The works of John Owen

iw

theological ^cminanu

PMIKCKTOJW N. ./.

No. Case,

No. Shelf. Sec^.its^

No. Booh.

No,

THE

WORKS

JOHN OWEN, D.D.

EDITED

BY THOMAS RUSSELL, M.A.

MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.

VOL. XIII.

CONTAINING

THE NATURE, POWER, DECEIT, AND PREVALENCY,

OF THE REMAINDERS OF INDWELLING SIN IN BELIEVERS; AND

<J>PONHMA TOY HNEYMATOS; OR,

THE GRACE AND DUTY OF BEING SPIRITUALLY MINDED.

LONDON:

PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:

And sold by J. Parker, Oxford; Deighton and Sons, Cambridge ; D. Brown,
Waugh and Innes, and H.S. Baynes and Co. Edinburgh ; Chalmers and
Collins, and M. Ogle, Glasgow ; M. Keene, and R. M. Tims, Dublin.

1826.

CONTENTS

THE THIRTEENTH VOLUME.

THE NATURE, POWER, DECEIT, AND PREVALENCY, OF THE REMAINDERS OF
INDWELLING SIN IN BELIEVERS.

Page
Tlie Preface s iii

CHAP. r.

Indwelling sin in believers treated of by the apostle, Rom. vii. 21. The place
explained • 3

CHAP. II.

Indwelling sin a law. In what sense it is so called. What kind of law it is.
An inward effective principle called a law. The power of sin thence evinced 12

CHAP. III.

The seat or subject of the law of sin. The heart ; what meant thereby. Pro-
perties of the heart as possessed by sin. Unsearchable. Deceitful. Whence
that deceit ariseth. Improvements of these considerations 20

CHAP. IV.

Indwelling sin enmity against God. Thence its power. Admits of no peace
nor rest. Is against God himself. Acts itself in aversalion from God ; and
propensity to evil. Is universal. To all of God. In all of the soul. Constant. 28

CHAP. V.

Nature of sin farther discovered as it is enmity against God. Its aversation from
all good opened. Means to prevent the eff'ects of it prescribed 35

CHAP. VI.

The work of this enmity against God, by way of opposition. First, it lusleth.
Wherein the lusting of sin consisteth. Its surprising of the soul. Readiness
to close with temptations. Its fighting and warring. i. In rebellion againrt
the law of grace. 2. In assaulting the soul 43

CONTENTS.

CHAP. VII.

The captivating power of indwelling sin, wherein it consisteth. The prevalency
of sin, when from itself, when from temptation. The rage and madness that
is in sin . . • • • 59

CHAP. VIII.

Indwelling sin proved powerful from its deceit. Proved to be deceitful. The
general nature of deceit. James i. 14. opened. How the mind is drawn oflf
from its duty by the deceitfulness of sin. The principal duties of the mind in
our obedience. The ways and means whereby it is turned from it 71

CHAP. IX.

The deceit of sin in drawing off the mind from a due attendance unto especial
duties of obedience, instanced in meditation and prayer 86

CHAP. X.

The deceit of sin in drawing off the mind from its attendance unto particular
duties farther discovered. Several things required in the mind of believers,
with respect unto particular duties of obedience. The actings of sin in a way
of deceit, to divert the mind from them 97

CHAP. XI.

The working of sin by deceit to entangle the affections. The ways whereby it
is done. Means of their prevention 112

CHAP. XII.

The conception of sin through its deceit. Wherein it consisteth. The consent
of the will unto sin. The nature thereof. Ways and means whereby it is
obtained. Other advantages made use of by the deceit of sin. Ignorance.
Errors. 119

CHAP. XIII.
Several ways whereby the bringing forth of conceived sin is obstructed 131

CHAP. XIV.

The power of sin farther demonstrated by the effects it hath had in the lives of
professors. First, in actual sins. Secondly, in habitual declensions 1.53

CHAP. XV.

Decays in degrees of grace caused by indwelling sin. The ways of its preva-
lency to this purpose 167

CONTENTS. V

Page
CHAP. XVI.

The strength of indwelling sin, manifested from its power and effects in persons
unregenerate • • 182

CHAP. XVIL
The strength of sin evidenced from its resistance unto the power of the law • • • 195

*PONHMA TOY HNEYMATOS; OR, THE GRACE AND DUTY OF BEING
SPIRITUALLY MINDED.

The Preface 209

CHAP. I.
The words of the text explained • 215

CHAP. 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 224

CHAP. III.

Outward means and occasions of thoughts of such spiritual things, which do not
prove men to be spiritually minded. Preaching of the word. Exercise of
gifts. Prayer. How we may know whether our thoughts of spiritual things
in prayer are truly spiritual thoughts, proving us to be spiritually minded • • 233

CHAP. IV.

Other evidences of thoughts about spiritual things, arising from an internal prin-
ciple of grace, whereby they are an evidence of our being spiritually minded.
The abounding of these thoughts, how far, and wherein, such an evidence- • 253

CHAP, V.

The objects of spiritual thoughts, or what they are conversant about, evidencing
them in whom they are to be spiritually minded. Rules directing unto
steadiness in the contemplation of heavenly things. Motives to fix our
thoughts with steadiness in them 265

CHAP. VI.

Directions unto the exercise of our thoughts on things above ; things future, in-
visible 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 slated 294

CONTENTS.

CHAP. VII.

Especial objects of spiritual thouglits on the glorious state of heaven, and what
belongs thereunto. First, of Christ himself. Thoughts of heavenly glory, in
opposition unto thoughts of eternal misery. The use of such thoughts. Ad-
vantage in sufferings 309

CHAP. VIII.

Spiritual thoughts of God himself. The opposition unto them and neglect of
tliera, with their causes and the way of their prevalency. Predominant cor-
ruptions expelling due thoughts of God, how to be discovered, &c. Thoughts
of God, of what nature, and what they are to be accompanied withal, Sec- • 318

CHAP. IX.

What of God or in God we are to think and meditate upon. His being; rea-
sons of it : opposition to it; the way of their conquest. Thoughts of the om-
nipresence and omniscience of God, peculiarly' necessary. The reasons hereof.
As also of his oranipotency. The use and benefit of such thoughts • • 337

CHAP. X.

Sundry things tendered unto such as complain that they know not how, that
they are not able, to abide in holy thoughts of God, and spiritual or heavenly
things, for their relief, instruction, and direction. Rules concerning stated
spiritual meditation 352

PART II.— CHAP. 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 371

CHAP. XII.

What IS required in, and unto, our affections, that they may be spiritual. A
threefold work on the affections described 390

CHAP. 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 exercise of our affections with respect unto their
objects • • • • • 397

CHAP. XIV.

The second differencef between affections spiritually renewed and those who have
been only changed by light and conviction. Grounds and reasons of men's
delight in duties of divine worship, and of their diligence in their perform-
ance whose minds are not spiritually minded. ' 406

CONTENTS. vH

CHAP. XV.

Delight of believers in the holy institutions of divine worship. The grounds and
reasons thereof. The evidence of being spiritually minded thereby, &c. • • • 414

CHAP. XVI.

Assimilation unto things heavenly and spiritual in affections spiritually renewed.
This assimilation the work of faith : how, and whereby. Reasons of the want
of growth in our spiritual affections as unto this assimilation 432

CHAP. XVII.

Decays in spiritual affections, with the causes and dangers of them. Advice
unto them who are sensible of the evil of spiritual decays • > ■ 446

CHAP. XVIII.

The state of spiritual affections when they are daily exercised and improved.
Their pattern, rule, and measure of attainment • 460

CHAP. XIX.

Inquiry into the true notion and consideration of spiritual things which renders
them the object of spiritual affectations, and causes them to cleave to them
with delight and complacency • 469

CHAP. XX.

The way of the sonl's application of itself, and adherence unto, spiritual objects,
by its affections • • • • 478

CHAP. XXI.
How being spiritually minded is life and peace •..•••• t 485

THE
NATURE, POWRR, DECEIT, AND PHEVALENCY.

OF THE REMAINDERS OF

INDWELLING SIN

IN BELIEVERS;

TOGETHER

WITH TEIE WAYS OF ITS WORKING, AND MEANS OF PREVENTION ;

OPENED, EVINCED, AND APPLIED, WITH A RESOLUTION OF SUNDRY CASES

OF CONSCIENCE THEREUNTO APPERTAINING.

O wretched man that I am, who shall deliver me from the body of this death ! I thank
Gi'd, thrmtgh Jesus Christ our Lord. — Rom. vii. 24, 25.

VOL. XHI.

THE PREFACE.

That the doctrine of original sin is one of the funda-
mental truths of our Christian profession, hath been al-
ways owned in the church of God. And an especial
part it is of that peculiar possession of truth, which
they enjoy, whose religion towards God is built upon,
and resolved into, divine revelation. As the world by
its wisdom never knew God aright, so the wise men of
it were always utterly ignorant of this inbred evil in
themselves and others. With us the doctrine and con.-
viction of it lie in the very foundation of all wherein
we have to do with God, in reference unto our pleasing
of him here, or obtaining the enjoyment of him here-
after. It is also known what influence it hath into the
great truths concerning the person of Christ, his media-
tion, the fruits and effects of it, with all the benefits that
we are made partakers of thereby. Without a suppo-
sition of it, not any of them can be truly known, or
savingly believed. For this cause hath it been largely
treated of by many holy and learned men, both of old
and of latter days. Some have laboured in the disco-
very of its nature, some of its guilt and demerit; by
Avhom also the truth concerning it hath been vindi-
cated from the opposition made unto it, in the past and
present ages. By most these things have been consi-
dered in their full extent and latitude, with respect unto
all men by nature, with the estate and condition of them
who are wholly under the power and guilt of it. How
thereby men are disenabled and incapacitated in them-
selves to answer the obedience required either in the
law or the gospel, so as to free themselves from the curse
of the one, or to make themselves partakers of the bless-
ing of the other, hath been by many also fully evinced.
Moreover, that there are remainders of it abiding in

B 2

IV THE PREFACE.

believers after their regeneration and conversion to God,
as the Scripture abundantly testifies, so it hath been
fully taught and confirmed ; as also how the guilt of it
is pardoned unto them, and by what means the power
of it is weakened in them. All these things, I say, have
been largely treated on, to the great benefit and edifi-
cation of the church. In what we have now in design,
we therefore take them all for granted, and endeavour
only farther to carry on the discovery of it in its actings
and oppositions to the law and grace of God in believ-
ers. Neither do I intend the discussing of any thing
that hath been controverted about it. What the Scrip-
ture plainly revealeth and teacheth concerning it, what
believers evidently find by experience in themselves,
what they may learn from the examples and acknow-
ledgments of others, shall be represented in a way suit-
ed unto the capacity of the meanest and weakest who
is concerned therein. And many things seem to render
the handling of it at this season not unnecessary. The
effects and fruits of it, which we see in the apostacies
and backslidings of many, the scandalous sins and mis-
carriages of some, and the course and lives of the most,
seem to call for a due consideration of it. Besides, of
how great concernment a full and clear acquaintance
with the power of this indwelling sin (the matter de-
signed to be opened) is unto believers, to stir them up
to watchfulness and diligence, to faith and prayer, to
call them to repentance, humility, and self-abasement,
will appear in our progress. These in general were the
ends aimed at in the ensuing^ discourse, which beinaat
first composed and delivered for the use and benefit of
a few, is now by the providence of God made public.
And if the reader receive any advantage by these weak
endeavours, let him know that it is his duty, as to give
glory unto God, so to help them by his prayers, who in
many temptations and afflictions are willing to labour in
the vineyard of the Lord, unto which work tliey are called .

NAl URE, POWER, DECEIT, AND PREVALENCY

OF THE HEMAINDERS OF

INDWELLING 8IN

IN BELIEVERS.

CHAP. I.

Indwelling sin in believers treated of Oy the apostle, Rom. \ii. 21 .
The place explained.

It is of indwelling sin, and that in the remainders of it in
persons after their conversion to God, wiih its power, effi-
cacy, and effects, that we intend to treat. This also is the
great design of the apostle, to manifest and evince in chap,
vii. of the Epistle to the Romans. Many, indeed, are the con-
tests about the principal scope of the apostle in that chap-
ter, and in what state the person is, under the law, or under
grace, whose condition he expresseth therein. I shall not
at present enter into that dispute, but take that for granted,
which may be undeniably proved and evinced ; namely, that
it is the condition of a regenerate person, with respect unto
the remaining power of indwelling sin, which is there pro-
posed and exemplified, by and in the person of the apostle
himself. In that discourse therefore of his, shall the foun-
dation be laid of what we have to offer upon this subject.
Not that I shall proceed in an exposition of his revelation
of this truth, as it lies in its own contexture, but only make
use of what is delivered by him, as occasion shall offer it-
self. And here first occurreth that which he affirms, ver. 21.
' I find then a law, that when I would do good, evil is pre-
sent with me.'

There are four things observable in these words :
First, The appellation he gives unto indwelling sin,
whereby he expresseth its power and efficacy; it is 'a law.'

b THE NATURE AND POWER

For that which he terms ' a law,' in this verse, he calls in the
foregoing, ' sin that dwelleth in him.'

Secondly, The way whereby he came to the discovery of
this law, not absolutely, and in its own nature, but in him-
self, he found it ; ' 1 find a law.'

Thirdly, The frame of his soul and inward man with this
law of sin, and under its discovery ; he ' would do good.'

Fourthly, The state and activity of this law, when the
soul is in that frame, when it would do good, it ' is present
with him.' For what ends and purposes we shall shew
afterward.

The first thing observable is the compellation here used
by the apostle. He calls indwelling sin 'a law.' It is a law.

