grace, and are not merely occasioned by the
duty itself, when we find the daily fruit and advantage
of them ; especially in the preservation of our souls in
an holy, humble, watchful frame.

Innumerable are the advantages, benefits, and effects
of prayer, which are commonly spoken unto ; growth
in grace and consolation is the substance of them.
Where there is continuance in prayer, there will be
spiritual growth in some proportion. For men to be
earnest in prayer, and thriftless in grace, is a certain
indication of prevalent corruptions, and want of being
spiritually minded in prayer itself. If a man eats his
daily food, let him eat never so much, or so often, if
he be not nourished by it, his body is under the power
of prevalent distempers $ and so is his spirtual consti-

OF SPIRITUAL MINDEDNESS. 59

j

tution, who thrivethnot 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 j* it will keep it humble, and upon a diligent watch,
as unto its dispositions and actings. He who prays as
he ought, will endeavor to live as he prays. This none
can do who doth not with diligence keep his heart unto
things he hath prayed about. To pray earnestly and
live carelessly, is to proclaim that a man is not spiri-
tually minded in his prayer. Hereby then, we shall
know what is the spring of those spiritual thoughts,
which our minds are exercised withal in our supplica-
tions. If they are influenced unto a constant daily
watch for the perservation of that frame of spirit,
those dispositions and inclinations unto spiritual things
which we pray for, they are from an internal spring of
grace. Jf there be generally an unsuitableness in our
minds unto what we seem to contend for in our
prayers, the gift may be in exercise, but the grace is
wanting. If a man be every day on the Exchange,
and there talk diligently and earnestly about merchan-
dise, and the affairs of trade ) but when he comes
home thinks no more of them, because indeed he hath
nothing to do, no interest in them, he may be a very
poor man, notwithstanding his pretences : and he may
be spiritually very poor, who is on occasions fervent in
prayer, if, when he retires unto himself, he is not care-
ful and diligent about the matter of it.

4. When spiritual affections, and due preparation of
heart unto the duty, excite and animate the gift of
prayer, and not the gift make impressions on the affec-
tions ; then are we spiritually minded therein. Gifts
are servants, not rulers, in the mind ; are bestowed on
us to be serviceable unto grace 5 not to lead it, but to

60 OF SPIRITUAL MINDEDNESS.

follow it, and to be ready with their assistance on its
exercise ; for the most part, where they lead all, they
are all alone. This is the natural order of these things#
Grace habitually inclineth and disposeth the heart unto
this duty. Providence and rule give the occasions for
its exercise ; sense of duty calls for prepartion $ grace
coming into actual exercise, gifts come in with their
assistance 5 if they lead all, all is out of order. It may
be otherwise sometimes: a person indisposed and life-
less, engaging into prayer in a way of obedience, upon
conviction of duty, may, in and by the gift, have his
affections excited, and graces engaged unto its proper
work. It maybe so, I say 5 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 fervor and commotion of affections \
but when the genuine actings of faith, love, holy reve-
rence, and gracious desires, stir up the gift unto its
exercise, calling in its assistance to the expression of
themselves, then are the heart and mind in their proper
order.

5. It is so when other duties of religion are equally
regarded and attended to with prayer itself. He, all
whose religion lies in prayer and hearing, hath none at
all. God hath an equal respect to all other duties, and
so must we have also. So is it expressed as to the
religion herein, because there is none withont it, Jam.
i. 27. I shall not value his prayers at all, be he never
so earnest and frequent in them, who gives not alms
according to his ability : and this in an especial manner
is required of us who are ministers \ that we be not
like an hand set up in cross ways, directing others
which way to go but staying behind itself.

This digression about the rise and spring of spiri-

OF SPIRITUAL MINDEDNESS. 61

tual thoughts in prayer, I judged not unnecessary, in
such a time and season, wherein we ought to be very
jealous, lest gifts impose themselves in the room
of grace ; and be careful that they are employed only
to their proper end, which is to be serviceable to grace
in its exercise, and not otherwise.

3. There is another occasion of thoughts of spiri-
tual things, when they do not spring from a living prin-
ciple within, and so are no evidence of being spiritually
minded. And this is the discourse of others. They
that fear the Lord will be speaking one to another, of
the things wherein his glory is concerned, Mai. iii. 16.
To declare the righteousness, the glory of God, is the
delight of his saints. Psalm, cxlv. 3 — 8. ' Great is
the Lord, and greatly to be praised, and his greatness
is unsearchable. One generation shall praise thy works
to another, and shall declare thy mighty works. I
will speak of the glorious honor of thy majesty, and
of thy wondrous works. And men shall speak of the
might of thy terrible 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 f and, accordingly,
there are some who are ready on all occasions to be
speaking, or making mention, of things divine, spiri-
tual, and holy ; and it is to be wished that there were
more of them. All the flagitious sins that the world
is filled withal, aie not a greater evidence of the
degeneracy of christian religion, than this is, that it is
grown unusual, yea, a shame or scorn, for men to
speak together of the things of God. It was not so when
religion was in its primitive power and glory $ nor is
it so with them who really fear God, and are sensible

62 OF SPIRITUAL MINDEDNESS.

of their duty. Some I say there are, who embrace all
occasions of spiritual communication. Those with
whom they converse, if they are not profligate, if they
have any spiritual light, cannot but so far comply with
what they say, as to think of the things spoken which
are spiritual. Oft-times the track and course of men's
thoughts lie so out of the way, are so contrary unto
such things, that they seem strange to them ; they
give them no entertaiment. You do but cross their
way with such discourses, whereon they stand still a
little, and so pass on. Even the countenances of some
men will change hereon, and they betake themselves
to an unsatisfied silence, until they can 'divert unto
other things. Some will make such replies of empty
words, as shall evidence their hearts to be far enough
estranged from the things proposed unto them. But
with others, such occasional discourses will make such
impressions on their minds, as to stir up present
thoughts of spiritual things. But though frequent
occasions hereof may be renewed, yet will such
thoughts give no evidence that any man is spiritually
minded. For they are not genuine, from an internal
spring of grace.

From these causes it is, that the thoughts of spiri-
tual things are with many, as guests that come into an
inn, and not like children that dwell in the house.
They enter occasionally, and then there is a great stir
about them, to provide meet entertainment for them.
In a while they are disposed of, and so depart, being
neither looked nor inquired after any more. Things
of another nature are attended to $ new occasions
bring in new guests, for a season. Children are owned
in the house, are missed if they are out of the way,
and have their daily provision constantly made for

OF SPIRITUAL MINDEDNESS. 63

them. So is it with these occasional thoughts about
spiritual things. By one means or other they enter
into the mind, and there are entertained for a season.
On a sudden they depart, and men hear of them no
more. But those that are natural and genuine, arising
from a living spring of grace in the heart, disposing
the mind unto them, are as the children of the house ;
they are expected in their places, and at their seasons.
If they are missing, they are inquired after. The
heart calls itself to an account, whence it is that it
hath been so long without them, and calls them over
into its wonted converse with them.

CHAPTER IV

Other evidences of thoughts about spiritual things,
arising from an internal principle of grace, whereby
they are an evidence of our being spiritually minded.
The abounding of these thoughts, how far, and where-
in such an evidence.

II. The second evidence that our thoughts of spiri-
tual things proceed from an internal fountain of sancti-
fied light and affections, or that they are acts or
fruits of our being spiritually minded, is, that they
abound in us, that our minds are filled with them.
We may say of them, as the Apostle doth of other
graces 5 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.

64" OF SPIRITUAL MINDEDNESS.

There is a double effect ascribed here to this frame
of spirit ; first life, and then peace. The nature and
being of this grace depends on the former considera-
tion of it, namely, its procedure from an internal
principle of grace, the effect and consequence whereof
is life. But that it is peace also, depends on the degree
and measure of the actings of this part of it in our
spiritual thoughts ; and this we must consider.

It is the character of all men in the state of de-
praved nature and apostacy from God, ' that every
imagination of the thoughts of their hearts, is only
evil continually,' Gen. vi. 5. All persons in that con-
dition are not swearers, blasphemers, drunkards, adul-
terers, idolaters, or the like. These are the vices of
particular persons, the effects of particular constitu-
tions and temptations. But thus it is with them, all
and every one of them, ' all the imaginations of the
thoughts of their hearts are evil, and that continu-
ally.' Some as to the matter of them, some as unto
their end, all as to their principle ] for out of the evil
treasure of the heart can proceed nothing but what is
evil. That infinite multitude of open sins which is in
the world, gives a clear prospect or representation of
the nature and effects of our apostacy from God. But
he that can consider the numberless number of
thoughts which pass through the mind of every indi-
vidual person every day, all evil and that continually,
he will have a further comprehension of it.

We can therefore have no greater evidence of a
change in us from this state and condition, than a
change wrought in the course of our thoughts. A
relinquishment of this or that particular sin, is not an
evidence of a translation from this state. For as was
said, such particular sins proceed from particular

OP SPIRITUAL MlNDEBNESS. 65

lusts and temptations, and are not the immediate, uni-
versal consequence of that depravation of nature
which is equal in all. Such alone is the vanity and
wickedness of the thoughts and imaginations of the
heart. A change herein is a blessed evidence of a
change of state. He who is cured of a dropsy, is not
immediately healthy, because he may have the prevail-
ing seeds and matter of other diseases in him, and
the next day die of a lethargy : but he who, from a
state of sickness, is restored in the temperature of the
mass of blood and the animal spirits, and all the princi-
ples of life and health, unto a good crasis and tempe-
rature, his state of body is changed. The cure of a
particular sin may leave behind it the seeds of eternal
death, which they may quickly effect $ but he who
hath obtained a change in this character, which belongs
essentially unto the state of depraved nature, is spiri-
tually recovered. And the more the stream of our
thoughts is turned, the more our minds are filled with
those of a contrary nature, the greater and more firm
is our evidence of a translation out of that depraved
state and condition.

There is nothing so unaccountable as the multipli-
city of thoughts of the minds of men ; they fall from
them like the leaves of trees, when they are shaken
with the wind in autumn. To have all these thoughts,
all the several figments of the heart, all the con-
ceptions that are framed and agitated in the mind, to
be evil and that continually, what an hell of horror and
confusion must it needs be ! A deliverance from this
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 attained.

The design of conviction is to put a stop to these

6*

66 OF SPIRITUAL MINDEDNESS.

thoughts, to take off from their number, and thereby
to lessen their guilt. It deserves not the name of con-
viction of sin, which respects only outward actions,
and regards not the inward actings of the mind. And
this alone will for a season make a great change in
the thoughts, especially it will do so when assisted by
superstition, directing them unto other objects. These
two in conjunction are the rise of all that devotional
religion which is in the papacy. Conviction labors to
put some stop and bounds to thoughts absolutely evil
and corrupt 5 and superstition suggests other objects
for them, which they readily embrace 5 but it is a vain
attempt. The minds and hearts of men are continu*
ally minting and coining new thoughts and imagina-
tions ; the cogitative faculty is always at work. As
the 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 thing to set a dam be-
fore such a river, to curb its streams. For a little
space there may be a stop made, but it will quickly
break down all obstacles, or overflow all its bounds.
There is no way to divert its course, but only by pro-
viding other channels for its waters, and turning them
thereinto 5 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 5 the one, respecting their moral evil, the other
their natural abundance. The first, by throwing salt
into the spring, as Elisha cured the waters of Jericho ;
that is, to get the heart and mind seasoned with grace \
for the tree must be made good before the fruit will be
so. The other is, to turn their streams into new
channels, putting new aims and ends upon them, fixing
them on new objects ; so shall we abound in spiritual

OF SPIRITUAL MINDEDNESS, 6?

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 drunk with wine, wherein is
excess, but be filled with the spirit, speaking to your*
selves in Psalms and Hymns and Spiritual Songs.5
When men are drunk with wine unto an excess, they
make it quickly evident, what vain, foolish, ridiculous
imaginations it filleth their minds with. In opposi-
tion hereunto, the Apostle adviseth believers to be
filled with the Spirit, to labor for such a participation
of him as may fill their minds and hearts, as others
fill themselves with wine. To what end, unto what
purpose, should they desire such a participation of
him, to be so filled with him 1 It is unto this end,
namely, that he by his grace may fill them with holy
spiritual thoughts, as on the contrary, men drunk unto
an excess, are filled with those that are foolish, vain,
and wicked. So the words of ver. 19 do declare, for
he adviseth us to express our abounding thoughts in
such duties as will give an especial vent to them.

Wherefore, when we are spiritually minded, we shall
abound in spiritual thoughts, or thoughts of spiritual
things. That we have such thoughts, will not suffi-
ciently evidence that we are so, unless we abound in
them. And this leads us to the principal inquiry on
this head ; namely, what measure we ought to assign
hereof, how we may know when we abound in spiritual
thoughts, so as that they may be an evidence of our
being spiritually minded.

I answer in general, among other scriptures, read
over Psalm, cxix. with understanding. Consider
therein what David expresseth of himself, as to his
constant delight in, and continual thoughts of the law

'68 OF SPIRITUAL MINDEDNESS.

i

of God, which was the only means of divine revela-
tion at that season. Try yourselves by that pattern ;
examine yourselves whether you can truly speak the
same words with him ; at least, if not in the same de-
gree of zeal, yet with the same sincerity of grace.
You will say, that was David. It is not for us, it is
not our duty to be like him, at least not to be equal
with him. But as far as I know, we must be like him,
if ever we intend to come to the place where he is. It
will ruin our souls, if, when we read in the scripture how
the saints of God express their experience in faith,
love, delight in God and constant meditations on him,
we grant that it was so with them , 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 were, but what we
ought to be. All things concerning them were written
for our admonition. 1 Cor. 10, 11. And if we have
not the same delight in God as they had, the same
spiritual mindedness in thoughts and meditations of
heavenly things, we can have no evidence that we
please God as they did, or shall go to that place
'whither they are gone. Profession of the life of God
passeth with many at a very low and easy rate.
•Their thoughts are for the most part vain and earthly,
their communication unsavory, and sometimes corrupt,
their lives at best uneven and uncertain, as unto the
rule of obedience ; yet all is well, all is life and
peace. The holy men of old, who obtained this testi-
mony that they pleased God, did not so walk before
him. They meditated continually in the law ; thought
of God in the night seasons ; spake of his ways, his
works, his praise ; their whole delight was in him, and
in ail things they followed hard after him. It is the

OF SPIRITUAL MINDEDNESS. 69

example of David in particular, that I have proposed-
And it is a promise of the grace to be administered
by the Gospel, that he who is feeble shall be as David.
Zech. xii. 12 — 18. And if we are not so in his being
spiritually minded, it is to be feared we are not parta-
kers of the promise. But that we may the better
judge of ourselves therein, I shall add some few rules
to this direction by example.

1. Consider, what proportion your thoughts of spiri-
tual things bear, with those about other things. Our
principal interest and concern, as we profess, lie in
things spiritual, heavenly and eternal. Is it not then
a foolish thing to suppose, that our thoughts about
these things should not hold some proportion with
those about other things $ nay, that they should not
exceed them ] No man is so vain in earthly things,
as to pretend that his principal concern lieth in that
whereof he thinks very seldom in comparison of other
things. It is not so with men, in reference to their
families, their trades, their occasions of life. It is a
truth, not only consecrated by the testimony of him
who is truth, but evident also in the light or reason,
that where our treasure is, there will our hearts be
also. And the affections of our hearts do act them-
selves by the thoughts of our minds. Wherefore, if
our principal treasure be as we profess, in things spiri-
tual and heavenly, and wo unto us if it be not so ! on
them will our affections, and consequently our desires
and thoughts, be principally fixed.

That we may the better examine ourselves by this
rule, we must consider of what sort men's other
thoughts are ; and as unto our present purpose, they
may be reduced to these heads.

1. There are such as are exercised about their call-

70 OF- SPIRITUAL MINDEDNESS.

ings and lawful occasions. These are numberless and
endless ; especially among a sort of men who rise early
and go to bed late, and eat the bread of carefulness,
or are particularly industrious and diligent in their
ways. These thoughts men approve themselves in,
and judge them their duty, as they are in their proper
place and measure. But no heart can conceive the
multitude of these thoughts, which, partly in contri-
vances, partly in converse, are engaged and spent
about these things. And the more men are immersed
in them, the more do themselves and others esteem
them diligent and praiseworthy. And there are some
who have neither necessity nor occasion to be en-
gaged much in the duties of any especial calling, who
yet by their words and actions declare themselves to
be confined almost in their thoughts to themselves,
their relations, their children, and their self concerns ;
which, though most of them are very impertinent yet
they justify themselves in them. All sorts may do well
to examine what proportion their thoughts of spiri-
tual things bear to those of other things. I fear with
most, it will be found to be very small, with many,
next to none at all. What evidence then can they
have that are spiritually minded, that their principal
interest lies in things above 1 Perhaps it will be
asked, whether it be necessary that men should think
as much and as often about things spiritual and
heavenly, as they do about the lawful affairs of their
callings. I say more, and more often, if we are what
we profess ourselves to be. Generally, it is the best
sort of men, as to the things of God and man, who
are busied in their callings, some of one sort, some of
another. But even among the best of these, many
will continually spend the strength of their minds and

OF SPIRITUAL MINDEDNESS. 71

vigor of their spirits, about their affairs all the day
long ; and, so they can pray in the morning and eve-
ning, with some thoughts sometimes of spiritual
things, occasionally administered, suppose they acquit
themselves very well. As if a man should pretend
that his great design is, to prepare himself for a
voyage to a far country, where is his patrimony and
his inheritance ! but all his thoughts and contrivances
are about some few trifles, which, if indeed he intend
his voyage, he must leave behind him ; and of his
main design he scarce thinketh at all. We all profess
that we are bound for heaven, immortality, and glory :
but is it any evidence we really design it, if all our
thoughts are consumed about the trifles of this world,
which we must leave hehind us, and have only occa-
sional thoughts of things above % I shall elsewhere
show, if God will, how men maybe spiritually minded
in their earthly affairs. If some relief may not be
thence obtained, I cannot tell what to say or answer
for them, whose thoughts of spiritual things do not
hold proportion with, yea, exceed them, which they
lay out about their callings.

This whole rule is grounded on that of our Saviour,
Mat. vi. 31 — 34. ' Take no thought, saying, what shall
we eat, or what shall we drink % or wherewith we shall
be clothed 1 But seek first the kingdom of God and
his righteousness, and all these things shall be added
unto you. Take therefore no thought for the 'mor-
row.' When we have done all we can, when we
have made the best of them we are able, all earthly
things, as unto our interest in them, amount to no more,
but what we eat, what we drink, and wherewith we are
clothed. About these things our Saviour forbids us to
take any thought, not absolutely, but with adouble

72 OF SPIRITUAL MINDEDNESS.

limitation. As first, that we take no such thought
about them, as should carry along with it a disquiet-
ment of mind, through a distrust of the fatherly care
and providence of God. This is the design of the
context. Secondly, no thought that for constancy and
intenseness of spirit, should be like unto those which
we ought to have about spiritual things. Seek first the
kingdom of God and his righteousness. Let that be
the chief and principal thing in your thoughts and
consciences. We may therefore conclude, that at
least they must hold an exceeding proportion with
them.

Let a man, industriously engaged in the way of his
calling, try himself by this rule every evening. Let
him consider what have been his thoughts about his
earthly occasions, and what about spiritual things ; and
thereon ask of himself whether he be spiritually min-
ded or not. Be not deceived ; as a man thinketh, so
is he. And if we account it a strange thing, that our
thoughts should be 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 en-
gaged in spiritual duties, other thoughts will interpose,
and impose themselves on our minds. Those which
are about men's secular concernments will do so. The
world will frequently make an inroad on the ways to
heaven, to disturb the passengers and wayfaring men.
There is nothing more frequently complained of, by
such as are awake unto their duty, and sensible of their
weakness. Call to mind, therefore, how often, on the
other hand, spiritual thoughts do interpose, and as it
were impose themselves on your minds, whilst you are

OF SPIRITUAL MINDEDNESS. 73

engaged in your earthly affairs. Sometimes, no doubt,
with all that are true believers it is so. ' Or ever I
was aware, saith the spouse, my soul made me as the
chariots of Aminadab.' Cant. vi. 12. Grace in her
own soul surprised her into a ready willing frame for
spiritual communion with Christ, when she was intent
on other occasions. But if these thoughts of heavenly
things so arising in us, bear no proportion with the
other sort, it is an evidence what frame and principle
is predominant in us.

2. There are a multitude of thoughts in the minds of
men, which are vain, useless, and altogeher unprofita-
ble. These ordinarily, through a dangerous mistake,
are looked on as not sinful, because, as it is supposed,
the matter of them is not so ; and therefore men rather
shake them off for their folly, and their guilt. But
they arise from a corrupt fountain, and wofully pollute
both the mind and conscience. Wherever there are
vain thoughts, there is sin. Jerem. iv. 14. Such are
those numberless imaginations, whereby men fancy
themselves ' to be what they are not, to do what they
do not, to enjoy what they enjoy not, to dispose of
themselves and others,' at their pleasure. That our
nature is liable to such a pernicious folly, which some
of tenacious fancies have turned into madness, we are
beholden alone to our cursed apostacy from God, and
the vainity that possessed our minds thereon. Hence
the prince of Tyrus thought ' he was a God, and sat
in the seat of God.' Ezek. xxviii. 2. So it hath been
with others ; and in those, in whom such imaginations
are kept within some better order and bounds, yet
being traced to their original, they will be found to
spring, some of them, immediately from pride, some
from sensual lusts, some from the love of the world,

74, OF SPIRITUAL MINDEDNESS.

all from self, and the old ambition to be as God, to
dispose of all things as we think meet. I know no
greater misery or punishment in this world, than the
debasing of our nature to such vain imaginations 5 and
a perfect freedom from them is a part of the blessed-
ness of heaven. It is not my present work to show
how sinful they are 5 let them be esteemed only fruit-
less, foolish, vain and ludicrous. But let men examine
themselves, what number of these vain, useless thoughts,
night and day, do rove up and down in their minds. If
now it be apprehended too severe, that men's thoughts
of spiritual things should exceed them that are
employed about their lawful callings, let them consider
what proportion they bear to those which are alto-
gether vain and useless. Do not many give more time
to them, than they do to holy meditations, without an
endeavor to mortify the one, or to stir up and enliven
the other. Are they not more wonted to their sea-
sons, than holy thoughts are 1 And shall we suppose
that those with whom it is so, are spiritually minded 1
3. There are thoughts that are formally evil 5 they
are so in their nature, being corrupt contrivances to
fulfil the desires of the flesh in the lusts thereof.
These also will attempt the minds of believers. But
they are always looked on as professed enemies to the
soul, and are watched against. I shall not therefore
make any comparison between them and spiritual
thoughts, for they abound only in them that are car-
nally minded.

2. The second rule to this purpose is, that we would
consider, whether thoughts of spiritual things do con-
stantly take possession of their proper seasons. There
are some times and seasons in the course of men's
lives, wheiein they retire themselves unto their own

OF SPIRITUAL MINDEDNESS. 75

thoughts. The most busied men in the world have
some times of thinking unto themselves. And those
who design no such thing, as being afraid of coming
to be wiser or better than they are, do yet spend time
therein, whether they will or not. But they who are
wise will be at home as much as they can, and have as
many seasons for such their retirements, as is possible
for them to attain. If that man be foolish, who busieth
himself so much abroad in the concerns of others, that
he hath no time to consider the state of his own house
and family ; much more is he so, who spendeth all his
thoughts about other things, and never makes use of
them in an inquiry, how it is with himself and his own
soul. However, men can hardly avoid, but that they
must have some seasons, partly stated, partly occa-
sional, wherein they entertain themselves with their
own thoughts. The evening and the morning, the
times of waking on the bed, those of the necessary
cessation of all ordinary affairs, of walking, journeying,
and the like, are such seasons.

If we are spiritually minded, if thoughts of spiritual
things abound in us, they will ordinarily, and that with
constancy, possess these seasons, look upon them as
those which are their due, which belong to them. For
they are expressly assigned unto them in the way of
rule, expressed in examples and commands. See
Psalm xvi. 7, 8. and xcii. 2. Deut. 6, 7. If they are
usually given up unto other ends and occasions, are
possessed with thoughts of another nature, it is an
open evidence that spiritual thoughts have but little in-
terest in our minds, little prevalency in the conduct of
our souls. It is our duty to afford to them stated
times taken away from other affairs that call for them.
But if instead thereof we rob them of what is, as it

76 OF SPIRITUAL MINDEDNESS.

were, their own, which no other things or business can
lay any just claim to, how dwelleth the love of spiri-
tual things in us! Most professors are convinced that
it is their duty to pray morning and evening, and it is
to be wished that they were all found in the practice
of it. But if ordinarily they judge themselves, in the
performance of that duty, to be discharged from any
further exercise of spiritual thoughts, applying them to
things worldly, useless, or vain, they can make no pre-
tence to be spiritually minded.

And it must be observed, which will be found to be
true, that if the seasons which are, as it were, due
unto such meditations, be taken from them, they will
be the worst employed of all the minutes of our lives.
Vain and foolish thoughts, corrupt imaginations, will
make a common haunt to the minds of men in them,
and habituate themselves to an expectation of enter-
tainment 5 whence they will grow importunate for ad-
mission.— Hence, with many, those precious moments
of time, which might greatly influence their souls unto
life and peace, if they were indeed spiritually minded,
make the greatest provision for their trouble, sorrow,
and confusion. For the vain and evil thoughts which
some persons accustom themselves to in such seasons,
are, or ought to be, a burden upon their consciences
more than they can bear. That which providence ten-
ders to their good, is turned into a snare 5 and God
doth righteously leave them to the fruits of their own
folly, who so despise his gracious provision for their
good. If we cannot afford unto God our spare time,
it is evident that indeed we can afford nothing at all.
Micah ii. 1. They devise iniquity upon their beds.
The seasons proper for holy contemplation, they make
use of to fill their minds with wicked imaginations, and

OF SPIRITUAL MINDEDNESS* 77

when the morning is light, they practise it; walking all
day, on all occasions, suitably unto their devices and
imaginations of the night. Many will have cause to
complain to eternity, of those leisure times which
might have been improved for their advantage to eter-
nal blessedness.

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

3. Consider how we are affected with our disappoint-
ments about these seasons. Have we by negligence,
by temptations ; have we by occasional diversions or
affairs of life, been taken off from thoughts of God,
of Christ, of heavenly things, when we ought to have
been engaged in them ; how are we affected with a re-
view hereof 1 A carnal mind is well enough satisfied
with the omission of any duty, so it have the pretence
of a necessary occasion. If it hath lost a temporal
advantage, through attendance to a spiritual duty, it
will deeply reflect on itself, and it may be, like the
duty, the worse afterwards. But a gracious soul, one
that is truly spiritually minded, will mourn under a re-
view of such omissions, and by every one of them is
stirred up to more watchfulness for the future. Alas,
will it say, how little have I been with Christ this day !
How much time hath passed me without a thought of
him ! How foolish was I, to be wanting to such or such
an opportunity ! I am in arrears to myself, and have
no rest until I be satisfied.

I say, if indeed we are spiritually minded, we will

78 OF SPIRITUAL MINDEDNESS.

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

And indeed that woful loss of time that is found
amongst many professors, is greatly to be bewailed. —
Some lose it on themselves, by a continual track of
fruitless impertinent thoughts about their own cor*-
cerns. — Some in vain converse with others, wherein
for the most part they edify one another only unto
vanity. How much of this time might, nay, ought to
be redeemed for holy mediations 1 The good Lord
make all professors sensible of their loss of former
seasons, that they may be the more watchful for the
future, in this great concern of their souls. Little do
some think what light, what assurance, what joy, what
readiness for the cross or for heaven, they might have
attained, had they laid hold on all just seasons of exer-
cising their thoughts about spiritual things which they
have enjoyed, who now are at a loss in all, and sur-
prised with every fear or difficulty that doth befal
them.

This is the first thing that belongs unto our being
spiritually minded 5 for although it doth not absolutely
or essentially consist therein, yet is it inseparable from
it, and the most undeceiving indication of it. And
thus of abounding and abiding in thoughts about spiri-
tual things, such as arise and spring naturally from a
living principle, a spiritual frame and disposition of
heart within.

OF SPIRITUAL MINDEDNESS. 79

CHAPTER V.

The objects of spiritual thoughts, or what they are con*
versant about, evidencing them in whom they are, to
be spiritually minded. Rules directing unto steadi-
ness in the contemplation of heavenly things. Motives
to fix our thoughts with steadiness in them.

Before I proceed to the next general head, and which
is the principal thing, the foundation of the grace and
duty inquired after, some things must be spoken, to
render what hath been already insisted on, yet more
particularly useful. And this is, to inquire what are,
or what ought to be, the special objects of those
thoughts, which, under the qualifications laid down, are
the evidences of our being spiritually minded. And it
may be, we may be useful to many herei^ by helpingthem
to fix their minds which are apt to rove into all uncer-
tainty. For this is befallen us through the disorder
and weakness of the faculties of our souls, that some-
times what the mind guides, leads, and directs unto, in
things spiritual and heavenly, our wills and affections,
through their depravity and corruption, will not com-
ply withal, and so the good designings of the mind are
lost. Sometimes what the will and affections are in-
clined to and ready for, the mind, through its weakness
and inconstancy, cannot lead them to the accomplish-
ment of 5 so to will is present with us, but how to per-
form that will we know not. So, many are barren in
this duty, because they know not what to fix upon, nor
how to exercise their thoughts, when they have chosen
subject for their meditations. Hence they sp*end their
time in fruitless desires that they could use their
thoughts to more purpose, rather than making any

80 OF SPIRITUAL MlNDEDNESS,

progress in the duty itself. They tire themselves, not
because they are not willing to go, but because they
cannot find their Way. Wherefore both these things
shall be spoken to ; both what are the proper objects of
our spiritual thoughts^ and how we may be steady in
our contemplations of them. And I shall to this pur-
pose, first give some general rules, and then some par-
ticular instances, in way of direction.

1. Observe the especial calls of Providence, and
apply your minds to thoughts of the duties required in
them, and by them. There is a voice in all signal
dispensations of Providence. ' The voice of the Lord
crieth unto the city, the men of wisdom shall see thy
name ; hear ye the rod, and who hath appointed it.'
Mic. vi. 9. There is a call, a cry in every rod of God,
in every chastening providence ; and therein makes a
declaration of his name, his holiness, his power, his
greatness. This every wise, substantial man will labor
to discern, and so comply with the calL God is
greatly provoked when it is otherwise. ' Lord, when
thy hand is lifted up, they will not see, but they shall
see and be ashamed.' Isa. xxvi. 11, If therefore we
would apply ourselves to our present duty, we are
wisely to consider what is the voice of God, in his
present providential dispensations in the world. —
Hearken not unto any who would give another inter-
pretation of them, but that they are plain declarations
of his displeasure and indignation against the sins of
men. Is not his wrath in them revealed from heaven
against the ungodliness of men, especially such as
detain the truth in unrighteousness, or false hypocriti-
cal professors of the gospel % Doth he not also
signally declare the uncertainty and instability of
earthly enjoyments, from life itself to a shoe-latchet %

OF SPIRITUAL MINDEDNESS. 81

As also, how vain and foolish it is to adhere inordi-
nately unto them. The fingers that appeared writing
on the wall the doom of Belshazzar, did it in charac-
ters that none could read, and words that none could
understand but Daniel. But the present call of God
in these things, is made plain upon tables, that he may-
run who readeth it. If the heavens gather blackness
with clouds, and it thunder over us ; if any that are
on their journey will not believe that there is a storm
coming, they must bear the severity of it.

Suppose then this to be the voice of providence ;
suppose there be in these, indications of the mind and
will of God, what are the duties that we are called to
thereby ! They may be referred unto two heads.

1. A diligent search into ourselves, and an holy
watch over ourselves, with respect to those ways and
sins which the displeasure of God is declared against.
That present providences are indications of God's
anger and displeasure, we take, for granted. But
when this is done, the most are apt to cast the causes
of them on others, and to excuse themselves so long
as they see others more wicked and profligate than
themselves, openly guilty of such crimes, as they abhor
the thoughts of ; they cast all the wrath on them, and
fear nothing, but that they shall suffer with them.
But, alas ! when the storm came on the ship at sea,
wherein there was but one person who feared God 5
upon an inquiry for whose sake it came, the lot fell on
him. John i. 7. The cause of the present storm may
as well be the secret sins of professors, as the open
provocations of ungodly men. God will punish se-
verely those whom he hath known. Amos iii. 2. It
is therefore certainly our duty to search diligently,
that nothing be found resting in us, against which God

82 OF SPIRITUAL MINDEDNESS.

is declaring his displeasure. Take heed of negli-
gence and security herein. When our Saviour fore-
told his disciples that one of them should betray him,
he who alone was guilty, was the last that said,
Master, is it 1 1 Let no ground of hopes you have of
your spiritual condition and acceptance with God, no
sense of your sincerity in any of your duties, no
visible difference between you and others in the
world, impose themselves on your minds to divert
them from diligence in this duty. The voice of the
Lord crieth unto the city, and the man of wisdom will
see his name.

2. A diligent endeavor to c live in an holy resigna-
tion of our persons, our lives, our families, all our en-
joyments, unto the sovereign will and wisdom of
God ;' so as that we may be in a readiness to part
with all things upon his call without repining. This
also is plainly declared in the voice of present provi-
dences. God is making wings for men's riches ; he
is shaking their habitations, taking away the visible
defences of their lives ; proclaiming the instability
and uncertainty of all things here below : and if we
are not minded to contend with himr we have nothing
left to give us rest and peace for a moment, but an
holy resignation of all unto his sovereign pleasure.

Would you now know what you should fix and
exercise your thoughts upon, so as that they may be
evidences of your being spiritually minded 1 I say, be
frequently conversant in them about these things.
They lie before you, they call upon you, and will find
you a just employment. Count them part of your
business, allow them some part of your time, cease
not until you have the testimony of your consciences,
that you have in sincerity stated both these duties in

OF SPIRITUAL MINDEDNESS. 83

your minds 5 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 under a neglect of
these duties, you will be wofully surprised, and not
know which way to turn for relief. This therefore is
the time and season wherein you may have an especial
trial and experiment whether you be spiritually minded
or not. It is the wisdom of faith to excite and draw
forth grace into exercise according to present occa-
sions. If this grace be habitually resident in you, it
will put itself forth in many thoughts about these
present duties.

But, alas! for the most part, men are apt to walk
contrary to God in these things, as the wisdom of
the flesh is contrary to him in all things. A great
instance we have with respect to these duties, espe-
cially the latter of them. For, 1, who almost makes
a dilligent search into, and trial of, his heart and
ways, with respect to the procuring causes of the dis-
pleasure and judgments of God! Generally, when
the tokens and evidences of them most abound, the
world is full of outrageous provoking sins. These
visibly proclaim themselves to be the causes of 4 the
coming of the wrath of God on the children of disobe-
dience.' Hence most men are apt to cast the whole
reason of present judgments upon them, and put it
wholly from themselves. Hence commonly there is
never less of self-examination, than when it is called
for in a peculiar manner. But, as I will not deny, but
that open daring sins of the world are the procuring

84* OF SPIRITUAL MINDEDNESS.

causes of the wrath of God against it in temporal
judgments; so the wisest course for us, is to refer
them to the great judgments of the last day. This
the Apostle directs us to. 2 Thess. i. 6 — 10. Our
duty is to consider on what accounts judgment
begins at the house of God, and to examine ourselves
with respect thereunto.

Again, the other part of our present duty in compli-
ance with the voice of providence, is an humble re-
signation of ourselves and all our concernments unto
the will of God, sitting loose in our affections from
all earthly temporal enjoyments. This we neither do,
nor can do, let us profess what we will, unless our
thoughts are greatly exercised about the reasons, of it
and motives to it. For this is the way whereby faith
puts forth its efficacy, to the mortification of self
and all earthly enjoyments. Wherefore without this
we can make no resignation of ourselves to the will
of God. But, alas, how many at present openly walk
contrary unto God herein ! The ways, the counte-
nances, the discourses of men, give evidence hereto.
Their love to present things, their contrivances for
their increase and continuance, grow and thrive under
the calls of God to the contrary. So it was of old 5
they did eat, they drank, they married, and gave in
marriage, until the day that Noah entered into the
ark. Can the generality of professors at this day
give testimony to the exercise of their thoughts upon
such things as should dispose them to this holy resig-
nation ; that they meditate on the calls of God, and
thence make themselves ready to part with all at his
time and pleasure ! How can persons pretend to be
spiritually minded, the current of whose thoughts lies
in direct contrariety to the mind of God %

OF SPIRITUAL M1NDEDNESS. 85

Here lies the ground of their self-deceivings ; they
are the professors of the Gospel in a peculiar manner ;
they judge themselves believers ; they hope they shall
be saved, and have many evidences for it. But one
negative evidence, will render an hundred that are
positive, useless. All these things have I done, saith
the young man ; yet one thing thou wantest, saith our
Saviour ; and the want of that one, rendered his all
things of no avail to him. Many things you have done,
many things you do, many grounds of hope abide with
you; neither yourselves nor others doubt of your con-
dition ; but are you spiritually minded 1 If this one
thing be wanting, all the rest will not avail you ; you
have indeed neither life nor peace. And what grounds
have you to judge that you are so, if the current of
your thoughts lie in direct contrariety to the present
calls of Godl If at such a time as this is, your love
to the world be such as ever it was, and perhaps be in-
creased i if your desires are strong to secure the things
of this life to you and yours 5 if the daily contrivance
of your minds be, not how you may attain a constant
resignation of yourselves and your all unto the will of
God, which will not be done without much thoughtful-
ness and meditation on the reasons of it and motives
to it, I cannot understand how you can judge your-
selves to be spiritually minded.

If any therefore shall say, that they would abound
more in spiritual thoughts, only they know not what to
fix them upon; I propose this, in the first place, as that
which will lead them to the due performance of pre-
sent duties.

Secondly. The special trials and temptations of men,

call for the exercise of their thoughts in a peculiar

manner, with respect to them. If a man hath a bodily

8

86 OF SPIRITUAL MINDEDNESS.

disease, pain, or distemper, it will cause him to think
much of it, whether he will or not ; at least if he he
wise, he will do so ; nor will he always he complaining
of their smart, hut inquire into their causes, and seek
their removal. Yet are there some distempers, as
lethargies, which in their own nature take away all
sense and thoughts of themselves 5 and some are of
such a slow, secret progress, as hectic fevers, that they
are not taken notice of. But both these are mortal.
And shall men be more negligent about the spiritual
distempers of their souls ; so as to have multiplied
temptations, the cause of all spiritual diseases^ and
take no thought about them 1 Is it not to be feared,
that where it is so, they are such as either in their own
nature have deprived them of spiritual sense, or by
their deceitfulness are leading on insensibly to death
eternal 1 Not to have our minds exercised about
these things, is to be stupidly secure. Prov. xxxiii.
34, 35.

There is, I confess, some difficulty in this matter,
how to exercise our thoughts aright about our tempta-
tions 5 for the great way of the prevalency of tempta-
tion, is by stirring up multiplied thoughts about their
objects, or what they lead to. And this is done or
occasioned several ways. (1). From the previous
power of lust in the affections. This will fill the mind
with thoughts. The heart will coin imaginations, in
compliance therewith. They are the way and means
whereby lust draws away the heart from duty, and en-
ticeth unto sin : Jam. i. 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
representations of the object of sin 5 and this is two-

OF SPIRITUAL MINDEDNES'S. 87

fold. (1.) That which is real, as Achansawthe wedge
of gold, and coveted it. Josh. vii. 21. Prov. xxii. 31.
Against this is the prayer of the Psalmist, turn away
mine eyes from beholding vanity ) and the covenant of
Job, chap, xxxi 1. (2.) Imaginary, when the imagina-
tion, being tinted or infected by lust, continually repre-
sents the pleasures of sin and the actings of it unto
the mind. ( Herein do men make provision for the
flesh, to fulfil the lust thereof.' Rom. xiii. 14. (3.)
From the suggestions of satan, who useth all his wiles
and artifices to stir up thoughts about that sin where-
unto the temptation leads ; and temptation seldom fails
of its end, when it can stir up a multitude of unprofi-
table thoughts about its object. For when temptations
multiply thoughts about sin, proceeding from some or
all of these causes, and the mind hath wonted itself to
give them entertainment, those in whom they are, want
nothing but opportunities and occasions, taking off the
power of outward restraints, for the commission of
actual sin. When men have devised mischief, they
practise it when it is in the power of their hand. Mic.
ii. 1. It is no way safe to advise such persons to have
many thoughts about their temptations ; they will all
turn to their disadvantage.

I speak to them only, unto whom their temptations
are their affliction and their burden. And such per-
sons also must be very careful how they suffer their
thoughts to be exercised about the matter of their
temptation, lest it be a snare, and be too hard for them.
Men may begin their thoughts of any object with abhor-
rence and detestation, and if it be in case of tempta-
tion, end them in complacency and approbation. The
deceitfulness of sin lays hold on something or other
that lusts in the mind, stays upon with delectation, and

S8 OT SPIRITUAL MINDENESS.

so corrupts the whole 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 sel-
dom that the mind of any one, exercised with an actual
temptation, Is able safely to conflict with it, if it enter-
tain abiding thoughts of the matter of it, or of the
sin whereunto it leads. For sin hath mille nocendi
artes, and is able to transfuse its poison into the affec-
tions from every thing it hath once made a bait of,
especially if it hath already defiled the mind with plea-
sing contemplations of it. Yea, oftentimes a man that
hath some spiritual strength, and therein engageth to
the performance of duties, if in the midst of them the
matter of his temptation is so presented to him, as to
take hold of his thoughts 5 in a moment, as if he had
seen, (as they say,) Medusa's head, he is turned into a
stone ; his spirits are all frozen, his strength is gone,
all actings of grace cease, his armour falls from him,
and he gives up himself a prey to his temptation. It
must be a new supply of grace that can give him any de-
liverance. Wherefore, whilst persons are exercised
with any temptation, I do not advise them to be con-
versant in their thoughts about the matter of it. For
sometimes remembrances of former satisfaction of
their lusts ; sometimes present surprisals, with the
suitableness of it to corruption not yet mortified \
sometimes the craft of satan, fixing their imagination
on it, will be too hard for them, and carry them to a
fresh compliance with that sin, which they would be
delivered from.

But this season calls, in an especial manner, for the
exercise of the thoughts of men, about the ways and

OF SPIRITUAL M1NDEDNESS. 8§

means of deliverance from the snare wherein they are
taken} 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 matter of sin, the things
that are in the world suited to the lusts of the flesh,
the lust of the eye, and the pride of life, lest you be
more and more entangled. But the present direction
is, think much of the ways of relief from the power of
your own temptation leading to sin : but this men,
unless they are spiritually minded, are very loth to
come to. I speak not of them that love their shackles,
that glory in their yoke, that like their temptations
well enough, as those which give the most satisfactory
entertainment to their minds. Such men know not
well what to do, unless they may in their minds con-
verse with the objects of their lusts, and multiply
thoughts about them continually. The apostle calls it
making provision for the flesh, to fulfil the lusts thereof.
Their principal trouble is, that they cannot comply
with them to the utmost, by reason of some outward
restraints : these dwell near to those fools who make
a mock of sin, and will ere long take up their habita-
tion anions them.

But I speak, as I said before, of them only, whose
temptations are their afflictions, and who groan for de-
liverance from them. Acquaint such persons with the
great, indeed^ only way of relief in this distress, as it
is expressed , Heb. ii. 17, 18. ' He is a merciful and
faithful High Priest in things appertaining unto God ;
for in that he himself hath suffered, being tempted, he
is able to succor them that are tempted. And chap,
iv. 15, 16. c For we have not an High Priest that

cannot be touched with the feelings of our infirmities,

8*

90 Of SMaiTTIAL MINDEDNESS.

but was in all points tempted like as we are, yet with-
out sin. Let us therefore come boldly to the throne of
grace, that we may obtain mercy, and find grace to
help in time of need.' Let them know that the only
way for their deliverance is by acting faith on thoughts
on Christ, his power to succor them that are tempted,
with the ways whereby he administereth a sufficiency
of grace unto that end, retreating for relief to him on
the urgency of temptations, they can hardly be brought
to a compliance therewithal. They are ready to say,
are not Abana and Pharpar, rivers of Damascus, better
than all the waters of Israel 1 Is it not better to be-
take ourselves, and to trust to our own promises, reso-
lutions, and endeavors,with such other ways of escape,
as are in our own power X I shall speak nothing against
any of them in their proper place, so far as they are
warranted by scripture rule. But this I say, none shall
ever be delivered from perplexing temptations unto the
glory of God and their own spiritual advantage, but by
the acting and exercising of faith on Christ Jesus,
and the sufficiency of his grace for our deliverance.
But when men are not spiritually minded, they cannot
fix their thoughts on spiritual things: therefore do
men daily pine away under their temptations \ they
get ground upon them, until their breach grow great
like the sea, and there be no healing of it.

I mention this, only to show the weight and necessi-
ty of the duty proposed. For when men under the
power of conviction, are pressed with temptation, they
will do any thing rather than betake themselves to the
only efficacious relief. Some will groan and cry out
under their vexation from the torture they are put to,
in the conflict between their temptations and convic-
tions. Some will betake themselves to the pretended

OF SPIRITUAL MINDEDNESS. 91

relief that any false religion tenders to them. But to
apply themselves in thoughts of faith unto Jesus
Christ, whose grace alone is sufficient for all, that they
will not be persuaded to.

We are all of us liable to temptations. Those who
are not sensible of it, are tinder 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 on
them in a peculiar manner for our rebuke. It is true,
God tempts none, as temptation formally leads unto
sin ] but he orders temptations, so far forth as they are
afflictive and chastisements. Thus it is when he
suffers an especial corruption within, to fall in con-
junction with an especial temptation without, and to
obtain a prevalency thereby. Of these there is no
doubt but any man, not judicially hardened, may know
both his disease and the remedy. But that ordinary
course of temptations which we are exercised withal,
needs a diligent attendance for their discovery, as
well as for our deliverance from them ; and it is to be
feared that many are kept in spiritual weakness, use-
less, and in darkness all their days, through the power
of their temptations, yet never know what they are,
or wherein they consist ; these gray hairs are sprinkled
on them, yet they know it not ; some approve them-
selves in those very things and ways which are their
temptations. Yet in the exercise of due watchfulness,
diligence, and prudence, men may know both the
plague of their own hearts, in their prevailing corrup-
tions, and the ways whereby it is excited through
temptation, with the occasions it makes use of, and the
advantages it takes. For instance ; one may have an
eminency in gifts, and usefulness or success in his
labors, which gives him great acceptance with others f

92 OF SPIRITUAL MINDEDNESSk

such an one shall hardly avoid a double temptation 2
first of spiritual pride, and self-exaltation. Hence the
apostle will not admit a novice, one inexperienced in
the ways of grace, and deceits of sin, into the office
of the ministry, lest he should be lifted up with pride,
and fall into the condemnation of the Devil. 1 Tim.
iii. 6. He himself was not without danger hereof. 2
Cor. xii. 17. The best of men can hardly fortify
their minds against the secret workings of pride, up-
on successes and applause, unless they keep them
constantly balanced with thoughts of their own vile-
ness in the sight of God. And, secondly, remissness
unto exact universal mortification, which they counte-
nance themselves against, by their acceptance and
success above others in the ministry. It were much
to be desired, that all who are ministers, would be
careful in these things ; for although some of us may
not much please others, yet we may so far please our-
selves, as to expose our souls to these snares $ and the
effects of negligence herein do openly appear unto
the disadvantage of the gospel. Others are much
conversant in the world and the affairs of it. Negli-
gence, as to a spiritual watch, vanity in converse, love
©f earthly things, with conformity to the world, will
on all occasions impose themselves upon them. If
they understand not their temptations herein, spiritual
mindedness will be impaired in them continually.
Those that are rich, have their especial temptations,
which, for the most part, are many, plausible, and ef-
fectual: and those that are poor, have their's also.
The snares of some lie in their constitutions, of others,
in their society, of most, in the various circumstances
of life. Those who are upon their watch in any due
measure, who exercise any wisdom or observation

OF SPIRITUAL MINDEDNESS. 93

concerning themselves, may know wherein their tempt-
ations lie, what are the advantages whereby they per-
plex their minds, and endanger their souls.

In these cases generally, men are taught what are the
ways and means of their deliverance and preservation.
Wherefore there are three things required to this duty,
and spiritual wisdom to them all. 1. To know what
are the especial tempations from whence you suffer,
and whereby the life of God is obstructed in you. If
this be neglected, if it be disregarded, no man can
maintain either life or peace, or is spiritually minded.
2. Know your remedy, your relief, wherein alone it
doth consist. Many duties are required of us to this
end, and are useful thereunto ; but know assuredly,
that no one of them, not all of them in conjunction,
will bring in relief unto the glory of God and your
own peace, without application by faith to him who is
able to succour them that are tempted. Wherefore,
(3.) herein lies your great duty with respect to your
temptations, namely, in a constant exercise of your
thoughts on the love, care, compassion, and tenderness
of Christ, with his ability to help, succour, and save
them that do believe ; so to strengthen your faith and
trust in him, which will prove assuredly successful and
victorious.

The same duty is incumbent on us with respect to
any urgent, prevalent, general temptation There are
seasons wherein an hour of temptation comes on the
earth to try them that dwell therein. What if a man
should judge that now it is such an hour, and that the
power of darkness is put forth therein 1 what if he should
be persuaded that a general security, coldness, dead-
ness, and decay in grace, especially as to the vigorous
actings of zeal, love, and delight in God, with an in-

94 OF SPI&ITUAL MINDEDNESS*

difference to holy duties, are the effects of this hour of
temptation 1 I do not say determinately, that so it is ;
let others judge as they see cause ; but if any one do
so judge, undoubtedly it is his duty to be exercised in
his thoughts, how he may escape in this day of trial,
and be counted worthy to stand before the Son of Man.
He will rind it his concernment to be conversant in his
mind with the reasons and motives to watchfulness,
and how he may obtain such supplies of grace as may
effectually preserve him from such decays.