A law is taken either properly, for a directive rule, or
improperly, for an operative effective principle, which seems
to have the force of a law. In its first sense, it is a moral
rule which directs and commands^ and sundry ways moves
and regulates the mind and the will, as to the things which
it requires or forbids. This is evidently the general nature
and work of a law. Some things it commands, some things
it forbids, with rewards and penalties, which move and im-
pel men to do the one, and avoid the other. Hence in a se-
condary sense, an inward principle, that moves and inclines
constantly unto any actions, is called a law. The principle
that is in the nature of every thing, moving and carrying it
towards its own end and rest, is called the law of nature.
In this respect every inward principle that inclineth and
urgeth unto operations or actings suitable to itself, is a law.
So, Rom. viii. 2. the powerful and effectual working of the
Spirit and grace of Christ in the hearts of believers, is called
* the law of the Spirit of life.' And for this reason doth the
apostle here call indwelling sin a law. It is a powerful and
effectual indwelling principle, inclining and pressing unto
actions agrreeable and suitable unto its own nature. This,
and no other, is the intention of the apostle in this expres-
sion; for although that term, ' a law,' may sometimes intend
a state and condition, and if here so used, the meaning of
the words should be, I find that this is my condition, this is
the state of things with me, that * when I would do good
evil is present with me,' which makes no great alteration in
the principal intendment of the place; yet properly it can

OF INDWELLING SIN. 7

denote nothing here, but the chief subject treated of; for
although the name of a law be variously used by the apostle
in this chapter, yet when it relates unto sin, it is nowhere
applied by him to the condition of the person, but only to
express either the nature, or the power of sin itself: so, ver.
23. * I see another law in my members, warring against the
law of my mind, and bringing me into captivity unto the law
of sin, which is in my members.' That which he here calls
the law of his mind, from the principal subject and seat of
it, is in itself no other but the ' law of the Spirit of life, which
is in Christ Jesus ;' chap. viii. 2. or the effectual power of
the Spirit of grace, as was said. But the law, as applied unto
sin, hath a double sense ; for as in the first place, ' I see a
law in my members,' it denotes the being and nature of sin ;
so in the latter, ' leading into captivity to the law of sin which
is in my members,' it signifies its power and efficacy : and
both these are comprised in the same name singly used, ver.
20. Now that which we observe from this name, or term of
a *law' attributed unto sin, is, That there is an exceeding
efficacy and power in the remainders of indwelling sin in
believers, with a constant working towards evil.

Thus it is in believers ; it is a law even in them, though
not to them. Though its rule be broken, its strength weak-
ened and impaired, its root mortified, yet it is a law still of
great force and efficacy. There where it is least felt, it is
most powerful. Carnal men, in reference unto spiritual and
moral duties, are nothing but this law ; they do nothing but
from it, and by it. It is in them a ruling and prevailing
principle of all moral actions, with reference unto a super-
natural and eternal end. I shall not consider it in them in
whom it hath most power, but in them in whom its power is
chiefly discovered and discerned, that is, in believers; in the
others only in order to the farther conviction and manifesta-
tion thereof.

Secondly, The apostle proposeth the way whereby he
discovered this law in himself, evpicTKO) apa tov vofxov, ' I find
then,' or therefore, *a law.' He found it; it had been told
him there was such a law; it had been preached unto him.
Tills convinced him, that there was a law of sin. But it is
one thing for a man to know in general, that there is a law
of sin ; another thing for a man to have an experience of the

§ THE NATURE AND POWER

power of this law of sin in himself. It is preached to all;
all men that own the Scripture acknowledge it, as being de-
clared therein : but they are but few that know it in them-
selves ; we should else have more complaints of it than we
have, and more contendings against it, and less fruits of it
in the world. But this is that which the apostle affirms ;
not that the doctrine of it had been preached unto him, but
that he found it by experience in himself. * I find a law ;' I
have experience of its power and efficacy. For a man to
find his sickness and danger thereon from its effects, is an-
other thing than to hear a discourse about a disease from its
causes. And this experience is the great preservative of all
divine truths jn the soul. This it is to know a thing indeed,
in reality, to know it for ourselves, when as we are taught it
from the word, so we find it in ourselves. Hence we observe,

Secondly, Believers have experience of the power and effi-
cacy of indwelling sin. They find it in themselves, they find
it as a law. It hath a self-evidencing efficacy to them that
are alive to discern it: they that find not its power, are under
its dominion. Whosoever contend against it, shall know
and find, that it is present with them, that it is powerful in
them. He shall find the stream to be strong who swims
against it, though he who rolls along with it be insensible
of it.

Thirdly, The general frame of believers, notwithstanding
the inhabitation of this law of sin, is here also expressed.
They 'would do good.' This law is present, BiXovri e/uoi ttoihv
TO KoXbv. The habitual inclination of their will is unto
good. The law in them is not a law unto them, as it is to
unbelievers. They are not wholly obnoxious to its power,
nor morally unto its commands. Grace hath the sovereignty
in their souls : this gives them a will unto good; they 'would
do good,' that is, always and constantly; 1 John iii. 9. ttoihv
cijiiapTiav/ to commit sin,' is to make a trade of sin, to make
it a man's business to sin. So it is said, a believer doth not
commit sin ; and so iroidv to koXov to do that which is good ;
to will to do so, is to have tiie habitual bent and inclination
of the will set on that which is good ; that is, morally and
spiritually good, which is the proper subject treated of;
whence is our third observation.

There is, and there is through grace kept np in believers.

OF INDWELLING SIN. 9

a constant and ordinarily prevailing will of" doing good, not-
withstanding the power and efficacy of indwelling sin to the
contrary.

This in their worst condition, distinguisheth them from
unbelievers in their best. The will in unbelievers is under
the power of the law of sin. The opposition they make to
sin, either in the root or branches of it, is from their light
and their consciences ; the will of sinning in them is never
taken away. Take away all other considerations and hin-
derances, whereof we shall treat afterward, and they would
sin willingly always. Their faint endeavours to answer their
convictions, are far from a will of doing that which is good.
They will plead, indeed, that they would leave their sins if
they could, and they would fain do better than they do.
But it is the working of their light and convictions, not any
spiritual inclination of their wills, which they intend by
that expression: for where there is a will of doing good,
there is a choice of that which -is good for its own excel-
lency sake; because it is desirable and suitable to the soul,
and therefore to be preferred before that which is contrary.
Now this is not in any unbelievers ; they do not, they cannot,
so choose that which is spiritually good, nor is it so excel-
lent or suitable unto any principle that is in them ; only
they have some desires to attain that end, whereunto that
which is good doth lead, and to avoid that evil which ihe
neglect of it tends unto. And these also are for the most
part so weak and languid in many of them, that they put
them not upon any considerable endeavours ; witness that
luxury, sloth, worldliness, and security, that the generality
of men are even drowned in. But in believers there is a
will of doing good, an habitual disposition and inclination
in their wills unto that which is spiritually good ; and where
this is, it is accompanied v;ith answerable effects. The will
is the principle of our moral actions, and therefore unto the
prevailing disposition thereof, will the general course of our
actings be suited. Good things will proceed from the good
treasures of the heart ; nor can this disposition be evidenced
to be in any but by its fruits. A will of doing good, with-
out doing good, is but pretended.

Fourthly, There is yet another thing remaining in these
words of the apostle, arising from that respect that the pre-

10 THE NATURE AND POWER

sence of sin hath unto the time and season of duty ; * When
I would do good,' saith he, * evil is present with me.'

There are two things to be considered in the will of do-
ing good, that is in believers.

1. There is its habitual residence in them. They have
always an habitual inclination of will unto that which is
good. And this habitual preparation for good is always pre-
sent with them, as the apostle expresses it, ver. 18. of this
chapter.

2. There are especial times and seasons for the exer-
cise of that principle. There is a ' when I would do good/
a season wherein this or that good, this or that duty, is to be
performed and accomplished, suitably unto the habitual pre-
paration and inclination of the will.

Unto these two, there are two things in indwelling sin
opposed. To the gracious principle residing in the will, in-
clining unto that which is spiritually good, it is opposed
as it is a law, that is, a contrary principle inclining unto
evil, with an aversation from that which is good. Unto
the second, or the actual willing of this or that good in
particular, unto this ' when I would do good,' is opposed
the presence of this law, * evil is present with me,' TrapaKsraX
Ifioi TO KttKov ', evil is at hand and ready to oppose the actual
accomplishment of the good aimed at. Whence,

Fourthly, Indwelling sin is effectually operative in rebel-
ling and inclining to evil, when the will of doing good is in
a particular manner active, and inclining unto obedience.

And this is the description of him who is a believer, and
a sinner, as every one who is the former, he is the latter also.
These are the contrary principles, and the contrary opera-
tions that are in him. The principles are a will of doing
good, on the one hand, from grace, and a law of sin on the
other. Their adverse actings and operations are insinuated
in those expressions, ' When I would do good, evil is present
with me.' And these both are more fully expressed by the
apostle. Gal. v. 17. * For the flesh lusteth against the Spirit,
and the Spirit against the flesh: and these are contrary the one
to the other; so thati cannot do the things that I would.'

And here lie the springs of the whole course of our obe-
dience. An acquaintance with these several principles and
their actings, is the principal part of our wisdom. They are.

OF INDWELLING SIN. 11

upon the matter, next to the free grace of God in our justifi-
cation by the blood of Christ, the only things wherein the
glory of God and our own souls are concerned. These are
the springs of our holiness and our sins, of our joys and .
troubles, of our refreshments and sorrows. It is then all our
concernments to be thoroughly acquainted with these things,
who intend to walk with God, and to glorify him in this
world.

And hence we may see what wisdom is required, in the
guiding and management of our hearts and ways before
God. Where the subjects of a ruler are in feuds, and oppo-
sitions one against another, unless great wisdom be used in
the government of the whole, all things will quickly be ruin-
ous in that state. There are these contrary principles in the
hearts of believers ; and if they labour not to be spiritually
wise, how shall they be able to steer their course aright ?
Many men live in the dark to themselves all their days ; what-
ever else they know, they know not themselves. They know
their outward estates, how rich they are, and the condition
of their bodies as to health and sickness they are careful to
examine ; but as to their inward man, and their principles as
to God and eternity, they know little or nothing of them-
selves. Indeed few labour to grow wise in this matter, few
study themselves as they ought, are acquainted with the
evil of their own hearts as they ought, on which yet the
whole course of their obedience, and consequently of their
eternal condition, doth depend. This therefore is our wis-
dom, and it is a needful wisdom, if we have any design to
please God, or to avoid that which is a provocation to the
eyes of his glory.

We shall find also in our inquiry hereinto, what dili-
gence and watchfulness is required unto a Christian con-
versation. There is a constant enemy unto it in every one's
own heart ; and what an enemy it is we shall afterward
show, for this is our design to discover him to the utter-
most. In the mean time we may well bewail the woful
sloth and negligence that is in the most, even in professors.
They live and walk as though they intended to go to heaven
hood-winked, and asleep, as^though they had no enemy to
deal withal. Their mistake therefore and folly will be fully
laid open in our progress.

12 THE NATURE AND POWER

That which I shall principally fix upon, in reference unto
our present design, from this place of the apostle, is that
which was first laid down, namely, that there is an exceed-
ino- efficacy and power in the remainder of indwelling sin in
believers, with a constant inclination and working towards

evil.

Awake, therefore, all of you in whose hearts are any
thino- of the ways of God. Your enemy is not only upon
you, as on Sampson of old, but is in you also. He is at
work by all ways offeree and craft, as we shall see. Would
you not dishonour God and his gospel, would you not scan-
dalize the saints and ways of God, would you not wound
your consciences and endanger your souls, would you not
grieve the good and Holy Spirit of God, the author of all
your comforts, would you keep your garments undefiled,
and escape the woful temptations and pollutions of the days
wherein we live, would you be preserved from the number
of the apostates in these latter days ; awake to the conside-
ration of this cursed enemy, which is the spring of all these
and innumerable other evils, as also of the ruin of all the
souls that perish in this world.

CHAP. II.

Indwellmg' sin a laic. In what sense it is so called. What kind of law it
is. An inward effective principle called a law. The power of sin thence
evinced.

That which we have proposed unto consideration is the
power and efficacy of indwelling sin. The ways whereby it
may be evinced are many. I shall begin with the appella-
tion of it in the place before mentioned ; it is a law ; ' I find
a law,' saith the apostle. It is because of its power and ef-
ficacy that it is so called ; so is also the principle of grace
in believers ' the law of the Spirit of life,' as we observed be-
fore, Rom. viii. 3. which is the 'exceeding greatness of the
power of God in them;' Eph. i. 19. Where there is a law,
there is power.

We shall therefore shew both what belongs unto it, as
it is a law in general, and also what is peculiar or proper in
it, as being such a law as we have described.

OF INDWELLING SIN. 13

There are in general two things attending every law, as
such.

First, Dominion; Rom. vii. 1. 'The law hath dominion
over a man whilst he liveth ;' Kvpitvei rou avOpwirov, ' it lordeth
it over a man.' Where any law takes place, Kvpuvei, it hath
dominion. It is properly the act of a superior, and it be-
longs to its nature to exact obedience by way of dominion.
Now there is a twofold dominion, as there is a twofold law.
There is a moral authoritative dominion over a man, and
there is a real effective dominion in a man. The first is an
affection of the law of God, the latter of the law of sin. The
law of sin hath not in itself a moral dominion, it hath not a
rightful dominion or authority over any man, but it hath
that which is equivalent unto it ; whence it is said (^aaiXiveiv,
to reign as a king; Rom. vi. 12. and Kvpuveiv, to lord it, or
have dominion; ver. 14. as a law in general is said to have,
chap. vii. 1. But because it hath lost its complete domi-
nion, in reference unto believers, of whom alone we speak, I
shall not insist upon it in this utmost extent of its power.
But even in them it is a law still, though not a law unto
them ; yet, as was said, it is a law in them. And though it
have not a complete and, as it were, a rightful dominion over
them, yet it will have a domination as to some things in them.
It is still a law, and that in them, so that all its actings are
the actings of a law ; that is, it acts with power, though it
have lost its complete power of ruling in them. Though it
be weakened, yet its nature is not changed. It is a law still,
and therefore powerful. And as its particular workings,
which we shall afterward consider, are the ground of this
appellation, so the term itself teacheth us in general, what
we are to expect from it, and what endeavours it will use for
dominion, to which it hath been accustomed.