3. All things in religion, both in faith and practice)
are to be the objects of such thoughts. As they are
proposed or occur to our minds in great variety on all
sorts of occasions, so we ought to give them enter-
tainment in our meditations. To hear things, to have
them proposed to us, it may be, in the way of a divine
ordinance, and to let them slip out, or flow from us, as
water that is poured into a leaking vessel, is the ruin
of many souls. I shall therefore choose out some in-
stances, as was before proposed, of those things which
I judge, that they who would be spiritually minded,
ought to abide and abound in thoughts concerning
them.

1. It is our duty greatly to mind the things that are
above, eternal things, both as to their reality, their pre-
sent state, and our future enjoyment of them ; herein
consists the life of this grace and duty. To be hea-
venly minded, that is, to mind the things of heaven,
and to be spiritually minded, is all one ; or it is the
effect of being spiritually minded as unto its original
and essence, or the first proper actings of it 5 it is the
eause of it, as to its growth and degrees ; and it is the
evidence of it, in experience. Nor do I understand
how it is possible for a man to place his chief interest

OF SPIRITUAL MINDEDNESS. 95

in things above, and not have many thoughts of them.
It is the great advice of the apostle, on a supposition
of our interest in Christ, and conformity to him. Col.
iii. 1, 2. If ye then be risen with Christ, seek those
things that are above, where Christ sitteth at the right
hand of God. Set your affections, (or your thoughts ;)
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 affliction, which is but for a
moment, worketh for us a far more exceeding and
eternal weight of glory. Whilst we look not at the
things which are seen, but at the things which are not
seen ; for the things which are seen are temporal, but
the things which are not seen are eternal.' Not to
faint under the daily decays of our outward man, and
the approaches of death thereby ; to bear afflictions as
things light and momentary ; to thrive under all in the
inward man, are unspeakable mercies and privileges.
Can you attain a better frame 1 Is there any thing that
you would more desire, if you are believers 1 Is it
not better to have such a mind in us, than to enjoy all
the peace and security that the world can afford '( One
principal means whereby we are made partakers of
these things, is a due meditation on things unseen and
eternal. These are the things that are within the vail,
whereon we ought to cast the anchor of our hope, in
all the storms we meet with, (Heb. vi. 19, 20.) whereof
we shall speak more afterwards.

96 OF SPIRITUAL MINDEDNESS.

Without doubt, the generality of Christians are
greatly defective in this duty, partly for want of light
in them, partly for want of delight in them 5 they
think little of an eternal country. Wherever men are,
they do not use to neglect thoughts of that country
wherein their inheritance lies. If they are absent
from it for a season, yet will they labor to acquaint
themselves with the principal concernments of it.
But this heavenly country, wherein lies our eternal in-
heritance, is not regarded. Men do not as they
ought, exercise themselves unto thoughts of things
eternal and invisible: it were impossible if they did
so, that their minds should be so earthly, and their
affections cleave so as they do to present things. He
that looks steadily on the sun, although he cannot bear
the lustre of his beams fully, yet his sight is so affect-
ed with it, that when he calls off his eyes from it, he
can see nothing, as it were, of the things about him 3
they are all dark to him : and he who looks steadily in
his contemplations on things above, eternal things,
though he cannot comprehend their glory, yet a vail
will be cast by it on all the desirable beauties of earthly
things, and take off his affections from them.

Men live and act under the power of a conviction,
that there is a state of immortality and glory to come ;
with a persuasion hereof they much relieve themselves
in their sorrows, sufferings, and temptations ; yet with
many it is only a reserve, when they can be here no
more; but as to daily contemplation of the nature and
causes of it, or as unto any entrance into it by faith
and hope, the most are strangers thereto. If we are
spiritually minded, nothing will be more natural to us,
than to have many thoughts of eternal things, as those
wherein all our own principal concerns do lie, as well

OF SPIRITUAL MINDEDNESS. 97

as those which are excellent and glorious in them-
selves. The direction thereon is, that we would make
heavenly things, the things of the future state of
blessedness and glory, a principal object of our
thoughts j 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 appre-
hensions of invisible things. Hence one of these two
things befal them, when they would meditate on things
above: 1. The glory of them, the glory of God in
them, being essentially infinite and incomprehensible,
doth immediately overwhelm them and, as it were, in
a moment put them to an utter loss, that they cannot
frame one thought in their minds about them : or, 2,
they want skill and ability to conceive aright of invisi-
ble things, and to dispose of them in such order in
their minds, as that they may sedately exercise their
thoughts about them. Both these shall be afterwards
spoken unto : at present I shall only say that,

Whosoever shall sincerely engage in this duty, ac-
cording to what he hath, and shall abide constant
therein, will make such a refreshing progress in his
apprehension of heavenly things, as he will be greatly
satisfied with. We are kept in darkness, ignorance,
and unsteadiness of meditations about them, not from
the nature of the things themselves, but from our own
sloth, negligence, and readiness to be turned aside by
apprehensions of difficulties, of the lion in the way;
wherefore I shall consider two things : 1. What are
the principal motives to this duty of fixing our thoughts
on the things that are above, and the advantages which
we receive thereby : 2. Give some directions how, and

9

98 OF SPIRITUAL MINDEDNESS.

on what in particular, we may exercise our thoughts
on those things above.

1. Faith will be increased and strengthened by it.
Invisible things are the proper objects of faith: it is
the evidence of things not seen. — Heb. xi. 1. Where-
fore in our thoughts of them, faith is in its proper ex-
ercise, which is the principal means of its growth and
increase. And hereon two things will ensue :

1. The soul will come unto a more satisfactory
abiding sense of the reality of them. Things of im-
agination, which maintain a value of themselves by
darkness, will not bear a diligent search into them ,
they lose of their reputation on every serious inquiry.
If rational men would but give themselves the liberty
of free inquiry by their own thoughts, it would quickly
cashier the fool's paradise of Mahomet, the purgatory
of the Papists, and all such creatures of imagination
and superstition. But where things are real and sub-
stantial, the more they are inquired into, the more they
evidence their being and subsistence. It is not, there-
fore, every profession of a faith of a future state of
blessedness, that will realize it in our minds : and
therefore, for the most part, it is rather a notion that
men have of heavenly things, which they do not con-
tradict, than any solid satisfaction in, or spiritual
sense of, their reality ; for these are things that eye
hath not seen nor ear heard, nor will enter into the
heart of man to conceive ; whose existence, nature,
and real state, are not easily comprehended ; but
through the continual exercise of holy thoughts about
them, the soul obtains an entrance into the midst of
them, rinding in them both durable substance and
riches. There is no way, therefore, to strengthen
faith to any degree, but by a daily contemplation on

OF SPIRITUAL MINDEDNESS. 99

the things themselves. They who do not think of
them frequently, shall never believe them sincerely.
They admit not of any collateral evidence, where they
do not evidence themselves unto our souls. Faith, as
we said, thus exercised, will give them a subsistence,
not in themselves, which they have antecedent there-
to ; but in us, in our hearts, in the minds of them that
believe. Imagination creates its own object : faith
finds it prepared beforehand. It will not leave a bare
notion of them in the understanding, but give them a
spiritual subsistence in the heart $ as Christ himself
dwells in our hearts by faith. And there are twro
things that will discover 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 w7hereof
shall be immediately spoken to ; and many duties,
wherein and whereto the faith and thoughts of things
invisible and eternal are needful to us, so as that we
cannot fill up those seasons, nor perform those duties,
in a due manner without them. If on all such occa-
sions they do, from the inward frame of our minds,
present themselves to us, or through our acquaintance
and familiarity with them, we recur in our thoughts to
them, they seem to have a real subsistence given to
them in our souls : but if on such occasions, wherein
alone they will yield us help and relief, we accustom
ourselves to other thoughts, if those concerning them
are, as it were, out of the way, and arise not in our
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

100 OF SPIRITUAL MINDEDNESS.

relish to our hearts, as the first fruits of glory, that we
cannot but desire, on all opportune occasions, to be in
the full enjoyment of them, faith seems to have had
its efFeatual work herein upon us. For want of these
things, many among us walk in disconsolation all their
days.

2. It will gradually give the heart an acquaintance
with the especial nature and use of these things. Gen-
eral thoughts and notions of heaven and glory do but
fluctuate up and down in the mind, and very little influ-
ence it to other duties \ but assiduous contemplation
will give the mind such distinct apprehensions of
heavenly things, as shall duly affect it w7ith the glory
of them. The more we discern of the glory and ex-
cellency of them in their own nature, of their suitable-
ness unto ours, as our only proper rest and blessedness,
as the perfection and complement of what is already
begun in us by grace, of the restless tendency of all
gracious dispositions and inclinations of our hearts
towards their enjoyment, the more will faith be estab-
lished in its cleaving unto them ; so in the contempla-
tion of these things consist the principal food of faith,
whereby it is nourished and strengthened : and we
are not to expect much work where there' is not pro-
vision of proper food for them that labor. No won-
der if we find faith faint and weak in the work it hath
to do, which oft-times is great and weighty, if we
neglect to guide it daily to that which should admin-
ister strength to it.

(2.) It will give life and exercise to the grace of
hope. Hope is a glorious grace, whereunto blessed
effects are ascribed in the Scripture, and an effectual
operation to the support and consolation of believers ;
by it are we purified, sanctified, saved j and, to sum up

OF SPIRITUAL MINDEDNESS. 10 i

the whole of its excellency and efficacy, it is a princi-
pal way of the working of Christ as inhabiting in us 5
Col. i. 27. Christ in you the hope of glory. Where
Christ evidenceth his presence with us, he gives us an.
infallible hope of glory ; he gives us an assured pledge
of it, and worketh our souls to an expectation of it.
Hope in general is but an uncertain expectation of a
future good which we desire ; but as it is a gospel-
grace, all uncertainty is removed from it, which would
hinder us of the advantage intended in it. It is an
earnest expectation, proceeding from faith, trust, and
confidence, accompanied with longing desires of en-
enjoyment. From a mistake of its nature it is that
few Christians labor after it, exercise themselves to it,
or have the benefit of it ; for to live by hope, they sup-
pose infers a state not only beneath the life of faith,
and all assurance in believing, but also exclusive of
them. They think to hope to be saved is a condition
of men who have no grounds of faith or assurance.
But this is to turn a blessed fruit of the spirit into a
common affection of nature. Gospel hope is a fruit
of faith, trust, and confidence ; yea, the height of the
actings of all grace issues in a well grounded hope, nor
can it rise any higher. Eom. v. 2 — 5.

Now the reason why men have no more use of, no
more benefit by, this excellent grace, is because they
do not abide in the thoughts and contemplaiton of the
things hoped for. The especial object of hope is
eternal glory. Col. i. 27. Rom. v. 2. The peculiar
use of it, is to support, comfort, and refresh the soul in
all trials, under all weariness and despondences, with
a firm expectation of a speedy entrance into that
glory, with an earnest desire after it. Wherefore,

unless we acquaint ourselves, by continual meditation,

9*

102 OF SPIRITUAL MINDEDNESS.

with the reality and nature of this glory, it is impossi-
ble it should he the object of a vigorous) active hope,
such as whereby the apostle says we are saved.
Without this we can neither have that evidence of
eternal things, nor that valuation of them, nor that
preparedness in our minds for them, as should keep
us in the exercise of gracious hope about them.

Suppose sundry persons engaged in a voyage to a
most remote country, wherein all of them have an
apprehension that there is a place of rest, and an in-
heritance provided for them. Under this apprehen-
sion they all put themselves upon their voyage, to pos-
sess what is so prepared. Howbeit some of them
have only a general notion of these things, they know
nothing distinctly concerning them, and are so busied
about other affairs, that they have no leisure to inquire
into them, or suppose that they cannot come to any
satisfactory knowledge of them in particular, and so
are content to go on with general hopes and expecta-
tions. Others there are, who by all possible means
acquaint themselves particularly with the nature of the
climate whither they are going, \yith the excellency
of the inheritance, and provision that is made for
them. Their voyage proves long and wearisome,
their difficulties many, and their dangers great, and
they have nothing to relieve and encourage them
selves, but the hope and expectation of the country
whither they are going. Those of the first sort will
be very apt to despond and faint ; their general hopes
will not be able to relieve them. But those who have
a distinct notion and apprehension of the state of
things whither they are going, and of their incompar-
able excellency, have always in a readiness wherewith
to cheer their minds and support themselves.

OF SPIRITUAL MINDEDNESS. 103

In that journey or pilgrimage wherein we are en-
gaged towards an heavenly country, we are sure to
meet with all kinds of dangers, difficulties and perils.
It is not a general notion of blessedness that will ex-
cite and work in us a spiritual refreshing hope. But
when we think and meditate on future glory as we
ought, that grace which is neglected for the most part
as to its benefit, and dead as to its exercise, will of all
others be most vigorous and active, putting itself forth
on all occasions. This therefore is an inestimable
benefit of the duty exhorted unto, and which they
find the advantage of, who are really spiritual minded.

3. This alone will make us ready for the cross, for
all sorts of sufferings that we may be exposed unto.

There is nothing more necessary to believers at
this season, than to have their minds furnished with
provision of such things as may prepare them for the
cross and sufferings. Various intimations of the
mind of God, circumstances of Providence, the present
state of things in the world, with the instant peril oi
the latter days, all call them hereto. If it be other-
wise with them, they will at one time or other be wo-
fully surprised, and think strange of their trials, as if
some strange thing did befal them. Nothing is more
useful to this end, than constant thoughts and contem-
plations of eternal things aud future glory. From
thence alone can the soul have in readiness what to
lay in the balance against all sorts of sufferings.
When a storm begins to arise at sea, the mariners
bestir themselves in the management of the tackling
of the ship, and other applications of their art for
their safety : but if the storm increase and come to
extremity, they are forced to forego all other means,
and betake themselves unto a sheet anchor to hold

lQ4t OF SPIRITUAL MINDEDNESS.

their ship steady against its violence. So when a
storm of persecution and trouble begins to arise, men
have various ways and considerations for their relief.
But if it once comes to extremity, if sword, naked-
ness, famine, and death, are inevitably coming upon
them, they have nothing to betake themselves to, that
will yield them solid relief, but the consideration and
faith of things invisible and eternal.

So the apostle declares this state of things 2 Cor.
iv. 16 — 18, the words before insisted on. ' For which
cause we faint not, but though our outward man per-
ish, yet the inward is renewed day by day. For our
light affliction, which is but for a moment, worketh
for us a far more exceeding and eternal weight of
glory; while we look not at the things which are
seen, but at the things which are not seen ; for the
things which are seen are temporal, but the things
which are not seen are eternal." He lays all sorts of
afflictions in one scale, and on the consideration of
them, declares them to be light, and but for a moment.
Then he lays glory in the other scale, and finds it to
be ponderous, weighty, and eternal; an exceeding
weight of glory. In the one, is sorrow for a little
while, in the other, eternal joy. In the one, pain for
a few moments, in the other, everlasting rest ; in the
one, is the loss of some few temporary things ; in the
other, the full fruition of God in Christ, who is all
in all.

Hence the same apostle casts up the account of
these things, and gives us his judgment concerning
them. Rom. viii. 18. For I reckon that the suffer-
ings of this present time are not worthy to be com-
pared to the glory that shall be revealed in us ; there
is no comparison between them, as if one had as much

OF SPIRITUAL MINDEDNESS. 105

evil and misery in them, as the other hath of good and
blessedness ; as though his state was any way to be
complained of, who must undergo the one, whilst he
hath an interest in the other ; or as though to escape
the one, he hazard the enjoyment of the other.

It is inseparable from our nature to have a fear of,
and aversion from, great distressing sufferings, that
are above the power of nature to bear. Even our
Lord Jesus himself, having taken on him all the sin-
less properties of our natures, had a fear and aversa-
tion, though holy and gracious with respect to his
own. Those who, through a stout heartedness, do
contemn them before their approach, boasting in them-
selves of their abilities to undergo them, censuring
such as will not unadvisedly engage in them, are such
as seldom glorify God when they are really to con-
flict with them. Peter alone trusted to himself that
he would not forsake his master, and seemed to take
the warning ill that they should all do so ; and he
alone denied him. All church histories are filled with
instances of such as, having borne themselves high be-
fore the approach of trials, have shamefully miscarried
when their trials have come. Wherefore it is more-
over allowed unto us, to use all lawful means for the
avoiding of them. Both rules aud examples of the
scripture give sufficient warranty for it. But there
are times and seasons wherein, without any tergiver-
sation, they are to be undergone unto the glory of
God, and in the discharge of our duty, confessing
Christ before men, as we would be owned by him
before his Father in heaven. All things do now call
us to prepare for such a season, to be martyrs in res-
olution, though we should never really lose our lives
by violence. Nothing will give us this preparation,

106 OP SPIRITUAL MXNDEDNESS.

but to have our minds exercised in the contemplation
of heavenly things, of things that are invisible
and eternal. He who is thus spiritual minded, who
hath his thoughts and affections set on things above,
will have always in a readiness what to oppose unto
any circumstance of his sufferings.

Those views which such an one hath had by faith,
of the uncreated glories above, of the things in hea-
venly places, where Christ sits at the right hand of
God, of the glory within the vail, whereby they have
been realised and made present to his soul, will now
visit him every moment, abide with him continually,
and put forth their efficacy to his support and re-
freshment. Alas ! what will become of many of us,
who are grovelling continually on the earth, whose
bellies cleave to the dust, who are strangers to the
thoughts of heavenly things, when distressing troubles
shall befal us 1 Why, shall we think that refreshing
thoughts of things above will then visit our souls,
when we resisted their admittance in days of peace %
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
surprised into the greatest of sufferings. Yet do I
know also, that it is our duty not to tempt him, in the
neglect of* the ways and means which he hath ap-
pointed for the communication of his grace to us.

Our Lord Jesus Christ himself, as the author and
finisher of our faith, for the joy that was set before
him, endured the cross and despised the shame. Heb.

OF SPIRITUAL MIJMDEDNESS. 107

xii. 2. His mediatory glory in the salvation of the
church, was the matter of the joy set before him.
This he took the view and prospect of, in all his suf-
ferings, to his refreshment and support. And his ex-
ample, as the author and finisher of our faith, is more
efficaciously instructive than any other rule or precept.
Eternal glory is set before us also 5 it is the design of
God's wisdom and grace, that by the contemplation of
it we should relieve ourselves in all our sufferings,
yea, and rejoice with joy unspeakable and full of glory.
How many of those blessed souls now in the enjoy-
ment of God and glory, who passed through fiery trials
and great tribulations, were enabled to sing and rejoice
in the flames by a prepossession of this glory in their
minds through believing ! Yea, some have been so
filled with them, as to take off all sense of pain under
the most exquisite tortures. When Stephen was to
be stoned, to encourage him in his sufferings and com-
fort him in it, the heavens were opened, and he saw
Jesus standing at the right hand of God. Who can
conceive what contempt of all the rage and madness
of the Jews, what a neglect of all the pains of death,
this view raised his holy soul unto ^ To obtain there-
fore, such views frequently by faith, as they do who
are truly spiritually minded, is the most effectual way
to encourage us unto all our sufferings. The apostle
gives us the force of this encouragement, in a compar-
ison with earthly things. 1 Cor. ix. 25. 'Every man
who striveth for the mastery, is temperate in all things ;
now they do it to obtain a corruptible crown, but we
an incorruptible.' If men, when a corruptible crown
of vain honor and applause is proposed to them, will
do and endure all that is needful for the attainment of
it, and relieve themselves in their hardships with

108 OF SPIRITUAL MINDEDNESS.

thoughts and imaginations of attaining it, grounded
on uncertain hopes ; shall not we, who have a 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
hearts and affections from things here below ] to keep
the mind to an undervaluation, yea, a contempt of
them, as occasion shall require. For there is a season
wherein there is such a contempt required in us of all
relations and enjoyments, as our Saviour calleth, the
hating of them \ that is, not absolutely, but compara-
tively, in comparison of him and the Gospel, with the
duties which belong to our profession. Luke xiv. 26.

4 If any man come to me, and hate not father and
mother, and wife and children, and brethren and sis-
ters, yea, and his own life also, he cannot be my dis-
ciple.' Some, I fear, if they did but consider it, would
be apt to say, This is a hard saying, who can bear it %
and others cry out with the disciples in another case,
Lord, who then can be saved ? But it is the word
whereby we must be judged, nor can we be the disci-
ples of Christ on any other terms. But here, in an
especial manner, lie the wound and weakness of faith
and profession in these our days. The bellies of men
cleave unto the dust, or their affections to earthly
things.

I speak not of those who, by rapine, deceit, and op-
pression, strive to enrich themselves ; nor of those
who design nothing more than the attainment of
greatness and promotion in the world, though not by
ways of open wickedness ; least of all, of them who
make religion, and perhaps their ministry therein, a

OF SPIRITUAL MINDEDNES3. 109

means for the attaining secular ends and preferments.
No wise man can suppose such persons, any of them, to
be spiritually minded, and it is most easy to disprove
all their pretences. But I intend only those at present,
whose ways and means of attaining riches are lawful,
honest, and unblameable 5 who use them with some
moderation, and do profess that their portion lies in
better things ; so as it is hard to fasten a conviction on
them, in matters of their conversation. Whatever may
seem to reflect upon them, they esteem it to be that,
whose omission would make them foolish in their
affairs, or negligent in their duty. But even among
these also, there is oft-times that inordinate love unto
present things, that esteem and valuation of them, that
concernment in them, as are not consistent with their
being spiritually minded. With some, their relations,
with some, their enjoyments, with most, both in con-
junction, are an idol which they set up in their hearts,
and secretly bow down unto. About these are their
hopes aud fears exercised ; on them is their love, in
them is their delight. They are wholly taken up with
their own concerns, count all lost that is not spent on
them., and all time mispent that is not engaged about
them. Yet the things which they do, they judge to be
good in themselves ; their hearts do not condemn
them as to the matter of them. The valuation they
have of their relations and enjoyments they suppose
to be lawful, within the bounds which they have as-
signed to it. Their care about them is, in their own
minds, but their duty. It is no easy matter, it requires
much spiritual wisdom to fix right boundaries to our
affections, and their actings about earthly things. But
let men plead and pretend what they please, I shall
offer one rule in this case which will not fail. And

110 OF SPIRITUAL MINDEDNKSSf.

this is, that when men are so confident in the good
state and measure of their affection and their actings
towards earthly things, as that they will oppose their
engagements in them to known duties of religion, pie-
ty and charity, they are gone into a sinful excess. Is
there a state of the poor that requires their liberality
and bounty 1 you must excuse them, they have fami-
lies to provide for ; when what is expected from them
signifies nothing at all, as unto a due provision for their
families, nor is what would lessen their inheritances
or portions one penny in the issue. Are they called
to an attendance on seasons of religious duties ; they
are so full of business, that it is impossible for them to
have leisure for any such occasions \ so by all ways
declaring that they are under the power of a preva-
lent predominant affection to earthly things. This
fills all places with lifeless, sapless, useless professors,
who approve themselves in their condition, whilst it is
visibly unspiritual and withering.

j The heart will have something whereon in a way of
pre-eminence, it will fix itself and its affections. This
in all its perpetual motions it seeks for rest and satis-
faction in 5 and every man hath an edge, the edge of
his affections is set in one way or other, though it be
more keen in some than others. And whereas, all
sorts of things, that the heart can fix upon or turn the
edge of its affections unto, are distributed by the
Apostle into things above and things beneath, things
heavenly and things earthly, if we have not such a
view and prospect of heavenly things as to cause our
hearts to cleave to them and delight in them, let us
pretend what we will, it is impossible but that we shall
be under the power of a predominant affection unto
the things of this world.

OF SPIRITUAL MINDEDNESS. Ill

Herein lies the great danger of multitudes at this
present season 5 for let men profess what they will,
under the power of this frame, their eternal state is in
hazard every moment ; and persons are engaged in it
in great variety of degrees 5 we may cast them under
two heads.

1. Some do not at all understand that things are
amiss with them, or that they are much to be blamed.
They plead, as was before observed, that they are all
lawful things which their hearts cleave to, and which
it is their duty to take care of and regard. May they
not delight in their own relations, especially at such a
time, when others break and cancel all duties and
bonds of relation in the service of, and provision they
make for, their lusts 1 May they not be careful in
good and honest ways of diligence about the things
of the world, when they most either lavish their time
away in the pursuit of bestial lusts, or heap them up
by deceit and oppression 1 May they not contrive for
the promotion of their children in the world, to add
the other hundred or thous and pounds to their advance-
ment, that they may be in as good condition as others,
seeing he is worse than an infidel who provides not for
his own family 1 By such reasonings and secret
thoughts do many justify themselves in their earthly
mindedness. And so fixed are they in the approbation
of themselves, that if you urge them to their duty,
you shall lose their acquaintance, if they do not be-
come your enemies for telling them the truth. Yea,
they will avoid one duty that lieth not against their
earthly interest, because it leads to another. They
will not engage in religious assemblies, or be constant
to their duty in them, for fear duties of charity should
be required of them, or expected from them. On what

112 OF SPIRITUAL MINDEDNESS.

grounds such persons can satisfy themselves that they
are sptritually minded, I know not. I shall leave only
one rule with persons that are thus minded. c Where
our love to the world hath prevailed, by its reasonings,
pleas, and pretences, to take away our fear and jea-
lousy over our own hearts, lest we should inordinately
love it, there it is assuredly predominant in us.'

2. Others are sensible of the evil of their hearts, at
least are jealous and afraid lest it should be found that
their hearts do cleave inordinately to these things.
Hence they endeavor to contend against this evil,
sometimes by forcing themselves unto such acts of
piety or charity as are contrary to that frame, and
sometimes by laboring a change of the frame itself :
especially they will do so when God is pleased to
awaken them by trials and afflictions, such as write
vanity and emptiness on all earthly enjoyments. But
for the most part, they strive not lawfully, and obtain
not what they seem to aim at.

This disease with many is mortal \ and will not be
thoroughly cured in any but by the due exercise of
this part of spiritual mindedness. There areother duties
required also to the same end, namely, of the mortifi-
cation of our desires and affections unto earthly things,
whereof I have treated elsewhere. But without this,
Or a fixed contemplation on the desirableness, beauty,
and glory of heavenly things, it will not be attained.
Further to evidence the truth hereof, we may observe
these two things. First, If by any means a man seem
to have taken off his heart from the love of present
things, and be not at the same time taken up with the
love of things that are heavenly, his seeming mortifi-
cation is of no advantage unto him. So persons fre-
quently through discontent, disappointments, or dis-

OF SPIRITUAL MINDEDNESS. 113

satisfaction with relations, or mere natural weariness,
have left the world, the affairs and cares of it, as unto
their wonted conversations in it, and have betaken
themselves to monasteries, convents, or other retire-
ments suiting their principles, without any advantage
to their souls. Secondly, God is no such severe lord
and master, as to require us to take off our affections
from, and mortify them under, those things which the
law of our nature makes dear to us, as wives, chil-
dren, houses, lands, and possessions, and not propose
to us somewhat that is incomparably more excellent to
fix them upom So he invites the elect of the Gentiles
to Christ, Psah xlv. 10. ' Hearken, O daughter, and
consider, and incline thine ear, forget also thine own
people, and thy father's house ;' that is, come into the
faith of Abraham, who forsook his country and his
father's house, to follow God wheresoever he pleased.
But heproposeththis for their encouragement, ver. 11.
c So shall the King greatly desire thy beauty, for he
is thy Lord, and worship thou him.' The love of the
Great King, is an abundant satisfactory recompense
for parting with all things in this world. So when
Abraham's servant was sent to take Rebecca for a wife
unto Isaac, he required that she should immediately
leave father and mother, brothers, and all enjoyments,
and go along with him ; but withal, that she might
know herself to be no loser thereby, he not only assur-
ed her of the greatness of his master, but also a pres-
ent gave her jewels of silver, and jewels of gold, and
raiment. Gen. xxiv. 53. And when our Saviour re-
quires that we should part with all for his sake and
the gospel, he promiseth an hundred fold in lieu of
them, even in this life ; namely, an interest in things
spiritual and heavenly. Wherefore without an assid-

114 OF SPIRITUAL HANDEDNESS,

nous meditation on heavenly things, as a better, more
noble and suitable object for our affections to be fixed
on, we can never be freed in a due manner from an
inordinate love of things here below.

It is sad to see some professors, who will keep up
spiritual duties in churches and in their families, who
will speak and discourse of spiritual things, and keep
themselves from the open excesses of the world ; yet
when they come to be tried by such duties as entrench
on their love and adherence to earthly things, quickly
manifest how remote they are from being spiritually
minded in a due manner. Were they to be tried, as
our Saviour tried the young man who made such a pro-
fession of his conscientious and religious conversation ;
60 sell what thou hast, give to the poor, and follow
me ; something might be pleaded in excuse for their
tergiversation. But, alas ! they will decline their duty
when they are not touched to the hundredth part of
their enjoyments.

I bless God, I speak not thus of many, of my own
knowledge ; and may say with the apostle to the most
to whom I usually speak in this manner ; ' But, belov-
ed, we are persuaded better things of you, and things
that accompany salvation, though we thus speak.' — <
Heb. vi. 9. Yea, the same testimony may be giv^en of
many in this city, which the same apostle gives to the
churches of Macedonia, 2 Cor. viii. 1 — 3. 'Under-
stand the grace of God bestowed on the churches of
Macedonia, how that, in a great trial of affliction, the
abundance of their joy and their poverty abounded
unto the riches of their liberality 5 for to their power^
and beyond their power, they were willing of them-
selves.' There hath been nothing done amongst us,
that may or can be boasted of ; yet, considering all

OF SPIRITUAL MINDEDNESS. H5

circumstances, it maybe, there have not been more in-
stances of true evangelical charity, in any age or
place, for these many years* For them who have been
but useful and helpful therein, the Lord remember them
for good, and spare them according to the multitude
of his mercies. It is true, they have not> many of
them, founded colleges, built hospitals, or raised works
of state and magnificence : for very many of them are
such, as whose i deep poverty comparatively hath
abounded unto the riches of their liberality.' The
backs and bellies of multitudes of poor and needy ser-
vants of Christ, have been warmed and refreshed by
them, blessing God for them. Thanks be to God,
saith the apostle in this case, for his unspeakable gift.
2 Cor. ix. 15. Blessed be God, who hath not left the
gospel without this glory, nor the profession of it
without this evidence of its power and efficacy. Yea,
God hath exalted the glory of persecutions and afflic-
tions; for many, since they have lost much of their
enjoyments by them, and have their all endangered
continually, have abounded in duties of charity beyond
what they did in the days of their fulness and prosper-
ity. So out of the eater there hath come forth meat.
And if the world did but know what fruits, in a way
of charity and bounty, unto the praise of God and
glory of the gospel, have been occasioned by their
making many poor, it would abate of their satisfaction
in their successes.

But with many it is not so : their minds are so full
of earthly things, they so cleave to them in their affec-
tions, that no sense of their duty, no example of others,
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

116 OF SPIRITUAL MINBEDNESS,

deliverance from this woful condition, the means in-
sisted on must be made use of.

Especially this advice is needful to those who are
rich, who have large possessions, or abound in the
goods of this world. The poor, the afflicted, the sor-
rowful, are prompted, from their outward circumstan-
ces, as well as excited by inward grace, frequently to
remember and to think of the things above, wherein
lies their only reserve and relief against the trouble
and urgency of their present condition. But the en-
joyment of these things in abundance, is accompanied
with a two-fold evil, lying directly contrary to this
duty*

1. A desire of increase and adding thereunto.
Earthly enjoyments enlarge men's earthly desires 5
and the love of them grows with their income. A
moderate stock of waters, sufficient for our use, may
be kept within ordinary banks. But if a flood be
turned into them, they know no bounds^ but overflow
all about them. — The increase of wealth and riches
enlargeth the desires of men after them, beyond all
bounds of wisdom, sobriety^ or safety. He that labors
hard for his daily bread, hath seldom such earnest vehe-
ment desires of an addition to what he hath, as many
have, who already have more than they know how to
use, or almost what to do with. Thus they must have
more, and the last advantage serves for nothing but to
stir them up to look out for another. And yet such
men would, on other accounts, be esteemed good
Christians, and spiritually minded, as all good Chris-
tians are.

2. They draw the heart to value and esteem them,
as those which bring in their satisfaction, and make
them to differ from those whom they see to be poor

OP SPIRITUAL MINDEDNESS, 117

and miserable. Now these things are contrary to, and
where they are habitually prevalent, utterly inconsis-
tent with being spiritually minded. Nor is it possi-
ble, that any who in the least degree are under their
power, can ever attain deliverance, unless their thoughts
are fixed, and their minds thereby possessed with
due apprehensions of invisible things and eternal
glory.

These are some 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. And there are some things which make me
willing to give a few directions for the practice of this
duty. For whatever else we are and do, we neither
are nor can be, truly spiritually minded, whereon life
and peace depend, unless we really exercise our
thoughts unto meditations of things above. Without
it, all our religion is but vain : and as I fear men are
generally wanting and defective herein, in point of
practice ; so I do also, that many, through the dark
ness of their minds, the weakness of their intellect-
uals, and ignorance of the nature of all things unseen,
do seldom set themselves unto the contemplation of
them, I shall, therefore, give some few directions for the
practice of this duty.

118 OF SPIRITUAL MINPEDNESS,

CHAPTER VI

Directions unto the exercise of our thoughts on things
above ; things future, invisible, and eternal ; on God
himself with the difficulties of it, and oppositions
unto it, and the way of their removal. Right notions
of future Glory stated.

We have treated in general, before, of the proper ob-
jects of our spiritual thoughts as to our present duty.
That which we were last engaged in, is an especial in-
stance in heavenly things 5 things future and invisible,
with a fountain and spring of them all in Christ and
God himself. And because men generally are unskilled
herein, and great difficulties arise in the way of the
discharge of this part of the duty in hand, I shall give
some especial directions concerning it.

1. Possess your minds with right notions and ap-
prehensions of things above, and of the state of future
glory. We are in this duty to look at the things which
are not seen. 2 Cor. iv. 16. It is faith only whereby
we have a prospect of them ; for we walk by faith, and
not by sight. And faith can give us no interest in
them, unless we have due apprehensions of them ; for
it doth but assent and cleave to the truth of what is
proposed unto it. And the greatest part of mankind
both deceive themselves, and feed on ashes, in this
matter : they fancy a future state, which hath no foun-
dation but in their own imaginations. Wherefore the
apostle, directing us to seek and mind the things that
are above, adds, for the guidance of our thoughts, the
consideration of the principal concernment of them
where Christ sitteth at the right hand of God. Col. iii#
1, 2. He wouldl ead us to distinct apprehensions of

OP SPIRITUAL MINDEDNESS. 119

those heavenly things, especially of the presence of
Christ in his exaltation and glory. Wherefore the true
notion of these things which we are to possess our
minds withal, may here be considered.

All that have an apprehension of a future state of
happiness, agree in this matter, that it contains in it, or
is accompanied with, a deliverance and freedom from
all that is evil. But in what it is so, they are not
agreed. Many esteem only those things that are grie-
vous, troublesome, wasting, and destructive to nature,
to be so ; that is, what is penal, in pain, sickness, sor-
row, loss, poverty, with all kinds of outward troubles,
and death itself, are evils. Wherefore, they suppose that
the future state of blessedness will free them from all
these things, if they can attain to it. This they will
lay in the balance against the troubles of life, and
sometimes it may be against the pleasures of it, which
they must forego. Yea, persons profane and profligate
will, in words at least, profess, that heaven will give
them rest from all their troubles. But it is no place
of rest for such persons.

Unto all others also, to believers themselves, these
things are evil, such as they expect a deliverance from
in heaven and glory : and there is no doubt, but it is
lawful for us, and meet, that we should contemplate on
them, as those which will give us a deliverance from
all outward troubles, death itself, and all that leads
thereto. Heaven is promised as rest to them that are
troubled. 2 Thes. i. 7. It is our duty, under all our
sufferings, reproaches, persecutions, troubles, and sor-
rows, to raise up our minds to the contemplation of
that state, wherein we shall be freed from them all. It

is a blessed notion of heaven, that God shall therein
wipe away all tears from our eyes. Eev. vii. 17, or

120 OF SPIRITUAL MINDEDNESS.

remove far from us all causes of sorrow ; and it would
be to our advantage, if we accustomed our minds more
to this kind of relief than we do 5 if, upon the incur-
sion of fears, dangers, sorrows, we did more readily
retreat to thoughts of that state wherein we shall be
freed from them all \ even this most inferior consider-
ation of it, would render the thoughts of it more famil-
iar, and the thing itself more useful to us. Much
better it were, than on such occasions to be exercised
with heartless complaints, uncertain hopes, and fruit-
less contrivances.

But there is that, which, to them who are truly spir-
tually minded, hath more evil in it than all these things
together, and that is, sin. Heaven is a state of deliver-
ance from sin, from all sin, in all the causes, concomi-
tants, and effects of it. He is no true believer, to
whom sin is not the greatest burden, sorrow, and
trouble. Other things, as the loss of our dear rela-
tions, or extraordinary pains, may make deeper impres-
sions on the mind, by its natural affections, at some
seasons, than ever our sins did at any one time, in any
one instance. So a man may have a greater trouble in
sense of pain, by a fit of the toothache, which will be
gone in an hour, than in an hectic fever or consump-
tion, which will assuredly take away his life. But
take in the whole course of our lives, and all the
actings of our souls in spiritual judgment as well as
natural affection, and I do not understand how a man
can be a sincere believer, to whom sin is not the great-
est burden and sorrow.

Wherefore, in the first place, it belongs to the true
notion of heaven, that it is a state wherein we shall be
eternally freed from sin, and all the concernments of
it, but only the exaltation of the glory of God's grace

OF SPIRITUAL MINDEDNESS. 121

in Christ, by the pardon of it. He that truly hates sin
and abhors it, whose principal desire and design of life
is to be freed from it, as far as it is possible ; who
walks in self-abasement, through a sense of his many
disappointments, when he hoped it should act in him
no more, cannot, as I judge, but frequently betake him-
self for refreshment to thoughts of that state wherein
he shall be freed from it, and triumph over it to eter-
nity. This is a notion of heaven that is easily appre-
hended and fixed on the mind, which we may dwell upon,
to the great advantage and satisfaction of our souls.

Frequent thoughts and meditations of heaven, under
this notion, argue a man to be spiritually minded.
For it is a convincing evidence that sin is a burden to
him, that he longs to be delivered from it and all its
consequents ; that no thoughts are more welcome to
him, than those of that state wherein sin shall be no
more. And although men are troubled about their
sins, and would desirously be freed from them, so far
as they perplex their minds, and make their con-
sciences uneasy ; yet if they are not much in the pros-
pect of this relief, if they find not refreshment in it, I
fear their trouble is not such as it ought to be. Where-
fore, when men can so wrangle and wrestle with their
convictions of sin, and yet take up the best of their
relief in hopes that it will be better with them, at some
time or other, in this world, without longing desires
after that state wherein sin shall be no more ; they can
give no evidence that they are spiritually minded.

It is quite otherwise with sincere believers in the

exercise of this duty. The considerations of the

grace and love of God, of the blood of Christ, of the

purity and holiness of that good spirit that dwelleth in

them, of the light, grace, and mercy, which they have

11

122 OF SPIRITUAL MINDEDNESS.

attained through the promises of the gospel, are those
which make the remainders of sin most grievous and
burdensome to them. This is that which even breaks
their hearts, and makes some of them go mourning all
the day long, namely, that any thing of that which
alone God hates, should be found in them, or be re-
maining with them. It is, in this condition, an evidence
that they are spiritually minded, if, together with
watchful endeavors for the universal mortification of
sin, and utter excision of it, both root and branch, they
constantly add these thoughts of that blessed state,
wherein they shall be absolutely and eternally freed
from all sin, with refreshment, delight, and compla-
cency.

These things belong to our direction for the fixing
of our thoughts and meditations on things above.
This the meanest and weakest person, who hath the
least spark of sincerity and grace, is capable of appre-
hending, and able to practice : and it is that which the
sense they have of the evil of sin will put them on
every day, if they shut not their eyes against the light
of the refreshment that is in it. Let them who cannot
arise in their minds to fixed and stable thoughts of any
other notion of these invisible things, dwell on this
consideration of them, wherein they will find no small
spiritual advantage and refreshment to their souls.

2. As to the positive part of this glorious future
state, the thoughts and apprehensions of men are very
various. And that we may know as well what to
avoid, as what to embrace, we shall a little reflect on
some of them.

1. Many are able to entertain no rational conceptions
about a future state of blessedness and glory, no no-
tions wherein either faith or reason is concerned. Im-

OF SPIRITUAL MINDEDNESS. 123

agination they have of something that is great and
glorious, but what it is they know not. No wonder
if such persons have no delight in, no use for, thoughts
of heaven. When their imaginations have fluctuated
up and down in all uncertainties for a while, they are
swallowed up in nothing. Glorious, and therefore de-
sirable, they take it for granted that it must be : but
nothing can be so to them, but what is suitable to their
present dispositions, inclinations, and principles : and
hereof there is nothing in the true spiritual glory of
heaven, or in the eternal enjoyment of God. These
things are not suited to the wills of their minds and of
the flesh, and therefore they cannot rise up to any
constant desire of them. Hence to please themselves,
they begin to imagine what is not. But whereas
what is truly heaven, pleaseth them not, and what
doth please them is not heaven, nor there to be found,
they seldom or never endeavor, in good earnest, to
exercise their thoughts about it.

It were well if darkness and ignorance of the true
nature of the future state and eternal glory, did not
exceedingly prejudice believers themselves, as to their
delight in them and meditations about them. They
have nothing fixed or stated in their minds, which
they can betake themselves to in their thoughts, when
they would contemplate about them. And by the
way, whatever diverts the minds of men from the
power and life of spiritual worship, as do all pompous
solemnities in the performance of it, doth greatly hin-
der them as to right conceptions of our future state.
There was a promise of eternal life given to the
saints under the Old Testament : but whereas they
were obliged to a worship that was carnal and out-
wardly pompous, they never had clear and distinct ap-

124- OF SPIRITUAL MINDEDNESS.

prehensions of the future state of glory : for life and
immortality were brought to light by the gospel.
Wherefore, although no man living can see or find out
the infinite riches of eternal glory ; yet it is the duty
of all to be acquainted with the nature of it in general,
so as that they may have fixed thoughts of it, love to
it, earnest desires after it, all under its own true and
proper notion.

2. So great a part of mankind as the Mahometans,
to whom God hath given all the principal and most
desirable parts of the world to inhabit and possess,
conceive the state of future blessedness to consist in
the full satisfaction of their sensual lusts and plea-
sures. An evidence this is, that the religion which
they profess hath no power or efficacy on their minds
to change them from the love of sin, or placing their
happiness in fulfilling the desires of the flesh. It doth
not at all enlighten their minds to discern a beauty in
spiritual things, nor excite their affections to the love
of them, nor free the soul to look after blessedness in
such things as alone are suited to its rational consti-
tution ; for if it did, they would place their happiness
and blessedness in them. Wherefore, it is nothing
but an artifice of the god of this world, to blind the
eyes of men to their eternal destruction.

3. Some of the philosophers of old attained an ap-
prehension, that the blessedness of men in another
world doth consist in the soul's full satisfaction in the
goodness and beauty of the Divine Nature : and there
is a truth in this notion, which contemplative men
have adorned with excellent and rational discourses :
and sundry who have been and are learned among
Christians, have greatly improved this truth by the
light of the scripture. From reason they take up

OF SPIRITUAL MINDSDNjEsS. 125

with thoughts of the goodness, the airiiableness, the
self-sufficiency^ the all-sufficient satisfactoriness of the
infinite perfections of the Divine Nature. These
things shine in themselves with such a glorious light,
as that there is no more required to a perception of
them, but that men do not wilfully shut their eyes
against it, through bestial sensuality and love of sin.
From reason also, they frame their conceptions con-
cerning the capacity of the souls of men for the im-
mediate enjoyment of God, and what is suited therein
to their utmost blessedness. No more is required to
these things, but a due consideration of the nature of
God and man, with our relation to him and depend-
ence on him. By the light of the Scripture they
frame these things into that which they call the beati-
fical vision, whereby they intend all the ways in
which God, in the highest and immediate instances,
can and doth communicate of himself to the souls of
men, and the utmost elevation of their intellectual ca-
pacities to receive those communications. It is such
an intellectual apprehension of the Divine Nature and
perfections, with ineffable love, as gives the soul the
utmost rest and blessedness which its capacities can
extend 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 re-
duce them to present usefulness, nor make them sub-
servient to the exercise and increase of grace : and the
truth is, the Scripture gives us another notion of heaven
and glory, not contrary to this, not inconsistent with

it, but more suited to the faith and experience of be-

11*

126 0£ SPIRITUAL MlNDEDNfiSS.

lievers, 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 w^hich
the meanest believers are capable of improving in
daily practice, is, that faith shall be turned into sight,
and grace into glory. We walk now by faith and not
by sight, saith the apostle. 2 Cor. iii. 7. Wherefore
this is the difference between our present and our fu-
ture state, that sight hereafter shall supply the room
of faith. 1 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 object 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 principal present
object of faith as it is evangelical, into whose room
light must succeed 1 Is it not ' the manifestation of
the glory of the infinite wisdom, grace, love, kindness
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

OP SPIRITUAL MINDEDNESS. 12?

the glory of heaven principally consist. We behold
them now darkly as in a glass ; that is, the utmost
which by faith we can attain to 5 in heaven they shall
be openly and fully displayed. The infinite, incompre-
hensible excellencies of the divine nature, are not pro-
posed 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 5 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
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
comprehension of the wisdom and love and grace of
God in Christ, with those other things which shall be
immediately declared.

Some, perhaps, will be ready to say, that if this be
heaven, they can see no great glory in it, no such
beauty as for which it should be desired. It may be
so ; for some have no instrument to take a view of in-
visible 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 act-
ings of our souls, thun reason will guide them, which

128 Otf SPmiTUAL MINDSDNESSi

may be of use : but we look for no 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 destructive of them. We
value not that heaven which is equally suited to the
desires and inclinations of the worst of men, as well
as the best ; for we know that they who like not grace
here, neither do nor can like that which is glory here-
after. No man who is not acquainted experimentally
in some measure with the life, power, and evidence 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 us full rest, satis-
faction, 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 media-
tion, with the revelation of all his counsels concerning
them and the communication of their effects to us.
He that likes it not, to whom it is not desirable, may
betake himself to Mahomet's paradise, or the philoso-
phers speculations ; in the gospel heaven 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 likenass to him,
whereof our natures are capable. In a sense and ex-
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, experi-

OF SPIRITUAL MINDEDNESS. 129

ence, and enjoyment of these things, however were

and frequently interrupted, our apprehensions of them,

however dark and obscure, are the only means whereby

we are made meet for the inheritance of the saints in

light.

To have the eternal glory of God in Christ, with all

the fruits of his wisdom and love, whilst we are our-
selves under the full participation of the effects of
them, immediately, directly, revealed, proposed, made
known to us in a divine and glorious light, our souls
being furnished with a capacity to behold and perfectly
comprehend them ; this is the heaven which, accord-
ing 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 par-
ticular 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 cre-
ated understanding conceive such things. God's com-
munications 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 sensi-
ble 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 1 Now that depends principally
as to our souls in the ' perfection of all grace, which
is initially 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
somewhat of it shall cease as to the manner of its op-

130 OF SPIRITUAL MINDEDNESS.

eration. What soul could think with joy of going to
heaven, if thereby he must lose all his present light,
faith, and love of Godr though that he were told he
should receive that in lieu of them which is more excel-
lent, whereof he hath no experience, nor can understand
of what nature it is 1 When the saints enter into rest,
their good works do follow them $ and how can they
do so, if their grace do not accompany them, from
whence they proceed ] The perfection of our present
graces, which are here weak, and interrupted in their
operations, is a principal eminency of the state of
glory 1 faith shall be heightened into vision, as was
proved before ; which doth not destroy its nature, but
cause it to cease as to its manner of operation towards
things invisible. If a man have a weak, small faith in
this life, with little evidence, and no assurance, 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 mighty prevailing
evidence of the things believed, is rilled with comfort
and assurance 5 this is not by a faith or grace of ano-
ther kind from what he had before, but by the same
faith, raised to an higher degree of perfection. 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 5 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 saw men like
trees, walking, was taken away. Nor will our perfect
vision of things above, be a grace absolutely of ano-
ther kind from the light of faith which we here enjoy
only what is imperfect in it will be done away, and it

OF SPIRITUAL MINDEDNESS. 131

will be made meet for the present enjoyment of
things, here at a distance and invisible. Love shall
have its perfection also, and the least alteration in its
manner of operation of any grace whatever. And
there is nothing that should more excite us to labor
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 be by it
enabled to cleave unto God, unchangeably, with eter-
nal delight, satisfaction, and complacency. Hope will
be perfect in enjoyment, which is all the perfection it
is capable of. So shall it be as to other graces.

This subjective perfection of our natures, especially
in all the faculties, powrers, 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 en-
joying of it, (if it were possible,) make us blessed and
happy, if our own natures were not made perfect,
freed from all disorder, irregular motions, and weak,
imperfect operations. What is it then that must give
our nature this subjective perfection ? It is that grace
alone, whose beginnings we are here made partakers
of; for therein consists the renovation of the image
of God in us. And the immediate communication of
that image to us, is the absolute perfection of our na-
tures, the utmost which their capacity is suited to.
And this gives us the last thing to be inquired into,
namely, by what means in ourselves we shall eternally
abide in that state ! And this is by the unalterable ad-
herence 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, incomprehen-

132 OF SPIRITUAL MINDEDNESS.

sible perfections of his nature : for the perfect nature
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
direction how to exercise our thoughts about them.