Secondly, A law, as a law, hath au efficacy to provoke
those that are obnoxious unto it unto the thinos that it re-
quireth. A law hath rewards and punishments accompany-
ing of it. These secretly prevail on them to whom they are
proposed, though the things commanded be not much de-
sirable. And generally all laws have their etHcacy on the
minds of men, from the rewards and punishments that are
annexed unto them. Nor is this law without this spring of
power : it hath its rewards and punishments. The pleasures

14 THE NATURE AND POWER

of sin are the rewards of sin ; a reward that most men lose
their souls to obtain. By this the law of sin contended in
Moses against the law of grace ; Heb. xi. 25,26. * He chose
rather to suffer afflictions with the people of God, than to
enjoy the pleasures of sin for a season; for he looked unto
the recompense of reward.' The contest was in his mind
between the law of sin, and the law of grace. The motive
on the part of the law of sin, wherewith it sought to draw
him over, and wherewith it prevails on the most, was the re-
ward that it proposed unto him, namely, that he should have
the present enjoyment of the pleasures of sin. By this it
contended against the reward annexed unto the law of grace,
called ' the recompense of reward-'

By this sorry reward doth this law keep the world in obe-
dience to its commands. And experience shews us, of what
power it is to influence the tninds of men. It hath also pu-
nishments that it threatens men with, who labour to cast off
its yoke. Whatever evil, trouble, or danger in the world
attends gospel obedience ; whatever hardship or violence is
to be offered to the sensual part of our natures in a strict
course of mortification, sin makes use of as if they were pu-
nishments attending the neglect of its commands. By these
it prevails on the fearful, who shall have no share in life
eternal ; Rev. xxi. 8. And it is hard to say by whether of
these, its pretended rewards, or pretended punishments,
it doth most prevail, in whether of them its greatest strength
doth lie. By its rewards it enticeth men to sins of commis-
sion, as they are called, in ways and actions tending to the
satisfaction of its lusts. By its punishments it induceth
men to the omitting of duties, a course tending to no less a
pernicious event than the former. By which of these the
law of sin hath its greatest success in and upon the souls of
men, is not evident, and that because they are seldom or
never separated, but equally take place on the same persons.
But this is certain, that by tenders and promises of the plea-
sures of sin on the one hand, by threats of the deprivation
of all sensual contentments, and the infliction of temporal
evils on the other, it hath an exceeding efficacy on the minds
of men, oftentimes on believers themselves. Unless a man
be prepared to reject the reasonings that will offer themselves
from the one and the other of these, there is no standing be-

OF IxVDWELLING SIN. 15

fore the power of the law. The world falls before them
every day. With what deceit and violence they are urged
and imposed on the minds of men, we shall afterward de-
clare ; as also what advantages they have to prevail upon
them. Look on the generality of men, and you shall find
them wholly by these means at sin's disposal. Do the pro-
fits and pleasures of sin lie before them, nothing can with-
hold them from reaching after them. Do difficulties and
inconveniencies attend the duties of the gospel, they will
have nothing to do with them ; and so are wholly given up
to the rule and dominion of this law.

And this light in general we have into the power and ef-
ficacy of indwelling sin from the general nature of a law,
whereof it is partaker.

We may consider, nextly, what kind of law in particular
it is, which will farther evidence that power of it, which we
are inquiring after. It is not an outward, written, com-
manding, directing law, but an inbred, working, impelling,
urging law. A law proposed unto us, is not to be compared
for efficacy to a law inbred in us. Adam had a law of sin
proposed to him in his temptation, but because he had no
law of sin inbred and working in him, he might have with-
stood it. An inbred law must needs be effectual. Let us
take an example from that law, which is contrary to this law
of sin. The law of God, was at first inbred and natural unto
man, it was concreated with his faculties, and was their
rectitude both in being and operation in reference to his
end of living unto God, and glorifying of him. Hence it
had an especial power in the whole soul, to enable it unto
all obedience, yea, and to make all obedience easy and
pleasant. Such is the power of an inbred law. And
though this law, as to the rule and dominion of it, be now
by nature cast out of the soul, yet the remaining sparks
of it, because they are inbred, are very powerful and effec-
tual, as the apostle declares, Rom ii. 14, 15. Afterward
God renews this law, and writes it in tables of stone. But
what is the efficacy of this law ? Will it now as it is exter-
nal, and proposed unto men, enable them to perform the
things that it exacts and requires ? Not at all. God knew it
would not, unless it were turned to an internal law again j
that is, until of a moral outward rule, it be turned into an in-

16 THE NATURE AXD POWER

ward real principle. Wherefore Cod makes his law internal
again, and implants it on the heart as it was at first, when
he intends to give it power to produce obedience in his peo-
ple; Jer. xxxi* 31 — 33. 'I will put my law in their inward
parts, and write it in their hearts.' This is that which God
fixeth on, as it were, upon a discovery of the insufficiency of
an outward law leading men unto obedience. The written
law, saith he, will not do it ; mercies and deliverances from
distress will not effect it; trials and afflictions will not ac-
complish it ; then, saith the Lord, will I take another course;
I will turn the written law, into an internal living principle
in their hearts, and that will have such an efficacy, as shall
assuredly make them my people, and keep them so. Now
such is this law of sin, it is an indwelling law ; Rom. vii. 17.
* It is sin that dwelleth in me ;' ver. 20. ' Sin that dwelleth in
me ;' ver. 21. It 'is present with me ;' ver. 23. It 'is in my
members ;' yea, it is so far in a man, as in some sense it is
said to be the man himself, ver. 18. ' I know that in me (that
is, in my flesh) there dwelleth no good thing.' The flesh,
which is the seat and throne of this law, yea, which indeed
in this law, is in some sense the man himself, as grace also
is the new man. Now from this consideration of it, that it
is an indwelling law inclining and moving to sin, as an in-
ward habit or principle, it hath sundry advantages increas-
ing its strength and furthering its power. As,

1. It always abides in the soul, it is never absent.
The apostle twice useth that expression, it 'dwelleth in me.'
There is its constant residence and habitation. If it came
upon the soul only at certain seasons, much obedience
might be perfectly accomplished in its absence. Yea, and
as they deal with usurping tyrants, whom they intend to
thrust out of a city, the gates might be sometimes shut
against it, that it might not return. The soul might fortify
itself against it. But the soul is its home, there it dwells,
and is no wanderer. Wherever you are, whatever you are
about, this law of sin is always in you ; in the best that you
do, and in the worst. Men little consider what a dangerous
companion is always at home with them. When they are.
in company, when alone, by night or by day, all is one,
sin is with them. There is a living coal continually in
their houses, which, if it be not looked onto, will fire them.

OF INDAVELLING SIN.

17

and it [may be consume them. O the woful security of
poor souls ! How little do the most of men think of this in-
bred enemy, that is never from home ! How little , for the
most part, doth the watchfulness of any professors answer
the danger of their state and condition !

2. It is always ready to apply itself to every end and
purpose that it serves unto. It doth not only 'dwell in
me,' saith the apostle, ' but when I would do good, it is pre-
sent with me;' there is somewhat more in that expression,
than mere indwelling. An inmate may d-vell in a hous e, and
yet not be always meddling with what the good man of the
house hath to do (that so we may keep to the allusion of in~
dwelling, used by the apostle) ; but it is so with this law, it
doth so dwell in us, as that it will be present with us in every
thing we do ; yea, oftentimes when with most earn estness
we desire to be quit of it, with most violence it will put it self
upon us ; ' When I would do good, it is present with me.
Would you pray, would you hear, would you give aim S'
would you meditate, would you be in any duty acting faith
on God, and love towards him, would you work righteous-
ness, would you resist temptations ; this troublesome perplex-
ing indweller, will still more or less put itself upon you, and
be present with you, so that you cannot perfectly and com-
pletely accomplish the thing that is good, as our apostle
speaks, ver. 18. Sometimes men by hearkening to their
temptations, do stir up, excite, and provoke their lusts ; and
no wonder if then they find them present and active. But
it will be so, when with all our endeavours we labour to be
free from them. This law of sin dwells in us, that is, it ad-
heres as a depraved principle unto our minds in darkness
and vanity ; unto our affections in sensuality ; unto our wills
in a loathing of, and aversation from, that which is good ;
and by some, more, or all, of these, is continually putting
itself upon us, in inclinations, motions, or suggestions to
evil, when we would be most gladly quit of it.

3. It being an indwelling law, it applies itself to its
work with great facility and easiness, like ' the sin that doth
so easily beset us ;' Heb. xii. 1. It hath a great facility and
easiness in the application of itself unto its work, it needs
no doors to be opened unto it, it needs no engines to work
by. The soul cannot apply itself to any duty of a man, but

VOL. XIII. c

IS THE NATURE AND POWER

it must be by the exercise of those faculties wherein this law
hath its residence. Is the understanding or the mind to be
applied unto any thing ? there it is in ignorance, darkness,
vanity, folly, madness. Is the will to be engaged ? .there it
is also in spiritual deadness, stubbornness, and the roots of
obstinacy. Is the heart and affections to be set on work?
there it is in inclinations to the world, and present things,
and sensuality, with proneness to all manner of defilements.
Hence it is easy for it to insinuate itself into all that we do,
and to hinder all that is good, and to farther all sin and
wickedness. It hath an intimacy, an inwardness with the
soul, and therefore in all that we do, doth easily beset us.
It possesseth those very faculties of the soul, whereby we
must do what we do, whatever it be, good or evil. Now all
these advantages it hath as it is a law, as an indwelling law,
which manifests its power and efficacy. It is always resi-
dent in the soul, it puts itself upon all its actings, and that
with easiness and facility.

This is that law which the apostle affirms that he found
in himself, this is the title that he gives unto the powerful
and effectual remainder of indwelling sin even in believers,
and these general evidences of its power from that appella-
tion have we. Many there are in the world, who find not
this law in them ; who, whatever they have been taught in the
word, have not a spiritual sense and experience of the power
of indwelling sin, and that because they are wholly under
the dominion of it. They find not that there is darkness
and folly in their minds, because they are darkness itself,
and darkness will discover nothing. They find not dead-
ness and an indisposition in their hearts and wills to God,
because they are dead wholly in trespasses and sins. They
are at peace with their lusts, by being in bondage unto them.
And this is the state of most men in the world, which makes
them wofully despise all their eternal concernments.
Whence is it that men follow and pursue the world with so
much greediness, that they neglect heaven, and life, and im-
mortality for it every day? Whence is it that some pursue
their sensuality with delight, they will drink, and revel, and
have their sports, let others say what they please ? Whence
is it that so many live so unprofitably under the word, that
they understand so little of what is spoken unto them, that

OF INDWELLING SIN. 19

they practise less of what they understand, and will by no
means be stirred up to answer the mind of God in his calls
unto them ? It is all from this law of sin, and the power of
it that rules and bears sway in men, that all these things do
proceed ; but it is not such persons of whom at present we
particularly treat.

From what hath been spoken, it will ensue, that if there
be such a law in believers, it is doubtless their duty to find
it out, to find it so to be.

The more they find its power, the less they will feel its
effects. It will not at all advantage a man to have an hecti-
cal distemper, and not to discover it ; a fire lying secretly
in his house, and not to know it. So much as men find of
this law in them, so much they will abhor it, and themselves,
and no more. Proportionably also to their discovery of it,
will be their earnestness for grace ; nor will it rise higher.
All watchfulness and diligence in obedience will be answer-
able also thereunto. Upon this one hinge, or finding out
and experiencing the power and the efficacy of this law of
sin, turns the whole course of our lives. Ignorance of it
breeds senselessness, carelessness, sloth, security, and pride;
all which the Lord's soul abhors. Eruptions into great, open,
conscience-wasting, scandalous sins, are from want of a due
spiritual consideration of this law. Inquire then how it is with
your souls. What do you find of this law, what experience
have you of its power and efficacy? Do you find it dwelling
in you, always present with you, exciting itself, or putting
forth its poison with facility and easiness, at all times, in all
your duties, * when you would do good V What humiliation,
what self abasement, what intenseness in prayer, what dili-
gence, what watchfulness doth this call for at your hands ?
What spiritual wisdom do you stand in need of? What sup-
plies of grace, what assistance of the Holy Ghost will be
hence also discovered. I fear we have few of us a diligence
proportionable to our danger.

c2

20 THE NATURE AND POWER

CHAP. III.

The seat or subject of the law of sin. The heart ; what meant thereby . Pro-
perties of the heart as possessed bif sin. Unsearchable. Deceitful.
Whence that deceit ariseth. Improvements of these considerations.

Having manifested indwelling sin whereof we treat in the
remainders of it in believers, to be a law, and evinced in
general, the power of it from thence, we shall now proceed
to give particular instances of its efficacy and advantages,
from some things that generally relate unto it as such. And
these are three. First, Its seat and subjects ; secondly, Its
natural properties ; and thirdly, Its operation and the man-
ner thereof, which principally we aim at, and shall attend
unto.