This is that notion of heaven, which those who are
spiritually minded, ought to be conversant with 5 and
the true acting of it by faith, is a discriminating char-
acter of believers. This is no heaven to any others.
Those who have not an experience of the excellency
of these things in their initial state in this world, and
their incomparable transcendency to all other things,
cannot conceive how heavenly glory and blessedness
should consist in them. Unskilful men may cast away
rough, un wrought diamonds, as useless stones ; they
know not what polishing will bring them to. Nor do
men unskilful in the mystery of godliness, judge there
can be any glory in rough unwrought 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
consist in the enjoyment of it \ But this and no other
heaven wTould we go to. Other notions there may be,
there are of it, which being but fruits and effects of
mens's own imaginations, the more they dwell in the
contemplation of them, the more carnal they may
grow, at best the more superstitious. But spiritual
thoughts of this heaven, consisting principally in free-

OF SPIRITUAL MINDEDNESS. 133

dom from all sin, in the perfection of all grace, m the
vision of the glory of God in Christ, and all the ex-
cellencies of the divine nature as manifested in him,
are an effectual means for the improvement of spirit-
ual life, and the increase of all graces in us ; for they
cannot but effect an assimilation in the mind and heart
to the things contemplated on, where the principles
and seeds of them are already inlaid and begun. This
is our first direction.

Secondly. Having fixed right notions and appre-
hensions of heavenly things in our minds, it is our du-
ty to think and contemplate greatly on them, and our
own concernment 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 lies the great trial, whether we
are spiritually minded or not, by virtue of this rule ;
if we are risen with Christ we 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, we are 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 ; where our
treasure is, there will our hearts be also. Are they
our treasure, our portion, our reward, in comparison
whereof all other things are but loss and dung 1 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

134« OF SPIRITUAL MTNt'EDNESS.

be under the conduct of those habits of grace, which
strive after, and naturally tend to, perfection, laboring
greatly here under the weight of their own weakness-
es, (as it is with all who are truly spiritually minded,)
and yet not have his thoughts greatly exercised about
these things. 1 John iii. 3.

It were well if we would try ourselves by things
such of uncontrolable evidence. What can any object
to the truth of these things, or the necessity of this
duty 1 If it be otherwise with us, it is from one of
these two causes ; either we are not convinced of the
truth and reality 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 themselves to those that are vain
and useless, without any stated converse with things
above, and yet enjoy life and peace ? 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 stu-
pid 1 They all generally desire to go to heaven, at
least when they can live here no longer. Some, in-
deed, 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 endeavor to attain a right no-
tion of it, to try how it is suited to their principles
and desires ] but content themselves with such general
notions of it as please their imaginations. It is no
wonder if such persons seldom exercise 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
same kind and nature with them ; that h:r, soul should

OF SPIRITUAL MINDEDNESS. 135

interest to lie in them, not to abound in meditation
concerning them, it argues indeed, that whatever they
profess, they are earthly and carnal.

Again ; meditate and think of the glory of heaven,
so as to compare it with the opposite state of death
and eternal misery. Few men care to think much of
hell, and the everlasting torments of the wicked there-
in. Those do so least, who are in most danger of fall-
ing 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 severi-
ty in thoughts about it, which it is not fit we should
be too much terrified with. Some transient thoughts
they will have of it, but not suffer them to abide in
their minds, lest they should be too much discomposed.
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 torments and
their eternity, by himself, than in all the scripture be-
sides. These thoughts, in most, proceed from an un-
willingness to be troubled in their sins, and are useful
to none. It is the height of folly for men to endeavor
the hiding of themselves, for a few moments, from
that which is unavoidably coming upon them unto
eternity, and the due consideration whereof is a means
for an escape from it. But I speak only of true believ-
ers : and the more they are conversant, 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 necessary duty to consider it, as what

136 OF SPIRITUAL MINDEDNESS.

we were by nature obnoxious to, as being children of
wrath ; what we have deserved by our personal sins, as
the* wages 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 indig-
nation of God against sin, who hath prepared this
Tophet of old ; that we may be delivered from sin,
kept up to an abhorrency of it, walking in humility,
self-abasemen;, and the admiration of divine grace.
This, therefore, is required of us, that in our thoughts
and meditations, we compare the state 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,
occasions, do prevalently obstruct their abiding in such
thoughts. I shall speak further to this afterwards, at
present I shall only suggest two things. (1.) If you
cannot attain, yet continue to follow after \ get your
minds in a perpetual endeavor after an abode in spiri-
tual 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
yourselves for deliverance, when you find disappoint*
ments, or not a continuance, in them. It is the sense
of that place, Rom. viii. 23 — 27. (2.) Take care you
go not backwards, and lose what you have wrought.
If you neglect these things for a season, you will
quickly find yourselves neglected by them. So I ob-
serve it every day in the hearing of the word. Whilst

OF SPIRITUAL MINDEDNESS. 137

persons keep up themselves to a diligent attendance on
it, where they find it preached t© their edification, they
find great delight in it, and will undergo great difficul-
ties for the enjoyment 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.

CHAPTER VII

Especial objects of spiritual thoughts on the glorious
state of heaven j and what belongs thereto. First, of
Christ himself Thoughts of heavenly glory, in oppo-
sition 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 especial object of our thoughts and meditations.
As, 1. Think much of him, who to us is the life and
centre of all the glory of heaven, that is, Christ him-
self. I shall be very brief in treating hereof, because
I have designed 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 whole 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 media-
tory ministry, as I have at large elsewhere declared :

12*

138 OF SPIRITUAL MINDEDNESS.

and he will be the means of all glorious communica-
tions 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
heavenly glory. To help us herein we may consider
the things that follow.

(1.) Faith hath continual recourse to him on the ac-
count of what he did and suffered for us in this world :
for thereon, paraxon 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
necessary 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 adher-
ence to him thereby, is what he is in himself, as he is
now exalted in heaven. If we rejoice not at the re-
membrance 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 happiness in being forever in the presence of
Christ, who care not at all to be with him here, as
they may. And the only wTay of our being present
with him here, is by faith and love, acting themselves
in spiritual thoughts and affections ; and it is an ab-
surd thing for men to esteem 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 when they swear by his name. I
have read of them, who have lived and died in con-
tinual contemplation on him, so far as the imperfection

OF SPIRITUAL MINDEDNESS. 139

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 other-
wise 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 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 directions for the discharge of this duty.
(1.) In your thoughts of Christ, be very careful that
they are conceived and directed according to the rule
of the word, lest you deceive your own souls, and give
up the conduct of your affections to vain imagina-
tions. Spiritual notions, befalling carnal minds, did
once, by the means of superstition, 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 5 nor under-
standing what it was to be truly like unto him, they
gave up themselves to many foolish inventions and im-
aginations 5 by which they thought to express their
love and conformity to him. They would have im-
ages of him, which they would embrace, adore, and
bedew with their tears. They would have crucifixes,
as they called them, which they would carry about

140 OF SPIRITUAL MINDEDNESS.

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 5 and purchase a
feigned chip of a tree whereon he suffered, at the
price of all they had in the world, They would en-
deavor, by long thought fulness, fastings, and watchings,
to cast their souls into raptures and ecstasies, wherein
they fancied themselves in his presence. They came
at last to make themselves like him, in getting impres-
sions of wounds on their sides, their hands and feet.
Unto all these things, and sundry others of a like
nature and tendency, did superstition abuse and cor-
rupt the minds of men, from a pretence of a prin-
ciple of truth, for there is no more certain gospel
truth than this, that believers ought continually 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.
18. And we are not to forego our duty, because other
men have been mistaken in theirs ; nor part with
practical 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 endeavors
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
thereof, and conscientious subjection of soul to the
authority of God in it. For we ought not to suffer

OF SPIRITUAL MINDEDNESS. 141

our affections to be entangled with the paint or artifi-
cial beauty of any way or means of giving our love
to Christ, which are not warranted by the word 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 irregularities and excesses in
their manner of expressing it (provided their worship
of him be neither superstitious nor idolatrous,) than
among those who, professing themselves to be Chris-
tians, 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, sufficiently
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 the ways of images and cruci-
fixes, with their appurtenances before mentioned.
And this rendered all their devotion an abomination.
That which tends to these ends among believers, is the
promise of the spirit, and the institutions of the word.
Would you then think of Christ as you ought, take

14«2 OF SPIRITUAL MINDEDNESS.

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
ridiculous. 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, insinu-
ate into our minds and hearts, a gracious sense of his
own love, kindness, and relation to us. The great
variety wherein these things are mutually 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
intimations of his acceptance of them, delight in them,

OF SPIRITUAL MINDEDNESS. 143

and return a sense of his own love to them. He never
will be, he never was, behind with any poor soul in
returns of love. Those gracious and blessed promises
which he hath made, of coming1 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. Where-
fore, we may consider three things concerning these
thoughts of Christ. (1.) That they are exceeding ac-
ceptable to him, as the best pledge of our cordial af-
fection. 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 manifold 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 be-
yond sighs and groans. (2.) These thoughts are the
only means, whereby we comply with the gracious in-
timations 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
surprised into acts of gracious communion with
Christ. Cant. vi. 11. But they are not to be expect-
ed, 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

144 OF SPIRITUAL MINDEDNESS,

did not experience in himself the sweetness, life, and
power of the testimonies given concerning the real
communications of the love of Christ unto, and the in-
timation of his presence with, believers, He knew
well enough the doctrine of it, bnt did not feel the
power 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 into the
soul, but by constant thoughtfulness and contemplation
on Christ. How many blessed visits do we lose, by
not being exercised to this duty % See Cant. v. 1, 2, 3.
Sometimes we are busy, sometimes careless and neg-
ligent, 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 notions and knov/ledge 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

OF SPIRITUAL BUNDED NESS. 145

all. It is to have our minds really exercised with de-
light about heavenly things, the things that are above,
especially Christ himself, as at the right hand of God.
Again : So think of eternal things, as continually to
lay them in the balance against all the sufferings of this
life. This use of it I have spoken to somewhat before 5
and it is necessary it should be pressed upon all occa-
sions. It is very probable that we shall yet suffer more
than we have done. Those who have gone before us,
have done so 5 it is foretold in the scripture, that if we
will live godly in Christ Jesus, 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 due manner. Mere sufferings, will neither
commend us to God, nor any way advantage our own
souls. When Ave suffer according to the will 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 not so, all our sufferings are in
vain. Nor is it enough that we suffer for this or that
way of profession in religion, 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 na-
tural courage, accompanied with deep radical persua-
sions, and having their minds influenced with some si-
nister ends, may undergo things hard and difficult, in
giving testimony to what is not according to the mind
of God. Examples we have had hereof 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

13

146 OF SPIRITUAL MINDEDNESS.

and appearance of honor from them, who, in their suf-
ferings, are deceived in what they profess. But men
may, for 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 glory;
nor their own eternal advantage. Wherefore, we
are duly to consider all things that are requisite to
make our sufferings acceptable to God, and honorable
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 garment or livery they wear on this occasion.
Such principles may carry men out in a bad cause, but
they will never do so in a good one. Evangelical truth
will not be honorably witnessed to, but by evangelical
graces. Distrust 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 supported under them, and prudent care to
avoid them without an inroad on conscience, or neglect
of duty, are much better preparations for an entrance
into a state of suffering. 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 profession 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 cheer-
fully to undergo them, which is, to have such a con-
tinual prospect of the future state of glory, as to lay it
in the balance against all that we may undergo. For,

OF SPIRITUAL MINDEDNESS. 147

(1.) To have our minds filled and possessed with
thoughts thereof, will give us an alacrity in our entrance
into sufferings in away 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 compas-
sion and esteem of men. These and the like conside-
rations are apt to occur to the minds of all sorts of per-
sons, 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 enter-
tain every way and path that leads thereunto, as suffer-
ing 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 ourselves that we have better
and more abiding comforts" to betake ourselves to.
And we can no other way glorify God by our alacrity
in the entrance on sufferings, than when it ariseth from
a prospect iato, 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

148 OF SPIRITUAL MINDEDNESS.

much courage and resolution, have been wearied and
worn out with their continuance. Elijah himself was
hereby reduced to pray that God would take away 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 seeking deliverance by sinful compliances in the denial
of the trutho And although this maybe done out of mere
weariness (as it is the design of Satan to wear 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 overwhelming sorrow that befals 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
immediately to higher acts of confession than ever
they were before engaged in, and to an higher provo-
cation of their adversaries, until their former troubles
are doubled upon them, which they frequently under-
go with great satisfaction. Instances of this nature
occur in all histories of great persecutions. Others
being cowed 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 duration of suffer-
ings, 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
readiness what to lay in the balance against the long-
est continuance and duration of sufferings, which in

0£ SPIRITUAL MINDEDNESS* 149

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.

CHAPTER 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
expelling due thoughts of God, how to be discovered,
fyc. Thoughts of God, of what nature, and what they
are to be accompanied with, S^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 if for the reason before mentioned, namely, that I
intend a particular treatise on that subject, or an inqui-
ry how we may behold the glory of Christ in this life,
and how we shall do so to eternity. That which I have
reserved 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 issue : he is the centre and circumference where-
in they all begin, meet, and end. So the apostle is-
sues his profound discourse of the counsels of the di-
vine will and mysteries of the gospel, Rom. xi. 36*
u Of him, and through him, and to him are all things,
to whom be glory for ever." All things arise from his
power, and are disposed by his wisdom into a tenden-
cy to bis glory ; " of him, and through him, and to him

13*

150 OF SPIRITUAL MINDEBNESS,

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 limited; but they begin and
end in that which is immense 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 immediately and directly, or me-
diately 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 exercise our
thoughts on God himself, some things must be pre-
mised 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
degrees ; 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 acknow-
ledge, the very being of God. This is the height of
what the enmity of the carnal mind can rise to. To
acknowledge 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 ha-
tred to the only Fountain of all goodness, truth, and
being $ and that because they cannot own it, but, with-
al they must acknowledge it to be infinitely righteous,
holy, and powerful, which would destroy all their de-
sires and security. Such may be the person in the

OF SPIRITUAL MINDEDNESS. .151

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 them-
selves seem to suppose that wisdom was born and will
die with them. Psal. xiv. 1, & liiL 1.

It may be, never any age since the flood did more
abound with open atheism, among such as pretended
to the use and improvement of reason., than that
wherein we live. Among the ancient civilized hea-
then, 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, be-
lieve 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 power 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
inferior means, where the highest and most noble is re-
jected. Keason, or the light of nature, gives eviden-
ces to the being of God, and arguments are still well
pleaded from them to the confusion of atheists ;
and they were sufficient to retain men in an acknow-
ledgment of the divine power and Godhead, who had
no other, no higher evidences of them j but where men

152 OF SPIRITUAL MINDEDNESS.

have had the benefit of divine revelation, where they have
been educated in the principles of the Christian reli-
gion, have had some knowledge, and some profession of
them i and have, through love of sin, and hatred of
every thing that is truly good, rejected all convictions
from them concerning the being, power, and rule of
God, they will not be kept to a confession of them, by
any considerations that the light of nature can sug-
gest.

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 rejected, than among any other sort of
men, even than there were among the heathens them-
selves

1. God hath designed to magnify his word above all
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
honor to reason, or the light of nature, that they shall
preserve the minds of men from any evil whatever.
Eeason 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 common honesty among civilized heathens and
Mahometans, than amongst degenerate Christians \ and
from the same reason, the children of professors are
sometimes irrecoverably 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 afflictions who had rejected
the word. Men may by afflictions be recalled to the

OF SPIRITUAL MINDEBNESS. 153

light of the word \ but none are immediately turned
to God by them. As a good shepherd, when a sheep
wanders from a flock, ancfc will not hear his call, sends
put his dog, which stops him, and bites him ; hereon h$
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 revelation of himself,
and wherein he doth most glorify his wisdom and his
goodness, is despised, he will not only take off the effi-
cacy of inferior means, but judicially harden 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.
Kom. i. 21, 28. 2 Thess. ii. 11, 12.

2. The contempt of gospel light and the Christian
religion, 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 congress 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 inclinations succeed immediately on
our rejection and loss of the image of God. The best
things corrupted, yield the worst savor, as manna stank
and bred worms ; the knowledge of the gospel being
rejected, 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 propor-
tionate degree of inclination to wickedness into the
hearts andminds 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 dark-
ness, unbelief, temptation, love of sin, pride, and con-
tempt of God, fall off from all subjection of soul and

154* OF SPIRITUAL MINDEDNESS.

conscience to the gospel, either notionally or practi-
cally, deriding or despising all supernatural revela-
tions j they are a thousand times more disposed to down-
right atheism, than persons who never had the light or
benefit of such revelations. 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 otherwise 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 har-
dened, may greatly discover it, inwardly in their peace,
or outwardly in their lives.

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 resolu-
tion not to see things invisible and eternal. Love of
sin, a resolved continuance in the practice of it, the ef-
fectual 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 Eewarder
of good and evil, is inseparable from the first notion of
a Divine Being. Whereas, therefore, the most glori-
ous light, and uncontrollable evidence 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.

OF SPIRITUAL MINDEDNESS. 155

This they do by downright atheism, which alone pre-
tends to give them security against the light of divine
revelation. Against all other convictions, they might
take shelter from their fears, under less degrees of it.

It is not, therefore, to the disparagement, but honor
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 in-
clination or temptation thereto, until they have before-
hand 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 thoughts, or can be so long^ but he that is
ensnared into them by his desire to live securely and
uncontrollable in sin. Such persons know it to be
their interest, 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 har-
dened and blinded 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 habitual course in sin, in
them who have resisted and rejected the means and
motives to that end, declared in divine revelation.
And unless the love of sin be cured in the heart,
thoughts of the acknowledgement of God will not be
fixed in the mind.

156 OF SPIRITUAL MINBEDNESS.

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 profli-
gacy, with hardness in sin, regards not God in the
rule of the world, ver. 4, 5, 11, 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, being 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 evi-
dences of their disregard of God \ the pride of their
countenances testifies against them. Psal. x. 4. And
if they are followed further, cursed oaths, licentious-
ness of life, and hatred of all that is good, will confirm
and evidence the same. Such as these may own God
in words, 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, how dwelleth the love of God in him % ) 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-

OF SPIRITUAL MINDEBNESS. 15f

tlnuaily 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
be attended to. Some are suggested to their minds
from daily occasions and occurrences. Common con-
verse in the world engageth men into no other but
worldly thoughts ; love and desire of earthly things,
their enjoyment and increase, exhaust the vigor of
their spirits all the day long. In the midst of a mul-
titude of thoughts arising from these and the like oc-
casions, whilst their hearts and heads are reeking with
the steam of them, many fall immediately in their sea-
sons to the performance 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 exercising grace in them, it may be said compara-
tively, that God is not in all their thoughts.

I pray God, that this, at least as to some degrees
of it, be riot the condition of many among us; I speak
not now of men who visibly and openly live in sin, pro-
fane in their principles, and profligate in their lives.
The prayers of such persons are an abomination to the
Lord 5 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 commu-

158 OF SPIRITUAL MINDEDNESS.

nication, with their foolish designs, do all manifest, that
the vigor of their spirits, and the most intense contri-
vances of their minds, are engaged in things below.
Some refuse, transient, unmanaged thoughts, are some-
times cast away 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 doubtj there are. Ever and anon, we hear
of one and another whose secret lusts break forth into
a discovery. They natter 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 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, whose God was
their belly 5 whose end was destruction, who minded
earthly things. Phil. iii. 18, 19. Some may take ad-
vantage 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 gave 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 ano-
ther daily whilst it is called to-day, lest any be harden-
ed through the deceitfulness of sin." See Heb. xii.

OF SPIRITUAL MINDEDNESS. 159

13 — 17. And because those with whom it is thus,
cannot be spiritually minded, yet as there are some diffi-
culties in the case, as to the predominancy of a secret
ust or sin, I shall consider it somewhat more dis-
inctly.

1. We must distinguish between a time of tempta-
;ion in some, and the ordinary state of mind and affec-
ions in others. There may be a season, wherein God,
n his holy wise orderings of all things towards us, and
or his own gldry, in his holy, blessed ends, may suffer
i lust or corruption to break loose in the heart, to
strive, tempt, suggest, and tumultuate, to the great
rouble and disquietude of the mind and conscience.
Neither can it be denied, but that falling in conjunction
vith some vigorous temptation, it may proceed so far
is to surprise the person in whom it is, into actual sin,
;o his defilement and amazement. In this case no man
can say " he is tempted of God, for God tempteth no
nan," but every man is " tempted of his own lust, and
mticed." But yet temptations, of what sort soever
they be, so far as they are afflictive, corrective, or pe-
nal, 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 will and to do, ac-
cording to his pleasure. Ordinarily he doth so in them
that believe ; so that although their lusts may rebel
and war, they cannot defile or prevail. But to the

160 OF SPIRITUAL MINDEDNESS,

continual supplies of this actual prevailing grace, lie 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 unthankful soul to be convinced
and rebuked, a backsliding soul to be recovered, a fro-
ward, selfish, passionate soul to be broken and meek-
ened, he can leave them for a season to the sore exer-
cise 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 body, which gradually and
insensibly tend to his death \ it may be an advantage
to be cast into a violent fever, which threatens imme-
diately to take away his life. For he will hereby be
thoroughly awakened to the consideration of his dan-
ger, and not only labor to be freed from his fever, but
also for the future to watch against those disorders and
excesses which cast him into that condition. 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 con-
siderations can prevail with him, to awaken himself, to
shake himself out of the dust, and to betake himself to
a more diligent and humble walking before God. In
ithis 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 con-
science, and the stirrings of any sparks of grace which
yet remain, he is amazed, terrified, and stirs up himself
to seek after deliverance.

% God may, and doth, in his providence, " adminis-
ter objects and occasions of men's lusts," for their

OF SPIRITUAL MINDEDNESS. 161

trial. He will place them in such relations, in such
circumstances, as shall be apt to provoke their affec-
tions, passions, desires, and inclinations, to those ob-
jects that are suited to them.

In this state, any lust will quickly get such power in
the mind and affections, as to manage continual solici-
tations to sin. It will not only dispose the affections
towards it, but multiply thoughts about it, and darken
the mind as to those considerations which ouorht to
prevail to its mortification. In this condition it is hard
to conceive 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 cor-
ruption, 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 differ-
ence, namely, that which is between the " occasional
prevalency of any lust or corruption in conjunction
with a temptation," and " the power of sin in any in-
stance habitually and constantly complied with, or in-
dulged in the mind :" I answer :

1. It is no great matter whether we are able to dis-
tinguish between them or not. For the end why God
suffers any corruption to be such a snare and tempta-
tion, 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 ap-
prehensions concerning it, the more effectual it will be
to this end and purpose. It is good, it may be, that
the soul 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 temptation. For if it be conceived as a predo-
minant lust, if there be any spark of grace remaining

in the soul, it will not rest until in some measure it be

14*

J62 OF SPIRITUAL MINDEDNESS.

subdued. It will also immediately put it upon a dili-
gent search into itself, which will issue in deep self-
abasement, the principal 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 afflic-
tion 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 remaining in it. "W ith them in whom
any sin is ordinarily prevalent, it is otherwise. Ac-
cording to their light and renewed occasional convic-
tions, they have trouble about it \ they cannot but have
so, unless their consciences are utterly seared. But
this trouble respects principally, 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 with 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 nature and
operations of it described, Rom. i. Gal. v. And some-
times an especial, particular lust, may be so warmed

OF SPIRITUAL MINDEDNESS. 163

and fomented by men's constitutions within, or be so
exposed 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 perplexing solicitation
of any corruption to sin, and the conquering prevalency
of it, lies in this ; that under the former, the thoughts,
contrivances, and actings of the mind, are generally
disposed and inclined to an opposition to it, and a con-
flict with it, how it may be obviated, defeated, destroy-
ed 5 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 power 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 dispo-
seth the thoughts actually for the most part, to make
provision for the flesh, and to fulfil it in the lusts there-
of. It fills the mind with pleasing contemplations of
its object, and puts it on contrivances for satisfaction.
Yea, part of the bitterness of death to such persons, is,
that it will make an everlasting 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 en-
joyments, his wealth, profits, and advantages. It is so
to the sensual person, as that which finally determines
all his pleasures.

3. There is a difference iit 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, sen-

164 OF SPIRITUAL MINDEDNESS".

sual, or worldly, according as is the nature of the pre-
vailing corruption. Y»t 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 fur-
ther." He either lays a restraint on their minds, that
when lust hath fully conceived, it shall not bring forth
sin, or he sets an hedge before them in his providence,
that they shall not be able, in their circumstances, to
find their way unto what perhaps they do most earnestly
desire. A woful life it is that such persons lead.
They are continually tortured between their corrup-
tions and convictions, or the love of sin, and fear of the
event. With others it pursues its course into outward
actual sins, which in some are discovered in this world,
in others they are not : for " some men's sins go be-
fore 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 among
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 a hedge before them, to put bounds to their
inclinations, and to shut up the womb of sin ; some-
times by afflictions, sometimes by fears and dangers,
sometimes by the word ; and yet the bent of their spi-
rits is toward their sin; God takes off his hand of re-
straint, removes his hinderances, and " gives them up
to their own hearts' lusts, to do the things that are not
convenient." All things hereon suit their desires, and
they rush into actual sins and follies, setting their feet

OF SPIRITUAL MINDEDNESS.

165

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 for-
mer 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
they choose and delight m, 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
current of those which proceed from their powerful
inclinations. Yet may such persons abide in the " per-
formance of outward holy duties," or attendance to
them. Pride of, or satisfaction in, their gifts, may give
them delight 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
sin would lose all its desirable forms and appearances,

166 OF SPIRITUAL MINDEDNESS.

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 sin
ner. Adam had heard God's voice before with delight
and satisfaction ; but on the hearing 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 5 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, more-
over, 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. Psalm xxx. 4.
;" Sing unto the Lord, O ye saints of his, and give
thanks at the remembrance of his holiness." The re-
membrance of God 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 5 whatever is gracious, wise, and mer-
ciful ; and all that is so, they see and apprehend in
God. That God is what 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 refresh-
ment to them. For therein they behold all that is good
and excellent, the infinite centre of all perfections.
Wicked men would have God to be any thing but what
he is. Nothing that God is, really and truly, pleaseth

OF SPIRITUAL MINDEDNESS. 167

them. Whefore they either frame false notions 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
delight in what he is, they know not. Yea, all their
trouble ariseth from hence, that he is what he is. It
would be a relief to them, if they could make any abate-
ment- of his power, his holiness, his righteousness, his
omnipresence ; 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 per-
fections, it gives us a threefold evidence of our being
spiritually minded. ( 1.) In that it is such an evi-
dence that we have a gracious interest in those excel-
lencies and perfections, whereon we can say with re-
joicing in ourselves, this God, thus holy, thus power-
ful, 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 re-
freshes 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 whereon we may expect
safety and deliverance, Mai. 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 himself : 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 what-

168 OF SPIRITUAL MINDEBNESS.

ever. Whatever notions men may have of the divine
goodness, holiness, righteousness, and purity, they are
all hut barren, jejune, and fruitless, unless there he 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 excellen-
cies. Wherefore, when we can do so, when such me-
ditations of God are sweet to us, it is an evidence that
we have some experience in ourselves of the excellen-
cy of the image of those perfections, and that we re-
joice 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 consist in the full manifestation, and our en-
joyment of God in what he is, and of all his divine ex-
cellencies." This men for the most part take for
granted 5 but how it should be so, they know not.
They understand 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 excellencies will give eternal rest, satisfac-
tion, 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 ful-
ness of future glory, when God shall be all in all, but
through the delight and satisfaction which we have
here in contemplation of what he is in himself, as the
centre of all divine perfections.

I would, therefore, press this unknown, this neglect-
ed duty, on the minds of those of us in an especial
manner, who are visibly drawing nigh to eternity. The
days are coming, wherein what God is in himself, that
is, as manifest and exerted in Christ, shall alone be (as

OF SPIRITUAL MINDEDNESS. 169

we hope) the eternal blessedness and reward of our
souls. Is it possible that any thing should be more ne-
cessary for us, more useful to us, than to be exercised
in such thoughts and contemplations 1 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 what 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 remem-
brance of his holiness, in the thoughts of what he is,
our hearts are upright with him. ( 2.) This is that
which will effectually take off our thoughts and affec-
tions from things here below. One spiritual view of
the divine goodness, beauty, and holiness, will have
more efficacy to raise the heart to a contempt of all
earthly things, than any other evidences whatever.
( 3.) It will increase the grace of being heavenly mind-
ed in us, on the grounds before declared. ( 4.) It is
the best, I had almost said, it is the only preparation,
for the future full enjoyment of God. This will gra-
dually lead us into his presence, take away all fears of
death, increase our longing after eternal rest, and even
make us groan to be unclothed. Let us not then
cease laboring 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 " re-
membrance 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 ef-
fects of his covenant in Christ Jesus. To that purpose

15

170 OF SPIRITUAL MINDEDNESS.

were some of the last words of David, 2 Sam. xxiii. 5*
"Although my house be not so with God, yet he hath
made with me an everlasting covenant, ordered in all
things, and sure this is all my salvation and all my de-
sire*" In the prospect he had of all the distresses that
were to befall his family, he triumphantly rejoiceth in
the everlasting covenant that God hath made with him.
In these thoughts his saints take delight, they are
sweet to them and full of refreshment. " Their medi-
tations of him are sweet, they are glad in the Lord."
Psal, civ. 34. Thus it is with them that are truly spi-
ritually 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 especially on
great occasions, which of themselves are apt to divert
them from them. As, suppose a man hath received a
signal mercy, with the matter whereof he is exceed-
ingly affected 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 spirit-
ually minded, will immediately retreat to thoughts of
Gocl, 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 themselves to take up and exercise all the
thoughts of men about them. But those who are spi-
ritually minded, will in and under them all, continually
betake themselves to thoughts of God, wherein they
find relief and refreshment against all that they feel or
fear. In every state, their principal joy is in the re-
membrance of his holiness.

OF SPIRITUAL MINDEDNESS. 171

2. " That they may be accompained 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 pre-
cepts to any duty, so the nature of God and our own,
with the infinite distance between them, make it indis-
pensably necessary, even in the light of the natural
conscience. Infinite greatness, infinite holiness, infinite
power, all which God is, command the uttermost re-
verential fear that our natures are capable of. The
want hereof is the spring of innumerable evils, yea, in-
deed, of all that is so. Hence are blasphemous abuses
of the holy name of God, in cursed oaths and execra-
tions j hence it is taken in vain, in ordinary exclama-
tions ; hence is all formality in religion.

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 tri-
umph in the remembrance of him, to draw nigh to him
with boldness and confidence, are on the one hand pre-
scribed to us ; and on the other it is so, that we fear
and tremble before 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, be-
cause he is a consuming fire. These things carnal rea-
son 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 himself, and what 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 accom-
panied with an holy awe and reverence, from a due
sense of his greatness, holiness, and power. Two

172 07 SPIRITUAL MINDEDNESS.

things will utterly vitiate all thoughts of God, and ren-
der them useless to us.

(1.) Vain 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 ex->
pression of men's apprehensions. When the wits 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 pro-
perties, they bid farewell, for the most part, to all godly
fear and reverence. Others are under the power of car-
nal boldness, that they think of God with no other re-
spect,than if they thought of worms of the earth like
themselves. There is no holy awfulness upon their
minds and souls in the mention of his name. By these
things may our thoughts of God be so vitiated, that the
heart in them shall not be affected with a reverence of
him nor any evidence be given that we are spiritually
minded.

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 clo 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

OF SPIRITUAL MINDEDNESS. 178

that fear on our hearts, in proportion to their contin-
uance with us, they are of no value, but will insensibly
habituate us to a common bold frame of spirit, which
he despises.

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 oc-
casioned by the temptations and suggestions of Satan 5
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 fur-
ther 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 our
souls to an holy reverence of God, they are blessed
means of promoting our sanctification. Without this,
I say, there may be thoughts of God to no advantage
of the soul.

There is implanted in our nature such a sense of a
divine power and presence, as that, on all sudden occa-
sions and surprisals, it will act itself according to that
sense and apprehension, vox naturce clamantis ad Dom-
inum naturce : a voice in nature itself, upon any thing
that is suddenly too hard for it, which cries out imme-
diately to the God of nature. So men, on such occa-
sions, 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

15*

174 OF SPIRITUAL MINDEDNESS.

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 for their own disadvantage. Such
are all thoughts of God that are not accompanied with
holy fear and reverence.

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 commu-
nication. 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
worship ; 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 herein consists the very life of religion. The
fear of God is, in the Old Testament, the usual ex-
pression of all the due respect of our souls to him ;
and that because where that is not in exercise, nothing
is accepted with him. And thence the whole of our
wisdom is said to consist therein, and if it be not in a
prevalent exercise in all wherein we have to do with
him immediately, all our duties are utterly lost as to
the ends of his glory, and the spiritual advantage of
©ur own souls*

OF SPIRITUAL MINDEDNESS. l7§

CHAPTER IX.

What of God or in God we are to think and meditate
upon. 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 5 and what we are conver-
sant 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 Je-
sus, which belong to another head, but on those which
have an immediate respect to the divine nature itself^
and its holy essential 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 ob-
servation. 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 re-
quired in us, in opposition to this effect of hell. He,
therefore, who is spiritually minded, cannot but have
many thoughts of the being of God, thereby giving
glory to him. Isa. xliii. 9 — 12. c Let all the nations be
gathered together, and let the people be assembled *
who among them can declare this, and show us forrrief
things 1 let them bring forth their witnesses, and be
justified ; or let them hear and say, it is truth. Ye

176 OF SPIRITUAL MINDEDNESS,

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 Sa-
viour. I have declared, and have saved, and I have
showed when there was 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
beside me 1 Yea, there is no God : I know not any.'
(2.) Those atheistical impieties, principles, and prac-
tices, which abound amongst us, are grievous provoca-
tions to all pious souls. Without frequent retreat to
thoughts of the being of God, there is no relief 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 things are filled with at this day of the world.
Whatever 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 outward 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 occa-
sion, was almost surprised into unbelieving complaints,
Ps. Ixxiii. 2 — 4, &c, and such surprisals may now also
befall us, that we may be ready to say with him, c ver-
ily I have cleansed my heart in vain, and wanhed my
hands in innocency ; for all the day long havo I been
plagued, and chastened every morning.' Hen^e, when

OF SPIRITUAL MINDEDNESS. 177

the prophet Habakkuk was exercised with thoughts
about such a state of things as is at this day in the
world, which he declares, chap, i, 6 — 12, he lays the
foundation of his consideration in the fresh exercise
of faith on the being and properties of God, v. 12, 13.
And David makes that his retreat 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, c verily
there is a reward for the righteous $ verily he is a God
who judgeth in the earth.' Hence will follow such ap-
prehensions 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 befall
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 in-
comprehensible, will sometimes take advantage to in-
sinuate 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 temp-
tations of atheism, by ensnaring inquiries, when we go
about to refresh our souls with thoughts of divine be-
ing and excellencies. ' But is there a God indeed %
How do you know that there is a God % and may it not
be otherwise V will be his language to our minds 3 for,

178 OF SPIRITUAL MINDEDNESS.

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 1' he still proceeds much
in the same methods. So he did with our Saviour him-
self, if thou be the Son of God. Is there a God %
How if there should be none 1 In such a case the
rule is given us by the apostle : i above all, take the
shield of faith, whereby ye shall be able to quench
all the fiery darts of the wicked.' Eph. vi. 16, ' ton
ponerou^ of the wicked one, that is, the devil. And
two ways will faith act itself on this occasion.

(1.) By a speedy rejection of such diabolical sug-
gestions with 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 our minds, know assuredly that they are no
less immediately from the devil, than if he personally
stood before 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 necessary 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 grenado or a fire-ball cast into his clothes
by his enemy, he doth not consider whether it will
burn or not, but immediately shakes it off from him.
Deal 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 en-
deavor for their exclusion and casting out, return im-
mediately, without further dispute, to your own expe-

OF SPIRITUAL MINDEDNESS. 179

rience. When the devil hath asked you the question,
i£ you answer him, you will be ensnared 5 but if there-
on you ask yourselves the question, and apply your-
selves to your own experience 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
temptation, which alone is now under consideration.
It requires longer and more sedate reasonings, than
such a state will admit of; nor is it a sanctified medi-
um "or our relief.

It is what is suited to suggestions on the occasion
of 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 occasions Satan can divert us into long dis-
putes about the being of God, he hath his end, by car-
rying us off from the meditation on him which we de-
signed, 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 re-
ally a believer, is to retreat immediately to his own
experience, which will pour shame and contempt on
the suggestions of Satan. There is no believer who
hath knowledge and time to exercise the wisdom of
faith in the consideration of himself and of God's
dealings with him, but hath a witness in himself of his
eternal power and Godhead, as also of those other
perfections of his nature, which he is pleased to mani-
fest and glorify by Jesus Christ. Wherefore, on this

180 OF SPIRITUAL MINDEDNESSi

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 clothes ; that I know not myself nor
any thing else : for I have spiritual sense and experi-
ence to 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 an-
swer to his arguments, but rose up and walked. How
often, will he say, have I had experience of the pow-
er and presence of God in prayer 5 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 ? How often
hath he put forth his power and grace in me by his
spirit and his word, with an uncontrollable evidence of
being, goodness, love and grace 1 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 1 In how many
afflictions, dangers, troubles, hath he been a present
help and relief 1 What sensible emanations of life and
power from him have I obtained in meditation on his
grace and glory 1 He who had been blind, answered
the Pharisees to their ensnaring captious questions ;
be it what it will, one thing I know, that whereas I was
blind, now I see. Whatever, saith such a soul, be in
this temptation of Satan, one thing I know full well,
that whereas I was dead, I am alive, whereas I was
blind, now I see, and that by an effect of divine
power*

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

OF SPIRITUAL MINDEDNESS. 181

he will not only desist in his attempt, but even fly from
you. Resist the devil, saith the apostle, and he will
fly from you. He will not only depart and cease to
trouble you, but will depart as one defeated and con-
founded. 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 overwhelm-
ed in our minds, because the object is too great and
glorious for us to contemplate on. Eternity and im-
mensity, every thing under the notion of infinite, take
off the mind from its distinct actings, and reduces it
as it were to nothing. 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. Oth-
ers 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 advisable in this
case.

1. That we betake ourselves to an holy admiration
of what we cannot comprehend. In these things we
cannot 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 reason-
ings will disquiet us, and it may be, overwhelm us.
Infinite glory forbids us any near approach, but only by

faith. The soul thereby bowing itself to God's adora-

16

182 OF SPIRITUAL MINDEDNESS.

ble greatness, and incomprehensible perfections ; find-
ing 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 unsteady thoughts of the greatness
of the world, and all the nations and inhabitants of it,
yet are it and these but as c the dust of the balance
and the drop of the bucket, as vanity, as nothing,5
compared with God : what then can our thoughts con-
cerning him issue in, but holy admiration %

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 suitable to our understandings in its
effects. So the ' invisible 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 ap-
proach. By them we are led to an holy admiration of
what is in itself infinite, immense, incomprehensible.
I cannot comprehend the immensity of God's nature \
it may be, I cannot understand the nature of immensi-
ty ; yet if I find by experience, and do strongly be-
lieve, that he is always present wherever t 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 accompany 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 inward thoughts, are continually in his

OF SPIRITUAL MINDEDNESS. 183

view, no less than our outward actions. And as we
ought to be perpetually under an awe of, and in the
fear of God, in these apprehensions, 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.

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,
secresy 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 consequences 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 re-
gard to God, and give themselves up, not only to van-
ity, but to various sorts of excess. David knew the
evil and danger of such occasions ; and gives us an
account of his behavior in them. Psal. xxxix. 1 — 3.
4 1 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 si-
lence ; I held my peace, even from good, and my sor-
row 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 unseasonable to cast pearls be-
fore swine. He was therefore silent as to that also,

184 OF SPIRITUAL MINDEDNESS.

though it was a grief and trouble to him. But this
occasioned in him afterwards those excellent medita-
tions which he expressethin the following verses. In
the entrances of these occasions, if men would remem-
ber 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 embitter
those jollities, whose relish is given them by tempta-
tion and sin. He doth neither walk humbly nor cir-
cumspectly, who being unnecessarily cast on the so-
ciety of men, wicked or profane, (on such occasions
wherein the ordinary sort of men give more than usu-
al liberty to corrupt communications 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 de-
parture from them, consider whether his deportment
hath been such as became that presence, and his being
under that eye. But, alas ! pretences of business and
necessary occasions, engagements of trade, carnal re-
lations, 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 remem-
brance 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
engage promiscuously into all societies and companies,
let them know assuredly, that if they awe not their
hearts and spirits continually with the thoughts and
apprehensions of the omnipresence and omniscience
of God, that he is always with them, and his eyes al-

Of SPIRITUAL MINDEDNESS. 185

Ways upon them, they will not be preserved from snares
and sinful miscarriages.

Yea, such thoughts are needful to the best of us all,
and in the best of our societies, that we behave not
ourselves indecently in them at any time.

Again, to some privacy, secrecy, and opportunity,
are occasions of temptation and sin. They are so to
persons under convictions not wholly turned to God.
Many a good beginning hath been utterly ruined by
this occasion and temptation. Privacy and opportuni-
ty have overthrown many such persons in the best of
their resolutions. And they are so unto all persons
not yet flagitiously 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 in the dark, in a
concurrence of secrecy and opportunity. This, there-
fore, gives a just season to thoughts of the omnipre-
sence 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 speedy retreat here-
unto, upon the first perplexing thoughts wherewith

16*

186 OF SPIRITUAL MINDEDNESS*

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 omni-
science of God, is made up of our solitudes and retire-
ments. 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 memory, will at such a time offer itself
for our present entertainment : and where men have
accustomed themselves to any sort of things, they
will press on them for the possession 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.
1 1 will bless the Lord, who hath given me counsel , my
reins also instruct me in the night season. I have set
the Lord always before me, because he is at my right
hand.' His reins, that is, his affections, and secret
thoughts, gave him counsel, and instructed him in all
such seasons ; but whence had they that wisdom and
faithfulness 1 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 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 awe
and reverence of him, as that they always instructed
him to his duty. But as I remember, I spake some-
what as to the due management of our thought 5 in this
season before.

3. Times of great difficulties, dangers^ and perplex-

OF SPIRITUAL MlNDEDNESS. 187

ities 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 a 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 pleas-
ure i he knows the cause of the oppressed, and justi-
fies them whenever the world condemns 5 and can de-
liver them when he pleaseth. With the thoughts
hereof did those holy souls support themselves, when
they stood before the fiery countenance 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, 0 king, that we will not
serve thy gods, nor worship the golden image which
thou hast set up.' Thoughts of the presence and pow-
er of God, gave them not only comfort and support-
ment 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 refreshed him-
self with thoughts of his presence, and had the blessed
fruit of it.

Wherefore, on such occasions, when the hearts of

188 OF SPIRITUAL MINDEDNESS.

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 pre-
sent appearances, 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
power, and wisdom, are on their side alone $ all that
appears against them, being but vanity, folly and
weakness.

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 ] 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
chariots of fire round about Elisha, his fear and trouble
departed, 2 Kings vi. 15 — 17. And when, in the like
extremity, God opens the eye of faith to behold his
glorious 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 Saviour himself made it the ground of his support-
ment 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 with us, it will

OF SPIRITUAL MINDEDNESS. 189

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 this place, and I knew it not. We have fre-
quently such warnings given to us. Sometimes we have
so in 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 suggested to a spiritual mind, in such sea-
sons, will be, God is in this place, he is present that
liveth and seeth, as Hagar confessed on the like occa-
sion, Gen. xvi. 13, 14.

(3.) Have frequent thoughts of God's omnipotency,
or his almighty power. This most men, it may be,
suppose they need not much exhortation to ; for none
ever doubted of it ; who doth not grant it on all occa-
sions 1 Men grant it indeed in general ; for eternal
power is inseparable from the first notion of the Divine
Being. So are they conjoined by the apostle, his eter-
nal power and godhead, Rom. i. 20. Yet few believe
it for themselves, and, as they ought. Indeed, to be-
lieve the almighty power of God, with reference to
ourselves and all our concernments, temporal and eter-
nal, 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 proposed alone as the proper object of our
faith, in our entrance into covenant with him, Gen.
xvii. 1. I am God Almighty ; that which Job arrived
to, after his long exercise and trial 5 I know, saith he,

190 OF SPIRITUAL MINDEDNESS.

thou canst do every thing, and no thought of thine can
be hindered. Chap. xlii. 2. God hath spoken once,
(saith the Psalmist,) twice have I heard this, that pow-
er 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 ap-
pearances of present power in creatures, and to sup-
pose 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 flower of his erown im-
perial, which he will suffer none to usurp ; if the
proudest of them go beyond the bounds and limits of
his present permission, he will send worms to eat them
vo, as he did to Herod.

"it is utterly impossible we should walk before God,
to his glory, or with any real peace, comfort, or satis-
faction in our own souls, unless our minds are contin-
ually exercised with thoughts of his almighty power.
Every thing that befalls us, everything 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 firm-
ly established in the faith hereof. Consider the prom-
ises 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-anchor be well fixed, we
shall be tossed up and down at all uncertainties, and
exposed to most violent temptations, Rev. xix. 6. • Un-
to this end are we called hereunto by God himself, m

OF SPIRITUAL MINDEDNESSb 191

his answer to the despondent complaints of the church
in its greatest dangers and calamities. 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 ? There
is no searching of his understanding. He giveth
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 eagles,
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
bodies in the dust, from whence they will have no
more disposition nor power in themselves to rise again,
than any other part of the mould of the earth. Their
recovery 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, putting a final end to all relations, en-
joyments, and circumstances here below. I speak not
of them who are stout-hearted and far from righteous-
ness, 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 power of God, whereby he is able to re-

192 OF SPIRITUAL MINDEDNESS.

ceive his departing soul, and to raise his body out of
the dust.

Not to insist on more particulars ; thus it is 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 char-
acter 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 otherwise with them,
whose minds are over and over filled with earthly
things, however they may satisfy themselves with pre-
tences of their callings and lawful enjoyments, or not
any way inordinately set on the pleasures or profits 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 performance of outward duties, though with dili-
gence in the multiplication of them. All this may be
done upon 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 is to walk with God. Let no man de-
ceive himself ; unless he thus abound in holy thoughts
of God, unless our meditation of him be sweet to us,

OF SPIRITUAL MINDEDNESS. 193

all that we else pretend to will fail us in the day of
our trial.

This is the first thing wherein we may evidence our-
selves to ourselves, to be under the conduct of the'
minding 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 expe-
rience. I should now proceed to the consideration of
our affections, 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 deficiency in the discharge of that part
of this duty in being spiritually minded, which we
have passed through, and may fall into discourage-
ments thereon, we must follow him, as we are able,
who will not quench the smoking flax, nor break the
bruised reed, by offering something to the relief of
them that are sincere, under the sense of their own
weakness.