First, For the seat and subject of this law of sin, the Scrip-
ture every where assigns it to be the heart. There indwel-
ling sin keeps its especial residence. It hath invaded and
possessed the throne of God himself; Eccles. ix. 3. 'Mad-
ness is in the heart of men whilst they live.' This is their
madness, or the root of all that madness which appears in
their lives. Matt. xv. 19. * Out of the heart proceed evil
thoughts, umrders, adulteries, fornications, thefts, false wit-
ness, blasphemies,' &-c. There are many outward tempta-
tions and provocations that befall men, which excite and stir
them up unto these evils. But they do but as it were open
the vessel, and let out what is laid up and stored in it. The
root, rise, and spring of all these things is in the heart.
Temptations and occasions put nothing into a man, but only
draw out what was in him before. Hence is that summary
description of the whole work and effect of this law of sin.
Gen. vi. 5. 'Every imagination of the thoughts of man's
heart is only evil continually.' So also, chap. viii. 21. The
whole work of the law of sin, from its first rise, its first coin-
ing of actual sin, is here described ; and its seat, its work-
house, is said to be the heart ; and so it is called by our
Saviour, * the evil treasure of the heart,' Luke vi. 45. ' An
evil man, out of the evil treasure of his heart, bringeth forth
evil things.' This treasure is the prevailing principle of
moral actions that is in men. So in the beginning of the

OF INDWELLING SIN. 21

verse, our Saviour calls grace' the good treasure of the heart'
of a good man, whence that which is good doth proceed. It
IS a principle constantly and abundantly inciting and stirring
up unto, and consequently bringing forth, actions conform-
able and like unto it, of the same kind and nature with it-
self; and it is also called a treasure for its abundance. It
will never be exhausted, it is not wasted by men's spending
on it; yea, the more lavish men are of this stock, the more
they draw out of this treasure, the more it grows and abounds ;
as men do not spend their grace, but increase it by its exer-
cise, no more do they their indwelling sin. The more men
exercise their grace in duties of obedience, the more it is
strengthened and increased ; and the more men exert and
put forth the fruits of their lust, the more is that enraged
and increased in them ; it feeds upon itself, swallows up its
own poison, and grows thereby. The more men sin, the
more are they inclined unto sin. It is from the deceitful-
ness of this law of sin, whereof we shall speak afterward at
large, that men persuade themselves, that by this or that par-
ticular sin, they shall so satisfy their lusts, as that they shall
need to sin no more. Every sin increaseth the principle, and
fortifieth the habit of sinning. It is an evil treasure that in-
creaseth by doing evil. And where doth this treasure lie?
It is in the heart, therfe it is laid up, there it is kept in safety.
AH the men in the world, all the angels in heaven, cannot
dispossess a man of this treasure, it is so safely stored in
the heart.

The heart in the Scripture is variously used : sometimes
for the mind and understanding; sometimes for the will; some-
times for the affections; sometimes for the conscience; some-
times for the whole soul. Generally it denotes the whole
soul of man, and all the faculties of it, not absolutely, but
as they are all one principle of moral operations, as they all
concur in our doing good or evil. The mind as it inquireth,
discerneth, and judgeth what is to be done, what refused ;
the will as it chooseth, or refuseth, and avoids ; the affec-
tions as they like or dislike, cleave to, or have an aversation
from, that which is proposed to them ; the conscience as it
warns, and determines, are altogether called the heart. And
in this sense it is that we say the seat and subject of this
law of sin is the heart of man. Only we may add, that the

22 THE NATURE AND" POWER

Scripture speakiug of the heart, as the principle of men's
good or evil actions, doth usually insinuate together with it
two things belonging unto the manner of their performance.

1. A suitableness and pleasingness unto the soul in the
things that are done. When men take delight, and are
pleased in and with what they do, they are said to do it
heartily, with their whole hearts. Thus when God himself
blesseth his people in love and delight, he says, he doth it
'with his whole heart, and his whole soul ;' Jer. xxxii. 41.

2. Resolution and constancy in such actions. And
this also is denoted in the metaphorical expression before
used of a treasure, from whence men do constantly take out
the things which either they stand in need of, or do intend
to use.

This is the subject, the seat, the dwelling-place of this
law of sin; the heart, as it is the entire principle of moral
operations, of doing good or evil, as out of it proceed good
or evil. Here dwells our enemy; this is the fort, the cita-
del of this tyrant, where it maintains a rebellion against
God all our days. Sometimes it hath more strength, and
consequently more success ; sometimes less of the one, and
of the other, but is always in rebellion whilst we live.

That we may in our passage take a little view of the
strength and power of sin from this seat and subject of it;
we may consider one or two properties of the heart, that ex-
ceedingly contribute thereunto. It is like an enemy in war,
whose strength and power lie not only in his numbers, and
force of men or arms, but also in the unconquerable forts
that he doth possess. And such is the heart to this enemy
of God and our souls, as will appear from the properties of
it, whereof one or two shall be mentioned.

1. It is unsearchable. Jer. xvii. 9, 10. * Who can know
the heart ? I the Lord search it.' The heart of man is per-
vious to God only ; hence he takes the honour of searching
the heart, to be as peculiar to himself, and as fully declaring
him to be God, as any other glorious attribute of his nature.
We know not the hearts of one another, we know not our
own hearts as we ought. Many there are that know not
their hearts as to their general bent and disposition, whether
it be good or bad, sincere and sound, or corrupt and naught ;
but no one knows all the secret intrigues, the windings and

OF IN^DWELLING SlN. 2$

turnings, the actings and aversations of his own heart. Hath
any one the perfect measure of his own light and darkness ?
Can any one know what actings of choosing, or aversation
his will will bring forth, upon the proposal of that endless
variety of objects that it is to be exercised with ? Can any
one traverse the various mutability of his affections ? Do
the secret springs of acting and refusing in the soul, lie be-
fore the eyes of any man ? Doth any one know what will be
the motions of the mind or will, in such and such conjunc-
tions of things ? Such a suiting of objects, such a preten-
sion of reasonings, such an appearance of things desirable?
All in heaven and earth, but the infinite all-seeing God, are
utterly ignorant of these things. In this unsearchable heart
dwells the law of sin, and much of its security, and conse-
quently of its strength, lies in this, that it is past our finding
out. We fight with an enemy whose secret strength we cannot
discover, whom we cannot follow into its retirements. Hence
oftentimes, when we are ready to think sin quite ruined, after
awhile we find it was but out of sight. It hath coverts and re-
treats in an unsearchable heart, whither we cannot pursue it.
The soul may persuade itself all is well, when sin may be safe
in the hidden darkness of the mind, which it is impossible that
he should look into ; for whatever makes manifest is light.
It may suppose the will of sinning is utterly taken away, when
yet there is an unseai'chable reserve for a more suitable ob-
ject, a more vigorous temptation, than at present it is tried
withal. Hath a man had a contest with any lust, and a
blessed victory over it by the Holy Ghost, as to that present
trial ; when he thinks it is utterly expelled, he ere long
finds that it was but retired out of sight. It can lie so close
in the mind's darkness, in the will's indisposition, in the dis-
order and carnality of the aftections, that no eye can disco-
ver it. The best of our wisdom is but to watch its first ap-
pearances, to catch its first under-earth heavings and work-
ings, and to set ourselves in opposition to them ; for to fol-
low it into the secret corners of the heart, that we cannot do.
It is true, there is yet a relief in this case, namely, that he to
whom the work of destroying the law of sin, and body of
death in us is principally committed, namely, the Holy Ghost,
comes with his axe to the very root, neither is there any
thing in an unsearchable heart that is not open and naked

24 THE NATURE AND POWER

unto him, Heb. iv. 12. But we in a way of duty may hence
see what an enemy we have to deal withal.

2. As it is unsearchable, so it is deceitful, as in the
place above-mentioned ; * it is deceitful above all things,' in-
comparably so. There is great deceit in the dealings of men
in the world, great in their counsels and contrivances in re-
ference to their affairs, private and public; great deceit in
their words and actings: the world is full of deceit and
fraud. But all tliis is nothing to the deceit that is in man's
heart towards himself; for that is the meaning of the ex-
pression in this place, and not towards others. Now in-
comparable deceitfulness, added to unsearchableness, gives
a great addition and increase of strength to the law of sin,
upon the account of its seat and subject. I speak not yet
of the deceitfulness of sin itself, but the deceitfulness of the
heart where it is seated. Prov. xxvi. 25. * There are seven
abominations in the heart;' that is, not only many, but an
absolute complete number, as seven denotes. And they are
such abominations as consist in deceitfulness; so the cau-
tion foregoing insinuates, 'trust him not;' for it is only deceit
that should make us not to trust in that degree and measure
which the object is capable of.

Now this deceitfulness of the heart, whereby it is ex-
ceedingly advantaged in its harbouring of sin, lies chiefly
in these two things:

(1.) That it abounds in contradictions, so that it is notto
be found and dealt withal, according to any constant rule
and way of procedure. There are some men that have much
of this from their natural constitution, or from other causes
in their conversation. They seem to be made up of contradic-
tions ; sometimes to be very wise in their affairs, sometimes
very foolish ; very open, and very reserved ; very facile, and
very obstinate ; very easy to be entreated, and very revenge-
ful, all in a remarkable height. This is generally accounted
a bad character, and is seldom found but when it proceeds
from some notable predominant lust. But, in general, in
respect of moral good or evil, duty or sin, it is so with the
heart of every man; flaming hot, and key cold; weak, and
yet stubborn ; obstinate, and facile, The frame of the heart
is ready to contradict itself every moment. Now you would
think you had it all for such a frame, such a way; anon it

OF INDWELLING SIN. 25

is quite otherwise : so that none know what to expect from
it. The rise of this is the disorder that is brought upon all
its faculties by sin. God created them all in a perfect har-
mony and union. The mind and reason were in perfect sub-
jection and subordination to God and his will ; the will
answered in its choice of good, the discovery made of it by
the mind; the affections constantly and evenly followed the
understanding and will. The mind's subjection to God was
the spring of the orderly and harmonious motion of the soul;
and all the wheels in it. That being disturbed by sin, the
rest of the faculties move cross and contrary one to another ;
the will chooseth not the good which the mind discovers ; the
affections delight not in that which the will chooseth, but all
jar and interfere, cross and rebel against each other. This we
have got by our falling from God. Hence sometimes the
will leads, the judgment follows. Yea, commonly the affec-
tions that should attend upon all, get the sovereignty, and
draw the whole soul captive after them. And hence it is,
as I said, that the heart is made up of so many contradic
tions in its actings. Sometimes the mind retains its sove-
reignty, and the affections are in subjection, and the will
ready for its duty. This puts a good face upon things. Im-
mediately the rebellion of the affections, or the obstinacy of
the will take place and prevail, and the whole scene is
changed. This, I say, makes the heart deceitful above all
things ; it agrees not at all in itself, is not constant to itself,
hath no order that it is constant unto, is under no certain
conduct that is stable, but if I may so say, hath a rotation
in itself, where ofttimes the feet lead and guide the whole.
(2.) Its deceit lies in its full promisings upon the first
appearance of things. And this also proceeds from the
same principle with the former. Sometimes the affections
are touched and wrought upon, the whole heart appears in a
fair frame, all promiseth to be well. Within awhile the
whole frame is changed; the mind was not at all affected or
turned ; the affections a little acted their parts and are gone
off, and all the fair promises of the heart are departed with
them. Now add this deceitfulness to the unsearchableness
before-mentioned, and we shall find, that at least the diffi-
culty of dealing effectually with sin in its seat and throne,
will be exceedingly increased. A deceiving and a deceived
heart, who can deal with it? especially considering that the

26 THE NATURE AND POWER

heart employs all its deceits unto the service of sin, contri-
hutes them all to its furtherance. All the disorder that is in
the heart, all its false promises, and fair appearances, pro-
mote the interest and advantages of sin. Hence God cau-
tions the people to look to it, lest their ov^^n hearts should
entice and deceive them.

Who can mention the treacheries and deceits that lie in
the heart of man? It is not for nothing that the Holy Ghost
so expresseth it, * it is deceitful above all things ;' uncertain
in what it doth, and false in what it promiseth. And hence
moreover it is, amongst other causes, that in the pursuit of
our war against sin, we have not only the old work to go
over and over, but new work still while we live in this world ;
still new stratagems and wiles to deal withal, as .the manner
will be where unsearchableness and deceitfulness are to be
contended with.

There are many other properties of this seat and subject
of the law of sin, which might be insisted on to the same end
and purpose, but that would too far divert us from our par-
ticular design ; and therefore I shall pass these over with
some few considerations.

First, Never let us reckon that our work in contending
against sin, in crucifying, mortifying, and subduing of it, is at
an end. The place of its habitation is unsearchable ; and when
we may think that we have throughly won the field, there is
still some reserve remaining that we saw not, that we knew
not of. Many conquerors have been ruined by their care-
lessness after a victory ; and many have been spiritually
wounded after great successes against this enemy. David
was so; his great surprisal into sin was after a long profes-
sion, manifold experiences of God, and watchful keeping
himself from his iniquity. And hence in part hath it come
to pass, that the profession of many hath declined in their
old age, or riper time, which must more distinctly be spoken
to afterward. They have given over the work of mortifying
of sin, before their work was at an end. There is no way for
us to pursue sin in its unsearchable habitation, but by being
endless in our pursuit. And that command of the apostle
which we have. Col. iii. 5. on this account is as necessary
for them to observe, who are towards the end of their race,
as those that are but at the beginning of it. ' Mortify
therefore your members that are on the earth;' be always

OF INDWELLING SIN. l7

doing it whilst you live in this world. It is true, great
ground is obtained, when the work is vigorously and con-
stantly carried on ; sin is much weakened, so that the soul
presseth forwards towards perfection. But yet the work
must be endless, I mean whilst we are in this world. If we
give over, we shall quickly see this enemy exerting itself
with new strength and vigour. It may be, under some great
affliction, it may be, in some eminent enjoyment of God, in
the sense of the sweetness of blessed communion with Christ,
we have been ready to say, that there was an end of sin, that
it was dead and gone for ever. But have we not found the
contrary by experience ? hath it not manifested that it was
only retired into some unsearchable recesses of the heart, as
to its inbeing and nature, though it may be greatly weakened
in its power? Let us then reckon on it, that there is no way
to have our work done, but by always doing of it; and he
who dies fighting in this warfare, dies assuredly a conqueror.
Secondly, Hath it its residence in that which is various,
inconstant, deceitful above all things? this calls for perpe-
tual watchfulness against it. An open enemy that deals by
violence only always gives some respite ; you know where to
have him, and what he is doing, so as that sometimes you
may sleep quietly without fear. But against adversaries that
deal by deceit and treachery (which are long swords, and
reach at the greatest distance), nothing will give security but
perpetual watchfulness. It is impossible we should in this case
be too jealous, doubtful, suspicious, or watchful. The heart
hath a thousand wiles and deceits, and if we are in the least off
from our watch, we may be sure to be surprised. Hence are
those reiterated commands and cautions given for watching,
for being circumspect, diligent, careful, and the like. There
is no living for them who have to deal with an enemy de-
ceitful above all things, unless they persist in such a frame.
All cautions that are given in this case are necessary, -espe-
cially that, remember not to believe. Doth the heart pro-
mise fair? rest not on it, but say to the Lord Christ, Lord, do
thou undertake for me. Doth the sun shine fair in the morn-
ing? reckon not therefore on a fair day; the clouds may arise
and fall: though the morning give a fair appearance of sere-
nity and peace, turbulent affections may arise, and cloud the
soul with sin and darkness.

Thirdly, then, commit the whole matter with all care and

28 THE NATURE AND POWER

diligence unto him who can search the heart to the uttermost,
and knows how to prevent all its treacheries and deceits. In
the things before-mentioned lies our duty, but here lies our
safety. There is no treacherous corner in our hearts, but he
can search it to the uttermost; there is no deceit in them but
he can disappoint it. This course David takes, Psal. cxxxix.
After he had set forth the omnipresence of God, and his om-
niscience, ver. 8 — 10. he makes improvement of it, ver. 23.
* Search me, O Lord, and try me.' As if he had said, it is but
a little that I know of my deceitful heart, only I would be
sincere, I would not have reserves for sin retained therein;
wherefore do thou, who art present with my heart, who
knowest my thoughts long before, undertake this work, per-
form it throughly, for thou alone art able so to do.

There are yet other arguments for the evidencing of the
power and strength of indwelling sin from whence it is
termed a law, which we must pass through according to the
order wherein before we laid them down.

CHAP. IV.

IndweUi7iff sin enmity against God. Thence its power. Admits of no peace
nor rest. Is against God himself. Acts itself in aversation from God ;
and propensity to evil. Is universal. To all of God. In all of the soul.
Constant.

We have seen the seat and subject of this law of sin. In
the next place we might take a view of its nature in general,
which also will manifest its power and efficacy. But this I
shall not enlarge upon; it being not my business to declare
the [nature of indwelling sin, it hath also been done by others.
I shall therefore only in reference unto our special design in
hand, consider one property of it, that belongs unto its na-
ture; and this always wherever it is. And this is that which
is expressed by the apostle, Rom. viii. 7. ' The carnal mind
is enmity against God.' That which is here called, (Ppojvrnna
'T»ic crapKog, ' the wisdom of the flesh,' is the same with the
law of sin, which we insist on. And what says he hereof?
why it is i'x^/oa tt/uoc to\ Oeoi, ' enmity against God.' It is not
only an enemy, for so possibly some reconciliation of it unto
God might be made; but it is enmity itself, and so not
capable of accepting any terms of peace. Enemies may be

OF INDWELLING SIN. 2&

reconciled, but enmity cannot. Yea, the only way to re-
concile enemies, is to destroy the enmity. So the apostle in
another case tells us, Rom. v. 10. ' We who were enemies,
are reconciled unto God;' that is, a work compassed and
brought about by the blood of Christ ; the reconciling of the
greatest enemies. But when he comes to speak of enmity,
there is no way for it, but it must be abolished and destroyed,
Eph.ii. 15. ' Having abolished in his flesh the enmity.' There
is no way to deal with any enmity whatever, but by its abo-
lition or destruction.

And this also lies in it as it is enmity, that every part
and parcel of it, if we may so speak, the least degree of it
that can possibly remain in any one, whilst and where there
is any thing of its nature, is enmity still. It may not be so
effectual and powerful in operation, as where it hath more
life and vigour, but it is enmity still. As every drop of
poison is poison, and will infect; and every spark of fire is
fire, and will burn ; so is every thing of the law of sin, the
last, the least of it, it is enmity, it will poison, it will burn.
That which is any thing in the abstract is still so ; whilst it
hath any being at all. Our apostle, who may well be sup-
posed to have made as great a progress in the subduing of
it, as any one on tl.e earth, yet after all cries out for deliver-
ance, as from an irreconcileable enemy, Rom. vii. 24. The
meanest acting, the meanest and most imperceptible work-
ing of it, is the acting and working of enmity. Mortifica-
tion abates of its force, but doth not change its nature.
Grace changeth the nature of man, but nothing can change
the nature of sin. Whatever effect be wrought upon it,
there is no effect wrought in it, but that it is enmity still,
sin still. This then by it is our state and condition. ' God is
love ;' 1 John iv. 8. He is so in himself, eternally excellent,
and desirable above all. He is so to us, he is so in the
blood of his Son, and in all the inexpressible fruits of it, by
which We are what we are, and wherein all our future hopes
and expectations are wrapped up. Against this God we
carry about us an enmity all our days ; an enmity that
hath this from its nature, that it is incapable of cure or
reconciliation. Destroyed it may be, it shall be, but cured
it cannot be. If a man hath an enemy to deal withal that is
too mighty for him, as David had with Saul, he may take
the course that he did ; consider what it is that provoked

30 THE NATURE AND POWER

his enemy against him, and so address himself to remove
the cause and make up his peace. 1 Sam. xxvi. 19. 'If the
Lord have stirred thee up against me, let him accept an
offering : but if they be the children of men, cursed be they
of the Lord ;' come it from God or man, there is yet hopes
of peace. But when a man hath enmity itself to deal
withal, nothing is to be expected but continual fighting to
the destruction of the one party. If it be not overcome
and destroyed, it will overcome and destroy the soul.

And herein lies no small part of its power which we are
inquiring after; it can admit of no terms of peace, of no
composition. There may be a composition, where there is
no reconciliation ; there may be a truce, where there is no
peace ; but with this enemy we can obtain neither the one
nor the other. It is never quiet conquering nor conquered
which was the only kind of enemy that the famous warrior
complained of, of old. It is in vain for a man to have any
expectation of rest from his lust, but by its death, of abso-
lute freedom, but by his own. Some in the tumultuating of
their corruptions, seek for quietness by labouring to satisfy
them, 'making provision for the flesh to fulfil the lusts
thereof;' as the apostle speaks, Rom. xiii. 14, This is to
aslake fire by wood and oil. As all the fuel in the world,
all the fabric of the creation that is combustible, being cast
into the fire, will not at all satisfy it, but increase it ; so is
it with satisfaction given to sin by sinning, it doth but in-
flame and increase. If a man will part with some of his
goods unto an enemy, it may satisfy him ; but enmity will
have all, and is not one whit the more satisfied, than if he
had received nothing at all. Like the lean cattle that were
never the less hungry, for having devoured the fat. You
cannot bargain with the fire to take but so much of your
houses, ye have no way but to quench it. It is in this case,
as it is in the contest between a wise man and a fool, Prov.
xxix. 9. ' Whether he rage or laugh, there is no rest.' What-
ever frame or temper he be in, his importunate folly makes
him troublesome. It is so with this indwelling sin, whe-
ther it violently tumultuate, as it will do on provocations
and temptations, it will be outrageous in the soul, or whe-
ther it seem to be pleased and contented, to be satisfied, all
is one, there is no peace, no rest to be had with it or by it.
Had it then been of any other nature, some other way

OF INDWELLING SIN. 31

might have been fixed on, but being it consists in enmity,
all the relief the soul hath must lie in its ruin.

Secondly, It is not only said to be enmity, but it is
said to be ' enmity against God.' It hath chosen a great
enemy indeed. It is in sundry places proposed as our
enemy : 1 Pet. ii. 11. 'Abstain from fleshly lusts, which war
against the soul.* They are enemies to the soul, that is, to
ourselves. Sometimes as an enemy to the Spirit that is in
us : * The flesh lusteth' or fighteth ' against the Spirit ;' Gal.
V. 17. It fights against the Spirit, or the spiritual principle
that is in us, to conquer it ; it fights against our souls to
destroy them. It hath special ends and designs against our
souls, and against the principle of grace that is in us ; but
its proper formal object is God ; it is enmity against God.
It is its work to oppose grace ; it is a consequent of its work
to oppose our souls, which follows upon what it doth, more
than what it intends ; but its nature and formal design is to
oppose God; God as the lawgiver, God as holy, God as
the author of the gospel, a way of salvation by grace, and
not by works, is the direct object of the law of sin. Why
doth it oppose duty, so that the good we would do, we do
not, either as to matter or manner? Why doth it render
the soul carnal, indisposed, unbelieving, unspiritiial, weary,
wandering ? It is because of its enmity to God, whom the
soul aims to have communion withal in duty. It hath, as it
were, that command from Satan, which the Assyrians had
from their king, ' Fight neither with small nor great, save
only with the king of Israel ;' 1 Kings xxii. 31. It is neither
great nor small, but God himself, the King of Israel, that sin
sets itself against. There lies the secret formal reason of all
its opposition to good, even because it relates unto God.
May a road, a trade, a way of duties be set up, where commu-
nion with God is not aimed at, but only the duty itself, as
is the manner of men in most of their superstitious worship,
the opposition that will lie against it from the law of sin
will be very weak, easy, and gentle. Or, as the Assyrians,
because of his shew of a king, assaulted Jehosaphat, but
when they found that it was not Ahab, they turned back
from pursuing of him. Because there is a shew and appear-
ance of the worship of God, sin may make head against it at
first, but when the duty cries out in the heart, that indeed
God is not there ; sin turns away to seek out its proper enemy.

32 THE NATURE AND POWER

even God himself, elsewhere. And hence do many poot
creatures spend their days in dismal tiring superstitions,
without any great reluctancy from within, when others can-
not be suffered freely to watch with Christ in a spiritual
manner one hour. And it is no wonder that men fight with
carnal wea])ons for their superstitious worship without, when
they have no fighting against it within. For God is not in
it; and the law of sin makes not opposition to any duty, but
to God in every duty. This is our state and condition; all
the opposition that ariseth in us unto any thing that is spiri-
tually good, whether it be from darkness in the mind, or
aversation in the will, or sloth in the affections, all the secret
arguings and reasonings that are in the soul in pursuit of
them, the direct object of them is God himself. The enmity
lies against him, which consideration surely should influence
us to a perpetual constant watchfulness over ourselves.

It is thus also in respect of all propensity unto sin, as
well as aversation from God. It is God himself that is aimed
at. It is true, the pleasures, the wages of sin, do greatly
influence the sensual carnal affections of men ; but it is the
holiness and authority of God that sin itself rises up against;
it hates the yoke of the Lord ; * Thou hast been weary of
me,' saith God to sinners, and that during their performance
of abundance of duties. Every act of sin is a fruit of being
weary of God. Thus Job tells us what lies at the bottom in
the heart of sinners, ' They say to the Lord, Depart from us,'
it is enmity against him and aversation from him. Here lies
the formal nature of every sin, it is an opposition to God, a
casting off his yoke, a breaking off the dependance which
the creature ought to have on the Creator. And the apostle,
Rom. viii. 7. gives the reason why he affirms 'the carnal mind
to be enmity against God,' namely, because 'it is not
subject to the will of God, nor indeed can be.' It never is,
nor will, nor can be subject to God, its whole nature con-
sisting in an opposition to him. The soul wherein it is may
be subject to the law of God, but this law of sin sets up in
contrariety unto it, and will not be in subjection.

To manifest a little farther the power of this law of sin
from this property of its nature, that it is enmity against God,
one or two inseparable adjuncts of it may be considered,
which will farther evince it.

1. It is universal. Some contentions are bounded unto

OF INDWELLING SIN. 33)

some particular concernments, this is about one thing, that
about another. It is not so here ; the enmity is absolute and
univei'sal, as are all enmities that are grounded in the nature
of the things themselves. Such enmity is against the whole
kind of that which is its object. Such is this enmity; for
(1.) It is universal to all of God ; and (2.) It is universal in
ail of the soul.

(1.) It is universal to all of God. If there were any
thing of God, his nature, properties, his mind or will, his
law or gospel, any duty of obedience to him, of communion
with him, that sin had not an enmity against, the soul might
have a constant shelter and retreat within itself, by ap-
plying itself to that of God, to that of duty towards him, to
that of communion with him, that sin would make no oppo-
sition against. But the enmity lies against God, and all of
God, and every thing wherein or whereby we have to do with
him. It is not subject to the law, nor any part or parcel,
word or tittle of the law. Whatever is opposite to any thing
as such, is opposite unto all of it. Sin is enmity to God as
God, and therefore to all of God. Not his goodness, not his
holiness, not his mercy, not his grace, not his promises,
there is not any thing of him, which it doth not make head
against, nor any duty, private, public, in the heart, in exter-
ternal works, which it opposeth not. And the nearer (if I
may so say) any thing is to God, the greater is its enmity
unto it. The more of spirituality and holiness is in any thing,
the greater is its enmity. That which hath most of God,
hath most of its opposition. Concerning them in whom this
law is most predominant, God says, ' Ye have set at nought
all my counsel, and you would have none of my reproofs;'
Prov. i. 25. Not this or that part of God's counsel, his mind
or will is opposed, but all his counsel, whatever he calleth
for or guideth unto, in every particular of it, all is set at
nought, and nothing of his reproof attended unto. A man
would think it not very strange that sin should maintain an
enmity against God in his law, which comes to judge it, to
condemn it; but it raiseth a greater enmity against him in
his gospel, wherein he tenders mercy and pardon, as a de-
liverance from it, and that merely because more of the
glorious properties of God's nature, more of his excellencies
and condescension, is manifested therein, than in the other,

VOL. XIII. j)

34 THE NATURE AND POWER

(2.) It IS universal in all of the soul. Would this law
of sin have contented itself to have subdued any one faculty
of the soul, would it have left any one at liberty, any one
affection free from its yoke and bondage, it might pos-
sibly have been with more ease opposed or subdued. But
when Christ comes with his spiritual power upon the soul
to conquer it to himself, he hath no quiet landing place. He
can set foot on no ground but what he must fight for and
conquer. Not the mind, not an affection, not the will, but all
is secured against him. And when grace hath made its en-
trance; yet sin will dwell in all its coasts. Were any thing
in the soul at perfect freedom and liberty, there a stand
might be made to drive it from all the rest of its holds ; but
it is universal and wars in the whole soul. The mind hath its
own darkness and vanity to wrestle with ; the will its own
stubbornness, obstinacy, and perverseness ; every affection
its own frowardness and aversation from God, and its sen-
suality to deal withal ; so that one cannot yield relief unto
one another as they ought ; they have, as it were, their hands
full at home. Hence it is that our knowledge is imperfect,
our obedience weak, love not unmixed, fear not pure, delight
not free and noble. But I must not insist on these parti-
culars, or I could abundantly shew how diffused this prin-
ciple of enmity against God is through the whole soul.