CHAPTER X,

Sundry things tendered to such as complain thdt they
know not how, that they are not able to abide in holy
thoughts of Godj and spiritual or heavenly things ; for
their relief, instruction, and direction* Rules con*
cerning stated Spiritual Meditation*

Some will say, yea, many on all occasions do say,
that there is not any thing in all their duty towards
God, wherein they are more at a loss, than they are in
this one, of fixing or exercising their thoughts or med-
itations on things heavenly or spiritual. They ac-
knowledge it a duty ; they see an excellency^ it,

17

194 OF" SPiEITUAL MINDEDNESk

-

with inexpressible usefulness. But although they of-
ten try and attempt it, they cannot attain to any things
but what makes them ashamed both of it and them-
selves. Their minds they find are unsteady, apt to
rove and wander, or give entertainment to other
things, and hot to abide on the object which they de-
sign 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 ; arid 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 oth-
er things, take advantage to impose themselves on
them, and what began in spiritual meditation ends in
carnal vanity. On these considerations, ofttimes they
are discouraged to enter on the duty, ofttimes give it
over so soon as it is begun, aud are glad if they come
off without being losers by their endeavors, which
often befalls them. With respect to other duties, it is
so with them. To such as are really concerned in
these things : to whom their want and defect is a bur-
den 5 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
meditations of things spiritual and heavenly % Is it
because they are such things as we have no great con-
cernment in 1 It may be they are things worthless
and unprofitable, so that it is to no purpose to spend
our thoughts about them : the truth is, they alone are

OF SPIRITUAL MINDEDNESS. 195

worthy, useful, and desirable 5 all other things, in com-
parison of them, are but loss and dung. Or is it be-
cause the faculties and powers of our souls were not
originally suited to the contemplation of them, and de-
light in them 1 This also is otherwise : 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, therefore, and all other evils, came upon us by the
entrance of sin. And therefore Solomon, in his inqui-
ry 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 apostle 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 renewed ; that is, changed
and delivered from this frame ; but they are so par-
tially only. The principle of vanity is no longer pre-
dominant in us, to alienate us from the life of God, or
to keep us in enmity against him. Those who are so

196 OF SPIRITUAL MINDEDNESS,

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 in-
stability. As he who hath received a great wound in
any principal part of his body, though it may be so
cured, as that death shall not immediately ensue there-
on ; yet it may make him go weak and lame all his
days, and hinder him in the exercise of all the powers
of life. The vanity of our minds is so cured, 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 wbo 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 re-
gard an that complaining desire^ Rom, vii. 4. i O
wretched man that I am, who shall deliver me from
this body of death V 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 thoughts of things, which either in them-
selves, or in their consequences, they most abhor; no-
thing are they so afraid of, nothing is so grievous and
burdensome to them, nothing dp they more groan for
deliverance from. When there is war in any place, it
hehooveth them that are concerned, to have an eye

OF SPIRITUAL MINDEDNESS, 197

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 counsels, and weakening their strength, they will
be undoubtedly ruined. Wise men do first take care
of what is within, as knowing if they are there betray-
ed, all they do against their open enemies is to no pur-
pose. 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 watch against, to conflict with, and to seek a
conquest over. But it is this internal vanity of mind,
that endeavors, in all things, to betray us, to weaken
us in all our graces, or to hinder their due operations ;
and to open the doors of our hearts to our cursed ene-
mies. If our principal endeavor 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 affected therewith, turn to the consideration of that
from whence it doth proceed. Labor to be humbled
greatly, and to walk humbly under a sense of the re-
mainders 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 hu-
miliation and self-abasement, your good designs and
purposes are not lost. Let such a one say, CI began
to think of God, of his love and grace in Christ Jesus,

17*

198 OF SPIRITUAL MINDEBNESS.

of my duty towards him ; and where now in a few
.minutes do I find myself 1 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. 0 ! 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 from this body of death V 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 re-
served for heaven. But yet great degrees may be at-
tained in the conquest and expulsion of it, such as I
fear few have experience of j yet ought all to labor
.after. If we apply ourselves as we ought, to the in-
crease of spiritual light and grace ; if we labor dili-
gently to abide and abound in thoughts of spiritual
things, and that inwove t© them, and delight in them,
if we watch against the entertainment and approbation
of such tho ughts and things in our minds, as whereby
this vain frame is pleased and confirmed $ there is,
though not an absolute perfection, 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 consti-
tution 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 attain perfec-
tion in this matter, which yet is our duty to be contin-
ually pressing after 5 yet, if we are wise, we will be

OF SPIRITUAL MINDEDNESS. 193

endeavoring such a cure of this spiritual distemper, 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
vanity of their own minds, if they permit them to
rove continually after things foolish, sensual, and
earthly; if they wilfully supply them with objects ta
that end,: and labor not by all means for the mortifica-
tion 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 before. When the pow-
er of sanctifying grace hath made the mind habitually
spiritual and heavenly, thoughts of such things will
be natural to it, and accompanied with delight. But
they will not be so, until the God of peace have sanc-
tified us in our whole spirits, souls and bodies, whereby
we may be preserved blameless, to the- coining 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
manner. But in this case,, men are apt to suppose,,
that as they may, so they can, think of what they
please. Thoughts are their 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 are burdened with experience of
the contrary, as to spiritual things. But the advice
given is expressly laid down by the apostle, in the in-
stance of himself. 2 Cor. iii. 5. c Not that we are

200 OF SPIRITUAL MINDEDNESS,

sufficient of ourselves to think any thing as of our-
selves, but our sufficiency is of God.' He speaks prin-
cipally of ministers of the gospel, and that of such as
were most eminently furnished with spiritual gifts and
graces, as he declares, v. 6. And if it he so with
them, and that with respect to the work and duties of
their calling, how much more is it so with others, who
have not their graces nor their offices 1 Wherefore, if
men, without regard to the present actual grace of
God, and the supplies of his Spirit, do suppose that
they can, of themselves, exercise their minds in spirit-
ual thoughts, and so only fret at themselves when
they fall into disappointment, not knowing what is the
matter with 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 j but even while they
do so, they may be far enough from being spiritually
minded ; for there may be in their thoughts no actings
of faith, love, or holy delight in God, nor any grace
at all. But such alone are things which we inquire
after j they are such only as wherein the graces of the
spirit are in their proper exercise. With respect to
them, we have no sufficiency in ourselves, all our suf-
ficiency must be of God. There is no truth among
persons of light and knowledge more generally grant-
ed in the notion of it than this, that of ourselves we
can do nothing \ and none more neglected in daily
practice. Men profess they can do nothing of them-
selves, and yet go about their duties as if they could
do all things

OF SPIRITUAL MINDEDNESS. 201

3. Remember, that I have not at present treated of
solemn,, stated meditation; concerning which, other
rules and instructions ought to be given. By solemn
or stated meditation, I intend the thoughts of some sub-
ject, spiritual and divine, with the fixing, forcing, and
ordering our thoughts about it> 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 distin-
guished from the study of the word, wherein our prin-.
eipal aim is to learn the truth, or to declare it to oth-
ers. And so also from prayer, whereof God himself is
the immediate object. But in meditation it is the af->
fecting of our own hearts and minds, with love, delight,
and humiliation. At present, I have only showed
what it is to be spiritually minded, and that in this in
stance of our thoughts, as they proceed from the hab-
itual frame of our hearts and affections ; or of what
sort the constant course of our thoughts ought to
be, with respect to all the occasions of the life of God.
This persons may be in a readiness for, who are yet
unskilful in, and unable for, stated meditation. For
there is required thereto such an exercise of our natu-
ral faculties and abilities, as some, through their weak-
ness and ignorance, are incapable of. But as to what
we have hitherto insisted on, it is not unattainable by
any in whom is the spirit of faith and love. For it is
but the frequent actings of them that I intend. Where-
fore, do your hearts and affections lead you to many
thoughts of God and spiritual things 1 Do they spring
up in you, as water in a well of living waters 1 Are
you ready, on all occasions, to entertain such thoughts,
and to be conversant with them, as opportunity doth
offer itself 1 Do you labor to have in readiness what
is useful for you, with respect to temptations and du~

•202 OF SPIRITUAL. MINDEDNESS.

ties ? Is God in Christ, and the things of the gospel,
the ordinary retreat of your souls ? Though you
should not be able to carry on an ordinary, stated
meditation in your minds, yet you may be spiritually
minded.

A man may not have a capacity and ability to carry
on a great trade of merchandise in the world. The
knowledge of all sorts of commodities and seasons of
the world, and nations of it, with those contrivances
and accounts which belong to such trade, may be above
his comprehension, and he may quickly ruin himself
in undertaking such an employment. Yet may the
abilities of this man serve him well enough to carry on
a retail trade in a private shop, wherein perhaps he
may thrive as well, and get as good an estate, as any
of those whose greater capacities lead them forth to
more large and hazardous employments. So it may-
be with some in this case. The natural faculties of
their minds are not sufficient to enable them to stated
meditation. They cannot cast things into that method
and order which is required thereto ; nor frame the
conceptions of their minds into words significant and
expressive \ yet, as to frequency of thoughts of God,
and a disposition of mind thereto, they may thrive
and be skilful beyond most others of greater natural
abilities. Howbeit, because even stated meditation is
a necessary duty, yea, the principal way whereby our
spiritual thoughts do profitably act themselves, I shall
have regard thereto in the following direction ; where-
fore,

4. Whatever principle of grace we have in our
minds, we cannot attain to a ready exercise of it, in a
way of spiritual meditation or otherwise, without great
diligence, nor without great difficulty.

OF SPIRITUAL MINDEDNESS. 203

It was showed at the entrance of this discourse,
that there is a difference in this grace, between the
essence, substance, or reality of it, which we would
not exclude men from, under many failings or infirmi-
ties ; and the useful degrees of it, wherein it hath its
principal exercise. As there is a difference in life
natural, and its actings, in a weak, diseased, sickly
body, and in that which is of a good constitution, and
in a vigorous health. Supposing the first, the reality
of this grace, be wrought in us, or implanted in our
minds by the Holy Ghost, as a principal part of that
new nature which is the workmanship of God, created
in Christ Jesus to good works ; yet to the growth and
improvement of it, as of all other graces, our own dili-
gent care, watchfuluess, and spiritual striving in all
holy duties are required. Unless the most fruitful
ground be manured, it will not bring forth a useful
crop. Let not any think that this frame of a spiritual
mind, wherein there is a disposition to and readiness
for, all holy thoughts of God, of Christ, of spiritual
and heavenly things, at all times and on all occasions,
will befall him, and continue with him, he knows not
how. As good it is for a poor man to expect to be
rich in this world, without industry, or a weak man to
be strong and healthy, without food and exercise ; as
to be spiritually minded without an earnest endeavor
after it. It 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

204< OF SPIRITUAL MINDEDNESS.

to give them entertainment, if they are wont to lodge
within: in vain shall we hope or desire to be spiritual-
ly minded. Herein consists a principal part of that
duty which our Saviour so frequently, so emphatically
chargeth on us all 5 namely, to watch, Mark iii. 37.
Unless we keep a strict watch herein^ we shall be be-
trayed into the hands of our spiritual enemies ; for all
such thoughts are but making provision for the flesh, to
fulfil its desires in the lust thereof, however they may
be disappointed as to actual sin. This is the substance
of the advice given us in charge, Prov. iv. 23. c Keep
thy heart with all diligence, for out of it are the is-
sues of life.'

2. Careful avoidance of all societies and businesses
of this life, which are apt, under various pretences, to
draw and seduce the mind to an earthly or sensual
frame. If men will venture on those things which
they have found by experience, or may find by obser-
vation, seduce and draw off their minds from a hea-
venly frame to that which is contrary thereto, and will
not watch to their avoidance, they will be filled with
the fruit of their own ways. Indeed, the common con-
verse of professors among themselves and others,
Walking, talking, and behaving themselves like other
men, being as full of the world as the world is of it-
self, have lost the grace of being spiritually minded
within, and stained the glory of profession without.
The rule observed by David will manifest how careful
we ought to be herein, Psal. xxxix. 1 — 3. 4 1 said, I
will take heed to my ways, that I sin not with my
tongue 5 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

OF SPIRITUAL MINDEDNESS. ^205

fire burned ,• then spake I with my tongue :' which
place was spoken to before.

3. An holy constraint put on the mind to abide in
the duty of spiritual thoughts and meditations ; press-
ing it continually with the consideration of their ne-
cessity and usefulness. The mind will be apt of itself
to start aside from duties purely spiritual, through the
mixture of the flesh abiding in it. The more inward
and purely spiritual any duty is, which hath no out-
ward advantages, the more prone will the mind be to
decline from it. It will be so, more from private
prayer than public, more from meditation than prayer.
And other things will be apt to draw it aside from ob-
jects without, and various stirrings of the affections
within. An holy constraint is to be put upon it, with
a sudden rejection of what rises up to its diversion or
disturbance. Wherefore, we are to call in all con-
straining motives, such as the consideration of the
love of Christ, 2 Cor. v. 14, to keep the mind steady
to its duty.

4. Diligent use of means to furnish the soul with
that light and knowledge of heavenly things, wThich
may administer continual matter of holy thoughts and
meditations, from within ourselves. This hath been
spoken to at large before. And the want hereof is
that which keeps many from the least proficiency in
these duties. As a man may have some skill or ability
for a trade, yet if he have no materials to work upon,
he must sit still, and let his trade alone. And so must
men do to the work of holy meditation : whatever
be the ability of the natural faculties, their inventions
or memories, if they are not furnished with knowledge
of things spiritual and heavenly, which are the subject

matter of such meditations, they must let their work

18

206 OF SPIRITUAL MINDEDNES'S.

alone. Hence the apostle prays for the Colossians,
that the word of God might dwell in them richly in all
wisdom, chap. iii. 16. That is, that they might abound
in the knowledge of the mind of Christ, without
which we shall be unfit for this duty.

5. Unweariedness in our conflict with Satan, who,
by various artifices and the injection of fiery darts,
labors continually to divert us from the duties. He is
seldom or never wanting to this occasion. He who
is furnished in any measure with spiritual wisdom and
understanding, may find him more sensibly at work in
his craft and opposition with respect to this duty, than
any other way. When we stand thus before the Lord,
he is always at our right hand to resist us ; and oft-
times his strength is great. Hence, as was observed,
ofttimes men design really to exercise themselves in
holy thoughts, but end in vain imaginations, and rather
take up with trifles than continue in this duty. Stead-
iness in the resistance of him, on these occasions, is
one great part of our spiritual warfare. And we may
know that he is at work, by his engines and methods.
For they consist in his suggestion of vain, foolish, or
corrupt imaginations. When they begin to rise in our
minds, at such times as we would engage them in spi-
ritual meditations, we may know assuredly from whence
they are.

6. Continual watchful care, that no root of bitter-
ness spring up and defile us, that no lust or corruption
be predominant in us. When it is so, if persons, in
compliance with their convictions, endeavor some-
times to be exercised in these duties, they shall labor
in the very fire, where all their endeavors will be im-
mediately consumed.

7. Mortifications to the world in our affections and

OF SPIRITUAL MINDEDNESS. 207

desires, with moderation in our endeavors after the
needful things of it, are also necessary hereunto ; yea,
to that degree, that without them no man can in any
sense be said to be spiritually minded. For otherwise
our affections cannot be so preserved unto the power of
grace, as that spiritual things may be always servicea-
ble to us.

Some, it may be, will say, that i 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 5 that however it may prove a hard say-
ing to some, yet I must say it, and my heart would re-
proach me if I should not say, that if the principal
part of our time be not spent about these things, what-
ever we suppose, we have indeed neither life nor
peace. The first fruits of all were to be offered to
God 5 and in sacrifices he required the blood, and the
fat of the inwards. If the best be not his, he will have
nothing. It is so as to our time. Tell me, I pray you,
how you can spend your time and your lives better, or
to better purpose 5 and I shall say, Go on and prosper.
I am sure some spend so much of their time so much
worse, as it is a shame to see it. Do you think you
came into this world to spend your whole time and
strength in your employments, your trades, your
pleasures, to the satisfaction of the will of the flesh
and of the mind 1 Have you time enough to eat, to
drink, to sleep, to talk unprofitably, it may be corrupt-
ly, in all sorts of unnecessary societies, but have not
enough to live to God, in the very essentials of that

208 OF SPIRITUAL MINDEDNESS.

life which consists in these things 1 Alas ! you came
into the world under the law, it is appointed unto men
once to die, and after this the judgment ; and the end
why your life here is granted to you, is that you may
be prepared for that judgment. If this be neglected^
if the principal part of your time be not improved
with respect to this end^ you will fall under the sen-
tence of it to eternity.

But men are apt to mistake in this matter. They
may think that these things tend to take them off from
their lawful employments and recreations, which they
are generally afraid of, and unwilling to purchase any
frame of mind at so dear a rate. They may suppose,
that to have men spiritually minded, we would make
them mopes, and to disregard all the lawful occasions
of life. But let not any be mistaken 3 I am not upon
a design that will be easily, or, it may be, honestly de-
feated. Men are able to defend themselves in their
callings and enjoyments, and to satisfy their con-
sciences against any persuasions to the contrary. Yet
there is a season, wherein we are obliged to part with
all we have, and give up ourselves wholly to follow
Christ in all things. Mat. xix. 21. And if we neglect
or refuse it in that season, it is an evidence that we
are hypocrites. And there was a time when supersti-
tion had so much power on the minds of men, that
multitudes were persuaded to forsake, to give up all
their interest in relations, callings, goods, possessions,
and betake themselves to tedious pilgrimages, yea,
hard services in war, to comply with that superstition 5
and it is not the glory of our profession, that we have
so few instances of men parting with all, and giving
up themselves to heavenly retirement. But I am at
present on no such design ; I aim not to take men out

OF SPIRITUAL MIJSDEDNESS. 209

of their lawful earthly occasions, but to bring spiritual
affections and thoughts into the management of them
all. The things mentioned will deprive you of no time
you can lay a claim to^ but will sanctify it alL

I confess, he must be a great proficient in spirituali-
ty, who dares venture on an absolute retirement, and
he must be well satisfied that he is not called to a use-
fulness among men inconsistent therewith. To them
it may prove a disadvantage. Yet this, also, is attaina-
ble, if other circumstances do concur. Men under
the due exercise of grace, and the improvement of it,
may attain to that fixedness in heavenly mindedness,
that unconcernment in all things here below, as to give
themselves up entirely and continually to heavenly
meditation, and to a blessed advancement of all grace,
and a near approach to glory. And I would hope it
was so with many of them in ancient times who re-
nounced the world, with all the circumstances of rela-
tions, state, inheritances, and betook themselves to re-
tirement in wildernesses, to abide always in divine
contemplation. But afterwards, when multitudes,
whose minds were not so prepared, by a real growth
in all grace, and mortification to the world, as they
were, betook themselves under the same pretences to a
monastical retirement, the devil, the world, sensual
lusts, superstition, and all manner of evils, pursued
them, found them out, possessed them, to the unspeak-
able damage and scandal of religion.

This, therefore, is not that which I invite the common
sort of believers to. Let them that are able and free,
receive it. The generality of Christians have lawful
callings, employments, and businesses, which ordina-
rily they ought to abide in. That they also may live

18*

21*0 OF SPIRITITAL MXNDEDNESS.

to God in their occasions, they may do well to consider
two things.

1. Industry in men's callings, i: i thing in itself very
commendable. If in nothing else, it hath an advantage
herein, that it is a means to preserve men from those
excesses in lust and riot,, which otherwise they are apt
to run into. And if you consider the two sorts of
men, whereunto the generality of men are distributed,
namely, of them fe who are industrious in their affairs,,
and those who spend their time, as far as they are
able, in idleness and pleasure,', the former sort are far
more amiable and desirable. Howbeit, it is capable of
being greatly abused. Earthly mindedness, covetous*
mess, devouring 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 lawful
calling that doth absolutely exclude this grace of being
spiritually minded in them that are engaged in it, nor
any that doth include it. Men may be in the meanest
of lawful callings, and be so^ and men may be in the
best and highest, and not be so. Consider the calling
of the ministry r the work and duty of it calls on those
that are employed in it,, to have their minds and
thoughts conversant about spiritual and heavenly
things, They are to study about them, to meditate on
them, to commit them to memory, to speak them out
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 yet his mind be most
remote from being spiritual. The event doth declare
that it may be so, and the reasons of it are manifest. It

OF SPIRITUAL MINDEIKNESS. 21 1

requires as much, if not more watchfulness, m re care,
more humility, for a minister to be spiritually minded in
the discharge of his calling, than to any sort of men
in theirs : and that, as for other reasons, so because the
commonness of the exercise of such thoughts, with
their design upon others in their expression, will take
off their power and efficacy. And he will have little
benefit by his own ministry, who endeavors not, in the
first place, an experience in his own heart of the pow-
er of the truths which he doth teach to others. And
there is evidently as great a failing herein among us5
as among any other sort of Christians, as every occa-
sion of trial doth demonstrate.

2. Although industry in any honest calling be allow-
able, yet unless men labor to be spiritually minded
in the exercise of that industry, they have neither
life nor peace. Hereunto all the things before men-
tioned are necessary; I know not how any of them
can be abated, yea, more is required than is expressed
in them. If you burn his roll, another must be writ-
ten, and many like things must be added to it. And
the objection from the expense of time in the observ*
ance of them, is of no force. For a man may do as
much work whilst he is spiritually minded, as whilst
he is carnal. Spiritual thoughts will no more hinder
you in your callings, than those that are vain and
earthly, which all sorts of men can find leisure for, in
the midst of their employments. If you have filled a
vessel with chaff, yet you may pour into it a great deal
of water, which will be contained in the same space
and vessel. And if it be necessary that you should
take in much of the chaff of the world into your
minds, yet are they capable of such measures of grace
as shall preserve them sincere to God.

212 OF SPIRITUAL MINDEDNESS.

Fifthly. This frame will never be preserved, nor the
duties mentioned be ever performed in a due manner,
unless we dedicate some part of our time peculiarly to
them. I speak to them only concerning whom I sup-
pose that they do daily set apart some portion of time
to holy duties, as prayer and reading of the word, and
they find, by experience, that it succeeds well with
them. For the most part, if they lose their seasons,
they lose their duties. For some have complained,
that the urgency of business, and multiplicity of occa-
sions, driving them at first from the fixed time of their
duties, hath brought them into a course of neglecting
duty itself. Wherefore, it is our wisdom to set apart
constantly some part of our time to the exercise of
our thoughts about spiritual things in the way of
meditation. And I shall close this discourse with
some directions in this particular, to them who com-
plain of their disability for the discharge of this duty.

(1.) Choose and separate a fit time or season, a time
of freedom from other occasions and diversions. And
because it is our duty to redeem time with respect to
holy duties, such a season may be the more useful, the
more the purchase of it stands us in. We are not at
any time to serve God with what costs us nought, nor
with any time that comes within the same rule. If we
will allow only the refuse of our time to this duty,
when we have nothing else to do, and it may be,
through weariness of occasions, are fit for nothing
else, we are not to expect any great success in it. This
is one pregnant reason why men are so cold and formal,
so lifeless in spiritual duties, namely, the times and
seasons which they allot to them. When the body is
wearied with the labors and occasions of the duy, and
it may be, the mind in its natural faculties indisposed,

OF SPIRITUAL MINDEDNESS. 213

even by the means of necessary refreshment, men think
themselves meet to treat with God about the great con-
cernments of his glory, and their own souls. This is
that which God condemneth by the prophet, Mai. i. 8.
'And if you offer the blind for sacrifice, is it not evil]
And if you offer the lame and sick, is it not evil 1
Offer it now unto thy governor, will he be pleased with
thee, or accept thy person V Both the law of nature,
and all the laws of holy institutions, require that we
should serve God with the best that we have, as all the
fat of the inwards was to be offered in sacrifice. And
shall we think to offer that time to God, wherein we
are unmeet to appear before an earthly ruler \ Yet
such, in my account, are the seasons, especially the
evening seasons, that most men choose for the duties
of their holy worship. And you may do well to con-
sider, that beyond the day and time which he hath ta-
ken to himself by an everlasting law, how little of the
choice of your time you have offered to God as a free
will offering, that you may be excited to future dili-
gence. If, therefore, you seriously intend this duty,
choose the seasons for it wherein you are the most fit,
when even the natural vigor of your spirits is most
free and active. Possibly some will say, this may be
such a time as when the occasions of the world call
most earnestly for your attendance to them. I say,
that is the season I would recommend. And if you
can conquer your minds to redeem it for God at that
rate, your endeavors in it will be prosperous. How-
ever, trust not to times that will offer themselves. Take
them not up at hazard, Let the time itself be a free
will offering to God, taken from the top of the heap,
or the choicest part of your useful time.

(2.) Preparation of mind to a due reverence of God

214 OF SPIRITUAL MINDEDNESS.

and spiritual things, is required previously hereto.
When we go about this duty, if we rush into thoughts
of heavenly things without a due reverential prepara-
tion, we shall quickly find ourselves at a loss. See the
rule, Eccles. v. 1, 2. Grace to serve God with reve-
rence and godly fear, is required in all things wherein
we have to do with him, as in this duty we have in an
immediate and especial manner. Endeavor, therefore,
in the first place, to get your hearts deeply affected
with an awful reverence of God, and a holy regard to
the heavenly nature of the things you would meditate
upon. Hereby your minds will be composed, and the
roots of other thoughts, be they vain or earthly, which
are apt to arise and divert you from this duty, will be
cast out. The principles of these contrary thoughts,
are like Jacob and Esau, they struggle in the same
womb, and oftentimes Esau will come first forth, and
for a while seem to carry the birthright. If various
thoughts do conflict in our minds, some for this world,
and some for another, those for this world may carry
it for a season. But where a due reverence of God
hath east out the bond woman and her children, the
workings of the flesh in its vain thoughts and imagina-
tions, the mind will be at liberty to exercise itself on
spiritual things.

(3.) Earnest desires after a renewed sense and spirit
of spiritual things, are required hereto. If we engage
in this duty merely on a conviction of the necessity of
it, or set ourselves about it because we think we ought
to do so, and it will not be well utterly to neglect it,
we may not expect to be successful in it : but when
the soul hath at any time tasted that the Lord is gra-
cious ; when its meditations on him have been sweet ;
when spiritual things have had a savor and relish in

OF SPIRITUAL MINDEDNESS. 215

the mind and affections \ and hereon it comes to this
duty with earnest desires to have the like tastes, the
like experience, yea, to have them increased \ then is
it in the way of a hopeful progress. And this also
will make us persevere in our endeavors to go through
with what we undertake ; namely, when we do know,
by former experience, what is to be attained in it if we
dig and search for it as treasure.

If you shall think that the right discharge of this
duty may be otherwise attained ] if you suppose that
it deserves not all this cost and charge about it ; judge
by what is past, whether it be not advisable to give it
over and let it alone. As good lie quietly on the
ground, as continually attempt to rise, and never once
effect it. Remember how many successive attempts
you have made upon it, and all have come to 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 per-
sist in spiritual thoughts, to your refreshment, take
these two directions for your relief.

1. Cry and sigh to God for help and relief. Bewail
the darkness, weakness, and instability of your minds,
so as to groan within yourselves for deliverance. And
if your designed meditations do issue only in a renew-
ed gracious sense of your own weakness and insuffi-
ciency, with application to God for supplies of strength,
they are by no means lost as unto a spiritual account.
The thoughts of Hezekiah, in his meditations, did not
seem to have any great order or consistency, when he
so expressed them ; 4 like a crane or a swallow, so did

216 OF SPIRITUAL MINDEDNESS.

I chatter : I did mourn as a dove : mine eyes failed
with looking upwards ; O Lord, I am oppressed, un-
dertake for me.' Isa. xxxviii. 14. When the soul la-
bors sincerely for communion with God, but sinks into
broken confused thoughts under the weight of its own
weakness, yet if he looks to God for relief, his chatter-
ing and mourning will be accepted with God, and prof-
itable to himself.

2. Supply the brokenness of your thoughts with
ejaculatory prayers, according as either the matter of
them, or your defect in the management of them doth
require. So was it with Hezekiah in the instance be-
fore mentioned \ where his meditations were weak and
broken, he cried out in the midst of them, O Lord, I
am oppressed, undertake for me. And meditation is
properly a mixture of spiritual apprehension of God
and heavenly things, in .the thoughts and conceptions
of the mind, with desires and supplications thereon.

It is good and profitable to have some special de-
signed subject of meditation in our thoughts. I have
at large declared before what things are the proper ob-
jects of the thoughts of them that are spiritually
minded. But they may be more peculiarly considered
as the matter of designed meditation. And they may
be taken out of some especial spiritual experience that
we have lately had, or some warnings we have receive
ed 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 unto this duty, and
a season be sought for it with respect thereto, the mind

OF SPIRITUAL MINDEDNESS. 217

will be fixed and kept from wandering after variety of
subjects, wherein it is apt to lose itself, and brings
nothing to perfection.

Lastly, be not discouraged with an apprehension,
that all that you can attain to in the discharge of this
duty, is so little, so contemptible, as that it is to no
purpose to persist in it. Nor be wearied with the dif-
ficulties you meet with in its performance. You have
to do with him only in this matter, who will not break
the bruised reed, nor quench the smoking flax ; whose
will it is that none should despise the day of small
things. And if there be in this duty a ready mind, it
is accepted, according to what a man hath, and not
according to what he 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 abun-
dance in ability and skilh To faint and give out,
because we cannot arise to such a height as we aim
at, is a fruit of pride and unbelief. He who finds
himself to gain nothing by continual endeavors after
holy, fixed meditations, but only a living, active sense
of his own vileness and unworthiness, is a sufficient
gainer by all his pains, cost, and charge. But ordinari-
ly it shall not be so ; constancy in the duty, will give
ability for it. Those who conscientiously abide in its
performance, shall increase in light, wisdom, and ex-
perience, until they are able to manage it with great
success. These few plain directions may possibly be
of some use to the weaker sort of Christians, when
they find a disability in themselves to the discharge of
this duty, wherein those who are spiritually minded

ought to be peculiarly exercised.

19

PART II.

CHAPTER XI.

The seat of Spiritual Mindedness in the Affections. The
nature and use of them. The ways and means used by
God himself to call the affections of men from the
World.

In the account given at the entrance of this dis-
course, of what it is to be spiritually minded, it was re-
duced to three heads.

The first was the habitual frame, disposition, and in-
clination of the mind in its affections.

The second was the usual exercise of the mind in
its thoughts, meditations, and desires about heavenly
things.

Whereunto, thirdly, was added, the complacency of
mind in that relish and savor which it finds in spirit-
ual things, so thought and meditated on.

The second of these hath hitherto alone been
spoken to, as that which leads the way to the others,
and gives the most sensible evidence of the state in-
quired after. Therein consists the stream, which, ris-
ing in the fountain of our affections, runs into a holy
rest and complacency of mind.

The first and last I shall now handle together and

220 OF SPIRITUAL MINDEDNESS. '

therein comprehend the account of what it is to be
spiritually minded,

'Spiritual affections, whereby the soul adheres to
spiritual things, taking in such a savor and relish of
them, as wherein it finds rest and satisfaction, is the
peculiar spring and substance of our being spiritually
minded.' This is that which I shall now further ex^
plain and confirm.

The greatest contest of heaven and earth is about
the affections of the poor worm, which we call man.
That the world should contend for them, is no wonder.
It is the best that it can pretend to. All things here
below are capable of no higher ambition than to be
possessed of the affections of men. And as they lie
under the curse, it can do us no greater mischief than
by prevailing in this design. But that the holy God
should, as it were, engage in the contest, and strive for
the affections of man, is an effect of infinite conde-
scension and grace. This he doth expressly ; my son,
saith he, give me thy heart, Prov. xxiii. 26. It is our
affections he asketh for, and comparatively nothing
else ; to be sure he will accept of nothing from us
without them. The most fat and costly sacrifice will
not be accepted, if it be without aheart. All the ways
and methods of the dispensation of his will, by his
word 5 all the designs of his effectual grace, are suited
to, and prepared for, this end, namely, to recover the
affections of man to himself. So he expresseth him^»
self concerning his word, Deut. x. 12. 'And now,
Israel, what doth the Lord thy God require of thee,
but to fear the Lord thy God, to walk in all his ways,
and to love and to serve the Lord thy God with all
thy heart, and with all thy soul V And as to the
word of his grace, he declares it to the same purpose,

OF SPIRITUAL MINDEBNESS* 221

Deut. xxx. 6. i 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
justly perish with the world to eternity; and be re-
jected 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 ourselves, and become another's. Other facul-
ties of our souls, even the most noble of them, are
suited to receive in to our own advantage ; by our af-
fections we can give away what we are, and have.
Hereby, we give our hearts to God, as he requireth*
Wherefore to him we give our affections, to whom we
give our all, ourselves, and all that we have $ and to
whom we give them not, whatever we give, upon the
matter, we give nothing at all.

In what we do to or for others ; whatsoever is good,
■valuable, or praiseworthy in it proceeds from the af-
fections wherewith we do it. To do any thing for
others without an animating affection, is but a con*
tempt 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 compas-
sion ; to supply the wants of saints without love and

222 OF SPIRITUAL MINDEDNESS.

kindness, with other actings and duties of the like na-
ture, are things of no value, things that can recom-
mend us neither to God nor man. It is so in general
with God and the world. Whatever we do in the ser-
vice of God, whatever duty we perform on his com-
mand, whatever we undergo or suffer for his name's
sake, if it proceed not from the cleaving of our souls
to him by our affections, it is despised by him ; he owns
us not. c As if a man would give all the substance of
his house for love, it would utterly be contemned:'
Cant. v. ; so if a man would give to God all the sub-
stance of his house without love, it would in like man-
ner be despised. And however, on the other hand,
we may be diligent, industrious, and sedulous in and
about the things of this world, yet, if it have not our
affections, we are not of the world, we belong not to
it. They are the seat of all sincerity, which is the
jewel of divine and human conversation, the life and
soul of every thing that is good and praiseworthy ;
whatever men pretend, as their affections are, so are
they. Hypocrisy is a deceitful interposition of the
mind, on various reasons and pretences, between men's
affections and their profession, whereby a man appears
to be what he is not. Sincerity is the open avowment
of the reality of men's affections, which renders them
good and useful.

Affections are in the soul as the helm in the ship ; if
it be laid hold on by a skilful hand, he turneth the
whole vessel which way he pleaseth. If God hath the
powerful hand of his grace upon our affections, he
turns our soul to a compliance with his institutions, in-
structions, afflictions, trials, all sorts of providences,
and in mercy holds them firm against all wi ads and
storms of temptations, that they shall not hurry them

OF SPIRITUAL MINDEDNESS. 223

on pernicious dangers. Such a soul alone is tractable
and pliable to all intimations of God's will.

All others are stubborn and obstinate, stout hearted,
and far from righteousness. And when the world hath
the hand on our affections, it turns the mind, with the
whole industry of the soul, to its interest and concerns.
And it is in vain to contend with any thing that hath
the power of our affections in its disposal, it will pre-
vail at last.

On all these considerations, it is of the highest im-
portance to consider aright how things are stated in
our affections, and what is the prevailing bent of them.
Iron sharpeneth iron, so a man sharpeneth the counte-
nance of his friend, saith the wise man, Prov. xxviL
17. Every man hath his edge, which may be sharpen-
ed by outward helps and advantages : the predominant
inclination of a man's affections is his edge. Accord-
ing 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 world ; that our
edge is towards heaven, or towards things here below ;
before I come to give an account of the nature and
operations of spiritual affections, I shall consider and
propose some of these arguments and motives which
God is pleased to make use of, to call off our affec-
tions from the desirable things of this world : for as
they are weighty and cogent, such as cannot be neg-
lected without the greatest contempt of divine wis-
dom and goodness, so they serve to press and enforce
those arguments and motives that are proposed to us,
to set our affections on things that are above, which
is to be spiritually minded.

224? OF SPIRITUAL MINDEDNESS.

First. He hath, in all manner of instances, poured
contempt on the things of this world, in comparison
of things spiritual and heavenly. All things here below
were at first made beautiful and in order, and were de-
clared by God himself to be exceeding good, and that
not only in their being and nature, but in the use
whereunto they were designed. They were then de*
sirable to men, and the enjoyment of them would have
been a blessing, without danger of temptation \ for
they were the ordinance of God, to lead us to the
knowledge of him, and love to him : but since the en-
trance of sin, whereby the world fell under the curse,
and into the power of Satan, the things of it in his
management, are become effectual means to draw oft
the heart and affections from God ; for it is the world
and the things of it, as summed up by the apostle, .1
John ii. 15, 16, that alone strive for our affections to
be the object of them. Sin and Satan do but woo for the
world to take them off from God : by them doth the god
of this world blind the eyes of them that believe not :
and the principal way whereby he worketh in them is
by promises of satisfaction to all the lusts of the minds
of men, with a proposal of whatever is dreadful and
terrible in the want of them. Being now in this state
and condition, and used to this end, through the craft
of Satan, and the folly of the minds of men, God hath
showed, by various instances, that they are all vain,
empty, unsatisfactory, and every way to be despised,
in comparison of things eternal.

First. He did it most eminently and signally in the
life, death, and cross, of Christ. What can be seen or
found in this world, after the Son of God hath spent
his life in it, not having where to lay his head , and af-
ter he went out of it on the cross \ Had there been

OF SPIRITUAL MINDEDNESS, 225

aught of real worth here below, certainly he had enjoy-
ed, if not crowns and empires, which were all in his
power ; yet such goods and possessions as men of sober
reasonings and moderate affections esteem a compe-
tency. But things were quite otherwise disposed, to
manifest that there is nothing of value or use in these
things, but only to support nature to the performance
of service to God, wherein they are serviceable to eter-
nity. He never attained, he never enjoyed, more than
daily supplies of bread out of the stores of Providence,
and which alone he hath instructed us to pray for.
Matt. viii. 20. In his cross the world proclaimed all
its good qualities, and all its powers ; and hath given
to them that believe, its naked face to view and con-
template. Nor is it now one jot more comely than
it was when it had gotten Christ on the cross. Hence
is that inference and conclusion of the apostle, Gal.
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.9 Since I have
believed, since I have a sense of the power and virtue
of the cross of Christ, I have done with all things in this
world : it is a dead thing to me, nor have I any affec-
tion for it. This is that which made the difference be-
tween the promises of the old covenant and the
new : for they were many of them about temporal
things, the good things of this world and this life ;
those of the new are mostly of things spiritual and
eternal. God would not call off the church Avholly
from a regard to these things, until he had given a de-
monstration of their emptiness, vanity, and insufficien-
cy, in the cross of Christ. 2 Cor. iv. 16 — 18.

Whither so fast, my friend 1 < What meaneth this
rising so early, and going to bed late, eating the bread

226 OF SPIRITUAL MINDEDNESS.

of carefulness V Why this diligence 1 Why these
contrivances % Why these savings and hoardings of
riches and wealth % To what end is all this care and
counsel % Alas ! saith one, it is to get that which is
enough in and of this world for me and my children,
to prefer them, to raise an estate for them, which, if
not so great as others, may yet be a competency, to
give them some satisfaction in their lives, and some
reputation in the world. Fair pretences ! neither shall
I ever discourage any from the exercise of industry in
their lawful callings : but yet I know, that with many,
this is but a pretence and covering for a shameful en-
gagement of their affections to the world. Wherefore,
in all these 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,
despised, reproached, persecuted, nailed to the cross,
and all this by the world. Whatever be your designs
and aims, let his cross continually interpose between
your affections and thi world. If you are believers,
your hopes are, within a few days, to be with him for
evermore. To him you must give an account of your-
selves, and what you have done in this world : will
it be accepted with him to declare what you have sav-
ed of this world ; what you have gained ; what you
have preserved and embraced yourselves in; and what
you have left behind you 1 Was this any part of his
employment and business in this world] Hath he left
us an example for any such course % Wherefore no
man can set his affections on things here below, who
hath any regard to the pattern of Christ, or is in any
measure influenced with the power and efficacy of his
cross. My love is crucified, said a holy martyr of
old ; he whom his soul loved was so, and in him his

OF SPIRITUAL MINDEDNESS. 227

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 keep-
ing them, your fears of losing them, your love to
them, and delight in them, operative in your minds,
possessing your thoughts, and influencing your con-
versations'? Turn aside a little, and by faith contem-
plate the life and death of the Son of God; a blessed
glass will it be, where you may see what contemptible
things they are which you perplex yourselves about.
Oh ! that any of us should love or esteem the things
of this world, the power, riches, goods, or reputation
of it, who have had a spiritual view of them in the
cross of Christ !

Perhaps it will be said, that the circumstances
mentioned were necessary to the Lord Christ, with re-
spect to the especial work he had to do, as the Saviour
and Redeemer of the church : and, therefore, it doth
not thence follow that we ought to be poor, and want
all things, as he did. I confess it doth not ; and, there-
fore, do all along make an allowance for honest indus-
try in our callings. But this follows unavoidably
hereon, that what he did forego and trample on for
our sake, that ought not to be the object of our affec-
tions ; nor can such affections prevail in us, if he
dwell in our hearts by faith.

Secondly. He hath done the same in his dealings
with the apostles, and generally with all that have
been most dear to him, and instrumental to the inter-
est of his glory in the world, especially since life and
immortality were brought to light by the gospel. He
had great work to do by the apostles, and that of the
greatest use to his interest and kingdom. The laying

228 OF SPIRITUAL MINDEDNESS.

of the foundations of the glorious kingdom of Christ
in the world, was committed to them. Who would
not think that he should provide for them, if not prin-
cipalities or popedoms, yet at least arch-bishoprics and
bishoprics, with other good ecclesiastical dignities and
preferments 1 Hereby might they have been made
meet to converse with princes, and had been freed
from the contempt of the vulgar \ but Infinite Wis*
dom did otherwise dispose of them and their concerns
in this world: for as God was pleased to exercise
them with the common afflictions and calamities of
this life, which he makes use of to take off the sweet-
ness of present enjoyments, so they lived and died in
a condition of poverty, distress, persecution, and re-
proach. God set them forth as examples as to other
ends, namely, of light, grace, zeal, and holiness, in
their lives5 so to manifest of how little concernment to
oar own blessedness, or an interest in his love, is the
abundance of all things here* below, as also, that the
want of them all may consist with the highest partici-
pation of his love and favor. 1 Cor. iv. 9, 11 — 13,*
4 For I think that God hath set forth us the apostles
last, as it were, appointed to death. For we are made
a spectacle to the world, and to angels, aiid to men.
Even to this present hour we both hunger and thirst,
and are naked, and are buffeted, and have no certain
dwelling place, and labor, working with our own hands :
being reviled, we bless ; being persecuted, we suffer
it 5 being defamed, we entreat : we are made as the
filth of the world, and are the offsc oaring of all things
to this day.' And if the consideration hereof be not
of weight with others, undoubtedly it ought to be so
with them who are called to preach the gospel, and
are the successors to the apostles. There can be no-

OF SPIRITUAL MINDEDNESS. 229

thing more uncouth, absurd, and shameful, nothing
more opposite to the intimation of the wisdom and will
of God, in his dealings with those first and most
honorable dispensers of it, than for such persons to
seek and follow greedily after secular advantages, in
worldly powers, riches, wealth, and honor. Hence
there hath been, in former ages, an endeavor to separate
such persons as were by any means dedicated to the
ministry of the gospel from all secular dignities and
revenues. Yea, some maintained, that they were to
enjoy nothing of their own, but were to live on alms,
or the free contributions of the people. But this was
quickly condemned as heresy, in WicklifT and others.
Yet another sort set up, that would pretend thereto, as
to themselves, though they would not oblige all others
to the same rule. This produced some swarms of beg-
ging friars, whom they of the church, who were in
possession of wealth and power, thought meet to laugh
at and let alone ; of late years this contest is at 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 concernment. From the beginning it was
not so. And it is well if, in such a way, men are able
to maintain the frame of mind inquired after, which is
life and peace.

Thirdly. God continues to cast contempt on these
things, by giving always incomparably the greatest por-
tion of them to the vilest men, and his own avowed
enemies. This was a temptation under the old cove-
nant, but is highly instructive under the new. None
will judge those things to be of real value, which 'a
wise man casts out daily unto swine, making little or

20

230 OF SPIRITUAL MINDEDNESS.

no use of them in his family.' Those monsters of
men, Nero and Heliogabalus, had more interest in, and
more power over, the things of this world, than ever
had the best of men. Such villains in nature, so per-
nicious to human society, that their not being was
the interest of mankind ; but yet more of the world
poured on them, than they knew either how to enjoy,
possess, use, or abuse. Look on all the principal
treasures and powers of this world, as in the hands of
one of these monsters, and there disposed of by Divine
Providence, and you may see at what rate God values
them.

At this day, the greatest, most noble, wealthy, and
fruitful parts of the earth, are given to the great Turk,
with some other eastern potentates, either Mahome-
tans or Pagans, who are prepared for eternal destruc-
tion. And if we look nearer home, we may see in
whose hands is the power of the chiefest nations of
Europe, and to what end it is used. The utmost of
what some Christian professors among ourselves are
intent and designing upon, as that which would render
them wondrous happy in their own apprehensions, put
hundreds of them together, and it would not answer
the waste made by the forementioned beasts every
day.

Doth not God proclaim herein, that the things of
this world are not to be valued or esteemed ? If they
were so, and had a real worth in themselves, would
the holy and righteous God make such a distribution
of them? The most of those whom he loves, who
enjoy his favor 5 not only comparatively, have the
meanest share of them, but are exercised with all the
evils that the destitution and want of them can be
accompanied with. His open and avowed enemies, in

OF -SPIRITUAL MINDEDNESS. 231

the mean time, have more than they know what to do
with. Who would set his heart and affections on
those things which God poureth into the bosoms of the
vilest men, to be a snare to them here, and an aggra-
vation of their condemnation for ever ? It seems, you
may go and take the world, and take the curse, death
and hell, along with it ; and what will it profit a man
to gain the whole world and lose his own soul ? What
can any man do on the consideration hereof, who will
not forego all his hopes and expectations from God,
but retreat to the faith of things spiritual and eternal,
as containing an excellency in them incomparably
above all that may be enjoyed here below 1

Fourthly. He doth continue to give perpetual instan-
ces of their uncertainty and unsatisfactoriness, in the
utter disappointment of men that have had expecta-
tions from them. The ways hereof are various, and
the instances so multiplied, as that most men in the
world, unless they are like the fool in the gospel, who
bade his soul take its ease for many years, because his
barns were full, live in perpetual fears and apprehen-
sions, that they shall speedily lose whatever they en-?
joy ; or are under the power of a stupid security. But
as to this consideration of them, there is such an ac->
count given by the wise man, as to which nothing can
be added, or which no reason or experience is able to
contradict. Eccl. ii. By these and the like ways, doth
God cast contempt on all things here below ; discov-
ering the folly and falseness of the promises which
the world makes use of to allure our affections to
itself. This, therefore, is to be laid as the foundation
in all our considerations, to what or whom we shall
cleave by oar affections, that God hath not only de-?
clared the insufficiency of these things to give us that

232 OF SPIRITUAL MINDEDNESS.

rest and happiness which we seek after, but also poured
contempt upon them, in his holy, wise disposal of them
in the world.

Secondly, God hath added to their vanity, by short-
ening the lives of men, reducing their continuance in
this world to so short and uncertain a season, as it is
impossible they should take any solid satisfaction in
what they enjoy here below. So it is expressed by
the Psalmist. 'Behold thou hast made my days as an
hand breadth, and my age is nothing before thee.'
Hence he draws two conclusions.

First. That every man, at his best estate, is but
vanity.

Second. That every l man walks in a vain show ;
surely they are disquieted in vain ; he heapeth up
riches, and knoweth not who shall gather themu' Psal.
xxxix. 5, 6. The uncertainty and shortness of the
lives of men render all their endeavors and contrivan-
ces about earthly things both vain and foolish. When
men lived eight or nine hundred years, they had an
opportunity to suck out all the sweetness that was in
creature comforts, to make large provisions of them,
and to have long projections about them. But when
they had so3 they all issued in that violence, oppression,
and wickedness, which brought tta flood on the world
of ungodly mem And it still so abides ; the more of,
&nd the longer men enjoy these things, the more, with-
out the sovereign preservative of grace, will they
abound in sin and provocations of God. But God
hath reduced the life of man to the small pittance of
seventy years \ casting what may fall out of a longer
continuance into travail and sorrow. Besides, that
space is shortened with the most, by various and innu-
merable incidences and occasions. Wherefore, in

OF SPIRITUAL MINDEBNESS. 233

these seventy years, consider how long it is before
men begin to have a taste or relish of the things of
this life ; how many things fall in cross, to make us
weary of them before the end of our days ; how few
among us, not one of a thousand, attain that age 3
what is the uncertainty of all men living, as to the
continuance of their lives to the next day 5 and we
shall see that the holy, wise God, hath left no such
season for their enjoyment, as might put a value upon
them. And when, on the other hand, it is remember-
ed, that this man, who is of such short continuance in
this world, is yet made for eternity, eternal blessed-
ness or misery, which- state depends wholly on his in-
terest in things above, and setting his affections on
them, they must forfeit all their reason, as well as bid
defiance to the grace of God, who gives them up for
things below.

Moreover, God hath openly and fully declared the
danger that is in these things, as to their enjoyment
and use ; and what multitudes of souls miscarry, by
an inordinate adherence to them ! For they are the
matter of those temptations, whereby the souls of
men are ruined forever ; the fuel that supplies the fire
of their lusts, until they are consumed by it*

Men, under the power of spiritual convictions, fall
not into sin, fail not eternally, but by the means of
temptation. That is the mire wherein this rush doth
grow. For others who live and die in the madness
and wildness of nature, without any restraint in their
minds from the power of convictions, they need no
external temptations, but only opportunities to exert
their lusts. But for those who by any means are con-
vinced of sin, righteousness, and judgment, so as to
design the ordering of their lives, with respect to the

20*

H34f OF SPIRITUAL MlNDEDNESS*

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. Wherefore, this is
the great means of the ruin of the souls of men.

Now, though there are many principles of temp-
tation, many causes that actually concur in its efficacy,
as sin, Satan, and other men, yet the matter of almost
all ruinous temptations is taken out of this world, and
the things of it. Thence doth Satan take all his darts ;
thence do evil men derive all the ways and means
whereby they corrupt others, and from thence is all
the fuel of sin and lust taken. And which adds to this
evil, all that is in the world contributes its utmost
thereto. l 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 direct formal enumeration of
the things that are in the world, nor a distribution of
them under several (heads ; but it is so of the principal
lusts of the minds of men, whereto all things are sub-
servient* Wherefore, not only the matter of all temp-
tations is taken out of the 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 is nothing desira-
ble or valuable in this whole world, but it is reducible
to a subserviency to one or other of these lusts, and
is applicable to the interest and service of temptations
and sins.

When men hear of these things, they are apt to say,
'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-

OT SPIRITUAL JSTINBEDNESS. 235

deration, so as they are no snare to them. But to
own they are used to what end soever, if the affections
of men are set upon them, one way or other, there is
nothing in the world, but is thus a snare and tempta-
tion. However, we should be very careful how we ad-
here to or undervalue, that which is the cause and
means of the ruin of multitudes of souls. By the
warnings given us hereof, doth God design, as to the
use of means, to teach us the vanity and danger of fix-
ing our affections on things below.

Lastly, Things are so ordered in the holy, wise
dispensation of God's providence, that it requires much
spiritual wisdom to distinguish between the use and
the abuse of these things, between a lawful care about
them, and an inordinate cleaving to them. Few dis-
tinguish aright here 5 and therefore in these things
will many find their great mistake at the last day.
The disappointments that they will fall under, as to
what concerns their earthly enjoyments and the use of
them, 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 there1
is an abuse of them, springing from an inordinate love
and cleaving to them. But here men deceive them-
selves, taking their measures by the most crooked, un-^
certain rules. Some make their own inclinations the
rule and measure of what is lawful and allowable ;
some the example of others 5 some the course of the
world ; some their own real or pretended necessities.
They confess that there is an inordinate love of those
things, and an abuse of them, in excesses of various
sorts, which the scripture plainly affirms, and which

230 OF SPIRITUAL MINDEDNESS,

experience gives open testimony to. But as to their
state and circumstancs, their care, love, and industry,
are all allowable. That which innuenceth all these
persons, is self love, which inveterate, corrupt affec-
tions, and false reasonings, make an application of to
these occasions.