2. Hereunto might be added its constancy ; it is constant
unto itself, it wavers not, it hath no thoughts of yielding or
giving over, notwithstanding the powerful opposition that
is made unto it both by the law and gospel, as afterward
shall be shewed.

This then is a third evidence of the power of sin, taken
from its nature and properties, wherein I have fixed but on
one instance for its illustration, namely, that it is enmity
against God, and that universal and constant. Should we
enter upon a full description of it, it would require more
space and time than we have allotted to this whole subject.
What hath been delivered might give us a little sense of it,
if it be the will of God, and stir us up unto watchfulness.
What can be of a more sad consideration than that we
should carry about us constantly that which is enmity against
God, and that not in this or that particular, but in all that
he is, and in all wherein he hath revealed himself? I cannot

OF INDWELLING SIN. 35

say it is well with them who find it not : it is well with them
indeed, in whom it is weakened, and the power of it abated.
But yet for them who say it is not in them, they do but de-
ceive themselves, and there is no truth in them.

CHAP. V.

Nature of sin farther discovered as it is enmity against God. Its aversa-
tionfrom all good opened. Means to prevent the effects of it prescribed.

We have considered somewhat of the nature of indwelling
sin, not absolutely, but in reference unto the discovery of
its power. But this more clearly evidenceth itself in its
actings and operations. Power is an act of life, and opera-
tion is the only discoverer of life. We know not that any
thing lives, but by the effects and works of life ; and great
and strong operations discover a powerful and vigorous life.
Such are the operations of this law of sin, which are all de-
monstrations of its power.

That which we have declared concerning its nature, is
that it consists in enmity. Now there are two general heads
of the working or operation of enmity : first, Aversation ;
secondly. Opposition.

First, Aversation. Our Saviour, describing the enmity
that vras between himself and the teachers of the Jews, by
the effects of it, saith in the prophet, ' My soul loathed them,
and their soul also abhorred me;' Zech. xi. 8. Where there
is mutual enmity, there is mutual aversation, loathing, and
abomination. So it was between the Jews and the Sama-
ritans ; they were enemies, and abhorred one another ; as
John iv.9.

Secondly, Opposition, or contending against one another,
is the next product of enmity. Isa. Ixiii. 10. 'He was turn-
ed to be their enemy, and he fought against them ;' speak-
ing of God towards the people. Where there is enmity
there will be fighting ; it is the proper and natural product
of it. Now both these effects are foxmd in this law of sin.

First, For aversation ; there is an aversation in it unto
God, and every thing of God, as we have in part discovered
in handling the enmity itself, and so shall not need much to

D 2

36 THE NATURE AND POM'EK

insist upon it again. All indisposition unto duty, wherein
communion with God is to be obtained ; all weariness
of dut}', all carnality or formality unto duty, it all springs
from this root. The wise man cautions us against this
evil, Eccles. v. 1. ' When thou goest to the house of
God, keep thy foot.' Hast thou any spiritual duty to per-
form, and dost tliou design the attaining of any communion
with God ? look to thyself, take cave of thy affections, they
will be gadding and wandering, and that from their aversa-
tion to what thou hast in hand. There is not any good that
we would do, wherein we may not find this aversation exer-
cising itself. * When I would do good, evil is present with
me;' at any time, at all times, when I would do any thing
that is spiritually good, it is present; that is, to hinder me,
to obstruct me in my duty, because it abhors and loaths the
thing which I have in hand, it will keep me off" from it if it
be possible. In them in whom it prevails, it comes at length
unto that frame which is expressed, Ezek. xxxiii. 31. It
will allow an outward bodily presence unto the worship of
God, wherein it is not concerned, but it keeps the heart
quite away.

It may be some will pretend, they find it not so in them-
selves, but they have freedom and liberty in and unto all the
duties of obedience that they attend unto. But I fear this
pretended liberty will be found upon examination to arise
from one or both of these causes. First, ignorance of the
true state and condition of their own souls, of their inward
man and its actings towards God. They know not how it
is with them, and therefore are not to be believed in what
they report. They are in the dark, and neither know what
they do, nor whither they are going. It is like the Pharisee
knew little of this matter, which made him boast of his du-
ties to God himself; or, secondly, it maybe, whatever duties
of worship or obedience such persons perform, they may,
through want of faith, and an interest in Christ, have no
communion with them : and if so, sin will make but little
opposition unto them therein. We speak of them, whose
hearts are exercised with these things ; and if under their
complaints of them, and groanings for deliverance from
them, others cry out unto them. Stand off, we are holier
than ye; they are willing to bear their condition, as knowing

OF INDWELLING SIN. 37

that their way may be safe, though it be troublesome ; and
being willing to see their own dangers, that they may avoid
the ruin which others fall into.

Let us then a little consider this aversation in such acts
of obedience, as wherein there is no concernment but that
of God and the soul. In public duties there may be a mix-
ture of other considerations ; they may be so influenced by
custom and necessity, that a right judgment cannot from
them be made of this matter; but let us take into consi-
deration the duties of retirement, as private prayer and me-
ditation, and the like; or else extraordinary duties, or duties
to be performed in an extraordinary manner.

1. In these will this aversation and loathing often-
times discover itself in the affections. A secret striving
will be in them about close and cordial dealing with God.
Unless the hand of God in his Spirit be high and strong
upon his soul, even when convictions, sense of duty, dear
and real esteem of God, and communion with him, have car-
ried the soul into its closet, yet if there be not the vigour
and power of a spiritual life constantly at work, there will
be a secret loathness in them unto duty ; yea, sometimes
there will be a violent inclination to the contrary, so that
the soul had rather do any thing, embrace any diversion,
though it vi'ound itself thereby, than vigorously apply itself
unto that which in the inward man it breathes after. It is
weary before it begins, and says, when will the work be
over? Here God and the soul are immediately concerned,
and it is a great conquest to do what we would, though we
come exceedingly short of what we should do.

2. It discovers itself in the mind also : when we address
ourselves to God in Christ, we are, as Job speaks, * to fill our
mouths with arguments ;' Job xxiii. 4. that we may be able
to plead with him, as he calls upon us to do, Isa. xliii. 26.
• Put me in remembrance, let us plead together.' Whence
the church is called upon to take unto itself words or argu-
ments in going to God, Hos. xiv. 2. The sum is, that the
mind should be furnished with the considerations that are
prevailing with God, and be in readiness to plead them, and
to manage them in the most spiritual manner to the best ad-
vantage. Now is there no difficulty to get the mind into
such a frame, as to lay out itself to the utmost in this work?

38

THE NATURE AND POWER

to be clear, steady, and constant in its duty ? to draw out,
and make use of its stores and furniture of promises and ex-
periences ? It starts, wanders, flags, all from this secret aver-
sation unto communion with God, which proceeds from the
law of indwelling sin. Some complain that they can make
no work of meditation, they cannot bend their minds unto it.
I confess there may be a great cause of this, in their want
of a right understanding of the duty itself, and of the ways
of managing the soul in it, which therefore I shall a little
speak to afterward. But yet this secret enmity hath its
band in the loss they are at also, and that both in their
minds and in their affections. Others are forced to live in
family and public duties, they find such little benefit and
success in private. And here hath been the beginning of
the apostacy of many professors, and the source of many
foolish sensual opinions. Finding this aversation in their
minds and affections from closeness and constancy in pri-
vate spiritual duties, not knowing how to conquer and pre-
vail against these difficulties, through him who enables us,
they have at first been subdued to a neglect of them, first
partial, then total, until having lost all conscience of them,
they have had a door opened unto all sin and licentiousness,
and so to a full and utter apostacy. I am persuaded there are
very few that apostatize from a profession of any continuance,
such as our days abound withal, but their door of entrance
into the folly of backsliding, was either some great and no-
torious sin that blooded their consciences, tainted their af-
fections, and intercepted all delight of having any thing
more to do with God; or else it was a course of neglect in
private duties, arising from a weariness of contending against
that powerful aversation which they found in themselves
unto them. And this also, through the craft of Satan, hath
been improved into many foolish and sensual opinions, of
living unto God without, and above, any duties of commu-
nion. And we find, that after men have for awhile choked
and blinded their consciences with this pretence, cursed
wickedness or sensuality hath been the end of their folly.
And the reason of all this is, that the giving way to the law
of sin in the least, is the giving strength unto it : to let it
alone is to let it grow, not to conquer it is to be conquered
by it.

OF INDWELLING SIN. 39

As it is in respect of private, so it is also in respect of
public duties, that have any thing extraordinary in them.
What strivings, stragglings, and pleadings are there in the
heart about them, especially against the spirituality of them ?
Yea, in and under them, will not the mind and affections
sometimes be entangled with things uncouth, new, and
strange unto them, such as at the time of the least serious
business, a man would not deign to take into his thoughts ?
But if the least loose, liberty, or advantage be given unto in-
dwelling sin, if it be not perpetually watched over, it will
work to a strange and unexpected issue. In brief, let the
soul unclothe any duty whatever, private or public, anything
that is called good, let a man divest it of all outward respects
which secretly insinuate themselves into the mind and give
it some complacency in what it is about, but do not render
it acceptable unto God, and he shall assuredly find somewhat
of the power and some of the effects of this aversation. It
begins in loathness and indisposition, goes on with entangling
the mind and affections with other things, and will end, if
not prevented, in weariness of God, which he complains of
in his people, Isa. xliii. 22. They ceased from duty because
they were weary of God.

But this instance being of great importance unto professors
in their walking with God, we must not pass it over without
some intimations of directions for them in their contending
against it, and opposition to it. Only this must be premised,
that I am not giving directions for the mortifying of in-
dwelling sin in general, which is to be done alone by the
Spirit of Christ, by virtue of our union with him, Rom. viii.
13. but only of our particular duty, with reference unto this
especial evil or effect of indwelling sin that we have a little
insisted on, or what in this single case the wisdom of faith
seems to direct unto and call for; which will be our way
and course in our process upon the consideration of other
effects of it.

1. The great means to prevent the fruits and effects of
this aversation, is the constant keeping of the soul in a uni-
versally holy frame. As this weakens the whole law of sin,
so answerably all its properties ; and particularly this aver-
sation. It is this frame only that will enable us to say with
the psalmist, Psal.lvii. 7. * My heart is fixed, O God, my

40

THE NATURE AND POWER

heart is fixed.' It is utterly impossible to keep the heart in
a prevailing holy frame in any one duty, unless it be so in
and unto all and every one. If sin entanglements get hold
in any one thing, they will put themselves upon the soul in
every thing. A constant even frame and temper in all duties,
in all ways, is the only preservative for any one way. Let
not him who is neglective in public persuade himself that all
will be clear and easy in private, or on the contrary. There
is a harmony in obedience; break but one part and you in-
terrupt the whole. Our wounds in particular arise generally
from neoligence as to the whole course. So David informs
us, Psal. cxix. 6. ' Then shall I not be ashamed, when I have
a respect unto all thy commandments.' A universal respect
to all God's commandments is the only preservative from
shame. And nothing have we more reason to be ashamed
of, than the shameful miscarriages of our hearts in point of
duty, which are from the principle before mentioned.

2. Labour to prevent the very beginnings of the work-
ings of this aversation ; let grace be beforehand with it in
every duty. We are directed, 1 Pet. iv. 7. to 'watch unto
prayer ; ' and as it is unto prayer, so unto every duty ; that is,
to consider and take care that we be not hindered from
within, nor from without as to a due performance of it.
Watch against temptations to oppose them; watch against
the aversation that is in sin to prevent it. As we are not to
give place to Satan, no more are we to sin. If it be not
prevented in its first attempts, it will prevail. My meaning
is, whatever good, as the apostle speaks, we have to do, and
find evil present with us, as we shall find it present, prevent
its parlying with the soul, its insinuating of poison into the
mind and affections, by a vigorous, holy, violent stirring up
of the grace or graces that are to be acted and set at work
peculiarly in that duty. Let Jacob come first into the world,
or, if prevented by the violence of Esau, let him lay hold
on his heel to overthrow him, and obtain the birthright.
Upon the very first motion of Peter to our Saviour, crying,
' Master, spare thyself,' he immediately replies, * Get thee
behind me, Satan.' So ought we to say. Get thee gone, thou
idw of sin, thou present evil, and it may be of the same use
unto us. Get grace then up betimes unto duty, and be early
in the rebukes of sin.