Hence we may have men approving of themselves as
just stewards of their enjoyments, whilst others judge
them hard, covetous, earthly minded ; no way laying
out what they are intrusted with, to the glory of God,
in any due proportion. Others also think not amiss of
themselves in this kind, who live in palpable excesses,
either of pride of life or sensual pleasures, vain ap-
parel, and the like. So, in particular, most men in
their feastings and entertainments, walk in direct con-
tempt of the rules which our Saviour gives in that
case 5 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
destructive shoals or rocks.

And what if that which we esteem allowable, love,
care, and industry, should prove to be the fruit of earth-
ly affections, inordinate and predominant in us ; what
if we miss in our measures, and that which we approve
of in ourselves should be disapproved of God 5 we are
cast forever, we belong to the world, and with the
world we shall perish.

It may be said, that if it be so difficult to distinguish
between these things, namely, the lawful use of things
here below, and their abuse ; the allowable industry

OF SPIRITUAL MINDEDNES8. 237

about them, and the inordinate love of them, on the
knowledge whereof our eternal condition depends, it
is impossible but men must spend their time in solicit-
ous anxiety of mind, as not knowing when they have
aright discharged their duty.

Ans. (1.) I press these things at present no further,
but only to show how dangerous a thing it is for any
to incline in his affections^o the things of this world,
wherein an excess is ruinous, and hardly discoverable.
Surely, no wise man will venture freely and frequent-
ly to the edge of such a precipice. He will be jealous
of his measures, lest they will not hold by the rule of
the word. And a due sense hereof is the best preserv-
ative of the soul, from cleaving inordinately to these
things below. And when God, in any instance, by
afflictions, or otherwise, 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 solicitous-
ness or anxiety of mind, than there is to or about oth-
er duties. But when it is biased and actuated by self
love, and its more strong inclinations are to things
present, it is impossible men should enjoy solid peace,
or be freed from severe reflectionson them by their own
consciences, in such seasons wherein they are awaken-
ed to their duty, and the consideration of their state ;
nor have I any thing to tender for their relief. With
others it is not so $ and therefore I shall so far digress
in this place, as to give some directions to those who
in sincerity would be satisfied in this lawful use and

238 OF SPIRITUAL MINDEDNESS.

enjoyment of earthly things ; so as not to adhere to
them with inordinate affections.

First. Remember always that you are not proprie-
tors, nor absolute possessors of these things, but only
stewards of them. With respect to men, yott are, or
may be, just proprietors of what you enjoy; with re-
spect to him who is the great possessor of heaven and
earth, you are but stewards* This stewardship we are
to give an account of, as we are taught in the parable,
Luke xvi. 1, 2. This rule always attended to, will be
a blessed guide in all instances and occasions of duty.
But if a man be left in trust with houses and large
possessions, as a steward for the right lord, owner, and
proprietor of them ; if he fall into a pleasing dream,
that they are all his own, and use them accordingly, it
will be a woful surprisal to him, when he shall be called
to account for all he hath received and laid out, whe-
ther he will or not ; and when indeed he hath nothing to
pay. It will scarce be otherwise with them at the
great day, who forget the trust which is committed to
them, and suppose they may do what they will, with
what they call their own.

Secondly. There is nothing in the ways of getting,
enjoying, or using of these things, but giveth its own
evidence to spiritual wisdom, whether it be within the
bounds of duty or not. Men are not lightly deceived
herein, but when they are evidently under the power
of corrupt affections, or will not at all attend to them-
selves, and the language of their own consciences. It
is a man's own fault alone, if he know not wherein he
doth exceed.

A due examination of ourselves in the sight of God,
with respect to these things, the frame and actings of
our minds in them, will greatly give check to our cor-

OF SPIRITUAL MINDEDNESS. 239

rupt inclinations, and discover the folly of those rea-
sonings, whereby we deceive ourselves into the love of
earthly things, or justify ourselves therein, and bring
to light the secret principle of self love, which is the
root of all this evil.

Thirdly. If you would be able to make a right
judgment in this case, be sure that you have another
object for your affections, which hath a predominant
interest in your minds, and which will evidence itself
so to have on all occasions. Let a man be never so ob-
servant of himself, as to all outward duties required of
him, with respect to these earthly things ] let him be
liberal in the disposal of them on all occasions ; let
him be watchful against all intemperance and excesses
in the use of them ; yet if he hath not another object
for his affections, which hath a prevailing influence
upon them ; if they are not set upon the things that
are above ; one way or other, it is the world that hath
the possession of his heart. For the affections of our
minds will and must be placed, in chief, on things be-
low or things above ; there will be a predominant love
in us ; and therefore, although all our actions should
testify another frame, yet if God, and the things of
God, be not the principal object of our affections ; by
one way or other, unto the world we do belong ; this
is that which is taught us so expressly by our Saviour,
Luke xvi. 9 — 13. 4 And I say unto you, make to your-
selves friends of the mammon of unrighteousness,
that when you fail, they may receive you into ever-
lasting habitations. He that is faithful in that which
is the least, is faithful also in much ; and he that is unjust
in the least, is unjust also in much. If therefore you
have not been faithful in the unrighteous mammon,
who will commit to your trust the true riches ? And
if you have not been faithful in that which is another

240 OF SPIRITUAL MINDEDNESS.

man's, who shall give you that which is your own l
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 5 ye canot serve God
and mammon.'

Fourthly. Labor continually for the mortification
of your affections to the things of this world. They
^re in the state of corrupted nature, set and fixed on
them ; nor will any reasonings or considerations ef-
fectually divert them, or take them off in a due man-
ner, unless they are mortified to them by the cross of
Christ. Whatever change be otherwise wrought in
them, it will be of no advantage to us. It is mortifica-
tion alone, that will take them 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 below on the earth, Col. iii. 2, adds
this, as the only way and means whereby we may do
so : Mortify therefore your members that are on the
earth, v. 5. Let no man think that his 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 the like. They may be abated by frequent disap-
pointments, by sickness, pains, and afflictions, as we
shall see immediately ; or they may be willing to a dis-
tribution of earthly enjoyments, to have the reputation
of it, wherein they still cleave to the world, but under
another shape and appearance. They may be startled
by convictions, so as to do many things gladly, that
belong to another frame. But on one pretence or other,
under one appearance or other, they will forever ad-
here and cleave to earthly things, unless they are mor-
tified to them, through faith in the blood and cross of

OF SPIRITUAL MINDEDNESS. 241

Christ. Gal. vi. 14. Whatever thoughts you may
have of yourselves in this matter, unless you have the
experience of a work of mortification on your affec-
tions, you can have no refreshing ground of assurance,
that you are in any thing spiritually minded.

Fifthly. In all instances of duty belonging to your
stewardship 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 re-
linquishment of the things of this world, because of
the danger in adhering to them, their own supersti-
tion, and the craft of other men, prevailed with many,
to part with all they had, to the service of others, not
better, it may be, nor so good as themselves. This
evil wholly arose from want of attendance to the rule
of truth, which gives no such direction in ordinary
cases. But there is not much seen, in these days, of
an excess in that kind. On the other hand, in all in-
stances of duties of this nature, most men's minds are
habitually influenced with pretences, reasonings, and
considerations, that turn the scales as to what they
ought to do in proportion, in this duty, on the side of
the world. If you would be safe, you must in all in-
stances of duty, as in works of charity, piety, and
compassion, give authority in and over your souls, to
the rule of the word. Let neither self, nor unbelief,
nor the custom and example of others, be heard to
speak 5 but let the rule alone be attended to, and to
what that speaks, yield obedience.

Unless these things are found in us, none of us, no
man living, if it be not so with him, can have any re-
freshing evidence or assurance, that he is not under
the power of an inordidate, yea, and predominant love

to this world.

21

242 OF SPIRITUAL MINDEDNESS.

And indeed, to add a little further on the occasion
of this digression, it is a sad thing to have this excep-
tion made against the state of any man, on just
grounds 5 yea, but he loves the world. He is sober
and industrious, he is constant in duties of religion, it
may be, an earnest preacher of them, a man of sound
principles, and blameless as to the excesses of life :
but he loves the world. The question is, how doth
this appear 1 It may be, what you say, is but one of
those evil surmises which all 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 supplied 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 blessed, ends of
these earthly things, in supplying the wants of others,
according to the proportions wherewith we are in-
trusted j it is to be feared, that the world, and the
things that are in it, have the principal interest in our
affections.

And the danger is yet greater with them who divert
on the other extreme. Such are they who, in pride of
life, vanity in apparel, excess in drinking, pampering
the flesh every day, tread close on the heels of the
world, if they do not also fully keep company with it.
Altogether in vain is it for such persons to counte-
nance themselves with an appearance of other graces
in them, or the sedulous performance of other duties.
This one rule will eternally prevail against them ; if

OF SPIRITUAL MINBEDNES3. 243

any man love the world, the love of the Father is not
in him. And by the way, let men take heed how they
walk in any instance against the known judgment and
practice of the wiser or more experienced sort of
Christians, to their regret and sorrow, if not to their
offence and scandal, or in any way whereto they win
the consent of their own light and conscience, by such
reasonings and considerations as will not hold weight
in the balance of the sanctuary. Yet thus, and no other-
wise, is it with all those who, under a profession of
religion, indulge to any excesses wherein they are
conformed to the world*

Fifthly. God makes a hedge against the excesses
of the affections of men, rational and any way enlight-
ened, to the things of this world, by suffering the gen-
erality of men to carry the use of them, and to be car-
ried by the abuse of them, into actings so filthy, so
abominable, so ridiculous, as reason itself cannot but
abhor. Men by them transform themselves into beasts
and monsters, as might be manifested by all sorts of
instances : hence the wise man prayed against riches,
lest he should not be able to manage the temptations
wherewith they are accompanied. Prov. xxx. 8, 9.

Lastly. To close this matter, and to show us what
we are to expect, in case we set our affections on
things here below, and they have thereby a predomi-
nant interest in our hearts, God hath positively deter-
mined and declared, that if it be so, he will have no-
thing to do with us, nor will accept of 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 most strict sort in re-

244 OF SPIRITUAL MINDEDNESS.

iigion, 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 1 I say, God hath peremptorily determined the
contrary 5 and if other arguments will not prevail
with us, he leaves us at last to this, go love the world
and the things of it, but know assuredly you do it to
the eternal loss of your souls. 1 John ii. 15. Jam. 4.
These few instances have I given of the arguments
and motives whereby God is pleased to deter us from
fixing our affections on things here below. And they
are most of them such only as he maketh use of in the
administration of his providence. There are two other
heads of things that offer themselves to our considera-
tion.

First. The ways, means, arguings, and enticements,
which the world makes use of to draw, keep, and se-
cure the affections of men to itself,

Secondly. The secret, powerful efficacy of grace,
in taking off the heart from these things, turning and
drawing it to God, with the arguments and motives
that the Holy Spirit maketh use of, in and by the word,
to this end ; and wherein we must show what is the
act of conquering grace, wherein the heart is finally
prevailed on to choose and adhere to God in love im-
mutable. But these things cannot be handled in any
measure according to their nature and importance,
without such length of discourse, as I cannot here di-
vert to. I shall therefore proceed to that which is the
proper and peculiar subject before us.

OF SPIK1TITAL MINDEDNESS.. 245

CHAPTER XII.

What is required in and to our affections, that they may
be spiritual. A threefold work on the affections de-
scribed.

To declare the interest of our affections in this
frame of being spiritually minded, and what they con-
tribute thereto, I shall do these three things :

First. Declare what is required hereto, that our
affections may be spiritual, wherein lies the foundation
of the whole duty.

Secondly. What are their actings when they are so
spiritual.

Thirdly. What are the means whereby they may
be kept and preserved in that frame, with sundry other
things of the like nature. How our affections are
concerned in, or belong to, the frame of mind inquired
after, hath been before declared. Without spiritual
affections, 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
affections may be spiritual, and the spring of our be
insf spiritually minded, it is required that they be
changed, renewed, and inlaid with grace, spiritual and
supernatural. To clear the sense hereof, we must a
little consider, what is their state by nature, and then,
by what means they may be wrought upon, as to a
change, or a renovation. For they are like to some
things, which in themselves, and their own nature, are

246 OF SPIRITUAL MINDEDNESS,

poisonous ; but being corrected, and receiving a due
temperament, from a mixture of other ingredients, be-
come medicinal, and of excellent use.

First. By nature, our affections all of them, are de-
praved and corrupted. Nothing in the whole nature
of man, no power or faculty of the soul, is fallen under
greater disorder and depravation by the entrance of
sin, than our affections are. in and by them is the
heart wholly gone and turned off from God. Tit. iii.
3. It were a long work to set forth this depravation
of our affections, nor doth it belong to our present
design. Some few things I shall briefly observe con-
cerning it, to make way for what is proposed concern-
ing their change.

First. This is the only corruption and depravation
of our nature by the fall, evident in and to reason, or
the light of nature itself. Those who were wise
among the heathen, both saw it and complained of it.
They found a weakness in the mind, but saw nothing of
its darkness and depravation as unto things spiritual*
But they were sensible of this disorder and tumult of
the affections in things moral, which renders the minds
of men like a troubled sea,, whose waters cast up mire
and dirt. This greatly aggravates the neglect of them
who are not sensible of it in themselves, seeing it is
discernible in the light of nature*

Secondly. They are as depraved, the seat and sub-
ject of all lusts, both of the flesh and of the spirit
Yea, lust or evil concupiscence, is nothing but the ir
regular motion and acting of our affections, as deprav
ed, defiled, corrupted* Rom. viL 9. Hence, no ona
sin can be mortified without a change wrought in the
affections.

Thirdly. They are the spring, root, and cause of

OF SPIRITUAL MINDEDNESS. 24>7

all actual sin in the world. Mat. xv. 19. The evil
heart in the scripture, is the corrupt affections of it,
with the imaginations of the minds, 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 learri
what is their force and efficacy from these effects.
So the nature of the plague is most evident, when we
see thousands dying of it every week.

Fourthly. They are the way and means whereby
the soul applies itself to all sinful objects and actings^
Hence are they called our members, our earthly mem-
bers 5 because, as the body applies itself to its opera-
tions by its members, so doth the soul apply itself to
what belongs to it, by its affections. Rom. vi. 13.
Col. hi. 5.

Fifthly. They will not be under the conduct of the
mind, its light, or convictions. Rebellion against the
light of the mind, is the very form whereby their cor-
ruption acts itself. Job xxiv. 13. Let the apprehen-
sions of the mind, and its notions of good and evil, 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 approves of better things, following those
that are worse. And there is no greater spiritual
judgment, than for men to be given up to themselves,
and their own evil affections. Rom. i. 26.

Many other instances might be given of the great-
ness of that depravation which our affections are
fallen under by sin ; these may suffice for our present
purpose.

248 OF SPIRITUAL MINDEBNESS.

In general, this depravation of our affections by na-
ture may be reduced to two heads.

First. An utter aversation from God and all spirit-
ual things. In this lies the spring of all that dislike of
God and his ways, that the hearts of men are filled
with. Yea, they do not only produce an aversation
from them, and dislike of them, but they fill the mind
with an enmity against them. Therefore, ' men say in
their hearts to God, depart from us, for we desire uot
the knowledge of thy ways ; what is the Almighty,
that we should serve him? Or what profit should we
have, if we pray to him V Job xxi. 14, 15. See Kom.
i. 28. Chap. viii. 7, 8.

Secondly. An inordinate cleaving to things vain,
earthly, and sensual; causing the soul to engage in
the pursuit of them, as the horse rushes into the
battle.

Whilst our affections are in this state and condition,
we are far enough from being spiritually minded ; nor
is it possible to engage them in an adherence to, or
delight in, spiritual things.

In this state, they may be two ways wrought upon,
and yet not so renewed, as to be serviceable to this
end.

First. There may be various temporary impressions
made on them, sometimes they are so by the preach-
ing of the word. Hereon men may hear it with joy,
and do many things gladly. Sometimes it is so by
judgments, dangers, sickness, apprehensions of the
approach of death. Psal. xxxiv. 78 5 xxxv. 37. These
things take men off for a season from their greedy de-
light in earthly things, and the pursuit of the interest
of lust, in making provision for the flesh. 0 a many
other occasions, by great variety of causes, the re may

OF SPIRITUAL MINDEDNESS. 249

be temporary impressions made on the affections, that
shall seem, for a season, to have turned the stream of
them. And thereon we have many, who every day
will be wholly, as it were, for God, resolved to forsake
sin, and all the pleasures of it ; but the next, return to
all their former excesses. For this is the effect of
those impressions, that whereas men ordinarily are
predominantly actuated by love, desire, and delight,
which lead them to act according- to the true natural
principles of the soul ; now they are for a season actu-
ated by fear and dread, which put a kind of force on
all their inclinations. Hereon they have other thoughts
of good and evil, of things eternal and temporal, of
God, and their own duty, for a season. And hereon,
some of them may, and do, persuade themselves, that
there is a change in their hearts and affections, which
there is not ; like a man who persuades himself that
he hath lost his ague, because his present fit is over.
The next trial of temptation carries them away again
to the world and sin.

There are sometimes sudden impressions made on
spiritual affections, which are always of great advan-
tage to the soul, renewing its engagements to God and
duty. So was it with Jacob, Gen. xxviii. 16 — 20. So
is it often with believers in hearing the word, and
other occasions. On all of them they renew their
cleavings to God with love and delight. But the ef-
fect of these impressions on unrenewed affections, is
neither spiritual nor durable. Yea, for the most part,
they are but checks given in the providence of God to
the raging of their lusts. Psal. ix. 2.

Secondly. They are liable to an habitual change
This the experience of all ages gives testimony to.
There may be an habitual change wrought in the pas-

250 OF SPIRITUAL MINDEDNESS.

sions and 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, nat-
urally passionate and furious, have been made sedate
and moderate 5 and those who have been sensual, have
become temperate \ yea, and haters of religion, to be
professors of it. All these things, and many more of the
like nature, have proceeded from a change wrought
upon the affections only 3 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 where-
by they are turned off from God, and that whereby
they inordinately cleave to other things 5 their change
principally, 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 waves of the sea, that are trou-
bled, and cast up mire and dirt. They do not carry
those in whom they are into vicious, sensual actions,
but allow them to make virtue in moderation, sobriety,
temperance, fidelity, and usefulness in several ways,
to be their design. And it is admirable to think what
degrees of eminency in all sorts of moral virtues,
upon this one principle of moderating the affections,
even many among the heathens attained to. But as
to their aversation from God and spiritual things, in
the true spiritual notion of them, they are not cured by
this change. At least this change may be, and yet this
latter not be wrought.

OF SPIRITUAL MINDEDNESS. 251

Again, this alteration doth not turn the course or
stream of men's affections, it doth not change the na-
ture of them. They are the same in their spring and
fountain as ever they were, only they are habituated
to another course than what of themselves they are in-
clined to. You may take a young whelp of the most
fierce and savage creatures, as of a tiger, or a wolf,
and by custom or usage, make it as tame and harmless
as any domestic creature, a dog, or the like. But al-
though it may be turned to quite another way or
course of acting than what it was of itself inclined to,
yet its nature is not changed. And, therefore, fre-
quently on occasion, opportunity, or provocation, it
will fall into its own savage inclination ; and having
tasted of the blood of creatures, it will never be re-
claimed. So is it with the depraved affections of men
with respect to their change ; their streams are turned,
they are habituated 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 moderation of his af-
fections, as to render him kind, benign, patient, useful,
preferring public good before private ; ordinate and
temperate in all things, will rise up in judgment against
those who, professing themselves to be under the con-
duct of the light of grace, do yet, by being morose,
angry, selfish, worldly, manifest that their affections
are not subdued by the power of that grace. Where-
fore, that we may be spiritually minded, there is yet
another work upon our affections required, which is
their internal renovation, whereby not only the course
of their actings is changed, but their nature is alter-

252 OF SPIRITUAL MINDEDNESS.

ed, and spiritually renewed. I intend that which i
expressed in that great evangelical promise, Isa. xvii
6 — 9. ' The wolf shall dwell with the lamb, the leo
pard shall lie down with the kid, and the calf, and the
young lion, and the fatlings together, and a little
child shall lead them ; and the cow and the bear shall
feed, their young ones shall lie down together, and the
lion shall eat straw like the ox ; and the sucking child
shall play on the hole of the asp, and the weaned child
shall put his hand on the cockatrice's den. They shall
not hurt nor destroy in all my holy mountain.' A
change and alteration is promised in the natures, prin-
ciples, and first inclinations of the worst and most
savage sinners who pass under the power of gospel
grace.

This is that which is required of us in a way of
duty. Eph. iv. 13. 'And be ye renewed in the spirit
of your minds.' There is a renovation of the mind
itself, by the communication of spiritual saving light
and understanding thereto, whereof I have treated
elsewhere at large. See Rom. xii. 2. Eph. i. 17, 18.
But the spirit of the mind, that whereby it is enliven-
ed, led, and disposed to its actings, that is to be re-
newed also. The spirit of the mind is in this place
opposed to the old man, which is corrupt, according
to deceitful lust, or depraved affections, (v. 22.) These,
therefore, are that spirit of the mind which incline,
bend, and lead it to act suitably to its inclinations,
which is to be renewed. And when our affections are
inclined by the saving grace of the Holy Spirit, then
are they renewed, and not else ; no other change will
give them a spiritual renovation. Hereby, those things
which are only natural affections in themselves, in
them that believe, become fruits of the spirit, GaL v.

OF SPIRITUAL MINDEDNESS. ■ 253

22. The fruit of the Spirit is love, joy, peace, &c»
They continue the same as they were in their essence/O.
substance, and natural powers, but are changed in
their properties, qualities, inclinations, whenever a
new nature is given to them. ^3o the waters at Marah
were the same waters still, before and after their cure ;
but of themselves, and in their own nature, they were
bitter, so as that the people could not drink them \ in
the casting of a tree into them, they were made sweet
and useful. Exod. xv. 25, 26. So was it with the wa-
ters of Jericho, which were cured by casting salt into
them. 2 Kings x. 20, 21. Our affections continue
the same as they were, in their nature and essence,
but they are so cured by grace, as that their proper-
ties, qualities, and inclinations, are all cleansed or re-
newed. The tree or salt that is cast into these wa-
ters, whereby the cure is wrought, is the love of God
above all, proceeding from faith in him by Christ
Jesus.

CHAPTER XIII.

The work of the renovation of our affections. How
differenced from any other impression on, or change
wrought in them ; and how 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 with respect to their objects*

That which is our concernment herein, is to inquire
of what nature that work is which hath been on our
own affections, or in them, and how it differs from
those which, whatever they do or effect, yet will not
render us nor themselves spiritual.

And we ought to use the best of our diligence here-

22

254 OF SPIRITUAL MINDEDNESS.

in ; because the great means whereby multitudes de-
lude and deceive their own souls, persuading them-
selves that there has been an effectual work of the
grace of the gospel in them, is the change that they
find in their affections, which may be, on many occa-
sions, without any spiritual renovation.

First. As to the temporary and occasional impres-
sions in the affections before mentioned, whether from
the word, or any other divine warning, by afflictions or
mercies, they are common to all sorts of persons.
Some there are, whose consciences are seared with a
not iron, (1 Tim. iv. 2,) who thereon being past feel-
ing, (senseless of all calls, warnings, and rebukes,) do
give themselves over to lasciviousness, to work all
uncleanness with greediness. Eph. iv. 19. Such per-
sons having hardened themselves in a long course of
sin, and being given up to a reprobate mind or vile af-
fections in a way of judgment, have, it may be, no
such impressions on their affections on any occasion,
as to move them with a sense of things spiritual and
eternal. They may be terrified with danger, sudden
judgments, and other revelations of the wrath of Goa
from heaven against the ungodliness of men $ but they
are not drawn to take shelter in thoughts of spiritual
things. Nothing but hell will awaken them to a due
consideration of themselves and things eternal.

It is otherwise with the generality of men, who are
not profligate and impudent in sinning : for, although
they are in a natural condition, and a course of sin, in
the neglect of known duties, yet by one means or
other, most frequently by the preaching of the word,
their affections are stirred towards heavenly things.

Sometimes they are afraid, sometimes they have
hopes and desires about them. These put them on

OF SPIRITUAL MINDEDNESS. 255

resolutions and some temporary endeavors to change
their lives, to abstain from sin, and to perform holy-
duties. But, as the prophet complains, 'their good-
ness is as the morning cloud, and as the early dew, so
passeth it away.' Yet by means hereof do many
poor ignorant souls deceive themselves, and cry,
Peace, Peace, when there is no peace. And they will
sometimes so express how they are affected with com-
plaints of themselves as to their long neglect of spirit-
ual things, that others may entertain good hopes con-
cerning them ; but all comes to nothing in the trial.

There is no dificulty to spiritual light to distinguish
between these occasional impressions on the affec-
tions, and that spiritual renovation of them which we
inquire after. This alone is sufficient to do it, that
they are all of them temporary and evanescent. They
abide for a while only, as our Savior speaks, and eve-
ry occasion defeats all their efficacy. . They may be
frequently renewed, but they never abide. Some of
them immediately pass away, and are utterly lost be-
tween the place where they hear the word and their
own habitations, and in vain shall they inquire after
them again ; they are gone forever. Some have a lar-
ger continuance, endure longer in the mind, and pro-
duce some outward effects ; none of them will hold
any trial, or shock of temptation.

Yet I have somewhat to say to those who have
such impressions on their affections, and warning by
them.

(1.) Despise them not, for God is in them. Al-
though he may not be in them in a way of saving
grace, yet he is in them in that which may be prepar-
atory thereto. They are not common human acci-
dents, but especial divine warnings.

256 OF SPIRITUAL MINDEDNESS,

(2.) Labor to retain them, or a sense of them, upon
your hearts and consciences. You have got nothing
by losing so many of them already 5 and if you pro-
ceed in their neglect, after a while you will hear of
them no more.

(3.) Put no more in them than belongs to them.
Do not presently conclude that your state is good, be*
cause you have been affected at the hearing of the
word, or under a sickness, or in a danger. Hereon
many think that now all is well with them, wherewith
they please themselves, until they are wholly immerse
ed in their former security.

Secondly. We may consider the difference that is
between the habitual change of the affections before
described, and that renovation by grace which renders
them spiritual ; and this is of great concernment to us
all, to inquire into it with diligence. Multitudes are
herein deceived, and that to their ruin ; for they re-
solve their present peace in, and build their hopes of
eternal life on, such a change in themselves as will
not abide the trial. This difference, therefore, is to
be examined by scripture light, and the experience of
them that do believe. And,

1. There is a double universality with respect to
the spiritual renovation of our actions.

(1.) That which is subjective, with respect to the
affections themselves: and,

(2.) That which is objective, with respect to spiritual

things.

First. Sanctification extends itself to the whole spi-
rit, soul, and body. 1 Thes. v. 23. When we say
that we are sanctified in part only, we do not say that
any part, power, or faculty of the soul is unsanctified,
but only that the work is not absolutely perfect in any

OF. SPIRITUAL MINDEDNESS. 257

of them. All sin may retain power in some one affec-
tion, 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 advantages to this end from men's
natural tempers, and various outward circumstances.
Hence some find little difficulty in the mortification
of all other lusts or corruptions, in comparison of what
they meet with in some one inordinate affection or
corruption. This, it may be, David had regard to, Psal.
xviiL 23. T have known persons shining exemplarily
in all other graces, who have been scarce free from
giving great scandal by the excess of their passions,
and easy provocations thereunto. And yet they have
known that the setting themselves to the sincere vi-
gorous mortification of that disorder, is the most emi-
nent pledge of their sincerity in other things. For the
trial of our self-denial lies in the things that our natu-
ral inclinations lie strongest towards. Howbeit, as
was said, there is no affection where there is this work
of renovation, but it is sanctified and renewed; none
of them is left absolutely to the service of sin and Sa-
tan. And, therefore, whereas by reason of the advan-
tages mentioned, sin doth greatly contend to use some
of them to its interest and service in a peculiar man-
ner, yet are they enabled to, and made meet for, gra-
cious actings, and do in their proper seasons put forth
themselves accordingly. There is no affection of the
mind from whence the soul and conscience hath receiv-
ed the greatest damage, that was, as it were, the field
wherein the contest is managed between sin and grace,
but hath its spiritual use and exercise, when the mind
is renewed.

There are some so inordinately subject to anger and

258 OF SPIRITUAL MINDEDNESS.

passion therein, if they were absolutely under the pow-
er and dominion of it : yet do they also know how to
be angry, and sin not in being angry at sin in them-
selves and others. Yea, what indignation ; yea, what
revenge, 2 Cor. vii. 7. Yea, God is pleased some-
times to leave somewhat more than ordinary of the
power of corruption in one affection, that it may be an
occasion of the continual exercise of grace in the other
affections. Yet are they all sanctified in their degree ;
that which is relieved, as well as that which doth re-
lieve : and, therefore, as the remainder of sin in them
that believe, is called the old man, which is to be
crucified in all the members of it, because of its ad-
herence to the whole person in all its powers and fa-
culties, so the grace implanted in our natures is called
the new man, there being nothing in us that is not sea-
soned and affected with it. As nothing in our natures
escaped the the taint of sin, so nothing in our natures
is excepted from the renovation that is by grace. He
in whom any one affection is utterly unrenewed, hath
no one graciously renewed in him. Let men take
heed how they indulge any depraved affection, for it
will be an unavoidable impeachment of their sincerity.
Think not to say, with Naaman, God be merciful to
me in this thing, in all others I will be for him.

He requires the whole heart, and will have it, or
none. The chief work of a Christian is to make all
his affections, in all their operations, subservient to
the life of God. Rom. vi. 17. And he who is wise
will keep a continual watch over those wherein he
finds the greatest reluctancy thereunto. And every
affection is originally sanctified, according to the use
it is to be of, in the life of holiness and obedience.

To be entirely for God, to follow him wholly, to

OF SPIRITUAL MINDEDNESS. 259

cleave to him with purpose of heart, to have the heart
circumcised to love him, is to have all our affections
renewed and sanctified, without which we can do none
of them. When it is otherwise, there is a double
heart, an heart, and a heart which he abhors ; Their
heart is divided, now shall they be found faulty. Ho-
sea x. 2,

So it is in the other change mentioned. Whatever
is or may be wrought upon our affections when they
are not spiritually renewed ; that very change, as to
the degree of it, is not universal \ it doth not affect the
whole mind in all its powders and affections : until a
vital prevailing principle and habit of grace is im-
planted in the soul, sin will not only radically adhere
to all the faculties, powers, and affections ; but it will,
under any change that may befall them, refer the rule
and dominion in some of them to itself. So was it
with the young man that came to our Lord Jesus
Christ, to know what he should do to obtain eternal
life. Mark x. 17—22.

Thus there are many who in other things are reduc-
ed to moderation, sobriety and temperance, yet there
remaineth in them the love of money, in a predomi-
nant degree, which to them is the root of all evil, as
the apostle speaks ; some seem to be religious, but
they bridle not their tongues ; through anger, envy,
hatred, and the like, their religion is vain.

The most of men, in their several ways of profes-
sion, pretend not only to religion, but to zeal in it ;
yet set no bounds to their affections to earthly enjoy-
ments. Some of old, who had most eminently in all
other things subdued their passions and affections,
were the greatest enemies to, and persecutors of, the
gospel.

260 OF SPIRITUAL MINDEDNESS.

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 oth-
er, which they cannot but know to be pernicious to
their souls.

Some love the praise of men, which will never per-
mit them to be truly spiritually minded \ so our Sa-
viour testifieth of some, that they could not believe,
because they loved the praise of men. This was the
known vice of all the ancient philosophers \ they had
many of them, on the principles of reason, and by se-
vere exercise, subdued their affections to great mod-
eration about temporary things ; but in the mean time,
were all of them slaves to vain glory, and the praise
of men, until by the public observation of it, and some
contradictions in their lives to their pretences to vir-
tue, they lost that, also, among wise and considerate
men. And generally, if men, not spiritually renewed,
were able to search themselves, they would find that
some of their affections are so far from having any
change wrought in them, as, that they are a quiet
habitation for sin, where it exerciseth its rule and do-
minion.

Secondly. There is a universality that is object-
ive in spiritual things, with respect to the renovation
of our affections $ that is, affections spiritually renew-
ed fix themselves upon, and cleave to, all spiritual
things in their proper places, and to their proper ends.
For the ground and reason of our adherence to any one
of them, are the same with respect to them all ; that

OF SPIRITUAL MINDEDNESS. 261

is, their relation to God in Christ. Wherefore, when
our affections are renewed, we make no choice in
spiritual things, cleaving to some, and refusing oth-
ers, making use of Naaman's restraint ; but our ad»
herence is the same to them all, in their proper places
and degrees. And if, by reason of darkness and ig-
norance, we know not any of them to be from God, as
for instance, the observation of the Lord's day, it is
of unspeakable disadvantage to us. An equal respect
is required in us to all God's commands : yet there are
various distinctions in spiritual things : and thereon a
man may and ought to value one above another, as to
the degrees of his love and esteem, although he is to
be sincere, with respect to them all.

First. God himself, that is, as revealed in and by
Christ, is in the first and chiefest place, the proper and
adequate object of our affections, as they are renewed.
He is so for himself, or his own sake alone. This is
the spring, the centre, and chief object, of our love.
He that loves not God for himself, that is, for what he
is in himself, and, what from himself alone he is, and
will be to us in Christ, which considerations are insep-
arable, hath no true affection for any spiritual thing
whatever. And not a few here deceive themselves, or
are deceived, which should make us the more strict
and diligent in the examination of ourselves. They
suppose that they love heaven and heavenly things,
and the duties of divine worship, which persuasion
may befall them on many grounds and occasions,
which will not endure the trial. But as to God him-
self, they can give no evidence that they have any love
to him, either on the account of the glorious excel*
lencies of his nature, with their natural relation to
him, and dependence on him, nor on the account of

262 OF SPIRITUAL MINDEDNE5S.

the manifestation of himself in Christ, and the exer-
cise of his grace therein. But whatever be pretend-
ed, there is no love to God, whereof these things are
not the formal reason, that proceed not from these
springs. And because that all men pretend that they
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 ex-
amine ourselves on what grounds we pretend so to do.
It is because, indeed, we see an excellency, a beauty,
a desirableness, in the glorious properties of his na-
ture, such as our souls are refreshed and satisfied with
the thoughts of by faith, and in whose enjoyment our
blessedness will consist, so that we always rejoice at
the remembrance of his holiness : It is our great joy
and satisfaction that God is what he is; is it from the
glorious manifestation that he hath made of himself
and all his holy excellencies in Christ, with the com-
munication of himself to us in him and by him ] If it
be so indeed, then is our Lord generous, and gracious,
from the renovation of our affections. But if we say
we love God, yet truly know not why, or upon princi-
ples of education, because it is esteemed the height of
wickedness to do, otherwise we shall be at a loss when
we are called to our trial. This is the first object of
our affections.

Secondly. In other spiritual things, renewed affec-
tions cleave to them, according as God is in them.
God alone is loved for himself, all other things for him,
in the measure and degree of his presence in them.
This alone gives them pre-eminence in renewed affec-
tions ; for instance, God is in Christ, in the human
nature of the man Christ Jesus, in a way and manner
singular, in concern alike incomprehensible, so as he

OF SPIRITUAL MINDEDNESS. 263

is in the same kind in nothing else. Therefore is the
Lord Christ, even as to his human nature, the object
of our love and affections, in such a way and degree
as no other thing, spiritual or eternal, but God him-
self, is or ought to be ; all other spiritual things be-
come so from the presence of God in them $ and from
the degree of that presence have they their nature and
use. Accordingly they are, or ought to be, the object
of our affections, as to the decree of their exercise.
Evidence of the presence of God in things and per-
sons, 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
especial occasions and reasons, our love may go forth
eminently to one more than another. Some particu-
lar truth, with the grace communicated by it, may have
been the means of our conversion to God, of our edi-
fication in an especial manner, of our consolation in
distress ; it cannot be, but that the mind will have a
peculiar respect to, and valuation of, such truths, and
the grace administered by them. And so it is as to
duties. We may have found such a lively intercourse
and communion with God in some of them, as may
give us a peculiar delight in them.

But notwithstanding these differences, affections,
spiritually renewed, do cleave to all spiritual things,
as such. For the true formal reason of their so do-
ing, is the same in them all, namely, God in them ;
only they have several ways of acting themselves to-
wards them, whereof I shall give one instance.

Our Saviour distributes spiritual things into those
that are heavenly, and those that are earthly, that is,
comparatively so. John iii. 12. £ If I have told you

264 OF SPIRITUAL MINDEDNESS.

earthly things, and you believe not, how shall ye be-
lieve if I tell you heavenly things % '

The heavenly things are the deep dnd mysterious
counsels of the will of God. These renewed affections
cleave to, with holy admiration, and satisfactory sub-
mission, captivating the understanding to what it can-
not comprehend. So the apostle declares it, Rom. xi.
33 — 36. c O the depth of the riches both of the wis-
dom and knowledge of God ! How unsearchable are
his judgments, and his ways past finding out ! for who
hath known the mind of the Lord, or who hath been
his counselor ? Or who hath first given to him, and it
shall be recompensed to him again 1 For of him, and
through him, and to him, are all things, to whom be
glory for ever. Amen.' What the mind cannot com-
prehend, the heart doth admire and adore, delighting
in God, and giving glory to him in all;

The earthly things intended by our Saviour in that
place, are the work of God upon the souls of men in
their regeneration, wrought here in the earth. To-
wards these the affections act themselves with delight^
and with great thanksgiving. The experience of the
grace of God in and upon believers is sweet to their
souls. But one way or other they cleave to them all^
they have not a prevailing aversation to any of them;
They have a regard to all God's precepts, a delight in
all his counsels, a love to himself and all his ways.

Whatever other change is wrought on the affections,
if they be not spiritually renewed, it is not so with
them. For as they do not cleave to any spiritual
things, in their own true, proper nature, in a due man-
ner, because of the evidences of the presence of God
in them \ so there are always some of them, whereto
those whose affections are not renewed, maintain an

OF SPIRITtTAL MtNDED-N ESS. 26S

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 farther explained to them, they liked
it not, but cried, This is a hard saying, who can bear
it 1 v. 60 \ and thereon fell off both from him and his
doctrine, although they had followed him s6 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 affec-
tions spiritually renewed, and those which, from any
other causes, may have some kind of change wrought
in them.

CHAPTER XIV.

The second difference between Affections spiritually re-
newed, and those which have been only changed by
light and conviction. Grounds and reasons of men's
delight in duties of divine worship, and of their dili-
gence in their performance, whose minds are not spi-
ritually minded.

The second difference lieth herein, That there may
be a change in the affections, wherein men may have

266 OF SPIRITUAL MINDEDNESS.

delight in the duties of religious worship, and dili-
gence in their observance $ but it is the spiritual reno-
vation of the affections that gives delight in God,
through Christ, in any duty of religious worship what-
ever.

Where the truth of the gospel is known and pub-
licly professed ; there is great variety in the minds,
ways, and practices of men, about the duties of reli-
gious worship. Many are profane in their minds and
lives, who, practically at least, despise, or wholly neg-
lect, the observance of them. These are stout heart-
ed, and far from righteousness, Tit. i. 16. Some at-
tend to them formally and cursorily, from the princi-
ples of their education, and it may be, out of some
convictions they have of their necessity. But many
there are, who, in the way they choose and are pleas-
ed with, are diligent in their observance, and that with
great delight, who yet give no evidence of the spiritu-
al renovation of their minds. Yea. the way whereby
some express their devotion in them, being supersti-
tious and idolatrous, is inconsistent with that or any
other saving grace. This therefore we must diligently
inquire into, or search into the grounds and reasons
of men's delight in divine worship, according to their
convictions of the way of it, who yet continue in their
minds altogether unrenewed. And,

(1.) Men may be greatly affected with the out-
ward part of divine worship, and the manner of the
performance thereof, who have no delight in what is
internal, real, and spiritual, therein. John v. 35.
i He was a burning and a shining light ; and ye were
willing for a season to rejoice in this light.' So many
were delighted in the preaching of Ezekiel, because of
his eloquence and the elegance of his parables, chap.

GF SPIRITUAL MINDEDNESS. 267

xxxiii. 31, 32. This gave them both delight and dili-
gence in hearing, whereon they called themselves the
people of God, though they continued to live in sin ;
their hearts went after covetousness. The same may
befall many at present, with reference to the spiritual
gifts of those by whom the word is dispensed. I deny
not but that men may be more delighted, more satis-
fied with the gifts, the preaching of one than another,
and yet be sincere in their delight in the dispensation
of the word ; for they may find more spiritual advan-
tage thereby, than by the gifts of others, and things
so prepared as to be suited to their edification more
than elsewhere. But that which at present we insist
on, hath respect only to some outward circumstances
pleasing the minds of men. 2 Tim. ii. 3, 4.

This was principally evident under the Old Testa-
ment, whilst they had carnal ordinances and a worldly
sanctuary. Ofttimes under that dispensation, the peo-
ple were given up to all sorts of idolatry and supersti-
tion. And when they were not so, yet were the bcdy
of them carnal and unholy, as is evident from the
whole track of God's dealings with them by his pro-
phets, and in his providences. Yet had they great de-
light in the outward solemnities of their worship,
placing all their trust of acceptance with God therein.
They who did truly and really believe, looked through
them all to Christ, whom they did fore-signify ; with-
out which, the things were a yoke to them, and a bur-
then almost insupportable. Acts xv. But those who
were carnal, delighted in the things themselves, and
for their sakes rejected him who was the life and sub-
stance of them all. And this proved the great means
of the apostasy of the Christian church also. For to
maintain some appearance of spiritual affections, mem

268 OF SPIRITUAL MINDEBNESS.

introduced carnal incitations of tnem into evangelical
worship, such as singing with music and pompous ce-
remonies. For they find such things needful to recon-
cile the worship of God to their minds and affections ,
. and through them they appear to have great delight
therein. Could some men but in their thoughts sepa-
rate divine service from that outward order, those
methods of variety, show, and melody, wherewith they
are affected, they would have no delight in it, but
look upon it as a thing that must be endured. How
can it be otherwise conceived of among the Papists 1
They will, with much earnestness, many evidences of
devotion, sometimes with difficulty and danger, repair
to their solemn worship ] and yet, when they are
present, understand not one word, whereby their
minds might be excited to the real actings of faith,
love, and delight in God. Only order, ceremony, mu-
sic, and other incentives of carnal affections, make
great impressions on them. Affections spiritually re-
newed, are not concerned in these things. Yea, if
those in whom they are, should be engaged in the use
of them, they would find them means of diverting their
minds from the proper work of divine worship, rather
than an advantage therein. It will appear so to them-
selves, unless they are content to lose their spiritual
affections, acting themselves in faith and love, em-
bracing in their stead a carnal, imaginary devotion.
Hence, two persons may at the same time attend to
the same ordinances of divine worship, with equal de-
light, on very distinct principles, as if two men should
come into the same garden, planted and adorned with
every variety of herbs and flowers ; one ignorant of
the nature of them, the other a skilful herbalist. Both
may be equally delighted, the one with the colors and

6T SPIRITUAL MINDEDKESS. 263

smell of the flowers, the other with the consideration
of their various natures, their uses in physical reme-
dies, or the like. So it maybe in the hearing of the
word. For instance, one may be delighted with the
outward administration, another with its spiritual effi-
cacy, at the same time. Hence, Austin tells us, that
singing in the church was laid aside by Athanasius at
Alexandria ; not the people's singing of psalms, but a
kind of singing in the reading of the scripture, and
some offices of worship, which began then to be in-
troduced into the church. And the reason he gave
why he did it, was, that the modulation of the voice
and musical tune, might not divert the minds of men
from that spiritual affection which is required of them
in sacred duties. What there is of real order in the
worship of God, as there is that order which is an ef-
fect of divine wisdom ; it is suited and useful to spirit-
ual affections, because proceeding from the same
Spirit, whereby they are internally renewed. ' Behold-
ing your order.' Col. ii. 5. Every thing of God's ap-
pointment is both helpful and delightful to them.
None can say with higher raptures of admiration, How
amiable are thy tabeitiacles, 0 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 satis-
faction to, their convictions.' When conscience is
awakened to a sense of the necessities of such duties,
namely, of those wherein divine worship doth consist,
it will give the mind no rest or peace in the neglect of

them. Let them be attended to in the seasons which

23*

270 OF SPIRITUAL MINDEDNESS.

light, conviction, and custom call for, it will be so far
satisfied, as that the mind shall find present ease and
refreshment in it. And when the soul is wonted to
this relief, it will not only be diligent in the perform-
ance of such duties ; it will not only not omit them,
but it will delight in them, as those which bring them
in great advantage. Hence many will not omit the
duty of prayer every morning, who upon the matter
are resolved to live in sir all the day long. And there
are but few who sedulously endeavor to live and walk
in the frame of their hearts and ways, answerable to
their own prayers ; yet all that is in our prayers be-
yond our endeavors to answer it in a conformity of
heart and life, is but the exercise of gifts in answer to
conviction. Others find them an allay of troubles in
them, like that which sick persons may find by drink-
ing cold water in a fever, whose flames are assuaged
for a season by it. They make them as an antidote
against the poison and sting of sin, which allay eth its
rage, but cannot, expel its venom.

Or these duties are to them, like the sacrifices for
sin under th« law : they gave a guilty person present
ease ; but as the apostle speaks, they made not men
perfect. They took not away utterly a conscience
condemning for sin. Presently, on the first omission
of duty, a sense of sin again returned on them, and
that not only as the fact, but as the person himself
was condemned by the law. Then were the sacrifices
to be repeated for renewed propitiation. This gave
that carnal people such delight and satisfaction in those
sacrifices, that they trusted to them for righteousness,
life, and salvation. So it is with persons who are con-
stant in spiritual duties merely from conviction. The
performance of those duties gives them a present re-

OF SPIRITUAL MXNDEDNESS, 271

lief and ease 5 though it heal not their wounds, it as-
suageth their pain, and dispelleth their present fears.
Hence are they frequent in them, and that ofttimes
not without delight 3 because they find ease thereby.
And their condition is somewhat dangerous, who, upon
the sense of the guilt of any sin, da betake themselves
for relief to their prayers 5 which having discharged,
they are much at ease in their minds and consciences,
although they have obtained no real sense of the par-
don of sin, nor any strength against it.

It will be said, do not all men, the best of men, per-
form all spiritual duties out of a conviction of their
necessity ? Do they not know it would be their sin to
omit them, and so find satisfaction in their minds upon
their performance ^ I say they do ; but it is one thing
to perform a duty out of conviction of necessity, as it
is God's ordinance, which conviction respects only the
duty itself $ another thing to perform it, to give satis-
faction to convictions of other sins, or to quiet con-
science under its trouble about them ; which latter we
speak to. This begins and ends in self $ self-satisfac-
tion is the sole design of it. By it men aim at some
rest and quietness in their own minds, which otherwise
they cannot attain. But in the performance of duties
in faith, from a conviction of their necessity as God's
ordinance, and their use in the way of his grace, the
soul begins and ends in God. It seeks no satisfaction
in them, nor finds it from them, but in and from God
alone by them.

Thirdly. The principal reason why men whose af-
fections are only changed, not spiritually renewed,
delight in holy duties of divine worship, is, because
they place their righteousness before God in them,
whereon they hope to be accepted with him. They

272 OF SPIRITUAL MINDEDNESS.

know not, they seek not after, any other righteous-
ness but what is of their own working out. Whatev-
er notions they may have of the righteousness of
faith, of the righteousness of Christ, that which they
practically trust to is their own ; and it discovers itself
so to be, in their own consciences, on every trial that
befalls them. Yea, when they cry to the Lord, and
pretend to faith in Christ, they quickly make it evi-
dent that their principal trust is resolved in themselves.
Now in all that they can plead in a way of duties or
obedience, nothing carrieth a fairer pretence to a
righteousness, than what they do in the worship of
God, and the exercise of the acts of religion towards
him. This is that which he expects at their hands,
what is due to him, in the light of their consciences,
the best that they can do to please him ; which there-
fore they must put their trust in, or nothing. They
secretly suppose, not only that there is a righteous-
ness in these things, which will answer for itself, bat
such also as will make compensation in some measure
for their sins ; and therefore, whereas they cannot but
frequently fall into sin, they relieve themselves from the
reflection of their consciences by a multiplication of
duties, and renewed diligence in them.

It is inconceivable what delight and satisfaction men
will take in any think 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

OF SPIRITUAL MINDEDNESS. 273?

looked and sought for righteousness by them. Those
who for many generations were kept up with great
difficulty to any tolerable observance of them, when
they had learned to place all their hopes of a righteous-
ness in them, would, and did adhere to them, to their
temporal and eternal ruin. Rom. ix. 31 — 33. And
when men were persuaded that righteousness was to
be attained by works of munificence and supposed
charity, in the dedication of their substance to the use
of the church ; they who otherwise were covetous, and
greedy, and oppressing, would lavish gold out of the
bag, and give up their whole patrimony with all their
ill gotten goods to obtain it, so powerful an influence
hath the desire of self-righteousness upon the minds
of men. It is the best fortification of the soul against
Christ and the gospel, the last reserve whereby it
maintains the interest of self against the grace of God.

Hence I say, those that place their righteousness, or
that which is the principal part of it, in the duties of
religious worship, will not only be diligent in them,
but ofttimes abound in a multiplication of them. Es-
pecially will they do so, if they may be performed in
such a way and manner as pleaseth their affections
with a show of humility and devotion, requiring no-
thing of the exercise of faith, or sincere divine love
therein. So is it with many in all kinds of religion,
whether the way of their worship be true or false ;
whether it be appointed of God, or rejected by him.
And the declaration hereof is the subject of the dis-
course of the prophet, Isaiah i. 11 — 19. Also, Mich,
vi. 7, 8.

Fourthly. The reputation of devotion in religious
duties, may insensibly affect the unrenewed minds of
men with great diligence and delight in their perform-

274* OF SPIRITUAL MINDEDNES3.

ance. However men are divided in their apprehension
and practice about religion ; however different from
and contrary to each other, their ways of divine wor-
ship are ; yet it is amongst all sorts of men, yea, in the
secret thoughts of them who outwardly contemn these
things, a matter of reputation to be devout, to be dili-
gent, to be strict in and about those duties of religion,
which, according to their own light and persuasion,
they judge incumbent on them. This greatly affects the
minds of men, whilst pride is secretly predominant in
them, and they love the praise of men more than the
praise of God.

Especially will this consideration prevail on them,
when they suppose that the credit and honor of the
way which they profess, in competition with others,
depends much on their reputation as to their strictness
in duties of devotion. For then will they not only be
diligent in themselves, but zealous in drawing others
to the same observances. These two principles, their
own reputation, and that of their sect, constituted the
life and soul of Pharisaism of old. According as the
minds of men are influenced with these apprehensions,
so will a love to, and a delight in, those duties where-
by their reputation is attained, thrive and grow in
them.

I am far from apprehending that any men are, (at
least I speak not of them who are,) such vile hypo-
crites, as to do all that they do in religion to be seen
and praised of men, being influenced in all public du-
ties thereby, which some among the Pharisees were
given up to. But I speak of them, who, being under
the convictions and motives before mentioned, do also
yet give admittance to this corrupt end of desire of
reputation, or the praise of men. For every such end

OF SPIRITUAL MINDEDNES9. 275

being- admitted and prevalent in the mind, will univer-
sally influence the affections to a delight in those du-
ties, whereby that end may be attained, until the person
with whom it is so be habituated to them with great
satisfaction.

Fifthly. I should, in the last place, insist on super-
stition. As this is an undue fear of the divine nature,
will, and operations, built on false notions and appre-
hensions of them, it may befall the minds of men in all
religions, true and false. It is an internal vice of the
mind. As it respects the outward way and means of
religious service, and consists in the devout perform-
ance of such duties as God indeed accepts not, but for-
bids 5 so it belongs only to religion as it is false and
corrupt. How in both respects it will engage the
minds of men into the performance of religious duties,
and for the most part with the most scrupulous dili-
gence, and sometimes with prodigious attempts to ex-
ceed the measures of human nature in what they de-
sign, is too long a work here to be declared. It may
suffice to have mentioned it among the causes and
reasons why men, whose affections are not spiritually
renewed, may yet greatly delight in the diligent per-
formance of the outward duties of religion. Our de-
sign in these things is the discovery of the true nature
of this grace and duty of being spiritually minded.
Hereto we have declared that it is necessary that our
affections be spiritually and supernaturally renewed.
And because there may be a great change wrought on
the affections of men, with respect to spiritual things,
where there is nothing of this supernatural renovation ;
our present inquiry is, what are the differences that
are between the actings of the affections of the one
sort and of the other j whether spiritually renewed, or

276 OF SPIRITUAL MINDEDNESS.

occasionally changed, and wherein the great exercise
of them consists in the duties of religious worship.
I have declared what are the grounds and reasons,
whence men of unrenewed minds delight ofttimes in
the duties of divine worship, and are diligent in the
performance of 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
renovation of the minds of men, without which it is
not accepted with God. That which remains to give
in instance, further evidence to the discovery we are
in the pursuit of, is, what are the grounds and reasons
whereon those, whose minds and affections are spiritu-
ally renewed, do delight in the institutions of divine
worship ; and attend to their observance with great
heed and diligence 1 And because this is an inquiry
of great importance, and is of great use to be stated in
other cases, as well as that before us , I shall treat of
it by itself in the ensuing chapter, that the reader may
the more distinctly comprehend it, both in the nature
of the doctrine concerning it, and in the place it holds
in our present discourse.

CHAPTER XV.

Delight of believers in the holy institutions of divine
worship. The grounds and reasons thereof. The evi-
dence of being spiritually minded thereby, 8fc.

That all true believers, whose minds are spiritually
"renewed, have a singular delight in all the institutions
and ordinances of divine worship, is fully evident, both
in the examples of the saints in the scripture, and
their own experience, which they will never forego,

OF SPIRITUAL BIINDEDNESS. 27t

For this hath been the greatest cause of their suffer-
ing persecution, and martyrdom itself, in all ages. If
the primitive Christians under the power of the pagan
emperors, or the witnesses for Christ under the anti-
christian apostasy, would, or could have omitted the
observance of them (according to the advice and prac-
tice of the gnostics,) they might have escaped the rage
of their adversaries. But they loved not their lives,
in comparison to that delight which they had in the
observance of the commands of Christ, as to the du-
ties of evangelical worship. David gives us frequently
an instance hereof in himself. Psal. xlii. 1 — 4. ' As
the hart panteth after the water brooks, so panteth my
soul after thee, 0 God. My soul thirsteth for God,
for the living God : When shall I come and appear be-
fore God 1 My tears have been my meat day and
night, wThile they continually say unto me, Where is
thy God 1 When I remember these things, I pour out
my soul in me : for I had gone with the multitude $
I went with them to the house of God ; with the voice
of joy and praise, with a multitude that kept holy-day.5
Psal. lxiii. 1 — 5. 'O God, thou art my God, early will
I seek thee, my soul thirsteth for thee, my flesh long-
eth for thee in a dry and thirsty land, where no water
is. To see thy power and thy glory, so as I have
seen thee in thy sanctuary. Because thy loving kind-
ness is better than life : my lips shall praise thee.
Thus will I bless thee while I live. I will lift up my
hands in thy name. My soul shall be satisfied as
with marrow and fatness, and my mouth shall praise
thee with joyful lips.' Psal. lxxxiv. 1 — 4. ' How ami-
able 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 living God. The sparrow

24

278 OF SPIRITUAL MINDEDNESS.

hath found an house, and the swallow a nest for her-
self, where she may lay her young, even thy altars,
O Lord of hosts, my King and my God. Blessed are
they that dwell in thy house : they will be still prais-
ing thee. Seiah.'

But a greater than David is here. Our Lord Jesus
Christ himself did upon all occasions declare his de-
light in, and zeal for, all the ordinances of divine wor-
ship, which were then in force by virtue of divine in-
stitution and command. For although he severely re-
proved and rejected whatever men had added thereto,
under the pretence of a supererogating strictness, or
outward order, laying it all under that dreadful sen-
tence, Every plant which my heavenly Father hath
not planted shall be plucked up, and cast into the fire ;
yet as to what was of divine appointment, his delight
therein was singular, and exemplary to all his disci-
ples. With respect hereto was it said ofhim, that the
zeal of God's house had eaten him up, by reason of
the affliction which he had in his spirit, to-see the wor-
ship of it neglected, polluted, and despised. This
caused him to cleanse the temple, the seat of divine
worship, from the pollutors and pollutions of it, not
long before his sufferings, in the face and to the high
provocation of all his adversaries. So with earnest
desire he longed for the celebration of his last passo-
ver. Luke xxii. 15. ' With desire have I desired to
eat this passover with you before I suffer.' And it is
a sufficient evidence of the frame of spirit and prac-
tice of his disciples afterwards. In reference to the
duties of evangelical worship by his appointment ; that
the apostle gives it as an assured token of an unsound
condition, and that which tendeth to final cursed apos*

OF SPIRITUAL MINDEDNESS. 279

tasy, when any c fall into a neglect of them.' Heb. x.
25—27.

These things are manifest and unquestionable. But
our present inquiry is only, what it is which believers
do so delight in, in the ordinances and institutions of
divine gospel worship, and what it is that engageth
their hearts and minds to a diligent observance of
them ; as also how and w7herein they exercise their
love and delight 1 And I say, in general, that their
delight in all ordinances of divine worship, as is evi-
dent in the testimonies before produced, is in Christ
himself, or God in Christ. This alone is that which
they seek after, cleave to, and are satisfied with. They
make use of the streams but only as means of commu-
nication from the spring. When men are really renew-
ed in the spirit of their minds, it is so. Their regard
to ordinances and duties of divine worship, is, as they
are appointed of God, a blessed means of communion
and intercourse between himself in Christ, arid their
souls. By them doth Christ communicate 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 whole
field ; but it is that he may enjoy the treasure which is
hid therein. Mat. xiii. 14. This field is the gospel,
and all the ordinances of it. This men do purchase
sometimes at a dear rate, even with the loss of all they
enjoy. But yet if they obtain nothing but the field,
they will have little cause to rejoice in their bargain.
It is Christ the treasure alone, that pearl of price, that
will certainly enrich the soul. The field is to be used
only, as to find and dig up the treasure that is in it.
It is, I say, Christ alone, that in the preaching of the
gospel, renewed affections cleave to as the treasure,

280 OF SPIRITUAL MINDEPNES8.

and to all other things according as their relation is to
him, or they have a participation of him. Wherefore,
in all duties of religion, in all ordinances of worship,
their inquiry is after him whom their souls love. Cant,
i. 7.

But yet we must treat more particularly and dis-
tinctly of these things. Those whose affections are
spiritually renewed, do love, adhere to, and delight
in, ordinances of divine service and duties of worship ;
on the grounds and reasons ensuing.

First. In general they do so, as they find faith and
love, and delight in God through Christ, excited and
acted in and by them. This is their first and immedi-
ate end in their institution. It is a pernicious mistake
to suppose that any external duties of worship, as
hearing the word, prayer, or the sacraments, are ap-
pointed for themselves, or accepted for themselves.

Such thoughts the Jews of old had concerning their
sacrifices 5 namely, that they were appointed for their
own sakes, and were acceptable service to God, mere-
ly on their own account. Wherefore God, to deliver
them from their pernicious mistake, affirms ofttimes,
that he never appointed them at all : that is, for any
such end. Jer. vii. 22, 23. Isa. i. 12, 13, &c. And
now under the gospel, sundry things destructive to the
souls of men have proceeded from such a supposition.
Some hereon have always satisfied and contented
themselves with the external observance of them,
without desiring Or endeavoring any holy communion
with God in them, or by them. This constitutes the
state and condition mentioned, Eev. iii. 1. And by
following this track, the generality of Christians wan-
der out of the way ; they cannot leave them, nor know
how to use them to their advantage, until they come

OF SPIRITUAL MINDEDNESS. 281

wholly to that woful state. Isa. xxix. 13. And some,
to establish this deceit, have taught that there is much
more in the outward work of these duties, than ever
God put into them, and that they are sanctified merely
by virtue of the work wrought.

But all the duties of the second commandment, as
are all instituted ordinances of worship, are but means
to express and exercise those of the first, as faith, love,
fear, trust, and delight in God. The end of them all
is, that through them, and by them, we may act those
graces on God in Christ. Where this is not attended
to, when the souls of men do not apply themselves to
this exercise of grace in them, let them be never so
solemn as to their outward performance, be attended
to with diligence, be performed with earnestness and
delight, they are neither acceptable to God, nor bene-
ficial to themselves. Isa. i. 11. This therefore is the
first general spring of the love of believers, of them
whose affections are spiritually renewed, under the
ordinances of divine worship, and their delight in
them. They have experience, that in and by them,
their faith and love are excited to a gracious ex-
ercise of themselves on God in Christ. And when
they find it otherwise with them, they can have no
rest in their souls. For this end are they ordained,
sanctified, and blessed of God, and therefore, are ef-
fectual means of it, when their efficacy is not defeated
by unbelief.

And those who have no experience hereof in their

attendance to them, do, as hath been said, fall into

pernicious extremes. Some continue their observance

with little regard to God, in cursed formality. So they

make them a means of their ruin by countenancing of

them in their security.

24*

282 OF SPIRITUAL MINDEDNESS.

Others utterly reject them, at least the most solemn
of them, and therein the wisdom, and grace, and au-
thority of God, by whom they are appointed. Be-
cause, through the power of their own unbelief, they
find nothing in them.

This being the immediate end of all divine institu-
tions, this being the only way whereby we may give
glory to God in their observance, which is their ulti-
mate end in this world 5 and this being the design in
general of believers in that obedience, they yield to
the Lord Christ in their diligent observation of them ;
we may consider how, in what way, and by what
means, those whose affections are spiritually renewed,
do and ought to apply their minds and souls to their
observance. And we may consider herein, first, What
they design, and then what they endeavor to be found
in the exercise and practice of, in their use and enjoy-
ment.

First. They come to them with this desire, design,
and expectation, namely, to be enabled, directed, and
excited by them to the exercise of divine faith ancf
love. When it is not so with any, where there is not
this design, they do in various degrees take the name
of God in vain in their observance. These are approcc*
imationes Bei, the ways of drawing nigh to God, as
they are every where called in scripture. To suppose
that a drawing nigh to God may consist merely in the
outward performance of duty, whatever be its solemni-
ty, is to reject all due reverence of him. Forasmuch,
saith the Lord, as this people draw near to me with
their mouths, and with their lips do honor me, but
have removed their hearts far from me, therefore I
will proceed against them. Isaiah xxix. 13. The
mouth and lips are put by a synecdoche, for all the

OF SPIRITUAL MINDEDNESS. 283

means of outward worship and honor. These men
may use, and diligently attend to, whilst their hearts
are far from God, that is, when they do not draw nigh
to him by faith and love. But all this worship is re-
jected of God with the highest tokens of his displeas-

a

ure 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 5 no way of
abiding in him, but by fear, reverence, and delight.
Whenever these are not in exercise, outward duties of
worship are so far from being a means of such an ap-
proach to him, as that they set us at a greater distance
from him than we were before, at least are utterly use*
less and fruitless to us. So indeed they are to the
most who come to them, they know not why, and be-
have themselves under them, they care not how i nor
is there any evil in the hearts and ways of men, where-
of God complaineth more in his word, as that which
is accompanied with the highest contempt of him.
And because these ordinances of divine worship are
means which the wisdom and grace of God have ap-
pointed to this end, namely, the exercise and increase
of divine faith and love, and therefore do sanctify and
bless them thereto. I do not believe that they have
any delight in the exercise of these graces, nor design
growth in theixij by whom these great means of them
are despised or neglected.

And although I have seen those vallies of public
worship forsaken, either on pretences of higher attain-
ments in faith, light, and love, than to stand in need of
them any more, or on a foolish opinion, that they
cease upon the dispensation of the Spirit, which is giv-
en to us to make them useful and effectual, or on some

284- OF SPIRITUAL MINDEDNESS.,

provocations that have been given to some men, or
which they have taken to themselves, which they have
thought they could revenge by a neglect of public ad-
ministrations, or through slavish peace and negligence
in times of difficulty, as is the manner of some, who
forsake the assemblies of the saints. Heb. vi. 25. Yet,
1 never saw, but it issued in a great decay, if not in an
utter loss of all exercise of faith and love, and some-
times in open profaneness. For such persons con-
temn the ways and means, which God in his infinite
wisdom and goodness hath appointed for their exercise
and increase; and this shall not prosper. We may
therefore do well to consider, that the principal way
whereby we may sanctify the name of God, in all du-
ties of his worship, and obtain the benefit of them to
our own souls, is by a conscientious approach to them
with a holy desire and design to be found in the exer-
cise of faith and love on God in Christ, and to be help-
ed and guided therein by them.

To be under an efficacious influence from this de-
sign, is the best preparation for any duty. So David
expresseth his delight in the worship of God. 'How
amiable are thy tabernacles, 0 Lord of hosts ! My soul
longeth, yea, even fainteth for the courts of the Lord :
my heart and my flesh cry out for the living God.'
Psal. Ixxxiv. 1, 2. He longed for the tabernacle, and
the courts of it, but it was the enjoyment of God him-
self, the living God, that he desired and sought after.
This was that which made him so fervent in his desires
after those ordinances of God. So he expresseth it,
Psal. lxiii. 2. ' To see thy power and thy glory, so as
lhave seen thee in the sanctuary.' David hid had
great communion with and delight in God by faith and
love in the solemn duties of his worship. Ai.d this

OF SPIRITUAL MINDED NESS, 285

was that which inflamed him with desires after renew-
ed opportunities to the same end.

Secondly. This design is not general, inactive, use-
less, and slothful. But such persons diligently endea-
vor, in the use of these ordinances, and attendance to
them, to be found in the exercise of these graces.
They have not only an antecedent design to be so, but
a diligent actual endeavor after it, not suffering their
minds by any thing to be diverted from the pursuit of
that design. Eccl. v. 1. Whatever is not quickened
and enlivened hereby, they esteem utterly lost. Nei-
ther outward administrations nor order will give them
satisfaction, when these things are wanting in them-
selves. Without the internal actings of the life of
faith, external administrations of ordinances of worship
are but dead things. Nor can any believer obtain real
satisfaction in them, or refreshment by them, without
an inward experience of faith and love in them, and by
them. And it is that which, if we are wise, we shall
continually attend to the consideration of. A watch-
ful Christian will be careful lest he lose any one duty,
by taking up the carcass of it. And the danger of so
doing is not small. Our affections are renewed but in
part. And as they are still liable to be diverted, and
seduced from spirituality in duty, even by things earth-
ly and carnal, through the corruption that remaineth
in them ; so there is a disposition abiding in them, to
be pleased with those external things in religious du-
ties, which others, as we have showed before, who are
no way graciously renewed, satisfy themselves with.
The grace and oratory of the speaker in preaching the
word^ especially in these days wherein the foppery of
fine language, even in sacred things, is so much ex-
tolled, the order and circumstances of other duties,

286 OF SPIRITUAL MINDEDNESS.

with inclination and love to a party, are apt to insinuate
themselves with great complacency in our affections,
so far as they are unrenewed. And these things dis-
cover the true grounds whence it is that the ordi-
nances of divine worship are so useless as they are, to
many who seem to attend to them with diligence.
They may he referred to these two heads :

(1.) They do not come to them, as the means ap-
pointed of God, for the exercise of faith and love to
Christ, so as to make it their design in their approach-
es to them, without which, all that is spoken of advan-
tage in and by other duties is utterly lost.

(2.) They do not in and under them labor to stir up
faith and love to their due exercise.

(3.) They suffer their minds to be diverted from the
exercise of these graces, partly by occasional tempta-
tions, partly by attendance to what is outward only in
the ordinances themselves.

Spiritual affections find no place of rest in any of
these things ; such proposals of God in Christ, of his
will, and their own duty, as may draw out their 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 re-
spect to the end mentioned, or the exercise, growth,
and increase of grace in us. The first is, that they
be of divine appointment. Where their original and
observance are resolved into divine authority, there,
and there alone, will they have a divine efficacy. In
all these things, faith hath regard to nothing but divine
precepts and promises. Whatever hath regard to any
thing else, is not faith, but fancy. And therefore these

OF SPIRITUAL MINDEDNESS. 287

uncommanded duties in religion, which so abound in
the papal 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 re-
spect to them, believers may have more delight and
satisfaction in the ministry of one than of another, as
was touched before. But this is not because one is
more learned than another, or more elegant than ano-
ther, hath more ability of speech than another, or fer-
vency in utterance than another, is more fervent and
earnest in his delivery ; but because they find the gifts
of one more suited, and more effectual to stir up faith
and love to a holy exercise in their minds and hearts,
than what they find in some others. Hence they have
a peculiar value for, and delight in, the ministry of
such persons, especially when they can enjoy it in due
order, and without the offence of others. And minis-
ters that are wise, will, in holy administrations, neglect
all other things, and attend to this alone, how they
may be helpful to the faith, and love, and joy of be-
lievers, so far as they are the object of their ministry.
This is the first reason and ground whereon affections
spiritually renewed cleave to ordinances of divine wor-
ship with delight and satisfaction ; namely, because
they are the means appointed and blessed of God for
the exercise and increase of faith and love, with an ex-
perience of their efficacy to that end.

Secondly. The second is, Because they are the
means of the communication of a sense of divine love,
and supplies of divine grace, to the souls of them that

288 OF SPIRITUAL MINDEDNESS.

believe. So far as our affections are renewed, this is
the principal attractive to cleave to them with delight
and complacency.

They are, as was observed before, the ways of our
approaching to God. Now we do not draw nigh to
God, as himself speaks, as a dry heath, or a barren
wilderness, where no refreshment is to be obtained*
To make a pretence of coming to God, and not with
expectation of receiving good and great things from
him, is to despise God himself, to overthrow the na-
ture of the duty, and deprive our own souls of all be-
nefit thereby ; and the want hereof is that which ren-
ders the worship of the most, useless, and fruitless to
themselves. We are always to come to God, as to ah
eternal spring of goodness, grace, and mercy, of all
that our souls stand in need of, of all that we can de«
sire in order to our everlasting blessedness ; and all
these things, as to believers, may be reduced to the
two heads before mentioned.

First. They come for a communication of a sense
of his love in Jesus Christ. Hence do all our peace,
consolation, and joy, all our encouragement to do and
suffer according to the will of God, all our support-
ments under our sufferings, solely depend ; 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. Eom. v. 5. He witness-
eth our adoption to us, (chap. viii. 15, 16,) and thereby
an interest in the love of the Father, in God, as he is
love. But the outward way and means wThereby he
communicates these things to us, and effects them in
us, is by the dispensation of the gospel, or the preach-

OF SPIRITUAL MINDEDNESS. 289

ing of it ordinarily. He doth the same work also in
prayer, and ofttirnes in other holy administrations.
For this end, for a participation of this grace, of these
mercies, do believers come to God by them. They
use them as means to draw water from the well of sal-
vation, and to receive in that spiritual sense of divine
love, which God by them will communicate.

So Christ, by his word, knocks at the door of the
heart ; if it be opened by faith, he cometh in, and sup-
peth with men, giving them a gracious refreshment,
by the testimony of his own love, and the love of the
Father. Rev. iii. 23. John xiv. 3. This believers
look for in, and this they do, in various measures, re-
ceive by the ordinances of divine worship. And al-
though some, through their fears and temptations, are
not sensible hereof, yet do they secretly receive those
blessed gracious supplies, 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 divine grace and
love have continued with them, to their unspeakable
consolation. They remember what they have received
in the opening and application of the exceeding great
and precious promises that are given to them, where-
by they are gradually more and more made partakers
of the divine nature ; how many a time they have re-
ceived light in darkness, refreshment under despon-
dencies, relief in their conflicts with dangers and
temptations, in and by them. For this cause do affec-
tions that are spiritually renewed cleave to them. Who

25

290 OF SPIRITUAL MINDEDNESS.

can but love and delight in that which he hath found,
by experience, to be the way and means of communi-
cating to him the most invaluable mercy, the most in-
estimable benefit, whereof in this life he can be made
partaker 1 He who hath found a hidden treasure, al-
though he should at once take away the whole of it,
yet will he esteem the place where he found it ; but if
it be of that nature, that no more can be found or taken
of it at once but what is sufficient for the present oc-
casion, yet is so full and boundless, as that whenever
he comes again to seek for it, he shall be sure to ob-
tain present supply, he will always value it, and con-
stantly apply himself to it. And such is the treasure
of grace and divine love, that is in the ordinances of
divine worship.

If we are strangers to these things, if we never re-
ceived efficacious intimations of divine love to our
souls, in and by the duties of divine worship, we can-
not love them and delight in them as we ought. What
do men come to hear the word of God for % What
do they pray for 1 What do they expect to receive
from him? Do they come to God as tb- eternal
fountain of living waters ? as the God of aii grace,
peace, and consolation % Or do they come to his wor-
ship 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 com-
mands ; but to receive any thing from him, they ex-
pect not, nor do ever examine themselves whether
they have done so or not % It is not for persons who
walk in such ways, ever to attain a due delight in the
ordinances of divine worship.

OF SPIRITUAL MINDEDNESS. 291

Believers have other designs herein ; and, among
the rest, this in the first place, that they may he afresh
made partakers of refreshing, comforting pledges of
the love of God in Christ, and thereby of their adop-
tion, of the pardon of their sins, and acceptance of
their persons. According as they meet with these
things in the duties of holy worship, public or private,
so will they love, value, and adhere to them. Some
men are full of other thoughts and affections, so as
that these things are not their principal design or de-
sire, or are contented with that measure of them
which they suppose themselves to have attained ; or,
at least, are not sensible of the need they stand in to
have fresh communications of them made to their
souls ; supposing that they can do well enough with-
out a renewed sense of divine love every day : some
are so ignorant of what they ought to design to look af-
ter, in the duties of gospel worship, as that it is im-
possible they should have any real design in them.
Many of the better sort of professors are too negli-
gent in this matter : they do not long and pant in the
inward man after renewed pledges of the love of God;
they do not consider how much they have need of
them, that they may be encouraged and strengthened
-to all other duties of obedience ; they do not prepare
their minds for the reception of them, nor come with the
expectation of their communication to them ; they do
not rightly fix their faith on this truth, namely, that
these holy administrations and duties are appointed of
Cod, in the first place, as the ways and means of con-
1 dying his love, and a sense of it, to our souls. From
hence spring that lukewarmness, coldness and indiffer-
ency in and to the duties of holy worship, that are
growing among us: for if men have lost the principal

292 OF SPIRITUAL MINDEDNESS.

design of faith in them, and disesteem the chiefest
benefit which is to be obtained by them, whence should
zeal for them, delight in them, or diligence in attend-
ance to them, arise 1 Let not any please themselves
under the powers of such decays, they are indications
of their inward frame, and those infallible. Such per-
sons will grow cold, careless, and negligent, as to the
duties of public worship 5 they will put themselves
neither to charge nor trouble about them 5 every occa-
sion of life diverts them, and finds ready entertainment
in their minds 5 and when they do attend upon them,
it is with great indifferency and unconcernedness.
Yet would they have it thought that all is still well
within as ever it was, they have as good a respect to
religion as any. But these things openly discover an
ulcerous disease in the very souls of men, as evidently
as if it were written on their foreheads ; whatever
they pretend to the contrary, they are under the pow-
er of woful decays from all due regard to spiritual and
eternal things. And I would avoid the society of such
persons, as those who carry an infectious disease about
them, unless it were to help on their cure.

Secondly. They come for supplies of internal,
sanctifying, strengthening grace. This is the second
great design of believers in their approaches to God in
his worship. The want hereof, as to measures and
degrees, they find in themselves, and are sensible of it.
Yea, therein lies the great burden of the souls of be-
lievers in this world. All that we do in the life of
God may be referred to two heads.

First. The observance of all duties of obedience.
And,

Secondly. The conflict with, and conquest over,
temptations. About these things are we continually

OF SPIRITUAL MINDEDNESSi 293

exercised. Hence the great thing which we desire*
labor for, and pant after, is spiritual strength and abil-
ity for the discharge of ourselves in a due manner with
respect to these things. This is that which every true
believer groaneth after in the inward man, and which
he preferreth infinitely above all earthly things. So
he may have grace sufficient in any competent meas-
ure for these ends ; let what will befall him, he desir-
eth no more in this world. God in Christ is the foun-
tain of all his grace. There is not one drachm of it
to be obtained but from him alone. And as he doth
communicate it to us of his own sovereign goodness
and pleasure ; so the ordinary way and means whereby
he will do it, are the duties of his worship. Isa. xl.
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 %
There is no searching of his understanding. He giv-
eth power to the faint, and to them that have no might
he increaseth strength. Even the youth shall faint
and be weary, and the young men shall utterly faiL
But they that wait upon the Lord shall renew their
strength : they shall mount up with wings, as eagles $
they shall run, and not be weary ; they shall walk, and
not faint.'

All grace and spiritual strength is originally seated
in the nature of God ; (v. 28,) but, what relief can that
afford to us, who are weak, feeble, fainting ? He will
act suitably to his nature in the communication of this
grace and power ; (v. 29,) but, how shall we have an
interest in this grace, in these operations 1 Wait oil
him in the ordinances of his worship, (v. 31.) The
word, as preached, is the food of our souls, whereby

God administereth growth and strength to them. (John

25*

294 OF SPIRITUAL MINDEDNESS.

xvii. 17. 1 Pet. ii. 23.) 'Desire, saith he, the sincere
milk of the word, that ye may grow thereby.' But
what encouragement have we thereto 1 if so be, saith
he, you have tasted that the Lord is gracious ! If, in
and by the dispensation of this word, you have had
experience of the grace, the goodness, the kindness of
God to your souls, you cannot but desire and delight in
it ; and otherwise you will not do so. When men have
sat some good while under the dispensation of the
word, and in the enjoyment of other ordinances^ with*
out tasting in and by them that the Lord is gracious,
they will grow weary of it and them. Wherefore prayer
is the way of his appointment for the application of our
souls to him, to obtain a participation of all needful
grace, which, therefore, he has proposed to us in the
promises of the covenant, that we may know what to
ask, and how to plead for it. In the sacraments the
same promises are sealed to us, and the grace repre-
sented in them effectually exhibited. Meditation con-
firms our souls in the exercise of faith about it, and is
the especial opening of the heart to the reception of
it. By these means, I say, doth God communicate all
supplies of renewing, strengthening, and sanctifying
grace to us, that we may live to him in all holy obedi-
ence, and be able to get the victory over our tempta-
tions. Under this apprehension, believers approach to
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 testifi-
eth of herself— I sat down under his shadow with great
delight. Cant. ii. 3. In these ordinances is the pro-
tecting, refreshing presence of Christ. This she rest-
ed in with great delight.

OF SPIRITUAL HANDEDNESS* 295

As they come to them with these designs and ex-
pectations, 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 en-
lightening, refreshing, strengthening, transforming
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 5 when they find themselves
by it extricated out of snares, doubts, fears, tempta-
tions, and brought to satisfaction and rest ; they can*
not but delight in the dispensation of it, and rejoice in
it as the food of their souls. And it is a great hin*
derance to the increase of spiritual life, and obstruc*
tion to fruitfulness, thankfulness, and consolation,
when we are negligent in our meditation about the
benefits that we receive by the word, and the advan-
tages which we have thereby. For whilst it is so with
us, we can neither value the grace of God, in granting
us this inestimable privilege, nor perform any duty
with respect to it, in a right manner. This renders it
an especial object of our affections as spiritually re-
newed. That secret love to, and heavenly delight in,
the statutes and testimonies of God, which David ex-
pressed, (Psal. cxix,) arose from the spiritual benefit

£96 OF SPIRITUAL MINDEDNESS.

and advantage which he received by them, as he con*
stantly declares. And the sole reason, on the one
hand, why men grow so careless, negligent, and cold,
in their attendance to the preaching of the word, is-
because they have no experience of any spiritual bene-
fit or advantage by it. They have been brought to it
by one means or another, mostly by conviction of
their duty. Their minds have been variously affect-
ed with it, to a joy in the hearing of it, and readiness
to sundry duties of obedience: but after awhile, when
a sense of those temporary impressions is worn off,
finding no real spiritual benefit by it, they lose all de-
light in it, and become very indifferent as to its enjoy-
ment. The frame which such persons at length arrive
to is described, Mai. i. 13, and iii. 14. And none can
give any greater evidence of the decay of all manner
of grace in them, or of their being destitute of all sav-
ing grace, than when they apostatize from some degree
of zeal for, and delight in, the dispensation of the
Word of God, with such a cursed indifferency, as many
are overtaken with. It cannot be otherwise. For
seeing 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 them-
selves with other pretences. And when they are thus
ensnared, every foolish prejudice, every provocation,
every wanton opinion and imagination will confirm
them, in, and increase their gradual backsliding.

And as it is with believers, as to the hearing of the
word in general, so it is as to the degrees of advantage
which they find by it. When men have enjoyed the
dispensation of the word in a peculiar manner, spirit-
ual and effectual ; if they can be content to forego it f
for that which is more cold and lifeless, provided it

OF SPIRITUAL MINDEDNESS. 297

possesseth the same time and outward form with the
other, it is no great evidence that their souls prosper.
It is therefore those alone, who, having a sense of the
efficacy of the word on their souls and consciences to
all the holy ends of it, who cleave to it with spiritual
love and delight. They continually remember what
holy impressions it hath made on them, what engage-
ments it hath brought their souls into, what encourage-
ments to faith and obedience it hath furnished them
with, and long after a renewed sense of its enjoyments.
When we do not find in ourselves this foundation of
spiritual delight in the dispensation of the gospel, we
can have no great evidence that our affections are re-
newed.

So also it is in the duties of prayer and meditation.
When the soul of a believer hath had experience of
the communion which it hath had with God in them,
or either of them ; of the spiritual refreshment which
it hath had from them ; of the benefits and mercies
which ire obtained by them, In recovery from tempt-
ations, snares, despondencies, in victory over sin and
Satan, in spiritual impressions, working it to a holy
watchful frame, which hath abode with it in other
ways and occasions, with the like advantages where-
with fervent and effectual prayer, and sincere heaven-
ly meditation are accompanied, it cannot but have love
to them, and delight in them ; but if, indeed, we have
no experience of these things, if we find not these ad-
vantages in and by these duties, they cannot but be a
burden to us, nor do serve to any other end but to
satisfy convictions. He who had the benefit of a se-
rene and wholesome air in a recovery from many dis-
eases and distempers, with the preservation of his
health so obtained, will love it and prize it 5 and so

298 OF SPIRITUAL MINBEDNESS.

will he these duties, who hath been partaker of any of
these saving mercies and privileges wherewith they
are accompanied. Some have been delivered from
the worst of temptations, and the nearest approach of
their prevaleiiGy (as to destroy themselves,) by a sud-
den remembrance of the frame of their souls, and the
intimations of God's love in such, or such a prayer, at
such a time. Some have had the same deliverance
from temptations to sin ; when they had been carried
away under the power of their corruptions, and all
circumstances had concurred under the apprehensions
of it, a sudden thought of such a prayer or meditation,
with the engagement they made of themselves therein
to God, hath caused all the weapons of sin to fall out
of its hands, and all the beauties of its allurements to
disappear.

When others have been under the power of such
despondencies and disconsolations, as that no present
tenders of relief can approach to them, they have been
suddenly raised and refreshed by the remembrance of
the intimate love and kindness between Christ and
their souls, that has evidenced itself in former duties.
Multitudes in fears, distresses, and temptations, have
found relief to their spirits, and encouragement to
their faith, in the remembrance of the returns they
have had to former supplications in the like distresses.
These are grounds of spiritual delight in these duties.

Heartless, lifeless, wordy prayer, the fruit of con-
victions and gifts, or of custom and outward occa-
sions, however multiplied, and whatever devotion they
seem to be accompanied with, will never engage spirit-
ual affections to them. When these things are absent,
when the soul hath not experience of them, prayer is
but a lifeless form, a dead carcass, which it would be

OF SPIRITUAL MINDEDNESS. 299

a torment to a soul spiritually alive to be tied to.
There may be a season, indeed, when God will seem
to hide himself from believers in their prayers, so as
they shall neither find that life in themselves which
they have done formerly, nor be sensible of any gra-
cious communications from him ; but this is done only
for a time, and principally to stir them up to that fer-
vency and perseverance in prayer, as may recover
them into their former, or a better estate than yet they
have attained to. The like may be said concerning all
other duties of religion, or ordinances of divine wor-
ship.

Fourthly. Believers, whose affections are spiritually
renewed, delight greatly in the duties of divine wor-
ship, because they are the great instituted way where-
by they may give glory to God. This is the first and
principal end of all duties of religion, as they respect
divine appointment, namely, to ascribe and give to
God the glory that is his due ; for in them acknowl-
edgment is made of all the glorious excellencies of the
divine nature, our dependence on him, and relation to
him. And this is that which, in the first place, believ-
er 3 design in all the duties of divine worship. And
the pattern set us by our blessed Saviour, in the prayer
he taught his disciples, directs us thereto. All the
first requests of it concern immediately the glory of
God, and the advancement thereof. For therein also
all the blessedness and safety of the church is includ-
ed. Those who fail in this design, err in all that they
do ; they never tend to the mark proposed to them.
But this is that which principally animates the souls of
them that believe in all their duties ; this, their uni-
versal relation to him, and love in that relation, makes
necessary. Wherefore, that way and means whereby

300 OF SPIRITUAL MINDEDNESS.

they may directly and solemnly ascribe and give glory
to God, is precious and delightful to them : and such
are all the duties of divine worship. These are some
of the things wherein the respect of affections spirit-
ually renewed, to ordinances and. duties of divine wor-
ship, doth differ from the actings of affection towards
the same object; which are not so sanctified and re-
new edc

There are yet other things accompanied with the
same evidence of the difference between affections
spiritually renewed, and those which have only a gene-
ral change wrought in them by convictions, and some
outward occasions^ which must, in one or two instances
more, be insisted on, with the consideration of such
cases as derive from them. For my design herein is
not only to declare when our minds are spiritually re-
newed, but also what is the nature and operation of
our affections, whereby we are consituted and denom-
inated spiritually minded, which is the subject of our
whole inquiry. Herein then we shall proceed.

CHAPTER XVI.

•Assimilation to things heavenly and spiritual in affec-
tions spiritually renewed. This assimilation the work
of faith. How, and whereby. Reasons of the want of
growth in our spiritual affections, as to this assimila-
tion.

When affections are spiritually renewed in their ex-
ercise, or fixing of themselves on spiritual things ;
there is an assimilation wrought in them, and in the
whole soul, to those spiritual and heavenly things by
faith. But when there is a change in them only, from
other causes and occasions, and not from renewing

OF SPIRITUAL MINDEDNESS. 301

grace, there is an assimilation effected of spiritual and
heavenly things to themselves, to those affections, by
imagination.

This must somewhat at large be spoken to, as that
which gives the most eminent distinction between the
frames of mind, whose difference we inquire into.
And to that end we shall cast our consideration of it
into the ensuing observations.

First. Affections ..spiritually renewed are, in all
their actings, in the whole exercise, under the guidance
and conduct of faith. It is faith which, in its spiritual
light, hath the leading of the soul in the whole life of
God ; we live here by faith, as we do hereafter by
sight. If our affections deviate or decline in the
least from the guidance of faith, they degenerate from
their spirituality, and give up themselves to the service
of superstition. Next to corrupt, secular interest, in
the management of crafty, selfish seducers, this hath
been the great inlet of superstition and false worship
in the world. Blind affections, groping in the dark af-
ter spiritual things, having not the saving light of faith
to conduct them, have seduced the minds of men into
all manner of superstitions, imaginations, and prac-
tices continuing to do so at this day. And wherever
they will lead the way, 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 objectr
and directs them to it. It is faith that works by love ;
we can love nothing sincerely with divine love, but
what we believe savingly with divine faith. Let our

affections to any spiritual things be never so vehe-

26

802 OF SPIRITUAL MINDEDNESS.

ment, if they spring not from faith, if they are not
guided by it, they are neither accepted with God, nor
will promote the interest of spirituality and holiness to
our own souls. Heb. xi, 6. Mat. vi. 22, 23. And
this is the reason whence we ofttimes see great and
plausible appearances of spiritual affections, which yet
endure only for a season. They have been awakened,
excited, acted by one means or another, outward or
inward ; but not having the light of faith to guide
them to their proper object, they either wither and die,
as to any appearing of spiritual motions, or else keep
the mind tossed up and down in perpetual disquiet-
ment, without rest or peace* The foolish man weari-
€th himself, because he cannot find the way to the
city. So was it with them, who, on account of their
attendance to the doctrine of Christ, are called his dis-
ciples. John vi. Having preached to them about the
bread which came down from heaven, and giveth life
to them that feed, they were greatly affected with it,
and cried out, Lord, evermore give us of this bread,
v. 34. But when he proceeded to declare the mystery
of it, they having not faith to discern and apprehend
it, their affections immediately decayed, and they for-
sook both him and his doctrine, ver. 66.

We may consider one especial instance of this na-
ture. Persons every day fall under great and effectual
convictions of sin, and of their danger or certain mis-
ery thereby. This stirs up and acts all their affections,
especially their fears, hopes, desires, sorrow, self-re-
venge, according as their condition calls for them.
Hence sometimes they grow restless in their com-
plaints, and turn themselves every way for relief, like
men that are out of the way and bewildered in the
night. But in this state and condition, tell them of

OF SPIRITUAL MINDEDNESS. 302

the only proper ways and means of their relief, which
let the world say what it will, is Christ and his right-
eousness alone, with the grace of God in him, and
they quickly discover that they are strange things to
them, such as they do not understand, nor indeed ap-
prove. They cannot see them, they cannot discern
them, nor any heauty in them, for which they should
be desired.

Wherefore, after their affections have been tossed
up and down for a season, under the power and tor-
ment of this conviction, they come to one or other of
these issues with them. For either they utterly decay,
and the mind loseth all sense of any impressions from
them, so as that they wonder in themselves, whence
they were so foolish as to be tossed and troubled with
such melancholy fancies, and so commonly prove as
bad a sort of men as live upon the earth ; or they take
up in a formal legal profession, wherein they never at-
tain to be spiritually minded. This is the best end
that our affections towards spiritual things, not guided
by the light of faith, come to.

Secondly. Faith hath a clear prospect into, and appre-
hension of, spiritual things, as they are in themselves,
and in their own nature. It is true, the light of it can-
not fully comprehend the nature of all those things
which are the objects of its affections : for they are
infinite and incomprehensible, such as are the nature
of God, and the person of Christ; and some of them,
as future glory, are not yet clearly revealed : but it
discerns them all in a due manner, so as that they may
in themselves, and not in any corrupt representation,
or imagination of them, be the object of our affections.
They are, as the apostle speaks, spiritually discerned,
1 Cor. ii. 14, which is the reason why the natural man

304 OF SPIRITUAL MmDEDNESS.

cannot receive them, namely, because he hath not
ability spiritually to discern them. And this is the
principal end of the renovation of our minds, the prin-
cipal quality and effect of faith, namely, the communi-
cation to our minds, and the acting in us, of a spiritual
saving light, whereby we may see and discern spiritual
things as they are in their own nature, kind, and
proper use. See Eph. i. 17 — 19. ' That the God of
our Lord Jesus Christ, the Father of Glory, may give
to you the spirit of wisdom and revelation in the
knowledge of him. The eyes of your understanding
being enlightened > that ye may know what is the hope
of his calling, and what the riches of the glory of his
inheritance in the saints, and what is the exceeding
greatness of his power to us-ward who believe, accord-
ing to the working of his mighty power.' 2 Cor. iv. 6.
4 God shines in our hearts, to give the light of the
knowledge of his glory in the face of Jesus Christ.'
The end God designs, is to draw our hearts and affec-
tions to himself. And to this end, he gives to us a
glorious internal light, whereby we may be enabled to
discern the true nature of the things that we are to
cleave to with love and delight. Without this we have
nothing but false images of spiritual things in our
minds ; not always as to the truth or doctrine con-
cerning them, but as to their reality, power, and effi-
cacy. This is one of the principal effects of faith, as
it is the principal part of the renovation of our minds,
namely, to discover in the soul, and represent to the
affections, things spiritual and heavenly, in their nature,
beauty, and genuine excellency. This attracts them,
if they are spiritually renewed, and causeth them to
cleave with delight to what is so proposed to them.
He that believes in Christ in a due manner, who

OF SPIRITUAL MINDEDNESS. 305

thereon discovers the excellency of his person, and
the glory of his mediation, will both love him, and on
his believing-, rejoice with joy unspeakable and full of
glory. So is it in all other instances; the more steady
is our view by faith of spiritual things, the more firm
and constant will our affections be in cleaving to them.
And wherever the mind is darkened about them by
temptation or seduction from the truth, there the
affections will be quickly weakened and impaired.
Wherefore,

Thirdly. Affections thus led to, and fixed on, spirit-
ual and heavenly things, under the light and conduct
of faith, are more and more renewed, or made in them-
selves more spiritual and heavenly. They are, in their
cleaving to them, and delight in them, continually
changed and assimilated to the things themselves :
becoming more and more to be what they are, namely,
spiritual and hearenly.

This transformation is wrought by faith, and is one
of the most excellent faculties and operations ; see 2
Cor. iii. 18 ; and the means whereby it works herein,
are our affections. In them, as we are carnal, we are
conformed to this world : and by them, as sanctified,
are we transformed in the renewing of our minds,
Eom. xii. 2. And this transformation is the introduc-
tion of a new form or nature into our souls, diverse
from that wherewith we were before endued. So is it
described, Isaiah xi. 6 — 9. A spiritual nature they
were changed into. And it is two-fold.

First. Original and radical as to the substance or

essence of it, which is the effect of the first act of

divine grace upon our souls, when we are made new

creatures. Herein our affections are passive, they do

not transform us, but are transformed.

26#

306 OF SPIRITUAL MINDEDNESS.

Secondly. Gradual as to its increase ; and therein
faith works in and by the affections.

Whenever the affections cleave intensely to any
object, they receive an impression from it, as the wax
doth from the seal when applied to it, which changeth
them into its own likeness. So the apostle affirms of
sensual unclean persons ; they have eyes full of adul-
tery, 2 Pet. ii. 14. Their affections are so wholly pos-
sessed and filled with their lustful objects, as that they
have brought forth their own likeness upon their ima-
ginations. That blots out all others, and leaves them
no inclinations but what they stir up in them. When
men are filled with the love of this world, which car-
ries along with it all their other affections, their hopes,
fears, and desires, to a constant exercise about the
same object, they become earthly minded. Their
minds are so changed into the image of the things
themselves, by the effectual working of the corrupt
principles of sin, self-love, and lust, as if they were
made up of the earth, and therefore have no savor of
any thing else.

In like manner, when by faith men come to embrace
heavenly things, through the effectual working of a
principle of spiritual life and grace in them, they are
«very day more and more made heavenly. The inward
man is renewed day by day. Love is more sincere
and ardent, delight is more ravishing and sensible,
desires are more enlarged and intense, and by all a
taste and relish of heavenly things is heightened into
refreshing experience. See Rom. v. 2 — 5.

This is the way whereby one grace is added to
another, 2 Pet. i. 5, 6, in degrees. Great is the assim-
ilation between renewed affections and their spiritual
objects, that by this means may be attained*

OF SPIRITUAL MINDEDNESS. 307

The mind hereby becomes the temple of God
wherein he dwells by the Spirit ; Christ also dwelleth
in believers, and they in him. God is love, and he that
1 dwelleth in love, dwelleth in God, and God in him.'
1 John iv. 16.

Love, in its proper exercise, gives a mutual inhabi-
tation to God and believers. In brief, he whose affec-
tions are set upon heavenly things in a due manner,
will be heavenly minded. And in the due exercise of
them, will that heavenly mindedness be increased.
The transformation and assimilation that is wrought, is
not in the object, or spiritual things themselves ; they
are not changed, neither in themselves, nor in the re-
presentation made of them to our minds ; but the
change is in our affections, which are made like to
them.

Two cases deriving from this principle and consid-
eration, may be here spoken to, and shall be so : the
first in this, and the other in the following chapter.
The one is concerning the slowness and impercepti-
bility of the growth of our affections in their assimila-
tion to heavenly things, with the causes and reasons
of it. The other is, the decays that frequently befall
men in their affections to spiritual things, instead of
growing and thriving in them, with the reasons and
causes thereof-
First. This progress and growth of our affections
into spirituality and heavenliness, into conformity to
the things they are set upon, is oft-times very slow,
and sometimes imperceptible. Yea, for the most part,
it is a hard thing to find it satisfactorily in ourselves
or others. Our affections stand like shrubs in the wil-
derness,, which see not when good cometh, and are not
like plants in a garden enclosed, which are watered

303 OF SPIRITUAL MINDEDNESS.

every day. But it is not so without our folly and our
sin.

The folly that keeps many in this condition, consists
herein : the generality of Christians are contented
with their present measures, and design little more,
than not to lose the ground they have gained. And a
pernicious folly it is, that both ruins the glory of reli-
gion, and deprives the souls of men of peace and con-
solation. But so it is, men have some grounds of
persuasion, or at least they hope, and suppose they
have such grounds, that they are passed from death to
life, that they are in a state of grace and acceptance
with God. This state they will endeavor to preserve
by a diligent performance of the duties it requireth,
and the avoidance of such sins whereby they might
make a forfeiture of it. But as for earnest watchful
endeavors and diligence, to thrive in this state, to grow
in grace, to be changed from glory to glory into the
image of Christ, to press forward towards the mark of
the high calling, and after perfection to lay hold on
eternal life, to be more holy, more humble, more right-
eous, more spiritually minded ; to have their affections
more and more transformed into the likeness of things
above. They are but few, that sincerely and diligently
apply themselves to it., or to the means of these things.
The measures which they have attained to, give satis-
faction to the church, and reputation in the world, that
they are professors, and some so speak peace to their
own souls. To be more holy and heavenly, to have
their affections more taken up with the things above,
they suppose somewhat inconsistent with their present
occasions and affairs. By this means hath religion
lost much of its glory, and the souls of men have been

OF SPIRITUAL MINDEDNESS. 300

deprived of the principal advantages of it in this
world.

Such persons are like to men who live in a country
wherin they are not only pressed with poverty, and all
sorts of misery ; but are also obnoxious to grievous
punishments, and death itself, if they are taken in it.
In this condition they are told and assured of another
country, wherein, so soon as they arrive, they shall be
freed from all fear of danger of punishment, and if
they pass further into it, they shall meet with richesy
plenty, and a fair inheritance provided for them.
Hereon they betake themselves to their voyage to ob-
tain an entrance into it, and possession of it. But no
sooner do they come within the borders, and so are
free from danger, or fear of punishment and death,
but they sit down, and will go no further, to enjoy the
good things of the country whereto they are come.
And it falls out with many of them, that through their
sloth, negligence, and ignorance, they take up short
of the true bounds and limits of the country of liberty
and peace which they aimed at, whereby danger and
death surprise them unawares. This ruin could not
have befallen them, had they industriously endeavored
to enter into the heart of the country, and have pos-
sessed the good things thereof. At best, being only
in the borders, they lead a poor life all their days, ex-
posed to wants and danger.

So it is in this case. Men falling under the power
of convictions, and those restless fears wherewith they
are accompanied, will stir up themselves, and inquire
how they may fly from the wrath to come, how they
may be delivered from the state of sin, and the eternal
misery which will ensue thereon.