OF INDWELLING SIN. 41

3. Though it do its worst, yet be sure it never prevail
to a conquest. Be sure you be not wearied out by its per-
tinacity, nor driven from your hold by its importunity ; do
not faint by its opposition. Take the apostle's advice,
Heb. vi. 11, * We desire that every one of you do shew the
same diligence to the full assurance of hope unto the end :
that ye be not slothful.' Still hold out in the same diligence.
There are many ways whereby men are driven from a con-
stant holy performance of duties, all of them dangerous, if
not pernicious to the soul. Some are diverted by business,
some by company, some by the power of temptations, some
discouraged by their own darkness; but none so dangerous
as this, when the soul gives over in part, or in whole, as
wearied by the aversation of sin unto it, or to communion
with God in it. This argues the soul's giving up of itself unto
the power of sin, which, unless the Lord break the snare of
Satan therein, will assuredly prove ruinous. Our Saviour's
instruction is, that ' we ought always to pray, and not to
faint;' Luke xviii. 1. Opposition will arise, none so bitter and
keen as that from our own hearts; if we faint we perish.
'Take heed lest you be wearied,' saith the apostle, 'and
faint in your minds;' Heb.xii. 3. Such a fainting as is at-
tended with a weariness, and that with a giving place to the
aversation working in our hearts, is to be avoided if we
would not perish. The caution is the same with that of the
same apostle, Rom. xii. 12. ' Rejoicing in hope, patient in
tribulation, continuing instant in prayer.' And in general with
that of chap. vi. 12. 'Let not sin therefore reign in your
mortal body, that ye should obey it in the lust thereof.'
To cease from duty, in part or in whole, upon the aversation
of sin unto its spirituality, is to give sin the rule and to obey
it in the lust thereof. Yield not then unto it, but hold out
the conflict; wait on God and ye shall prevail. Isa. xl.3L
'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 ; and they shall walk, and not faint.' But that
which is now so difficult, will increase in difficulty if we give
way unto it. But if we abide in our station, we shall prevail ;
the mouth of the Lord hath spoken it.

4. Carry about a constant humbling sense of this close
aversation unto spiritualness that yet lies in our nature. If
men find the efficacy of it, what should, what consideration

42 THE NATURE AND POWER

can, be more powerful to bring them unto humble walking
with God. That after all the discoveries that God hath
made of himself unto them, all the kindness they have re-
ceived from him, his doing of them good and not evil in all
things, there should yet be such a heart of unkindness and
unbelief still abiding, as to have an aversation lying in it to
communion with him. How ought the thoughts of it to cast us
into the dust, to fill us with shame and self-abhorrency all our
days ? What have we found in God in any of our approaches
or addresses unto him, that it should be thus with us ? What
iniquity have we found in him ? Hath he been a wilderness
unto us, or aland of darkness? Did we ever lose any thing
by drawing nigh unto him ? Nay, hath not therein lain all
the rest and peace which we have obtained ? Is not he the
fountain and spring of all our mercies, of all our desirable
things ? Hath he not bid us welcome at our coming ? Have
we not received from him more than heart can conceive or
tongue express ? What ails then our foolish and wretched
hearts, to harbour such a cursed secret dislike of him and his
ways ? Let us be ashamed and astonished at the considera-
tion of it, and walk in an humbling sense of it all our days.
Let us carry it about with us in the most secret of our
thoughts. And as this is a duty in itself acceptable unto God,
who delights to dwell with them that are of an humble and
contrite spirit, so it is of exceeding efficacy to the weakening
of the evil we treat of.

5. Labour to possess the mind with the beauty and
excellency of spiritual things, that so they may be presented
lovely and desirable to the soul, and this cursed aversation
of sin will be weakened thereby. It is an innate acknow-
ledged principle, that the soul of man will not keep up
cheerfully unto the worship of God, unless it have a disco-
very of a beauty and comeliness in it. Hence, when men
had lost all spiritual sense and favour of the things of God,
to supply the want that was in their own souls, they invent-
ed outwardly pompous and gorgeous ways of worship, in
images, paintings, pictures, and I know not what carnal or-
naments which they have called the beauties of holiness.
Thus much however was discovered therein, that the mind
of man must see a beauty, a desirableness in the things of
God's worship, or it will not delight in it; aversation will
prevail. Let then the soul labour to acquaint itself with the

OF INDWELLING SIN. 43

spiritual beauty of obedience, of communion with God, and
of all duties of immediate approach to him, that it may be
filled with delight in them. It is not my present work to
discover the heads and springs of that beauty and desirable-
ness which is in spiritual duties, in their relation to God, the
eternal spring of all beauty ; to Christ, the love, desire, and
hope of all nations ; to the Spirit, the great beautifier of souls,
rendering them by his grace all glorious within, in their suit-
ableness to the souls of men, as to their actings towards
their last end, in the rectitude and holiness of the rule in at-
tendance whereunto they are to be performed ; but I only
say at present in general, that to acquaint the soul throughly
with these things is an eminent way of weakening the aver-
sation spoken of.

CHAP. VI.

The work of this enmity against God, hy way of opposition. First, It
lusteth. Wherein the lusting of sin consisteth. Its surprising of the soul.
Readiness to close with temptations. Its fighting and ivurring. I. In
Rebellion against the law of grace, 2. In assaulting the soul.

How this enmity worketh by way of aversation hath been
declared, as also the means that the soul is to use for the
preventing of its effects and prevalency. The second way
whereby it exerts itself is opposition. Enmity will oppose
and contend with that wherewith it is at enmity. It is so in
things natural and moral. As light and darkness, heat and
cold, so virtue and vice oppose each other. So is it with
sin and grace ; saith the apostle, ' These are contrary one to
the other;' Gal. v. 17. avTiKHTai aXXnXoig, they are placed
and set in mutual opposition, and that continually and con-
stantly, as we shall see.

Now there are two ways whereby enemies manage an op-
position. First, By force; and secondly, By fraud and de-
ceit. So when the Egyptians became enemies to the children
of Israel, and managed an enmity against them, Exod. i. 10.
Pharaoh saith, ' Let us deal wisely,' or rather cunningly and
subtilely ' with this people ;' for so Stephen, with respect to
this word, expresseth it, Actsvii. 19. hy KaTU(To<l)iaafxtvoQ, he

44 THE NATURE AND POAV^ER

used * all manner of fraudulent sophistry.' And unto this de-
ceit they added force, in their grievous oppressions. This
is the way and manner of things where there is a prevailing-
enmity : and both these are made use of by the law of sin,
in its enmity against God, and our souls.

I shall begin with the first ; or its actings as it were in
a way of force, in an open downright opposition to God and
his law, or the good that a believing soul would do in obe-
dience unto God and his law. And in this whole matter,
we must be careful to steer our course aright, taking the
Scripture for our guide, with spiritual reason and expe-
rience for our companions ; for there are many shelves in
our course, which must diligently be avoided, that none who
consider these things be troubled without cause, or com-
forted without a just foundation.

In this first way, whereby this sin exerts its enmity in
opposition, namely, as it were by force or strength, tiiere are
four things expressing so many distinct degrees in its pro-
gress and procedure in the pursuit of its enmity.

First, Its general inclination, ' it lusteth ;' Gal. v. 17.
Secondly, Its particular way of contending ; it fights or
wars; Rom. vii. 23. James iv. I. 1 Pet. ii. 11.

Thirdly, Its success in this contest; ' it brings the soul
into captivity to the law of sin ;' Rom. vii. 23.

Fourthly, Its growth and rage upon success ; it comes
up to madness, as an enraged enemy will do ; Eccles. ix. 3.
All which we must speak to in order.

First, In general it is said to lust. Gal. v. 17. * The flesh
lusteth against the Spirit.' This word expresseth the ge-
neral nature of that opposition which the law of sin maketh
against God, and the rule of his Spirit or grace in them that
believe ; and therefore, the least degree of that opposition is
expressed hereby. When it doth any thing it lusteth. As
because burning is the general acting of fire, whatever it
doth else, it doth also burn. When fire doth any thing, it
burns ; and when the law of sin doth any thing, it lusts.

Hence all the actings of this law of sin are called the
' lusts of the flesh.' Gal. v. 16. ' Ye shall not fulfil the lusts
of the flesh.' Rom. xiii. 14. * Make no provision for the
flesh to fulfil the lusts thereof.' Nor are these lusts of the
flesh those only whereby men act their sensuality in riot.

OF INDWELLING SIN. 45

drunkenness, uncleanness, and the like ; but they compre-
hend all the actings of the law of sin whatever, in all the fa-
culties and affections of the soul. Thus, Eph. ii. 3. we
have mention of the desires, or wills, or lusts of the mind,
as well as of the flesh. The mind, the most spiritual part
of the soul, hath its lusts, no less than the sensual appetite,
which seems sometimes more properly to be called the flesh.
And in the products of these lusts, there are defilements of
the spirit, as well as of the flesh, 2 Cor. vii. 1. that is, of the
mind and understanding, as well of the appetite and affec-
tions, and the body that attends their service. And in the
blamelessness of all these consists our holiness, 2 Thess.
v. 23. ' The God of peace sanctify you wholly ; and I pray
God your whole spirit, and soul, and body, be preserved
blameless unto the coming of our Lord Jesus Christ.' Yea,
by the flesh in this matter the whole old man, or the law of
sin, is intended, John iii. 6. ' That which is born of the flesh
is flesh ;' that is, it is all so, and nothing else : and whatever
remains of the old nature in the new man is flesh still. And
this flesh lusteth ; this law of sin doth so, which is the ge-
neral bottom and foundation of all its opposition unto God.
And this it doth two ways.

1. In a hidden close propensity unto all evil. This
lies in it habitually. Whilst a man is in the state of nature,
fully under the power and dominion of this law of sin, it is
said, that ' every figment of his heart is evil, and that conti-
nually;' Gen. vi. 5. It can frame, fashion, produce, or act
nothing but what is evil, because this habitual propensity
unto evil, that is in the law of sin, is absolutely predominant
in such a one. It is in the heart like poison, that hath no-
thing to allay its venomous qualities, and so infects what-
ever it touches : and where the power and dominion of it is
broken, yet in its own nature it hath still an habitual propen-
sity unto that which is evil, wherein its lusting doth consist.
But here we must distinguish between the habitual frame
of the heart, and the natural propensity or habitual inclina-
tion of the law of sin in the heart. The habitual inclina-
tion of the heart is denominated from the principle that
bears chief or sovereign rule in it; and therefore in believers
it is unto good, unto God, unto holiness, unto obedience.
The heart is not habitually inclined unto evil by the remain-

46 THE NATURE AND POWER

ders of indwelling sin, but this sin in the heart hath a con-
stant habitual propensity unto evil in itself, or its own na-
ture. This the apostle intends by its being present with us ;
it 'is present with me;' that is, always, and for its own end,
which is to lust unto sin.

It is with indwelling sin as with a river ; whilst the
springs and fountains of it are open, and waters are conti-
nually supplied unto its streams, set a dam before it, and it
causeth it to rise and swell, until it bear down all, or over-
flow the banks about it. Let these waters be abated, dried
up in some good measure, in the springs of them, and the
remainder may be coerced and restrained : but still as long
as there is any running water, it will constantly press upon
what stands before it, according to its weight and strength,
because it is its nature so to do ; and if by any means it
make a passage, it will proceed. So is it with indwelling
sin; whilst the springs and fountains of it are open, in vain
is it for men to set a dam before it by their convictions,
resolutions, vows, and promises. They may check it for
awhile, but it will increase, rise high, and rage at one time or
another, until it bears down all those convictions and reso-
lutions, or makes itself an underground passage by some se-
cret lust, that shall give a full vent unto it. But now sup-
pose that the springs of it are much dried up by regenerating
grace, the streams or actings of it abated by holiness, yet
whilst any thing remains of it, it will be pressing constantly
to have vent, to press forward into actual sin ; and this is its
lusting.

And this habitual propensity in it is discovered two ways.

(1.) In its unexpected surprisals of the soul into foolish sin-
ful figments and imaginations which it looked not for, nor was
any occasion administered unto them. It is with indwelling
sin as it is with the contrary principle of sanctifying grace.
This gives the soul, if I may so say, many a blessed surprisal.
It oftentimes ingenerates and brings forth a holy spiritual
frame in the heart and mind, when we have had no previous
rational considerations to work them thereunto. And this
manifests it to be an habitual principle prevailing in the
mind : so Cant. vi. 12. 'Or ever I was aware my soul made
me as the chariots of Amminadib ; ' that is, free, willing, and
ready for communion with Christ. >nyi> ab, I knew not, it

OF INDWELLING SIN. 47

was done by the power of the Spirit of grace, so that I took
no notice of it, as it were, until it was done. The frequent
actings of grace in this manner, exciting acts of faith, love,
and complacency in God, are evidences of much strength
and prevalency of it in the soul. And thus also is it with
indwelling sin ; ere the soul is aware, without any provocation
or temptation, when it knows not, it is cast into a vain and
foolish frame. Sin produceth its figments secretly in the
heart, and prevents the mind's consideration of what it is
about. I mean hereby those 'actus primo primi,' first acts of
the soul, which are thus far involuntary, as that they have
not the actual consent of the will unto them, but are volun-
tary, as far as sin hath its residence in the will. And these
surprisals, if the soul be not awake to take speedy care for
the prevention of their tendency, do oftentimes set all as it
were on fire, and engage the mind and affections into actual
sin. For, as by grace we are oftentimes, ere we are aware,
made as the chariots of a willing people, and are far engaged
in heavenly-mindedness and communion with Christ, making
speed in it as in a chariot, so by sin are we oftentimes, ere
we are aware, carried into distempered affections, foolish
imaginations, and pleasing delightful ness in things that are
not good nor profitable. Hence is that caution of the
apostle, Gal. 6. 1. lav TTjOoXrj^^'y, if a man be surprised at
unawares with a fault or in a transgression. I doubt not but
the subtlety of Satan and the power of temptation are here
taken into consideration by the apostle, which causeth him
to express a man's falling into sin, by lav TrpoXrjtpB^, 'if he be
surprised;' so this working of indwelling sin also hath its
consideration in it, and that in the chiefest place, without
which nothing else could surprise us. For without the help
thereof, whatever comes from without, from Satan, or the
world, must admit of some parley in the mind before it be
received, but it is from within, from ourselves, that we are
surprised. Hereby are we disappointed and wrought over to
do that which we would not, and hindered from the doing of
that which we would.