In the gospel, not only mercy and pardon are pro-

BIO OF SPIRITUAL MINDEDNESS,

posed to them, on their believing, which is the first
entrance into the heavenly country ; but peace, and
joy, and spiritual strength, upon their admission into
it, and a progress made in it by faith and obedience.
But many, when they have attained so far, as that they
have some hopes of pardon and freedom from the curse,
so as to deliver them from their tormenting fears, will
endeavor to preserve those hopes, and keep that state 5
but will not pass on to a full enjoyment of the precious
things of the gospel, by growth in grace and spiritual
•affections. But how many of them fall under woful
mistakes ! For supposing themselves to be in a gospel
«tate, it proves in the issue, that they never entered in-
to it. They were not, it may be, far from the king-
dom of heaven, in the same sense as it was spoken of
him who never came thither. There is no way to se-
cure an interest in the gospel, as to pardon and mercy,
safety and deliverance, but by a growth in grace, holi-
ness, and spirituality, which gives an entrance in the
choicest mercies and privileges of it.

This folly of men in taking up with their measures,
endeavoring only to maintain that state and condition
which they hope they have attained, is the great rea-
son why their affections do not daily grow up into
spirituality, through an assimilation to heavenly things.
And a folly it is, attended with innumerable aggrava-
tions. As for instance :

First. It is contrary and destructive to the genuine
and principal property of gospel grace. For it is eve-
ry where compared by our Saviour to things which,
from small seeds and beginnings, do grow up by a con-
tinual increase to large measures, as to a grain of mus-
tard seed, a little leaven, and the like.

That grace in whose nature it is not to thrive and

OF SPIRITUAL MINDEDNESS. 311

grow, may justly be suspected, and 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
invariably evangelical promises recorded in the Old
Testament and the New 5 and which are amongst the
principal snpportments of the faith, hope, and comfort
of believers. God hath given them to us, to encou-
rage us into an expectation #f such supplies of grace,
as shall cause us to thrive and grow against all opposi-
tion, to the utmost of our continuation in this world,
And they are so multiplied as that there is no need to
mention any of them in particular ; God evidencing
thereby how great is the grace, and how precious,
which he so often promiseth, and of what considera-
tion it is of to ourselves. See Psal. xcii. 13 — 15.
Isa. xl. 28 — 31. Wherefore the folly of taking up
with present measures of grace, holiness, and spiritu-
ality, is attended with two unspeakable- evils.

First. A signal contempt of the love, grace, faith-
fulness, and wisdom of God, in giving us such prom-
ises of grace, to make us increase, thrive, and grow.
How can it be done more effectually, than by such a
neglect of his promised grace 1

Secondly. An evidence that such persons love not,
care not, for grace or holiness for their own souls, but
merely to serve their turn at present, as they suppose,
nor to desire the least of grace or privilege by Christ,
without which they can have no hopes to get to heav-
en. This sufficiently discovers men to be wholly
under the power of self love, and to centre therein ;
for if they may have so much grace and mercy as may
save them, they care for no more.

Thirdly. It is repugnant to the honor of gospel

312 OF SPIRITUAL MINDEDNE3S.

grace, as though it would carry us so far, and no fur-
ther, in the way to glory. For it must be known, that
this sort of persons who sit down in their present
measures and attainments, either really have no grace
at all, or that which is of the lowest, meanest, and
most imperceptible size and degree. For if any one
hath attained any considerable growth in faith and
love, in the mortification of sin, in heavenly minded-
uess, it is utterly impossible but that ordinarily he will
be pressing forward towards further attainments, and
further degrees of spiritual strength in the life of God.
So the apostle declares it in his own example. Phil,
iii. 10— 14. What thoughts can these persons
have concerning the glory, power, and efficacy of gos-
pel 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, us they transform the soul daily
into the image of Christ.

Fourthly. It is that which hath lost the reputation
and glory of religion in the world, and therein the ho-
nor of tho gospel itself; for the most part of profes-
sors do take up with such lustre upon it, as gives no
commendation to the religion they profess ; for their
measures allow them such a conformity to the world,
in their ways, words, and actions, in their gestures, ap-
parel, and attire, as that they are no way visibly to he
distinguished from it. Yea, the ground and reason
why the most do rest in their present measures
is, because they will not be further differenced
from the world. This hath greatly lost the glory,

OF SPIRITUAL MINDEDNESS. 813

honor, and reputation of religion amongst us : and, on
the other side, if all visible professors would endeavor
continually to grow and thrive in spirituality of mind,
and heavenliness of affections, with fruits suitable
thereto, it would bring a conviction on the world, that
there is a secret invisible power accompanying the re-
ligion they profess, transforming them daily into the
image and likeness of God. -

Fifthly. Whatever is pretended, to the contrary, it
is inconsistent with all solid peace of conscience ; 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
neglected under this frame. Few men are able to
judge whether they have real, eternal, abiding peace,
or not, unless it be in case of trials and temptations.
At other seasons, general hopes and confidences do or
may supply the want of it in their minds ; but when
any fear, danger, trial, or word of conviction befalls
them, they cannot but inquire and examine how it is
with them. And if they find their affections cold,
dead, earthly, carnal, withering, not spiritual or hea-
venly, there will be an end of their supposed peace,
and they will fall into woful disquietments ; and they
will then find that the root of all this evil lies in this
frame and disposition. They have been so far satis-
fied with their present measures or attainments in re-
ligion, as that the utmost of their endeavors have been
but to preserve their station, or not to forfeit it by
open sins, to keep their souls alive from the severe
reflections of the word, and their reputation fair in
the church of God. Spiritually to thrive, to prosper in
their souls, to wax fat and flourishing in the inward

man, to bring forth more fruit as age increaseth, to

27

314 OF SPIRITUAL JVIINDEDNESS.

press towards perfection, are things they have not de-
signed nor pursued.

Hence it is that so many among us are visibly at an
unthrifty stand in the world : that where they were
one year, there they are another, like shrubs in the
wilderness, not like the plants in the garden of God,
not as vines planted in a very fruitful hill. Yea,
though many are sensible themselves that they are
cold, lifeless, and fruitless, yet will they not be con-
vinced that there is a necessity of making a daily pro-
gress in spirituality and heavenly mindedness, where-
by the inward man may be renewed day by day, and
grace augmented with the increase of God, This is a
work, as they suppose, for them who have nothing
else to do ; not consistent with their business, call-
ings, and occasions 3 not necessary, as they hope, to
their salvation, nor, it may be, to be attained by them
if they should set themselves about it. This appre-
hension or imagination, upon the beginning of the de-
clension and decay of Christian religion in the many,
cast off all holiness and devotion to a sort of men who
undertook to retire themselves utterly out of the world ;
amongst whom also the substance of religion was
quickly lost, and a cloud, or meteor of superstition,
embraced in the room of it. But this folly is ominous
to the souls of men.

Those who have made the greatest progress in the
conformity of their affections to things spiritual and
heavenly, know most of its necessity, excellency, and
desirableness ; yea, without some progress in it, these
things will not be known. Such will testify, that the
more they attain herein, the more they see is yet to
be attained, and the more they desire to attain what is
behind. 'Forgetting those things which are behind,

OF SPIRITUAL MINDEDNESS. 315

they reach forth unto the things that are yet before
them ; like men running in a race, whose prize and
reward is yet before them,' Phil. iii. 13, 14. It is a
comely thing to see a Christian weaned from the
world, minding heavenly things, green and flourishing
in spiritual affection. And it is the more lovely be-
cause it is so rare. The generality of them take up
with those measures which neither glorify God, nor
bring durable peace to their own souls.

That which men pretend and complain of herein, is
the difficulty of the work. They can, as they suppose,
preserve their present station ; but to press forward,
to grow in grace, to thrive in their 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 burden light, that his commandments are not
grievous. It expresseth unbelief in the promises of
God, tendering such supplies of grace, as to render
all the ways of wisdom easy, yea, mercy and peace.
It is contrary to the experience of all who have, with
any sincerity and diligence, engaged in the ways of
gospel obedience; and the whole cause of the pretend-
ed difficulty lies in themselves alone, which maybe re-
duced to these 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 obedi-
ence, that all things are to be despised for Christ. But
this difficulty ariseth not from the thing itself, but from
our indisposition to it, and unfitness for it. That which

316 OF SPIRITUAL MINDEDNESS.

is an easy, pleasant walk to a sound and healthy man,
is a toilsome journey to him that is diseased and infirm.
In particular, whilst men will retain an inordinate re-
spect to the world, the vanities, the pleasures, the
profits, the contentments of it; whilst self-love, putting
an undue valuation on our persons, our relations, our
enjoyments, our reputations, doth cleave to us, we
shall labor in the fire when we engage in this duty,
or, rather, we shall not at all sincerely engage in it ;
wherefore the apostle tells us that, in this case, we
must cast off every weight, and the sin that doth so
easily beset us, if we intend to run with joy the race
that is set before us. Heb. xii. 1.

Secondly. It is because men dwell continually upon
the entrances of religion, in the first and lowest exer-
cise of grace, some are always beginning at religion,
and the beginning of things is always difficult. They
design not to be complete in the whole will of God,,
nor to give all graces their perfect work. They do
not, with use, habituate grace to a readiness in all the
actings of it, which the apostle commends in them that
are perfect and complete. Heb. v. 14. Hence he calls
such persons babes and carnal, comparatively to them
that are strong men and spiritual. Such persons do
not oblige themselves to the whole work, and all the
duties of religion, but only what they judge necessary
to them in their present circumstances. In particular,
they do not attempt a thorough work in the mortifica-
tion of any sin, but are hewing and hacking at it, as
their convictions are urgent, or abate the wounds
whereof in the body of sin, are quickly healed. They
give not any grace its perfect work, but are always
making essays, and so give over.

Whilst it is thus with anyy they shall always be

OF SPIRITUAL MINDEDNESS. 317

deluded with the apprehensions of insuperable difficul-
ties, as to the growth of their affections in spirituality
and heavenliness. Remove these things out of the
way, as they ought to be removed, and we shall find
all the paths wherein we are to walk towards God to
be pleasantness and peace,

This is the first cause whence it is, that there may
be affections truly spiritual and graciously renewed in
some persons, who yet do not thrive in an assimilation
and conformity to heavenly things. Men take up with
their present measures, and thereon pretend either
necessary occasion, or discouragement from difficul-
ties, in attempting spiritual growth in the inward man.
But they may thank themselves, if, as they bring no
honor to Christ, so they have no solid peace in their
own souls.

Secondly. As the 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^iot find the inward man to thrive or grow. Let
us not hearken after this or that relief or comfort,
under this consideration, as many things are usually
insisted on to that purpose. They may be of use when
persons are under temptations, and not able to make a
right judgment of themselves, but in the course of our
ordinary walking with God, they are not to be attended
or retired to. The general reason of this evil state is
our own sinful carelessness, negligence, and sloth,
with, perhaps, an indulgence to some known lust or
corruption. And we do in vain seek after refreshing
cordials, as though we were only spiritually faint,
when we stand in need of lancings and burnings, as
nigh to a lethargy : it would be too long to give

Ami I

318 OP SPIRITUAL MINDEDNESS.

instances of these sins, which fail not effectually to
obstruct the thriving of spiritual affections. But in
general, when men are careless as to that continual
watch which they ought to keep over their hearts 5
whilst they are negligent in holy duties, either as to
the seasons of them, or in the manner of their perform-
ance 5 when they are strangers to holy meditation and
self-examination 5 whilst they inordinately pursue the
things of the world, or are so tender and delicate as
that they will not undergo the hardship of an heavenly
life, either as to the inward or outward man ; much
more when they are vain in their conversation, corrupt
in their communication, especially if under the pre-
dominant influence of any particular lust j it is m vain
to think of thriving in spiritual affections. And yet
thus it is with all who ordinarily, and in their constant
course, are thriftless herein.

CHAPTER XVII

Decays in spiritual affections, with the causes aria; danger
of them. Advice to them who are sensible of the evil
of spiritual decays.

It must fee acknowledged, that there is yet that
Which is worse than what we have yet insisted on, and
more opposite to the growth of affections in conformity
to heavenly things, which is the proper character of
those that are spiritually renewed. And this is their
spiritual decay, manifesting itself in sensible and visible
effects.

Some there are, yea, many, who, upon the beginning
of a profession of their conversion to God, have made
a great appearance of vigorous, active, spiritual affec-

OP SPIRITUAL MINDE'DNfiSS. 3 19

tions ; yea, it is so with most, it may be all, who are
really so converted. God takes notice of the love of
the youth in his people, of the love of their espousals.

In some, this vigor of spiritual affections is from the
real power of grace, exerting its efficacy on their hearts
and in their minds. In others, it is from other causes,
as for instance, relief from conviction, by spiritual illu-
mination, will produce this effect. And this falls out
to the advantage of such persons, that generally a
change is wrought in their younger days. For then
their affections, in their natural powers, are active,
and bear great sway in the whole soul. Wherefore
the change that is made, is most eminent in them, be
it what it will. But as men increase in age, and
thereon grow up in carnal wisdom, and a great valua*
tion of earthly things, with their care about them, and
converse in them, they abate and decay in their spirit*
ual affections every day. They will abide in their
profession, but have lost their first love.

It is a shame and folly unutterable, that it should be
so with any who make profession of that religion,
wherein there are so many incomparable excellencies
to endear and engage them to it more and more ; but
why should we hide what experience makes manifest
in the sight of the sun ; and what multitudes proclaim
concerning themselves \ Wherefore, I look upon it as
a great evidence, if not absolutely of the sincerity of
grace, yet of the life and growth of it, when men, as
they grow up in age, grow in an undervaluation of
present things, in contempt of the world, in duties of
charity and bounty, and decay not in any of them.
But I say, it is usual that the entrances of men's pro-
fession of religion and conversion to God, are attended
with vigorous active affections towards spiritual things.

320 OF SPIRITUAL MINDEDNESS.

Of them, who really and sincerely believed, it is said3
that on their believing, they rejoiced with joy unspeak-
able and full of glory. And of those who only had a
work of conviction on them, improved by temporary
faith, that they received the word with joy, and did
many things gladly.

In this state do many abide and thrive, until their
affections be wholly transformed into the image and
likeness of things above. But with many of all sorts
it is 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 them*
selves, nor any comfort, or refreshment from them 5
they honor not the gospel with any fruits of love, zeal,
or delight, nor are useful any way to others by their
example. Some of them have had seeming recoveries^
and are yet again taken into a lifeless frame : warn-
ings, afflictions, sicknesses, the wTord, have awakened
them, but they are fallen again into a dead sleep ; so
as that they seem to be trees whose fruit withereth 5
without fruit ; twice dead ; plucked up by the roots.

Some things must be spoken to this woful condition
in general, as that which is directly opposite to the
grace and duty of being spiritually minded ; and con-
trary to, and obstructive of, the growth of spiritual
affections in an assimilation unto heavenly things.
And what shall be spoken, may be applied to all the
degrees of these decays, though all of them are not
alike dangerous or perilous.

First. There may be a time of temptation, 1 /herein
a soul may apprehend in itself not only decay in, but
an utter loss of, all spiritual affections, when yt} it is

0
OF SPIRITUAL MINDEDNESS. 321

not so. As believers may apprehend and judge, that
the ' Lord hath forsaken and forgotten them, when he
hath not done so,' Isaiah xlix. 14, 15 ; so they may,
under temptations, apprehend that they have forsaken
God, when they have not done so : as a man in the
night may apprehend he hath lost his way, and be in
great distress, when he is in his proper road. For
temptation brings darkness and amazement, and leads
into mistakes and a false judgment in all things. They
find not, it may be, grace working in love, joy, and
delight, as formerly, nor that activity of heart and
mind in holy duties, which spiritual affections gave to
them. But yet it may be, the same grace works in
godly sorrow by mourning, humiliation, and self-abase-
ment, no less effectually, nor less acceptably to God.
Such as these I separate from the present considera-
tion.

Secondly. There may be a decay in affections them-
selves, as to their actings towards any objects what-
ever ; at least as to the outward symptoms and effects
of them, and on this ground, their operations towards
spiritual things may be less sensible. So men in their
younger days may be more ready to express their sor-
row by tears, and their joy by sensible exaltation and
motion of their spirits, than in riper years. And this
may be so, when there is no decay of grace in the
affections as renewed. But,

(1.) When it is so, it is a burthen to them in whom
it is. They cannot but mourn and have a godly jeal-
ousy over themselves, lest the decays they find, should
not be in the outward, but in the inward, not in the
natural, but the spiritual, man. And they will labor,
that in all duties, and at all times, it may be with them
as in days of old, although they cannot attain strength

322 OF SPIRITUAL MINDEDNESS

in them, that vigor of spirit, that life, joy, peace, and
comfort, which any have had experience of.

Secondly. There will be in such persons, no decays
in holiness of life, nor as to diligence in all religious
duties. If the decay be really of grace in the affec-
tions, it will be accompanied with a proportionable
decay in all other things, wherein the life of God is
concerned. But if it be only as to the sensible actings
of natural affections, no such decay will ensue.

Thirdly. Grace will, in this case, more vigorously
act itself in the other faculties and powers of the soul,
as the judgment and the will in their approbation of
and firm adherence to spiritual things. But,

Fourthly. When 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 in love with the things of God, it
is not through the weakness of nature, but through
the strength of sin,

On these, and it may be, some other the like occa-
sions, there may be an apprehension of a decay in
spiritual affections, when it may not be so, at least not
to the degree 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 contradiction to that spiritual
mindedness which is life and peace. It is a consump-
tion of the soul which threatens it with death every
day.

OF SPIRITUAL MINBEDNESS. 323

It belongs not to my design to treat of it in particu-
lar 5 yet I cannot let it pass without some remarks
upon it, it being an evil almost epidemical among pro-
fessors, and prevalent in some to such a degree, as
that they seem to be utterly forsaken of all powers of
spiritual life.

Now, besides 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 multiplication of evils wherewith this state of
heart and mind is accompanied. For,

First. It is that which of all things the Lord Christ
is most displeased with in churches or professors.
He pities them in their temptations, he suffers with
them in their persecution, he intercedes for them on
their surprisal, but threatens them under their spiritu-
al decays. Rev. ii. 4, 5, and iii. 2. This he cannot
bear with, as that which both reflects dishonor upon
himself, and which he knows to be ruinous to those in
whom it is. He will longer bear with them wTho
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 profess-
ing church 5 to take away his candlestick from it, un-
less it be that of false worship and idolatry. He that
spake thus to the churches of old, speaks now the
same to us ; for he lives forever, and is always the
same, and his word is living and unchangeable. There
is not one of us who are under this frame, but the Lord
Christ, by his word and Spirit, testifieth his displeas-
ure against us ; and if he be against us, who shall
plead for us 1 Consider what he says in this case, Rev.
ii. 5, and iii. 8. O, who can stand before these dread-

324 OF SPIRITUAL MINDEDNESS.

ful intimations of his displeasure ! the Lord help us to
mind it. lest he in whom we profess to place our only
trust, be in our trial found our greatest enemy. Take
heed of such sins as Christ himself, our only advocate,
hath put a mark upon as those which he will not save
us in.

Secondly. It is that wherewith above all things the
Holy Spirit is grieved. His work it is to. give an in-
crease and progress in our souls. He begins it, and
carries it on. And there can be no greater grief to a
wise and gracious workman, than to have his work de-
cay and go backward under his hand. This is the oc-
casion of those complaints of God which we find in
the scripture, of the unprofitableness and backsliding
of men, after the use of means and remedies for their
fruitfulness and cure. 4 What,' saith he, ' could I have
done more for my vineyard than I have done ? Why
then, when I looked for grapes, did it bring forth wild
grapes V Can any thing be apprehended to be such a
just matter of grief and complaint to the Holy Spirit,
as to see and find those whom he had once raised up
to holy and heavenly affections, so as that their de-
lights were in, and their thoughts much upon, the
things that are above, to become earthly or sensual, to
have no sensible actings of any of his graces in them,
which is the state of them who are under the power
of spiritual decays 1 And this is the only cause where-
in God speaks to men in the way of complaint and ex-
postulation 5 and use th all sorts of arguments to con-
vince them of their folly herein.

Wherein a wise, tender, and careful parent, hath
been diligent in the use of all means for the education
of his child, and he for some time hath given good
hopes of himself, finds him to slacken in his diligence*

OF SPIRITUAL MINDEDNESS. 325

to be careless in his calling, to delight in evil compa-
ny ; how solicitous is his heart about him, how much
is he grieved and affected with his miscarriage ! The
heart of the Spirit of God is infinitely more tender to-
wards us, than that of the most affectionate parent
can be towards an only child. And when he with cost
and care hath nourished, and brought us up to some
growth and progress in spiritual affections, wherein all
his concerns in us lie, for us to grow cold, dull, earth-
ly minded, to cleave to the pleasures or lusts of this
world, how is he grieved, how is he provoked ! It
may be this consideration of grieving the Holy Spirit,
is of no great weight with some ; they should have
little concernment herein, if they could well free
themselves in other respects ; but let such persons
know, it is impossible for them to give a greater evi-
dence of a profligate hardness in sin.

Thirdly. This is that which in an especial manner
provoketh the judgments of God against any church,
as was intimated before : When, in the order of pro-
fession and worship, any church hath a name to live,
but as to the power of grace acting in the affections,
is dead ; when it is not so cold as to forsake the ex-
ternal institutions of worship, nor so hot as to enliven
their duties with spiritual affections, the Lord Christ
will not long bear with them ; yea, judgment will sud-
denly break out towards such a house of God.

Fourthly. It is absolutely inconsistent with all com-
fortable assurance of the love of God. Whatever per-
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 con-
science and security of mind grow also upon them.

28

326 OF SPIRITUAL MINDEDNESS-.

It is so, I say, unless they are sometimes surprised or
overtaken with some greater sin, which reflects se-
verely on their consciences, and casts them for a time
under troubles and distresses. But that peace with
God, and a comfortable assurance of salvation, should
be consistent with a habitual decay in grace, especial-
ly in those graces which should act themselves in our
affections ; is contrary to the whole tenor and testimo-
ny of the scripture: and the supposition of it would
be the bane and poison of religion. I do not say that
our assurance and peace with God, arise wholly from
the actings of grace in us ; there are other causes of
them, whereto they are principally resolved : but this
I say, under a habitual declension, or decay of grace
in the spirituality of our affections, no man can keep
or maintain a gracious sense of the love of God, or
of peace with him. And therefore there is no duty
more severely to be pressed on all at this day, than a
diligent examination and trial of the grounds of their
peace ; lest it should be with any of them as it was
with Laodicea, who was satisfied in her good state and
condition, when it was most miserable, and almost des-
perate. Yea, I must say that it is impossible that
many professors, whom we see and converse "with,
should have any solid peace with God. Do men
gather figs from thorns, or grapes from thistles'! It
is a fruit that will not grow on a vain, earthly, selfish
frame of mind and conversation: and therefore such
persons, whatever they pretend, are either asleep in a
sinful security, or live on most uncertain hopes, which
probably may deceive them. Nothing can be so ruin-
ous to our profession, as once to suppose it is an easy
matter, a thing of course, to maintain our peace with
God. God forbid that our utmost diligence, and con-

OF SPIRITUAL MINDEDNESS. 32?

tinned endeavors to thrive in every grace, should not
be required thereto. The whole beauty and glory of
our religion depends hereon. To be spiritually mind*
ed is life and peace.

Fifthly. Such a decay as that described, is a dan-
gerous symptom of an evil state and condition, and
that those in whom it is, will at last be found to be but
hypocrites. I know such persons will or may have
pretended evidences to the contrary, and are well
enough satisfied of, and with, their own sincerity, in
many things \ so as that it is impossible to fix upon
them the sense and conviction of being but hypocrites*
But this apprehension ariseth from a false notion of
hypocrisy. No man they suppose is a hypocrite, but
he that generally or universally pretends himself in
religion to be what he is not, and what he knows
himself not to be, or at least, might easily know. And
it is true that this is the broadest notion of Pharisaical
hypocrisy. But take a hypocrite for him who under
light, profession, gifts, duties, doth habitually and wil-
lingly fail in any point of sincerity, he is no less a
perishing hypocrite than the former, and it may alter
the case with them. I do not say that every one in
whom there is this prevalent decay in spiritual affec-
tions, is a hypocrite ; God forbid : I only say that
where it continues without remedy, it is such a symp-
tom of hypocrisy, as that he who is wise, and hath a
care of his soul, will not rest until he hath searched it
to the bottom. For it seems as if it were thus with
such persons, they have had a false or imperfect work
in that conversion unto God which they have pro-
fessed. Conviction of sin, communication of spiritual
light and gifts, alteration upon the affections, change
of society and conversation, have made it up. Now it

328 OF SPIRITUAL MINDEDNESS.

is the nature of such a work greatly to flourish for a
season, in all the principal parts and duties of profes-
sion : but it is in its nature also gradually to decay, until
it be quite withered away : in some, it is lost by the
power of some vigorous temptations, and particular
lusts indulged to, ending in worldliness and sensuality ;
but in the most, it decays gradually, until it hath lost
all its savor and sap. See Job xv. 3. Wherefore,
whilst men find this decay in themselves, unless they
are fallen under the power of a destructive security,
unless they are hardened through the deceitfulness of
sin, they cannot but think it their duty to examine how
things stand with them, whether they ever effectually
closed 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, thrives and grows, as the whole scripture testi-
fieth $ but it is this false and imperfect working that
hath no root, and is thus subject to withering.

Sixthly. Persons in such an estate are apt to de-
ceive themselves with false hopes and notions, where-
by the deceitfulness of sin doth put forth its power, to
harden them to their ruin, Two ways there are where^
by this pernicious effect is produced. The one by the
prevalency of a particular lust or sin, the other by a
neglect of spiritual duties, and a vain conversation in the
world, under which the soul pines away and consumes.

As to the first of these, there are three false notions,
whereby the deceitfulness of sin deludes the souls of
men.

The first is, that it is that one sin alone wherein they
would be indulged. Let them be spared in this one
thing, and in all others they will be exact enough.

OF SPIRITUAL MINDEDNESS'. 329

This is the composition that Naaman would have made
in the matters of religion, 2 Kings 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 practice of some gross sins, and yet all the
while used a semblance of great diligence in other
duties of religion. This is a false notion whereby 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 of all other
duties, yet this would give him no relief as to the
eternal condition of his soul. The rule is peremptory
to this purpose. Jam. ii. 10, 11. One sin willingly
lived in, is as able to destroy a man's soul, as a thou-
sand. Besides, it is practically false. There is no
man that lives in any one known sin, 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 man-
ifest in themselves, although they are hidden from
others. 1 Tim. v. 24. But let no man relieve himself
with thoughts that it is but one sin, whilst that one sin
keeps him in a constant neglect of God. Hence,

Secondly. They deceive themselves hereby ; for
they judge, that although they cannot as yet shake off
their sin, yet they will continue still to love God, and
abound in the duties of his worship. They will not
become haters of God and his ways, and persecutors,
for all the world ; and therefore hope that, notwith-
standing this one Zoar, this lesser sin, which their
constitution and their circumstances engage them in,
that it may be well with them at the last. This, also,

is a false notion, a mere instrument in the hand of sin

28*

330 OF SPIRITUAL MINBEDNESS.

to act its deceit by : for no man that willingly liveth
in any sins can love God at all \ as is evident in that
rule, 1 John ii. 15. It is but a false pretence of love
to God that any man hath, who liveth in any known
sin. Where God is not loved above all, he is not
loved at all : and he is not so, where men will not part
with one cursed lust for his sake. Let not your light
deceive you, nor your gifts, nor your duties, nor your
profession; if you live in sin, you love not God.

Thirdly. They determine, that at such or such a
season or time, after such satisfaction given to their
lusts or pleasures, they will utterly give over, so as
that iniquity shall not be their ruin. But this is a false
notion also, an effectual instrument of the deeeitfulness
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, endeavor sincerely and
constantly its relinquishment, say what he will, and
pretend what he will, he never intends to give over \
nor is it probable in an ordinary way that ever he will
do so. When men's decays are from the prevalency
of particular sins, by these and the like false notions
they harden themselves to ruin.

For those who are pining away under a hectical
consumption, a general decay of the vital spirits of
religion, they have also false notions whereby they
deceive themselves. As,

First. That although they have some cause to mis-
trust themselves, yet indeed their condition is not so
bad as some may apprehend it, or as they are warned
it is. And this ariseth from hence, that they have not
as yet been overtaken with any enormous sin which
hath filled their consciences with terror and disquiet -
ment. But this is a false notion also $ for every decay

OF SPIRITUAL MINDEDNESS. 331

is dangerous, especially such as the mind is ready to
plead for, and to countenance itself in.

Secondly. They are prone to suppose that this decay
doth not arise from themselves, and the evil of their
own hearts, but from their circumstances, business5
present occasion, and state of life, which when they
are freed from, they will at least return to their former
love and delight in spiritual things. But this is a false
notion also, by virtue of that rule, Heb. iii. 12. Let
men's circumstances and occasions of life be what they
will, all their departures from God are from an evil
heart of unbelief.

Thirdly. They judge it no hard matter to retrieve
themselves out of this state, but that which they can
easily do, when there is an absolute necessity for it.
But this is a false notion also. Recovery from back-
sliding is the hardest task in the Christian religion, and
which few make either comfortable or honorable
work of.

In this state, I say, men are apt by such false reason-
ings to deceive themselves to their eternal ruin, which
makes the consideration of it the more necessary.

Wherefore I say, lastly, upon the whole, that whoso
find themselves under the power of this wretched
frame, who are sensible in themselves, or at least make
it evident to others, that they are under a decay in
their spiritual condition ; if they rest in that state,
without groaning, laboring, endeavoring for deliverance
from it, they can have no well grounded hopes in
themselves of life and immortality 5 yea, they are in
those paths which go down to the chambers of death.

I cannot let this pass, without something of advice
to them who find themselves under such decays, who

382 OF SPIRITUAL MINDEDNESS.

are sensible of them, and would be delivered from
them ; and I shall give it in a few words.

First. Remember former things : call to mind how
it was with you in the spring and vigor of your affec-
tions, and compare your present state, enjoyment,
peace, and quiet, with what they were then. This will
be a great principle of return to God. Hos. ii. 7. And
to put a little weight upon it, we may consider,

First. God himself makes it, on his part, a ground
and reason of his return to us in a way of mercy, and
of the continuance of his love. Jer. ii. 2. Even when
a people are under manifold decays, whilst yet they are
within the bounds of God's covenant and mercy, he
will remember their first love, with the fruits and
actings of it in trials and temptations, which moves his
compassion towards them. And the way to have God
thus remember it, is for us to remember our former
experience with delight, and longing of soul that it
were with us as in those days of old, when we had the
love of espousals of God in Christ, Jer. xxxi. 18 — 20.

Secondly. It is the way whereby the saints of old
have refreshed and encouraged themselves under theii?
greatest despondencies. So doth the Psalmist in many
places, as for instance, Ps. xlii. 6. cO my God, my
soul is cast down within me : therefore will 1 remember
thee from the land of Jordan, and of the Hermonites,
from the hill Mizar.5 David, in the time of his perse-
cution by Saul, when he wandered up and down in
deserts, wildernesses, and solitudes, had, under his
fears, distresses, and exercise, great, holy, spiritual
communion with God, as many of his psalms composed
on such occasions testify. And the greater his dis-
tresses were, the more fervent Were his affections in
all his addresses to God. And he was never in greater,

OF SPIRITUAL MINDEDNESS. 333

than when he escaped out of the cave at Adullam, and
went thence unto Mizpeh of Moab, to get shelter for
his parents, 1 Sam. xxii. 13. Then was he in the land
of the Hermonites, the hill Hermon being the boundary-
eastward of the Israelites' possession, next to Moab,
Deut. iii. 8, 9. There, no doubt, Dayid had a blessed
exercise of his faith, and of all his affections towards
God, wherein his soul found great refreshment. Being
now in great distress and disconsolation of spirit,
among other things, under a sense that God had for-
gotten him, ver. 9, he calls to mind the blessed experi-
ence he had of communion with God in the land of the
Hermonites, wherein he now found support and refresh-
ment. So at other times he called to remembrance the
days of old, and in them his song in the night, or the
sweet refreshment he had in spiritual converse with
God in former times. I have known one in the depth
of distress and darkness of mind, who, going through
temptation to destroy himself, was relieved and deliv-
ered in the instant of ruin, by a sudden remembrance
that at such a time, and in such a place, he had prayed
fervently 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, ' Let us go to the house
of God together f when you poured forth your souls

334 OF SPIRITUAL MINBEDNESS.

with freedom and enlarged affections before him, and
were sensible of the visits and refreshments of his
love : remember what peace, what tranquility of mind,
what joy you had whilst it was so with you ; and con-
sider what you have gotten since you have forsaken
God, in any measure or degree. Dare to deal plainly
with yourselves. Is not all wherein you have to do
with God, either from custom and selfishness, or atten-
ded with trouble, disquietment, and fears ? Do you
truly know either how to live or how to die 1 Are
you not sometimes a terror to yourselves ? It must be
so, unless you are hardened through the deceitfulness
of sin. What have all your lovers done for you, that
you have entertained in the room of God in Christ, and
spiritual things 1 Speak plainly ; have they not defiled
you, wounded you, weakened you, and brought you
into that condition, that you know not what you are,,
nor to whom ye do belong ? What are your thoughts
when your are most awake, when you are most your-
selves 1 Do you not sometimes pant within yourselves,
and say, 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 a true and real work on your souls, whatever you
professed ; and so never had true and real communion
with God in any duties : you had only a temporary
work, which excited your affections for a season,
which, now it is worn off, leaves no sweet remem-
brance of it upon your minds ; for had your faith and
love been sincere in what you did, it were impossible
but that the remembrance of their actings in some
especial instances, should be sweet and refreshing to
you. Or else,

OF SPIRITUAL MINDEDNESS. 335

(2.) You are hardened through the deceitfulness of
sin, and there is no way left to give a sense or impres-
sion of spiritual things upon your minds. You have
truly nothing left in religion, but the fear of hell and
trouble of duties. I speak not to such at present.

As to those to whom this frame is a burden, there is
no more effectual means to stir them to endeavors for
deliverance, than a continual remembrance of former
things, and experiences they have had of holy inter-
course and communion with God. This will revive,
quicken, and strengthen the things that are ready to
die, and beget a self-abhorrency in them, in considera-
tion of that woful frame and temper of mind, which by
their sins and negligence they have brought themselves
into.

2dly. Consider, that as there are many things
dreadfully pronounced in the Scripture against back-
sliding and backsliders in heart, as it is with you ;
yet also there are especial calls and promises given
and made to those in your condition. And know as-
suredly, that upon your compliance or non-compli-
ance with them, depends your everlasting blessedness
or wo.

Consider both call and promise in that word of
God's grace, Jer. iii. 12 — 14. ' Go and proclaim these
words towards the north, and say, Return, thou back-
sliding Israel, saith the Lord, and I will not cause
mine anger to fall upon you : for I am merciful, saith
the Lord, and I will not keep anger for ever. Only ac-
knowledge thine iniquity, that thou Fiast transgressed
against the Lord thy God, and hast scattered thy ways
to the strangers under every green tree, and ye have
not obeyed my voice, saith the Lord. Turn, O back-
sliding children, saith the Lord, for I am married unto

336 OF SPIRITUAL MINDEDNES8.

you : and I will take you one of a city, and two of a
family, and I will bring you to Zion.' Add thereto
this blessed promise, Hos. xiv. 14. ' I will heal their
backslidings, I will love them freely : for mine anger
is turned away from them.' If you design to live and
not die, it must be by yielding obedience to this call, and
pleading this promise before God, mixing it with
faith. Your return must be by the word, Isa. lvii. 18,
19. Here lies your great encouragement and direc-
tion ; herein liethyour only relief. As you value your
souls, defer not the duty you are called to one mo-
ment. You know not how soon you 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 consid-
erations, do not only desire, but will endeavor also to
retrieve themselves from this condition, I shall give no
advice at present but this : be in good earnest. As
the prophet speaks in another case ; if you will re-
turn, return and come, make thorough work of it.
You must do so at one time or another, or you will
perish. Why not now 1 Why is not this the best
season 1 Who knows but it may be the only time you
will have for it ? It were easy to multiply all sorts of
arguments to this purpose. Trifling endeavors, occa-
sional resolutions and attempts, like the early cloud,

and morning dew, shifting with warnings and convic-

*

tions by renewed duties, until their impressions are
worn out, will ruin your souls. Unless there be uni-
versal diligence and permanency in your endeavors,
you are undone. Then shall ye know the Lord, if you
follow on to know him.

OP smiTTTA'L MINDEDNESS. 33T

But now to return. These things I say, through
our sloth, negligence, and sin, may befall us as to our
spiritually renewed affections. Their progress, in
conformity to spiritual and heavenly things, may be
slow, imperceptible, yea, totally obstructedy for a sea-
son; and not only so, but they may fall under decays,
and the soul therein be guilty of backsliding from
God. But this is that which they are capacitated for
by their renovation ; this is that whereby the grace
wherewith they are renewed leads to ) this is that
■which, in the diligent use of means, they will grow up
to, whereon our comfort and peace depend ; namely r
a holy assimilation to those spiritual and heavenly
things which they are set and fixed on, wherein they
are renewed and made more spiritual and heavenly
every day.

CHAPTER XVIII.

It remains only as to this head now spoken to, that
we briefly consider what is the state of spiritual affec-
tions thus daily exercised and improved. And this we
shall do by showing,

(1.) What is their pattern.

(2.) What is their rule.

(3.) What is their measure, or whereto they may
attain.

First. The pattern which we ought continually to
bear in our eyes, whereto our affections ought to be
conformed, is Jesus Christ, and the affections of his
holy soul. The mind is the seat of all our affections j
and this is that which we ought continually to design
and endeavor, namely, that the same mind be in us
that was in Christ Jesus, Phil. ii. 5, To have our

29

338 OF SPIRITUAL MINDEDNESS.

minds so affected with spiritual things as was the mind
of Christ, is the principal part of our duty and grace.
Nor do I think that any man can attain any considera-
ble degree in spiritual mindedness, who is not much
in the contemplation of the same mind that was in
Christ, 2 Cor. iii. 18. To this purpose, ought we to
furnish our minds with instances 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 conversant in our
meditations on them. What glorious things are spo-
ken of his love to God, and his delight in him, whence
also he delighteth to do his will, and his law was in
the midst of his bowels, Psal. xl. 8, seated in the throne
of his affections ! What pity and compassion had he
for the souls of men, yea, for the whole human kind,
in all their sufferings, pains and distresses ! How were
all his affections always in perfection of order, under
the conduct of the spirit of his mind ! Thence was
his self-denial, his contempt of the world, his m readi-
ness for the cross, to do or suffer according to the will
!of God. If this pattern be continually before us, it
will put forth a transforming efficacy to change us
into the same image. When we fmd our minds liable
to any disorders, cleaving inordinately to the things
of this world, moved with intemperate passions, vain
and frothy in conversation, darkened or disturbed by
the fumes of distempered lusts, let us call things to an
account, and ask of ourselves, whether this be the
frame of mind that was in Christ Jesus ? This,
therefore, is an evidence that our affections are spirit-
ually renewed, and that they have received some pro-
gress in an assimilation to heavenly things : namely,

OF SPIRITUAL MINDEDNESS. 3S9

when the soul is delighted in making Christ their pat-
tern in all things.

Secondly. The rule of our affections in their ut-
most spiritual improvements, is the scripture. And
two things are respected in them :

(1.) Their internal actings.

(2.) Their exercise in outward ways and means
whereby they are expressed. Of them both, the scrip-
ture is the entire rule. And with respect to the for-
mer, it gives us one general law, or rule, that is com-
prehensive of all others ; namely, that we love the
Lord our God with all our hearts, souls, minds, and
strength. The actings of all our affections towards
God, in the utmost degree of perfection, is required
of us ; that in all instances we prefer and value him
above all things $ that we inseparably cleave to him,
and do nothing whatever, at any time, that is not influ-
enced and directed by the love of God. This perfec-
tion, as we shall see immediately, is not attainable ab-
solutely in this life ; but it is proposed to us as that
which the excellency of God's nature requires, which
the powers and faculties of our nature were created for,
and which we ought in all things to design and aim at.
But the indispensable obligation of this rule is, that
we should always be in a sincere endeavor to cleave to
God continually in all things, to prefer him above all,
and delight iii him as our chiefest good. When this
frame and disposition is habitually fixed in our minds,
it will declare and act itself in all instances of duties,
on all occasions of trial, when other things put in for a
predominant interest in our affections, as they do eve-
ry day. And if it be not so with us, we shall be at a
continual loss in all our ways. This is that which
makes us lifeless and heartless in duties, careless m

340 OF SPIRITUAL MTNDEDNESS.

temptations or occasions of them, forgetful of God,
when it is impossible we should be preserved from sin
without a due remembrance of his holiness. In brief,
the want of a predominant love to God, kept in con-
tinual exercise, is the spring of all that unprofitable
profession of religion that the world is filled with.

Secondly. There are outward ways and duties
whereby our spiritual affections are expressed. The
rule of them also is the scripture. The way marked
out therein, is the only channel wherein the stream of
our spiritual affections takes its course to God. The
graces required therein, are to act themselves by this
rule: the duties it prescribes, are those which they
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 ungov-
ernable. All the superstitions that the world is filled
with, owe their original principally to men's affections
set loose from the rule of the word. There is nothing
so fond, absurd, and foolish, but they have imbondaged
the souls of men to ; nothing so horrid and difficult
hut they have engaged them in. And having once
taken to themselves this liberty, the corrupt minds of
men are a thousand times more satisfied than in the
regular exercise of them according to the word of
God. Hence they will rejoice in such penances as are
not without their austerities \ in such outward duties
of devotion as are troublesome and chargeable 5 in
every thing that hath a show of wisdom in will wor-
ship, and humility and neglect of the body. Hence
will all their affections be more sensibly moved by
images and pictures, and a melting devotion be stirred
up in them, than by all the motives and incentives

OF SPIRITUAL MINBEDNESS. 341

which God proposeth to them to draw their affections
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
exercise and holy diligence, they may be raised to.
Now this is not absolute perfection. i Not as though
I had already attained, or were already perfect, but I
follow after,' as the apostle speaks, Phil. iii. 12. But
there is that attainable, which those who pretend
highly to perfection seem to be strangers to. And the
state of our affections under a due exercise on heav-
enly things, and in their assimilation to them, may be
fixed in these three things :

(1.) An habitual suitableness to spiritual things upon
the proposal of them. The ways whereby spiritual
things are proposed to our minds are various. They
are so, directly, in all ordinances of divine worship ;
they are so, indirectly, aud in just consequence, by all
the especial providences wherein we are concerned by
our own thoughts and stated meditations ; they are so
by the motions of the Holy Spirit, when he causeth us
to hear a word behind us, saying, this is the way, walk
in it; by holy converse with others; by all sorts of
occurrences. And as the ways of their proposal are
various, so the times and seasons wherein a represen-
tation of them is made to us, are somprehensive of all,
at least are not exclusive of any, times and seasons of
our lives. Be the way of their proposal what it will,
and whenever be the season of it, if our affections are
duly improved by spiritual exercises, they are suited
to them, and will be ready to give them entertainment.

Hence, or for want hereof, on the other hand, are ter-

29*

342 OF SPIRITUAL MINDEDNESS.

giversations and shiftings in duties, proneness to com-
ply with diversion, all to keep off the mind from closing
with, and receiving of, those spiritual things which it
is not suited to. Wherefore, as to the solemn way of
proposing spiritual things to our minds which is in and
\>y the ordinances of divine worship, when men have a
prevalent loathness to engage in them, or when they
are satisfied with an outward attendance on them, but
are not enabled to a vigorous stirring up of the inward
man, to an holy affectionate converse with spiritual
and heavenly things, it is because they are carnal.
When men can receive the fiery darts of Satan in his
temptations into their bosoms, and suffer them to abide
there, yea, foster and cherish them in thoughts of the
lusts that they kindle, but quickly quench the motions
of the Spirit, stirring them up to the embracing of
heavenly things ; they are carnal, and carnally minded.
When providences of concernment in afflictions, trials,
deliverances, do not engage the mind in thoughts of
spiritual things, and excite the affections to the attain-
ment of them, men are carnal and earthly. When
every lust, corruption, or passion — as anger, envy, dis-
pleasure at this or that person or thing, can divert the
mind from compliance with the proposal of spiritual
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 savory meat.
As the full soul loathes the honey comb, so a mind
under the power of carnal affections, hath an aversion
to all spiritual sweetness. But spiritualized affections
desire them, have an appetite to them, readily receive

OF SPIRITUAL MINDEDNESS. 343

them on all occasions, as those which are natural to
them, as milk is to new born babes.

(2.) Affections so disposed, constantly find a gust, a
pleasant taste, a relish, in spiritual things. They do
in them taste that the Lord is gracious, 1 Pet. ii. 3.
To taste of God's goodness, is to have an experience
of a savory relish and sweetness, in converse and com-
munion with him. And persons whose affections are
thus renewed and thus improved, do taste a sweet
savor in all spiritual things. Some of them, as a sense
of the love of Christ, are sometimes as it were too
hard for them, and overpower them, until they are sick
of love, and rejoice with joy unspeakable and full of
glory. Neither is there any of them, however condic-
ted with afflictions or mortifications, 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 hungry. And when by
our affections we 'have raised up in us a spiritual appe-
tite to heavenly things, however any of them in their
own nature, or in their dispensation, may be bitter to
flesh and blood, as are all the doctrines of the cross,
they are all sweet to us, and we can taste how gracious
the Lord is in them. When the soul is filled with
earthly things, the love of this world, or when the
appetite is lost by spiritual sickness, or vitiated and
corrupted by any prevalent sin, heavenly things are
unsavory and sapless, or, as Job speaks, like the white
of an egg^ wherein there is no taste. There may be
in the dispensation of the word a taste, or pleasing
relish, given to the fancy ; there may be so to the
notional understanding, when the affections find no
complacency in the things themselves. But to them
who are spiritually minded to the degree intended,

344 OF SPIRITUAL MINDEDNESS.

they are all sweet, savory, pleasant ; the affections
taste them immediately, as the palate doth meat.

(3.) They are a just repository of all graces, and
therein the treasury of the soul. There are graces of
the spirit, whose formal direct residence is in the
understanding and the will, as faith itself. And therein
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 occa-
sions: and when they are duly spiritual, there is
nothing that tends to their growth or improvement, to
their cherishing or quickening, which they stand in
need of continually, and which God hath made provis-
ion for in his word, but they readily receive it, lay it
up, keep and preserve it. Hereby they come to be
filled with grace, with all graces ; for there is room in
them for all the graces of the spirit to inhabit; and
they readily comply with the light and direction of
faith to their exercise. When faith discerns and deter-
mines that there is any thing to be done or suffered in
a way of duty to the glory of God, the affections thus
disposed do not shut up or stifle the graces that are in
them, but cheerfully offer them to their proper exer-
cise.

These are some of those things, which our affections,
conformed to heavenly things, will attain to. And
thus it is with affections spiritually renewed ; by being
fixed on things spiritual and heavenly, they are more
and more conformed to them, made like them, and
become more spiritual and heavenly themselves.

It is not thus with them whose affections have only
an occasional change wrought upon them by the means
before described, but are not spiritually renewed; yea,

OF SPIRITUAL MINDEDNESS. M5

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 notions in the mind and understandings as da
not give a clear distinct representation of them in their
own nature to them. For where they are not them-
selves spiritually renewed, there the mind itself is
carnal and unrenewed. And such a mind discerneth
not the things of God, nor can do so, because they are
spiritually discerned. They cannot be discerned
aright in their own beauty and glory, but in and by a
spiritual saving light, which the mind is devoid of.
And where they are not thus represented, the affections
cannot receive, or cleave to them as they ought, nor
will ever be conformed to them.

(2.) Those notions in such persons are ofttimes
variously influenced and corrupted by fancy and imag-
ination. They are merely puffed up in their fleshly
minds ; that is, they are filled with vain, foolish, proud
imaginations, about spiritual things, as the apostle
declares, Col. ii. 18, 19. And the work of fancy in a
fleshly mind, is to raise up such images of spiritual
things as may render them suitable to natural unre-
newed affections.

(3.) This in the progress of it produceth superstition,
false worship, and idolatry. For they are all of them
an attempt to represent spiritual things in a way suited
to carnal unrenewed affections ; hence men suppose
themselves to be excited by them to love, joy, fear,
delight, in the things themselves, when they all respect
that false representation of them, whereby they are
suited to them as carnal. These have been the spring

346 QF SPIRITUAL MINDEDNESS.

of all false worship and idolatry in the Christian world.

First. The mind and affections have been changed
and tinctured with devotion by some of the means we
have before insisted on. Herein they will one way or
other be exercised about spiritual things, and are ready
to receive impressions from any thing that superstition
can impose upon them.

Secondly. They are, by error and false information,
get at liberty from the only rule of their actings and
exercise, that is, the word of God. Men satisfied
themselves that so their affections were engaged about
things spiritual and heavenly, it was no matter at all,
whether the way of their exercise was directed by the
scripture or not. Having thus lost their guide and
their way, every ignis fatuus, every wandering meteor,
allures them to follow its conduct into foolish super-
stitions. Nothing almost is so ridiculous, nothing so
horrid and difficult, that they will not embrace under
the notion of things spiritual and heavenly.

Thirdly. The carnal minds of men, having no proper
distinct apprehensions and notions of spiritual things
in their own nature, endeavor to represent them under
such notions and images as may suit their carnal unre-
newed affections. For it is implanted almost indelibly
upon them, that the end of all knowledge of spiritual
things is to propose them to the embraces of the affec-
tions. It were easy to manifest, that from these three
corrupt springs, arose that flood of idolatry and false
worship which spread itself over the church of Home,
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

OF SPIRITUAL MINDEBNESS. 34<7

so far> until men think wickedly, that God is altogeth-
er like to them. But I shall not insist on these things1
any further.

Lastly. Where affections are spiritually renewed,
the person of Christ is the centre of them ; but where
they are changed only, they tend to an end in self.
Where the new man is put on, Christ is all in all, Col.
iii. 10, 11. He is the spring, by his Spirit, that gives
them life, light, and being; and he is the ocean that
receives all their streams. God, even the Father,
presents not himself in his beauty and amiableness as
the object of our affections, but as he is in Christ, act-
ing his love in him, 1 John iv. 8, 9. And as to all
other spiritual things, renewed affections cleave to
them, according as they derive from Christ and lead
to him ; for he is to them all and in all. It is he
whom the souls of his saints love for himself, for his
own sake, and all other things of religion in and for
him. The air is pleasant and useful, that without
which we cannot live or breathe ; but if the sun did
not enlighten it, and warm it with its beams ; if it
were always one perpetual night, and cold, what re-
freshment could be received by it 1 Christ is the sun
of righteousness, and if his beams did not quicken,
animate, and enlighten the best, the most necessary
duties of religion, nothing desirable would remain in
them. This is the most certain character of affec-
tions spiritually 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

348 ot spiritual mind^ness.

of his person, and in the glory of his meditation, are
the only things that they dislike in religion. False
representations of him hy images and pictures, they
may embrace ; and delight in false notions of his pre-
sent glory, greatness, and power, may affect them ; a
\vorship of their own devising they may give to him,
and please themselves in it 5 corrupt opinions con-
cerning his office and grace, may possess their minds,
and they may contend for them ; but those who are
not spiritually renewed, cannot love the Lord Jesus
Christ in sincerity : yea, they have an inward secret
aversion from the mystery of his person and his grace.
It is self which all their affections centre in, the ways
whereof are too long here to be declared.

This is the first thing that is required, to render our
affections in such a state -and condition, as that from
and by them we may be spiritually minded, namely,
that they themselves are spiritually and savingly re-
newed.

The things that remain will admit of a speedy dis-
patch, as I suppose.

CHAPTER XIX.

The second thing required that we may be spiritu-
ally minded, as to the interest of our affections there-
in, is the object of them about which they are conver-
sant, and whereto they adhere. What this is materi-
ally, or what are the spiritual things which our affec-
tions are to be set upon, hath been declared already,
under the consideration of the object of our thoughts
and meditations, for they are the same. Yea, as hath
been intimated, the fixing of our affections upon them
is the spring and cause of our thoughts about them,

OF SPIRITUAL MINDEDNESS. 349

But that which we shall now inquire into, is the true
notion and consideration of spiritual and heavenly
things, which renders them the formal proper object
of spiritual affections, and is the reason of their adher*
ence to them. For, as Avas intimated before, men may
have false notions of spiritual things, under which they
may like them and embrace them with unrenewed affec-
tions. Wherefore we shall inquire into some of those
considerations of heavenly things, under which affec-
tions, spiritually renewed, satisfactorily cleave to with
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,
goodness, and amiableness in them, which are power-
fully attractive of spiritual affections, and which alone
are able to fill them, to satisfy them, to give them rest
and acquiescency. Love is the most ruling and preva-
lent affection in the whole soul : but it cannot be fixed
on any object without an apprehension, true or false,
of an amiableness and desirableness in it, from a good-
ness suitable to all its desires.

And our fear, so far as it is spiritual, hath divine
goodness for its object, Hos. iii. 5. Unless this be
that which draws our hearts to God, and the things of
God, in all pretences of love to him, men do but frame
idols to themselves, according to their own understand-
ing, as the prophet speaks, Hos. xiii. 2. Wherefore,
that our affections may cleave to spiritual things in a
due manner, three things are required.

(1.) That we apprehend, and do find a goodness, a

beauty, and thence an amiableness and desirableness in

them, Zech. ix. 17. Many pretend to love God and

spiritual things, but they know not why. Why they

30

35?0 OF SPIRITUAL MINDEDNESS.

love other things, they know well enough, but why
they love God, they cannot tell. Many are afraid of
him, and suppose they ought to love him, and therefore
pretend so to do, though indeed they know they do
not 5 they do but natter him with their lips, when
their hearts are far from him. Some are much affect-
ed with the benefits and mercies they receive from
him, and suppose they love him on that account. But
this love is no other but what the devil falsely charg-
ed Job with, chap. L 8 — 11. Some have delight in
the outward modes and rites of divine worship, where-
wilh they satisfy themselves that they love God and
spiritual things, when they only please their own im-
aginations and carnal minds. Many have a traditional
apprehension that they ought to love God ; they know
no reason why they should not ; they know it will, be
ill for them if they do not, and these take it for granted
that they do. How few are there, who have that
spiritual discerning and apprehension of the divine ex-
cellencies, that view of the excellency of the good-
ness and love of God in Christ, as thereby alone to be
drawn after him, and to delight in him ! yet is this the
ground of all sincere real love to God. Two things
are required that we may apprehend an amiable good-
ness in any thing, and cleave to it with sincere affec-
tion.

First. A real worth, 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 5 the latter is
from what he is to us in Christ ; from both he is the
only suitable object to our affections. Under this ap-
prehension do we love God for himself, or for his own
sake ; not exclusively to our own advantage therein :

OF SPIRITUAL MINDEDNESS. 351

for a desire of union and enjoyment, which is our only
advantage, is inseparable from this love.

It may be, some cannot say that a distinct apprehen-
sion of these things was the first foundation and cause
of their love to God ; yet are they satisfied that they
do love him in sincerity with all their souls. And I
say, it may be so. God sometimes casts the skirts of
his own love over the heart of a poor sinner, and effi-
caciously draws it to himself, without a distinct ap-
prehension of these things, by a mere sense of the
love it hath received. So Elijah passed by Elisha,
and cast his mantle upon him as a transient act.
But there was such a communication of virtue there-
by, that he ran after him, and would not be deferred,
though Elijah said, Go back again, for what have I
done to thee ? 1 Kings xix. 19, 20. When God hath 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 1 its answer is, Lord, whither shall I go 1 I can-
not leave thee, my heart is given up to thee, and shall
never be taken from thee.

But I say to such, and to all others, that if we
would have refreshing evidences of our love to God,
that it is sincere, if we would have it thrive and flourish,
"be fervent and constant, we are to exercise ourselves
to the contemplation of divine goodness, and the suit-
ableness of it to our souls in and by Jesus Christ.
Nor can we cleave to any spiritual things whatever,
with sincere affections, but under these notions of it.

First. That it hath a real worth or excellency in
itself.

Secondly. That it is suitable and desirable to us.
And it is to be bewailed to see how many walk at ran-

352 OF SPIRITUAL MINDEDNESS.

dom in profession, that know neither what they do nor
where they go.

Secondly. As we must see a goodness and proba-
bleness in spiritual things absolutely, so that we may
fix our affections on them in a due manner, so we must
see it comparatively with respect to all other things,
which gives them a preference in our affections be-
fore and above them all. The trial of love lies in the
prevailing degree, on more or less. If we love other
things, father, mother, houses, lands, possesions, more
than Christ, we do not love him at all. Nor is there
any equality allowed in this matter, that 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 excellency
in things spiritual and heavenly, rendering them more
desirable than all other things whatever.

With what loving countenances do men look upon
their temporal enjoyments! with what tenacious em-
braces do they cleave to them! They see that in
them which is amiable, which is desirable and suitable
to their affections. Let them pretend what they
please, if they see not a greater goodness, that which
is more amiable, more desirable in spiritual things,
they love them not in a due manner ; it is temporal
things that hath the rule of their affections. Our
Psalmist prefers 'Jerusalem before his chiefest joy,'
Ps. cxxxvii. 6. Another affirms, that the ''law of God's
mouth was better to him than thousands of gold and
silver,' Ps. cxix. 72. More to be desired are the
' statutes of the Lord than gold, yea, than much line
gold ; sweeter also than honey, or the honey comb,'
Ps. xix. 10. For ' wisdom is better than rubies, and

t)F SPIRITUAL MINDEDNESS. 353

all things that may be desired are not to be compared
unto it,' Prov. viii. 11. This is the only stable foun-
dation of all divine affections. A spiritual view and
judgment of a goodness, an excellency in them, in-
comparably above whatever is in the most desirable
things in this world, are required thereto. And if the
affections of many pretending highly to them, should
come to be weighed in this balance, I fear they would
be found light and wanting. However, it is the duty
of them who would not be deceived in this matter,
which is of eternal importance, to examine what is
that goodness and excellency which is in spiritual
things, which they desire in them, upon the account
whereof they sincerely value and esteem them above
all things in this world whatever. And let not any
deceive themselves with vain words and pretences,
whilst their esteem and valuation of present enjoy-
ments doth evidently engage all their affections, their
care, their diligence, their industry, so as that a man
of a discerning spirit may even feel them turned into
■self, whilst they are cold, formal, negligent, about spir-
itual things, we must say, how dwelleth the love of
God in them 1 Much more, when we see men not
only giving up the whole of their time and strength,
with the vigor of their spirits, but sacrificing their
consciences also, t,o the attaining of dignities, honors,
preferments, wealth, and ease in the world, who know
in their own hearts that they perform religious duties
with respect to temporal advantages, I cannot con-
ceive how it is possible they should discern and ap-
prove of a goodness and excellency in spiritual things
above all others.

A due consideration is required hereto, that all spir-
itual things proceed from, and are resolved into, an

30*

354 OF SPIRITUAL MINDEDNESS.

infinite fountain of goodness, so as that our affections
may absolutely come to rest and complacency, and
find full assured satisfaction in them. It is otherwise
as to all temporal things. Men would fain have them
to be such as might give absolute rest and satisfaction
to all their 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 liesure to consider their emptiness and van-
ity. But a little composure of men's thoughts, show
that they are but a diversion in a journey or labor;
they are no rest. Hence are they called broken cis-
terns, that will hold no water. Let a man prize them
at the highest rate that it is possible for a rational
creature to be seduced into the thoughts of, whereof
there have been prodigious instances \ let him possess
them in abundance, beyond whatever any man enjoyed
in this world, or his own imagination could beforehand
reach to ; let him be assured of the utmost peaceable
continuance in the enjoyment of them that his and
their natures are capable of: yet would he not dare to
pretend, that all his affections were filled and satisfied
with them, that they afforded him perfect rest and
peace. Should he do so, the working of his mind
every day, would convince him of his falsehood and
folly.

But all spiritual things derive from, and lead to,
that which is infinite, which is therefore able to fill
all our affections, and to give them full satisfaction
with rest and peace. They all lead us to the fountain
of living waters, the eternal spring of goodness and
blessedness.

OF SPIRITUAL MINDEDNESS. 355

1 do not say that our affections do attain to this full
test 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 re-
newed, and cannot take in the full measures of divine
goodness, which in another 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 are filled with divine wisdom. I speak not of
himself, whose essential wisdom is one of the most
amiable excellencies of his holy nature ; but of all the
effects of his will and grace by Jesus Christ. All spir-
itual truths, all spiritual and heavenly things, whereby
God reveals and communicates himself to the souls of
men, and all the ways and means of our approach to
him in faith and obedience through Christ Jesus, I now
intend. All these are filled with divine wisdom. See
1 Cor. ii. 7. Eph. i. 8, 9, and iii. 10. Now wisdom in
itself, and in all the effects of it, is attractive of ration-
al affections. Most men are brutish in them and their
actings, for the most part pouring them out on things
fleshly, sensual, and carnal. But where they are at
all reduced under the conduct of reason, nothing is so
attractive of them, so suited to them, which they de-
light in, as that which hath at least an appearance of
wisdom. A wise and good man commands the affec-
tions of others, unless it be their interest to hate and
oppose him, as commonly it is : and where there is
true wisdom in the conduct of civil affairs, sober men

356 OF SPIRITUAL MINDEDNESS.

cannot but approve of it, like it, delight in it ; and men
of understanding bewail the loss of it, since craft,
falsehood, treachery, and all sorts of villany, have driv-
en it out of the world. So is divine wisdom attractive
of divine gracious affections. The Psalmist declares
his admiration of, and delight in, the works of God,
because c he hath made them all in wisdom,' Ps. civ.
24. Those characters of divine wisdom which are
upon them, which they are filled with, draw the souls
of men into a delightful contemplation of them. But
all the treasures, all the glory of this wisdom, are laid
up, and laid forth, in the great spiritual things of the
gospel in the mystery of God in Christ, and the dis-
pensation of his grace and goodness to us by him
The consideration hereof fills the souls of believers
with holy admiration and delight, and thereon they
cleave to them with all their affections. When we see
there is light in them, and all other things are in dark-
ness, that wisdom is in them, in them alone, and all
other things are rilled with vanity and folly, then are
our souls truly affected with them, and rejoice in
them with joy unspeakable and full of glory.

Unto the most, this wisdom of God is foolishness.
It was so of old, as the apostle testifieth, 1 Cor. i.
And so it continues yet to be. And therefore is the
mystery of the gospel despised by them ; they can see
neither form nor comeliness in it, for which it should
be desired. Nor will ever any man have sincere spir-
itual affections to spiritual things, who hath not a
spiritual view of the wisdom of God in them.

This is that which attracts our souls by holy admi-
ration to unspeakable delight. And the reason why
men do so generally decline from any love to the gos-
pel, and lose all satisfaction in the mystery of it is,

OF SPIRITUAL MINDEDNESS. 357

because they are not able to discern that infinite wis-
dom which is the spring, life, and soul of it. When
our minds are raised to the admiration of this wisdom
in divine revelations, then will our affections cleave to
the things that are revealed.

Thirdly. The acting of our affections in their ad-
herence to spiritual things, is perfective of our present
state and condition That 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 5 is the giving up of the affections
to things sensual, unclean, base, and unworthy of its
more noble principles. Hence are men said to debase
themselves unto hell, Isa. lvii. 9. And their affections
become vile ; so as that their being under the power
of them, is an effect of revenging justice punishing
men for the worst of sins, Rom. i. 26. There is no-
thing more vile, nothing more contemptible, nothing
more like to beasts in baseness, and to hell in punish-
ment, than is the condition of them who have enslaved
their nature to brutish sensual affections. I say vile
affections fixed on, and cleaving to, sensual objects^
debase the nature of man, and both corrupt and en-
slave all the more noble faculties of it 5 the very con-
sciences and minds of men are defiled by them. If
you see a man whose affections are set inordinately
on any thing here below, it is easy to discern how he
goes off from his native worth, and debaseth himself
therein.

But the fixing of spiritual affections on spiritual ob-
jects, is perfective of our present state and condition.
Not that we can attain perfection by it ; but that there-
in our souls arc in a progress towards perfection.

358 OF SPIRITUAL MINDEDNESS.

This may be granted $ look how much vile affections
fixed on, and furiously pursuing things carnal and sen-
sual, debase our nature beneath its rational constitu-
tion, and make it degenerate into bestiality : so much
spiritual affections fixed on, and cleaving to things
spiritual and heavenly, exalt our nature above its mere
natural 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 greedi-
ness, darken the mind, and disturb all the rational
powers of the soul, (for whoredom, and wine, and new
wine, do take away the heart, as the prophet speaks,
and wickedness altereth the understanding 5) so holy
affections fixed on spiritual things, elevate, enlarge and
enlighten the mind with true wisdom and understand-
ing. For the fear of the Lord, that is wisdom ; and
to depart from iniquity, that is understanding. And
again, as the power of vile affections fills the soul and
conscience with tumult, disorder, fear, and shame,
where men are not utterly profligate, so as that the
minds, thoughts, and consciences of persons under
their power, is a very hell for confusion and troubles 5
so spiritual affections, duly exercised on their proper
objects, preserve all things in order in the whole soul,
they are life and peace. All things are quiet and se-
cure in the mind ; there is order and peace in the
whole soul, in all its faculties, and all their operations ;
whilst the affections are in a due prevailing manner
fixed upon the things that are above. Hence many
persons, after great turmoilings in the world, after
they have endeavored by all means to come to rest and
satisfaction therein, have utterly renounced all con-
cernments in earthly things, and betaken themselves

OF SPIRITUAL MINDEDNESS. 359

to the contemplation of things above, and that only.
Many, I confess, of them, were mistaken as to the
practical part of their devotions, having various super-
stitions imposed on their minds by the craft of others $
but they missed it not in the principle, that tranquility
of mind was attainable only in setting our affections
upon things above. Jam. iv. 1. 'From whence come
wars and fightings among you ? come they not hence,
even of your lusts that war in your members V Whence
are all the disorders in your minds, your vexations and
disquietments, your passions breaking forth sometimes
into unseemly brawlings 1 are they not from hence ?
The question is put to yourselves and your own con-
sciences, namely, from your lusts, that is, the disor-
derly affections that tumultuate in you. Do but search
yourselves, and you will quickly see whence all your
troubles and disquietments arise. Your lusts, or cor-
rupt and inordinate affections, war in you, continually
inclining you to things earthly or sensual. Hence
many are best and most at quiet when they are in the
world, worst when at home in their families ; but nev-
er are they in such confusion, as when they are forced
to retire into themselves.

The due exercise of our affections on heavenly
things, hath quite another tendency and effect. It so
unites the mind to them, it so bringeth them to it, and
gives them such a substance in it, as that all the powers
and faculties of it are in a progress towards their per-
fection. See 2 Cor. vii. 1. True wisdom and under-
standing, with soundness of judgment, in eternal things,
in the mind, holiness in the affections themselves, lib-
erty 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, what-

360 OF SPIRITUAL MINDEDNESS.

ever temporary experience we have of them, they will
not flourish in us, they will not abide with us in any
constancy, unless we are thus spiritually minded.

Fourthly. In the future enjoyment of the present
object of our spiritual affections, our eternal blessed-
ness consists. All men who are convinced of a future
eternal condition, desire, when they depart hence, to
enter into blessedness and glory. Howbeit, what that
blessedness, even as to the general nature of it is, they
know nothing at all ; and if they did, they would not
know how to desire it. For heaven or blessedness is
nothing but the full enjoyment 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 concern ] but this is that
which giveth life to the affections of believers ; they
know that in the enjoyment of God in Christ their
eternal blessedness doth consist. How this is their
happiness and glory, how it will give them an everlast-
ing overflowing satisfaction and rest, they understand
in the first fruits of it which they here receive. And
this is the ultimate object of their affections in this
world, and they go forth to all other spiritual things in
order thereto. The more, therefore, their affections
are fixed on them, the more they are kept up to that
due exercise, the nearer approaches they make to this
blessed state. When their minds are possessed with
this persuasion, when it is confirmed in them by daily
experience of that sweetness, rest, and satisfaction,
which they find in cleaving to God with fervent love
and delight, in vain shall any other objects rise up in
competition to draw them off to themselves. The
more we love God, the more like we are to him, and
the more near the enjoyment of him.

OF SPIRITUAL MINDEDNESS. 361

CHAPTER XX.

Having considered the nature of spiritual affections
as renewed by grace, and those notions of their objects
under 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 belong also to
our being spiritually minded. And I shall give an
account hereof in some few particulars, with brief
observations on them.

First. It is required that our adherence to all spiritual
things, with love and delight, be firm and stable. The
affections are the powers and instruments of the soul,
whereby it makes application to any thing without
itself and cleaves to it. This is their nature and use
with reference to things spiritual. Transient thoughts
of spiritual things, with vanishing desires, may rise out
of present convictions, as they did with them who
cried out to our Savior, Lord, give us evermore of this
bread, and immediately left him. Such occasional
thoughts and desires are common to all sorts of men,
yea, the worst of them ; let me die the death of the
righteous, and let my end be as his. Fading satisfac-
tion, with joy and delight, often befall men in their
attendance on the word, who yet never come to have
it rooted in their hearts.

There are sundry things wanting to the sincerity of
these affections.

(1.) Those in whom they are, never had a clear spir-
itual view of the things themselves in their own nature,
which they pretend to be affected with

(2.) They have not a sincere love to them, and

31

362 OF SPIRITUAL MINDEDNESS.

delight in them, for their own sakes, but are only
affected with some outwrard circumstances and con-
cernments of them.

(3.) They find not a suitableness in them to the
ruling principles of their minds. They do not practi-
cally, they cannot truly say, the yoke of Christ is easy
and his burden is light ; his commandments are not
grievous $ or, with the Psalmist, Oh ! how do I love
thy law.

(4.) Their affections are transient, unstable, vanish-
ing, as to their exercise and operations. They are on
and off, now pleased, and anon displeased 5 earnest for
a little while, and then cold and indifferent. Hence
the things which they seem to effect, have no trans-
forming efficacy upon their souls \ they dwell not in
them, in their power.

But where our affections to spiritual things are sin-
cere, where they are the true genuine application of
the soul, and adherence to them, they are firm and
stable 1 love and delight are kept up to such a constant
exercise, as renders them immovable 5 this is that
which we are exhorted to, 1 Cor. xv. 58. Therefore,
my beloved brethren, be ye steadfast, unmovable,
always abounding in the work of the Lord, forasmuch
as ye know that your labor is not in vain in the Lord.
Transient affections, with their occasional operations,
deceive multitudes: ofttimes they are pregnant in
their actings, as those that are most sincere : and
many effects in joys, in mournings, in complaints, they
will produce, especially when excited by any outward
affliction, sickness, and the like. But their goodness
is like the early cloud, or morning dew. Let none,
therefore, please themselves with the operations of
transient affections with respect to spiritual things, be

OF SFTRITUAL ^MINDED NESS. 363

they never so urgent, or so pleasant, or so frequent in
their returns ; those that are sincere, are at all times
firm and stahle.

2. That the soul do find a spiritual relish and savor
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 savor
and relish in. Something was spoken before of that
sweetness which is in spiritual things ; and the taste
of them consists in a gracious sense of their suitable-
ness to the affections, inclinations, and dispositions of
the mind. Hence they have no 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 sweetness, what savor
he findeth in them. When he is pleased with them,
as the palate with suitable and proper food, when he
finds that he receives nourishment by them in the
inward man, then doth he adhere to them in a due
manner.

The spiritual taste is the ground of all experience ;
it is not what we have heard or understood only, but
what we have tried and tasted, whereof we have expe-
rience. This makes us long for what we have formerly
enjoyed, and strengthens faith, as to what we pray for
and expect.

In every darkness, in every damp of spirit, under
every apprehension of deadness, or the withdrawing
of the sense of divine love, the soul knoweth what it
wants, and what it doth desire. O ! saith such an one,
that it were now with me as in former days ! I know
he who then gave me such refreshing tastes of his own
goodness, who made every thing of himself sweet and

364» OF SPIRITUAL MINDEDNESS.

pleasant to me, can renew this work of his grace to-
wards me \ he can give me a new spiritual appetite and
relish, and he can make all spiritual things savory 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
appetite he had, with what gust and relish he was wont
to take his food in the days of his health, which makes
him to know that there is such a condition, and to
desire a return to it. So it is with a sin-sick soul ; it
can find no relish, no gust, no sweetness in spiritual
things : he finds no savor in the bread of the word,
nor any refreshment in the ordinances of the gospel,
which yet in themselves are daily meat, a 'feast of fat
things, and of wine well refined ;' yet doth he remember
former days, when all these things were sweet to him,
and if he have any spark of spiritual life yet remaining,
it will stir him up to seek with all diligence after a
recovery. How is it with you, who are now under
spiritual decays ; who find no taste nor relish in spirit-
ual things \ to whom the word is not savory, nor other
ordinances powerful % Call to mind how it hath been
with you in former days, and what ye found in these
things j if so be, saith the apostle, that you have tasted
that the Lord is gracious. If you have not, it is to be
feared that you have never yet had the least sincere
love to spiritual things; for where that is, it will give
a spiritual relish of them. If you have, how is it you
can give yourselves rest one moment, without an
endeavor after the healing of your backsliding %

(3.) It is required that our affections be so set on
spiritual things, so as to be a continual spring of spirit-
ual thoughts and meditations. No man can be so for-

OF SPIRITUAL MINDEDNESS. 365

saken of reason, as to suppose that he hath any sincere
affections for what he thinks little on, or not at all ; or
that he can have a true affection for any thing which
will not stir up, and ingenerate in him continual
thoughts about it. Let men try themselves as to their
relations, or their employments, or the objects of their
predominant lusts, and they will find how things are
stated in their own minds. And, therefore, whereas
all men pretend to love God and Christ, and the ways
of God, and 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 thoughts and meditations. But this
also hath been before spoken to.

Fourthly. When our affections are thus applied to
spiritual things, they will be prevalent and victorious
against solicitations to the contrary, or allurements to
draw them off to any other objects. The work of all
our spiritual adversaries, is to solicit and tempt our
affections, to divert them from their proper object.
There are some temptations of Satan that make an im-
mediate impression on the mind and conscience. Such
are his injection of diabolical blasphemous thoughts
concerning God, his being, nature, and will ; and the
distresses which he reduceth men to in their conscien-
ces, through darkness, and misrepresentations of God
and his goodness. But the high road and constant
practice of all our spiritual adversaries, is by the soli-
citation of our affections to objects that are in them-
selves, or in the degree of our affections towards them,
evil and sinful. Of the first, are all sensual pleasures

of the flesh, in drunkenness, uncleanness, gluttony,

31*'

366 OF SPIRITUAL MINDEDNESS,

chambering, and wantonness, with all sorts of sensual
pleasures. Of the latter, is all our inordinate love to
self, our families, and the whole world, or the things
of it. To this end, every thing in the whole world
that may make provision for lust is made use of.
Herein consists the nature and efficacy of most of
those temptations which we have to conflict with.
Solicitations they are of our affections, to draw them
off from things spiritual and heavenly, and to divert
them to other things. Hereby do our enemies endeavor
to beguile us, as the serpent beguiled Eve, with fair
and false representations of other beloveds, that our
hearts be not preserved, as a chaste virgin, in all their
affections for Christ.

And it is almost incredible how apt we are to be be-
guiled by the specious pretences wherewith we are
solicited.

That our affections in the degree treated about, sup
pose of love to the world and the things of it, are law-
ful and allowable, is one of the sophisms and artifices
wherewith many are deluded. Hereon, provided they
run not out into scandalous excesses, they approve of
themselves in such a worldly frame of mind, and acting
according to it, as renders them fruitless, useless,
senseless, and is inconsistent with that prevailing ad-
herence of affections to spiritual things, that ought to
be in us. Others are deluded by a pretence, that it is
in one instance only they would be spared ,• it is but
this or that object they would give out the embraces
of their affections to ; in all other things they will be
entire for God : the vanity of which pretence we have
spoken to before. Others are ruined by giving place
to their solicitations, with respect to any one affection
whatever. As suppose it be that of fear. In times of

OF SPIRITUAL MINDEDNESS. 367

danger for profession, multitudes have lost all their
affections to spiritual things, through a fear of losing
that which is temporal, as their lives, their liberties,
their goods, and the like. When once Satan or the
world have gotten, as it were, the mastery of this af-
fection, or a prevalent interest in it, they will not fail
to draw all others into a defection from Christ and the
gospel. He that loves his life shall lose it.

Wherefore it is no ordinary nor easy thing to pre-
serve our affections pure, entire, and steady in their
vigorous adherence to spiritual things, against all
these solicitations. Watchfulness, prayer, faith in ex-
ercise, and a daily examination of ourselves are re-
quired hereto. For want of a due attendance to these
things, and that with respect to this end, namely, the
preservation of our spiritual affections in their integri-
ty, many, even before they are aware, die away as to
all power and vigor of spiritual life.

Fifthly. Affections thus fixed upon things spiritual
and heavenly, will give great relief against the remain-
ders of that vanity of mind which believers themselves
are ofttimes perplexed with. Yea, I do not know any
thing that is a greater burden to them, nor which they
more groan for deliverance from. The instability of
the mind, its readiness to receive impressions from
things vain and useless, the irregularity of their
thoughts, are a continual burden to many. Nothing
can give the soul any relief herein, nothing can give
bounds to the endless vanity of foolish imaginations,
nothing can dry up the springs from whence they
arise, or render the soil wherein they grow barren, as
to their production and maintenance, but only the
growth of spiritual affections, with their continual vi-
gorous actings on heavenly things : for hereby the

368 OF SPIRITUAL MINDEDNESS*

heart and mind will be so united to them, (that which
the Psalmist prays for, Psal. lxxxvi. 11,) as that they
will not be ready to depart from them, and give enter-
tainment to vain, empty, foolish imaginations. Thoughts
of other things, greater and better than 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 spiritual things which it exerciseth its thoughts
about have substance 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 foolish mind is apt to give en-
tertainment to, are vain, empty, fruitless, and such as
end in shame and trouble.

Again, the vanity of the mind, as an indulgence to
foolish imaginations, ariseth from, or is animated and
increased by, that gust and relish which it finds in
earthly things, and enjoyments of them, whether law-
ful or unlawful. Hence on all occasions, yea, in holy
duties, it will be ready to turn aside, and take a taste
of them, and sometimes to take up with them ; like a
tippling traveler, who, though he be engaged in a
journey on the most earnest occasion, yet he cannot
but be bibbing here and there as he passes by, and it
may be, at length, before he comes to his journey's
end, lodgeth himself in a nasty ale house. When men
are engaged in important duties, yet if they always
carry about them a strong gust and relish of earthly
things, they will ever and anon in their thoughts di-
vert to them, either as to such real objects as they
are accustomed to, or as to what present circum-
stances administer to corrupt affections, or as to what
they fancy and create in their own minds. And some-

OF SPIRITUAL MINDEDNESS. 369

times, it may be, after they have made them a few
shorter visits, they take up with them, and lose whol-
ly the work they were engaged in. Nothing, as was
said, will give relief herein, but the vigorous and con-
stant exercise of our affections on heavenly things :
for this will insensibly take off that gust and relish
which the mind hath found in things present, earthly,
and sensual, and make them as a sapless thing to the
whole soul, They will so place the cross of Christ
in particular on the heart, as that the world shall be
crucified to it, losing all that brightness, beauty, and
savor, 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 wandering and roving of the outward
senses. The senses, especially that of the eye, are
ready to become purveyors to make provision for the
vanity and lusts of the mind. Hence the Psalmist
prays, Turn away mine eyes from beholding vanity.
If the eyes rove after vain objects, the mind will rumi-
nate upon them ; and another affirms, that he had
made a covenant with his eyes, to preserve them from
fixing on such objects as might solicit lust or corrupt
affections. And it were an useful labor, would this
place admit of it, to discover the ready serviceableness
of the outward senses and members of the body to
sin and folly, if not watched against, Rom. vi. 13, 19.
Of the same nature is the incessant working of the
fancy and imagination, which of itself is evil continu-
ally, and all the day long. This is the food of a vain
mind, and the vehicle or means of conveyance for all
temptations from Satan and the world. Besides, sun-

370 OF SPIRITUAL MINDEDNESS.

dry occasions of life and conversation are usually turn-
ed or abused to the same end, exciting and exercising
of the vanity of the mind. Wherever our affections
are fixed on spiritual things, our minds will constantly
be under a warning or charge to keep diligent watch
against all these things, whereby that vanity which it
so abhorreth, which it is so burdened with, is main-
tained and excited. Nor without this prevalency in
the mind, will ever a work of mortification be carried
on in the soul. Col. iii. 2 — 5.

CHAPTER XXI

Having declared wherein this duty of being spirit-
ually minded doth consist, that which remains in com-
pliance with the text, from whence the whole is
educed, is to manifest how it is life and peace, which
is affirmed by the apostle. This shall be done with
all brevity, as having passed through that which was
principally designed

And two things are we to inquire into.

(1.) What is meant by life and peace 1

(2.) In what sense, to be spiritually minded is both
of them %

(1.) That spiritual life whereof we are made par-
takers in this world, is three fold, or there are three
gospel privileges, or graces so expressed.

(1.) There is the live of justification. Therein the
just by faith do life, as freed from the condemnatory
sentence of the law. So the c righteousness of one
comes on all that believe unto the justification of life.'
Rom. v. 18. It gives to believers a right and title to
life : for they that c receive the abundance of grace,
and the gift of righteousness, shall reign in life by one,

OF SPIRITUAL MINDEDNESS. 371

Christ Jesus.' v. 17. This is not the life here intend-
ed, for this life depends solely on the sovereign grace
of God by Jesus Christ, and the imputation of his
righteousness to us, unto pardon, right to life and sal-
vation.

(2.) There is a life of sanctification. As life, in the
foregoing sense, is opposed to death spiritual, as to
the guilt of it, and the condemnatory sentence of
death wherewith it was accompanied ; so in this it is
opposed to it, as to its internal power on, and effica-
cy in, the soul, to keep it under an impotency to all
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 di-
rectly in this place ; for having, in the first four verses
of the chapter, declared the life of justification,
in the nature and causes of it ; in the following he
treats of death spiritual in sin, with the life of sanctifi-
cation, whereby we are freed from it.

And to be spiritually minded in this life in a double
sense.

(1.) In that it is the principal effect and fruit of
that life. The life itself consists in the infusion and
communication of a principle ; 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 ; but it is that wherein the power of this
principle of life, in the first and chiefest place, puts
forth itself. All actings of grace, all duties of obedi-
ence, internal and external, proceed from this spring

I

372 OF SPIRITUAL MINDEDNESS.

and fountain. Nothing of that kind is acceptable to
God, but what is influenced by it, and is an effect of it ;
but it principally puts forth its virtue and efficacy in
rendering our minds spiritual, which, if it effect not, it
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 spiritual, and thereon gradually carry it on to
that degree which is here called 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 communication of it to him being by an almighty
act of creating power, (Eph. ii. 10,) it is not easily dis-
cernible, so as to help us to make a right judgment of
it, from its essence or form ; but 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 in-
separable property and adjunct of it, whereby it infal-
libly evidenceth itself to them in whom it is. In these
two respects it is the life of sanctification.

(3.) Life is taken for the comforts and refresh-
ments of life ; so speaks the apostle, 1 Thess. iii. 8.
i Now we live, if you stand fast in the Lord; ' now our
life will do us good ; we have the comforts, the re-
freshments, and the joys of it. Non est vivere, sed
valere vita. The comforts and satisfactions 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

OF SPIRITUAL MINDEDNESS. 373

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 twofold 5 (1.) general and absolute; that
is, peace with God, through Jesus Christ, which is
celebrated in the scripturej and which is the only orig-
inal spring and fountain of all consolation to believ-
ers, that which virtually contains in it every thing
that is good, useful, or desirable 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. 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 reason, 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 a holy frame in them, is
another. The former is communicated to us by an
immediate act of the Holy Spirit dwelling in us.
Rom. v. 5. The latter is an effect on our minds, be-
gun and gradually carried on, by the duties we have
before at large declared. The immediate actings of
the Holy Spirit, in sealing us, witnessing to our adop-
tion, and being an earnest of glory, are required to the
former : our own sedulousness and diligence in duties,
and the exercise of all grace, are required to the latter

(2.) Peace is taken for a peculiar fruit of the Spirit,
consisting in a gracious quietness and composure of

32

374 OF SPIRITUAL MINDEDNESS.

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 power, free from transports by
fears or passions, on all the abiding grounds of gospel
consolation. For although 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
danger we are more warned in the gospel than of of-
fences. 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 many. Such are the scandalous divi-
sions that are among Christians $ the endless differ-
ences of opinions, and diversity of practices in reli-
gion and the worship of God ; the falls and sins of
professors ; the fearful ends of some of them ; the re-
proaches that are cast on all that engage into any pe-
culiar way of holiness and strictness of life, with other
things of the like nature, whereby the souls of innu-
merable 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 discon-
solations, are we secured by this peace. So the
Psalmist assures us, Psal. cxix. 165. Great peace

OF SPIRITUAL MINDEDNESS. 375

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 com-
munion with him. Wherefore, to love the law, is the
principal part of our being heavenly minded, yea, vir-
tually that which comprehends the whole : for to such
as do so, nothing, none of the things before mentioned,
nor any other of the like nature, shall be an offence,
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 holi-
ness of the gospel, as that the miscarriages of men,
under a profession of it, shall never be to them an oc-
casion of falling, or being offended at Christ. And 1
look upon it as a sign of a very evil frame of heart,
when men are concerned in the miscarriages of some
that have made profession, whereby they are, it may
be, damaged in their outward concerns, so as that
they are surprised into reflections on that religion
which they profess, professing the same themselves.

(2.) The second is afflictions, persecutions, and
sufferings of all sorts. It. is known by al], (it were
well if it were not so well known,) what disquiet-
ments, dejections, and disconsolations, these things
are apt to fill the minds of men with ; what fears,
troubles, sorrows, they reflect upon them. Against
all these effects of them, this peace intended 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,
comprise a holy frame of heart and mind, wherein the
souls of believers find rest, quietness, refreshment, and
satisfaction in God, in the midst of temptations, afflic-

376 OF SPIRITUAL MINDEDNESS.

tions, offences, and sufferings. It is the soul's compo-
sure of itself 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 befall it, but affords men
cheerfulness and satisfaction in themselves, though
they walk sometimes in the valley of the shadow of
death. Such persons have that in them, abiding with
them, as will give them life and peace under all occur-
rences.

(2.) Our next inquiry is, how this spiritual mind-
edness is life and peace, or what it contributes to
them ; how it produceth the frame of heart and mind
so expressed 5 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
comforts ; such as will support and refresh us under
all oppositions and distresses ; that is, of life and peace
in our souls in any condition. This God communi-
cates by an act of sovereign grace, for the most part
without any preparation for it in ourselves. He cre-
ates the fruit of the lips, peace, peace. But although
divine love be in itself unchangeable, and always the
same, yet this sense of it may be lost, as it was with
David, when he prayed that God would restore unto
him the joys of his salvation, Ps. li. 12 ; and so many
others have found it by woful experience. To insist
upon all that is required on our parts, that we may re-
tain a gracious refreshing sense of divine love, after it
is once granted to us, belongs not to my present
purpose. But this I say, there is not any thing
wherein we are more concerned to be careful and
diligent in, than what belongs to that end : for men

OF SPIRITUAL MINDEDNESS. 377

who, by a mere act of sovereign grace, have tasted
herein of the goodness of God, who have had the con-
solation and joys of it, to be negligent in the keeping
and preserving it in their souls, is a provocation that
they will at one time or other be sensible of. There
is nothing doth more grieve the Holy Spirit, than to
have his especial work, whereby he seals us unto the
day of redemption, neglected or despised. And it ar-
gues a mighty prevalency of some corruption or temp-
tation, that shall cause men willingly, and by their own
sloth, to forfeit so inestimable a grace, mercy, and
privilege. And it is that which there are but few of us
who have not reason to bewail our folly in. Every
intimation of divine love is an inestimable jewel, which,
if safely treasured up in our hearts, adds to our spirit-
ual riches, and being lost, will at one time or another
affect us with sorrow.

And I am afraid that many of us are very negligent
herein, to the great prejudice of our souls and spiritual
state. Many such intimations are given us by the
Holy Ghost through the word, which we take little
notice of 5 either we know not the voice of Christ in
them, or do not hearken to him in a due manner, or
refuse a compliance with him, when we cannot but
know he speaks to us. See Cant. v. 2, 3. Or if we
receive any impressions of a gracious sense of divine
love in them, we quickly lose them, not knowing how
much the life of our souls is concerned therein 5 and
what use of them we may have in our following temp-
tations, trials, and duties.

Now, a great means of retaining a sense of the love
of God, which is the only spring of life and peace to
our souls, is this grace and duty of being spiritually

32*

§78 OF SPIRITUAL MINDEDNESS.

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, always prepared for that holy converse and
communion with himself, which he is pleased to grant
to us through Jesus Christ 1 And,

(2.) It will fix our thoughts and affections upon the
grace and love of God, communicating such an inesti-
mable 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. He who is in this frame of mind, will
remember, call over, and ruminate upon, all such gra-
cious pledges of divine favor 5 as David is often
remembering and calling over what he received in
such places as in the land of the Hermonites, and at
the hill Mizar, Psal. xlii. This is the great way
whereby this treasure may be preserved*

(3.) A person so minded, and he alone, will have a
due valuation of such intimations and pledges of divine
love. Those who are full of other things, whose affec-
tions cleave to them, never esteem heavenly mercies
and privileges as they ought. The full soul loatheth
the honey comb. And God is well pleased, when an
high valuation is put upon his kindness, as he is greatly
provoked by the contrary frame ; which, indeed, noth-
ing but infinite patience could bear with. It is an high
provocation of God, when men are regardless of, and
unthankful for, outward temporal mercies ; when they
receive them and use them as if they were their own,
that they were lords of them, at least, that they are
due to them. Much more is he provoked with our

OF SPIRITUAL MXNDEDNESS. 379

f egardlessness 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.

(4u) Such persons only know now to use and improve
all communications of a sense of divine love. These
things are not granted to us to lie by us, without any
use of them ; they are gracious provisions^ wherewith
We are furnished to enable us to all other duties, con-
flicts, and trials* On all occasions are they to be called
over for our spiritual relief and encouragement. —
Hereby are they safely retained : for in the due im-
provement of them they grow more bright in our minds
every day, and are ready for use, in which posture they
are safely preserved. But these things will yet be
further manifest in the instances that ensue.

(2.) This frame of mind casts out all principles, and
causes of trouble and disquietment, which are incon-
sistent with life and peace. There are in us, by nature*
principles of contrariety and opposition to spiritual
life and peace, with sundry things, whose abode and
prevalency in us is inconsistent with them. I shall
give only one or two instances hereof.

(1.) It will cast out all filthiness and superfluity of
naughtiness from our minds. Without this we can
receive no benefit by means of grace, nor perform any
duty in a right manner* Jam. i, 27. This is that which
stands in direct immediate opposition and contrariety
to our being spiritually minded, so as they can have no
consistency in the same person, and they expel one
another like heat and cold. And where there is this
filthiness and superfluity of naughtiness, there is neither
life nor peace. Unclean lusts of the flesh, or of the

380 OF SPIRITUAL MINDEDNESS

spirit, working, tumult uating, acting themselves in the
minds of men, will not suffer either the life of holiness
to flourish in them, or any solid peace to abide with
them. The soul is weakened by them as to all spiritual
actings, and made like a troubled sea that cannot rest,
whose waters cast up mire and dirt. Where they are
absolutely predominant, there is an hell within, of dark-
ness, confusion, and enmity against God, preparing
men for an hell of punishment without to eternity : and
according as they remain, or have any prevalency in
us, so are spiritual life and peace impaired and obstruct-
ed 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 superfluity of naugh-
tiness. It brings a principle into the mind directly
contrary to that from whence they proceed. All the
actings of it which we have described, lie in direct
tendency to the extirpation of these causes of filthiness,
which ruin life and peace 5 nor will they by any other
way be cast out. If the mind be not spiritual, it will
be carnal 5 if it mind not things above, it will fix itself
inordinately on things below.

(2.) That disorder which is by nature in the affec-
tions and passions of the mind, which is directly oppo-
site to spiritual life and peace, is cast out or cured
hereby. It is a blessed promise of the times of the
New Testament, of the kingdom and rule of Christ,
that, through the efficacy of gospel grace, the lion
shall lie down with the lamb and the leopard with the
kid, Isa. xi. 6. Persons of the most intemperate and
outrageous passions, shall be made meek and lovely.
Where this is not in some measure effected, according
to the degrees of the prevalency of such passions in
us, we have not been made partakers of evangelical

OF SPIRITUAL MINDEDNESS. 381

grace. It were an easy task to demonstrate how the
disorder of our affections and passions is destructive of
spiritual life and peace. The contrariety that is in
them, and the contradiction one of another, their vio-
lence, impetuousness, and restlessness ; their readiness
to receive and take in provocations on all occasions,
and frequently on none at all but what imagination pre*
sents to them, are sufficient evidences hereof. Can
we think that life and peace inhabit that soul, wherein
anger, wrath, envy, excess in love to earthly things,
dwell, and on all occasions exert themselves 1 there,
where there is a continual tumult, fighting, and rebell-
ion, as there is where the passions of the mind are not
under the conduct of reason nor of grace ?

The nature and principal effect of this spiritual mind-
eduess, is to bring all the affections and passions of
our minds into that holy order wherein they were cre-
ated. This was that uprightness wherein God made
us, namely, the whole blessed order of all the powers,
faculties, and affections of our souls, in all their opera-
tions, in order to our living to God: and this is
restored to us by this grace, this duty of being spirit-
ually minded. And wherein it falls short of that per-
fection which we had originally, (for the remainders of
that disorder which befel us by sin will still in part
continue,) it is recompensed by the actings of that new
principle of gospel grace which is exercised in it : for
every act of our affections towards God, in the power
of grace, exceeds, and is of another nature, above that
we could do, or attain to, in the state of nature uncor-
rupted. Hereby are life and peace brought into our
souls, and preserved in them.

(3.) It is that whereby our hearts and minds are
taken off from the world, and all inordinate love

382 OF SPIRITUAL MINDEDNESS.

thereto. Where this is in prevalent degree, there is
neither life nor peace ; and every excess in it both
weakens spiritual life and disturbs, yea, destroys, all
solid spiritual peace. I have occasionally spoken to it
before, as also the way whereby our minding of the
things that are above in a due manner, doth deliver
and preserve our souls from the snares of it \ and if we
diligently examine ourselves, we shall find, that in our
inordinate affections, and cleaving to these things, the
principal causes why we thrive no more in the power
of spiritual life, and whence we meet with so many
disquietments and dejections of spirit, to the disturb-
ance 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 obstructed by it in its exercise. Where-
fore, to be spiritually minded is life and peace, because
it subdues and expels that inordinate love to present
things, which is destructive of them both, and incon-
sistent with them.

(4.) It preserves the mind in a due and holy frame
in the performance of all other duties. This also is
indispensably required to the preservation of life and
peace, especially to the improvement of them. They
will not abide, much less thrive and flourish, in any
persons who are negligent in holy duties, or do not
perform them in a due manner. And there are four
things which impede or hinder us from such an attend-
ance to holy duties, as may be advantageous to our
souls 5 against all which we have relief by being spirit-
ually minded.

(1.) Distractions. (2.) Despondencies. (3.) Weari-
ness. (4.) Unreadiness of grace for exercise.

(1.) Distraction of mind and thoughts, hath this evil
effect, which many complain of, few take the right way

OF SPIRITUAL MINDEDNESS. 383

of deliverance from. For this evil will not be cured
by attendance to any particular directions, without a
change of the whole frame of our minds. Nothing can
give us relief herein, but a prevalent delight in being
exercised about things spiritual and heavenly. For
hence arise all our distractions ; the want of fixing our
minds on spiritual things with delight, makes them
obnoxious to be diverted from them on all occasions,
yea, to seek occasions for such diversions. It is this
frame alone, namely, of spiritual 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 affections. The mind
and the things themselves, are thereby so fitted to
each other, that on every occasion they are ready for
mutual embraces, and not easily drawn off by any
cause or means of the distractions so complained of;
yea, they will all be prevented hereby.

(2.) Despondencies in duties arise from the frequent
incursions of the guilt of sin. The remembrance
hereof frequently solicits the minds of persons in their
first entrances to duty, unless they are under especial
actings of grace, stirring them up to earnestness and
fervency, in what they undertake. At other seasons it
renders men lifeless and heartless, so as that they
know not whether they had best pray or not, when
duty and opportunity call them thereunto. To be
spiritually minded, we have manifested in many instan-
ces, is the great preservative against these dishearten-
ing incursions of sin. It is the soul's watch and
guard against them, whence ever they arise or proceed.
No lust or corruption can be prevalent in a spiritual
mind. And this is the principal cause of such incur-
sions of sin, as affect the soul with a disheartening

384 OF SPIRITUAL MINDEDNESS.

sense of guilt. No affections can abide in any sinful
disorder, where the mind is so affected. This als'
gives sin an entrance to a distracting sense of guilt*
But the sole cure hereof lies in this grace and duty.
The like may be said of all other ways, means, and
occasions of such incursions of sin.

(3.) Weariness in and of spiritual duties, abates their
tendency to the improvement of life and peace in us.
This evil ariseth from the same cause with that of dis-
traction before mentioned. And it is ofttimes increased
by the 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 disap-
pointed. The principal cure hereof lies in that delight
which spiritual mindedness gives to the soul in spirit-
ual things. For \vhere 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 proceeds from
the indispositions of the outward man : for, as it will
preserve the mind from attending too much to their
solicitations, crying, spare thyself, by filling and pos-
sessing the thoughts with other things \ so it will offer
an holy violence to the complaints of the flesh, silen-
cing them with a sense of, and delight in, holy duties.

(4.) The unreadiness of grace for its due and proper
exercise, is another thing which defeats us of the be-
nefit of holy duties. The seasons of them are come $
sense of duty carries men to an attendance to them,
and the performance of them. But when they should
enter upon them, those graces of faith, love, fear, and

OF SPIRITUAL MINDEDNESS. 385

delight, wherein the soul and being of them do con-
sist, are out of the way, unready for a due exercise ;
so as that men take up and satisfy themselves with the
mere outward performance of them. The heart and
mind have been taken up with other things \ due pre-
paration hath been wanting ; men come to them with
reeking thoughts of earthly occasions \ and it is no
easy matter in, or immediately out of, such a frame, to
stir up grace to a due exercise. But herein lieth ^Jie
very life of being spiritually minded. The nature of it
consists in the keeping and preserving all grace in a
readiness for its exercise as our occasions 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 spirituality in all holy duties, as we
shall never arrive at, unless we are spiritually minded.
Lastly ; this frame of mind brings the soul to, and
keeps it at, its nearest approaches to heaven and bless-
edness, wherein lie the eternal springs of life and
peace. According to the degrees of this grace in us,
such are those of our approaches to God. Nearness
to him will give us our initial conformity to him, by the
renovation of his image in us, as our presence with
him will give us perfection therein 3 for when we see
him we shall be like unto him. God therefore alone,
as he is in Christ, being the fountain of life and peace,
by our drawing nigh to him, and by our likeness of
him, will they thrive and flourish in our souls.

THE- END.

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