Hence it is, that when the soul is oftentimes doing as it
were quite another thing, engaged quite upon another design,
sin starts that in the heart or imaginations of it, that carries
it away into that which is evil and sinful. Yea, to manifest

48 THE NATURE AND POWER

its power, sometimes when the soul is seriously engaged in
the mortification of any sin, it will, by one means or other,
lead it away into a dalliance with that very sin whose ruin it
is seeking, and whose mortification it is engaged in. But
as there is in this operation of the law of sin, a special en-
ticing or entangling, we shall speak unto it fully afterward.
Now these surprisals can be from nothing but an habitual
propensity unto evil in the principle from whence they proceed.
Not an habitual inclination unto actual sin in the mind or
heart, but an habitual propensity unto evil in the sin that is
in the mind or heart. This prevents the soul with its figments.
How much communion with God is hereby prevented, how
many meditations are disturbed, how much the minds and
consciences of men have been defiled by this acting of sin,
some may have observed. I know no greater burden in the
life of a believer, than these involuntary surprisals of soul;
involuntary, I say, as to the actual consent of the will, but
not so in respect of that corruption which is in the will, and
is the principle of them. And it is in respect unto these,
that the apostle makes his complaint, Rom. vii. 24.

(2.) This habitual inclination manifests itself in its rea-
diness and promptness, without dispute or altercation, to
join and close with every temptation whereby it may possibly
be excited. As we know it is in the nature of fire to burn,
because it immediately lays hold on whatever is combustible.
Let any temptation whatever be proposed unto a man, the
suitableness of whose matter unto his corruptions, or manner
of its proposal, makes it a temptation ; immediately he hath
not only to do with the temptation as outwardly proposed,
but also with his own heart about it. Without farther con-
sideration or debate, the temptation hath got a friend in him.
Not a moment's space is given between' the proposal and the
necessity there is incumbent on the soul to look to its enemy
within. And this also argues a constant habitual propensity
unto evil. Our Saviour said of the assaults and temptations
of Satan, 'The prince of this world cometh, and he hath no
part in me ;' John xiv. 30. He had more temptations inten-
sively and extensively, in number, quality, and fierceness,
from Satan and the world, than ever had any of the sons of
men: but yet in all of them he had to deal only with that
which came from without. His holy heart had nothing to

OF INDWELLING SIN. 49

like them, suited to them, or ready to give them entertainment ;
* the prince of thisv/orld had nothing in him.' So it was with
Adam ; when a temptation befell him, he had only the outward
proposal to look unto ; all was well within, until the outward
temptation took place and prevailed. With us it is not so.

In a city that is at unity in itself, compact and entire,
without divisions and parties, if an enemy approach about it,
the rulers and inhabitants have no thoughts at all but only
how they may oppose the enemy without, and resist him in his
approaches. But if the city be divided in itself, if there be
factions and traitors within, the very first thing they do, is
to look to the enemies at home, the traitors within; to cut
off the head of Sheba, if they will be safe. All was well with
Adam within doors, when Satan came, so that he haci nothing
to do but to look to his assaults and approaches. But now,
on the access of any temptation, the soul is instantly to look
in, where it shall find this traitor at work, closing with the
baits of Satan, and stealing away the heart. And this it doth
always, which evinceth an habitual inclination. Psal.xxxviii.
17. saith David, ' I am ready to halt,' or for halting; OK >D
p33 vb^ib, I am prepared and disposed unto hallucination, to
the slipping of my foot into sin, verse 16. as he expounds the
meaning of that phrase, Psal.lxxiii. 2. 3. There was from
indwelling sin a continual disposition in him to be slipping,
stumbling, halting on every occasion or temptation. There
is nothing so vain, foolish, ridiculous, fond, nothing so vile
and abominable, nothing so atheistical or execrable, but if it
be proposed unto the soul in a way of temptation, there is
that in this law of sin which is ready to answer it, before it
be decried by grace. And this is the first thing in this lust-
ing of the law of sin, it consists in its habitual propensity
unto evil, manifesting itself by the involuntary surprisals of
the soul unto sin, and its readiness, without dispute or con-
sideration, to join in all temptations whatever.

2. Its lusting consists in its actual pressing after that
which is evil, and actual opposition unto that which is
good. The former instances shewed its constant readiness
to this work ; this now treats of the work i^;self. It is not
only ready, but for the most part always engaged. It lust-
eth, saith the Holy Ghost, it doth so continually. It stirreth
in the soul by one act or other constantly, almost as the

VOL. XITI. E

50 thp: nature and power

spirits in the blood, or the blood in the veins. This the
apostle calls its tempting, James i. 14. ' Every man is tempted
of his own lust.' Now what is it to be tempted? It is to
have that proposed to a mail's consideration, which if he
close withal, it is evil, it is sin unto bini. This is sin's trade;
lindvjxd, ' it lusteth.' It is raising up in the heart, and pro-
posing unto the mind and affections that which is evil ;
trying, as it were, whether the soul will close with its sug-
gestions, or how far it will carry them on, though it do not
wholly prevail. Now when such a temptation comes from
without, it is unto the soul an indifferent thing, neither good
nor evil unless it be consented unto. But the very proposal
from within, it being the soul's own act, is its sin. And this
is the work of the law of sin ; it is restlessly and continually
raising up and proposing innumerable various forms and ap-
pearances of evil, in this or that kind, indeed in every kind
that the nature of man is capable to exercise corruption in.
Something or other, in matter, or manner, or circumstance,
inordinate, unspiritual, unanswerable unto the rule, it hatch-
eth and proposeth unto the soul. And this power of sin to
beget figments and ideas of actual evil in the heart the apostle
may have respect unto, 1 Thess. v. 22. otto iravroQ hSovq
TTovTipov aTri)(ea^£, ' Keep yourselves from every figment or
idea of sin in the heart ; ' for the word there used doth not
any where signify an outward form or appearance ; neither
is it the appearance of evil, but an evil idea or figment that
is intended. And this lusting of sin is that which the prophet
expresseth in wicked men, in whom the law of it is pre-
dominant, Isa. Ivii. 20. ' The wicked are like the troubled sea,
when it cannot rest, whose waters cast up mire and dirt.*
A similitude most lively, expressing the lustings of the law
of sin, restlessly and continually bubbling up in the heart,
with wicked, foolish, and filthy imaginations and desires.
This then is the first thing in the opposition that this en-
mity makes to God, namely, in its general inclination, it
lusteth.

Secondly, There is its particular way of contending, it fights
or wars ; that is, it acts with strength and violence, as men
do in war. First, it lusts, stirring and moving inordinate
figments in the mind, desires in the appetite and the affec-
tions, proposing them to the will. But it rests not there, it

OF INDWELLING SIN. 51

cannot rest; it urgeth, presseth, and pursueth its proposals
with earnestness, strength, and vigour, fighting and contend-
ing, and warring to obtain its end and purpose. Would it
merely stir up and propose things to the soul, and imme-
diately acquiesce in the sentence and judgment of the mind
that the thing is evil, against God and his will, and not far-
ther to be insisted on ; much sin might be prevented that is
now produced. But it rests not here, it proceeds to carry
on its design, and that with earnestness and contention. By
this means, wicked men inflame themselves, Isa. Ivii. 5.
They are self-inflamers, as the word signifies, unto sin, every
spark of sin is cherished in them until it grows into a flame,
and so it will do in others where it is so cherished.

Now this fighting or warring of sin, consists in two
things.

1. In its rebellion against grace, or the law of the mind.

2. In its assaulting the soul, contending for rule and so-
vereignty over it.

The first is expressed by the apostle, Rom vii. 23. ' I
find,' says he, ' another law,' avTiGrparevofxevov t(^ vofiM tov
vobg fxov, ' rebelling against the law of my mind.' There
are, it seems, two laws in us, the law of the flesh, or of sin ;
and the law of the mind, or of grace. But contrary laws
cannot both obtain sovereign power over the same person,
at the same time. The sovereign power in believers, is in
the hand of the law of grace ; so the apostle declares, ver. 22.
* I delight in the law of God in the inward man.' Obedi-
ence unto this law is performed with delight and compla-
cency in the inward man, because its authority is lawful and
good. So more expressly, chap. vi. 14. * For sin shall not
have dominion over you, for ye are not under the law but
under grace.' Now to war against the law that hath a just
^sovereignty, is to rebel ; and so avTiaTpaTuvtaOai signifies ; it
is to rebel, and ought to have been so translated, * rebelling
against the law of my mind.' And this rebellion consists in
a stubborn, obstinate opposition unto the commands and
directions of the law of grace. Doth the ' law of the mind,'
command any thing as duty ? doth it severely rise up against
any thing that is evil ? When the lusting of the law of sin
rises up to this degree, it contends against obedience with all
its might, the effect whereof, as the apostle tells us, is * the

E 2

52 THE NATURE AND POWER

doing of that which we would not, and the not doing of that
which we would ;' ver. 15, 16. And we may gather a nota-
ble instance of the power of sin in this its rebellion from
this place. The law of grace prevails upon the will, so that
it would do that which is good. 'To will is present with
me ;' ver. 18. ' When I would do good ;' ver. 21. And again,
ver. 19. 'And I would not do evil.' And it prevails
upon the understanding, so that it approves or disap-
proves according to the dictates of the law of grace. Ver. 16.
' I consent unto the law that it is good ;' and ver. 15. The
judgment always lies on the side of grace. It prevails
also on the affections, ver. 22. * I delight in the law of God
in the inward man.' Now if this be so, that grace hath the
sovereign power in the understanding, will, and affections,
whence is it that it doth not always prevail, that we do not
always do that which we would, and abstain from that which
we would not? Is it not strange that a man should not do
that which he chooseth, willeth, liketh, delighteth in? Is
there any thing more required to enable us unto that which
is good ? The law of grace doth all as much as can be ex-
pected from it, that which in itself is abundantly sufficient
for the perfecting of all holiness in the fear of the Lord. But
here lies the difficulty, in the entangling opposition that is
made by the rebellion of this law of sin. Neither is it ex-
pressible with what vigour and variety sin acts itself in this
matter. Sometimes it proposeth diversions, sometimes it
causeth weariness, sometimes it finds out difficulties, some-
times it stirs up contrary affections, sometimes it begets pre-
judices, and one way or other entangles the soul, so that it
never suffers grace to have an absolute and complete suc-
cess in any duty. Ver. 18. to KaTepya^ecj^at rb koXov ovk ev-
plcTKOj, 'I find not the way perfectly to work out, or accom-
plish that which is good ;' so the word signifies ; and that
from this opposition and resistance that is made by the law
of sin. Now this rebellion appears in two things.

(1.) In the opposition that it makes unto the general
purpose and course of the soul.

(2.) In the opposition it makes unto particular duties.

(1.) In the opposition it makes to the general purpose

and course of the soul. There is none in whom is the Spirit

of Christ, that is his, but it is his general design and pur-

OF INDWELLING SIN. 53

pose to walk in a universal conformity unto him in all things.
Even from the inward frame of the heart, to the whole com-
pass of his outward actions, so it is with him. This God re-
quires in his covenant. Gen. xvii. 1. 'Walk before me, and
be thou perfect. Accordingly his design is to walk before
God, and his frame is sincerity and uprightness therein.
This is called, ' Cleaving unto the Lord with purpose of
heart,' Acts xi. 23. that is, in all things, and that not with
a slothful, dead, ineffectual purpose, but such as is opera-
tive, and sets the whole soul at work in pursuit of it. This
the apostle sets forth, Phil. iii. 12—14. ' Not as though I
had already attained, either were already perfect : but I fol-
low after, if that 1 may apprehend that for which also I am
apprehended of Christ Jesus. Brethren, I count not myself
to have apprehended : but this one thing I do, forgetting
those things which are behind, and reaching forth unto those
things which are before, I press toward the mark for the
prize of the high calling of God in Christ Jesus.' He useth
three words excellently expressing the soul's universal pur-
suit of this purpose of heart in cleaving unto God ; first, saith
he, StwKti', ver. 12. 'I follow after,' prosecute^ the word sig-
nifies properly to persecute, which with what earnestness and
diligence it is usually done, we knov/. Secondly, lireKrdvofiai,
' I reach forward,' reaching with great intention of spirit and
affections. It is a great and constant endeavour that is ex-
pressed in that word. Thirdly, Kara (tkottov Siwku), say we,
' 1 press towards the mark,' that is, even as men that are run-
ning for a prize. All set forth the vigour, earnestness, dili-
gence, and constancy that is used in the pursuit of this pur-
pose. And this the nature of the principle of grace requireth
in them in whom it is. But yet we see with what failings,
yea fallings, their pursuit of this course is attended. The
frame of the heart is changed, the heart is stolen away, the
affections entangled, eruptions of unbelief and distempered
passions discovered, carnal wisdom with all his attendencies
are set on work ; all contrary to the general principle and
purpose of the soul. And all this is from the rebellion of
this law of sin, stirring up and provoking the heart unto dis-
obedience. The prophet gives this character of hypocrites,
Hos. X. 2. * Their heart is divided, therefore shall they be
found faulty.' Now though this be wholly so in respect of

54 THE NATURE AND POWER

the mind and judgment in hypocrites only, yet it is partially
so in the best, in the sense described. They have a division,
not of the heart, but in the heart; and thence it is that they
are so often found faulty. So saith the apostle, 'so that we
cannot do the things that we would;' Gal. v. 17. We cannot
accomplish the design of close walking according to the law
of grace, because of the contrariety and rebellion of this law
of sin.

(2.) It rebels also in respect unto particular duties. It
raiseth a combustion in the soul against the particular
commands and designings of the law of grace. * You can-
not do the things that you would ;' that is, the duties which
you judge incumbent on you, which you approve and delight
in, in the inward man, you cannot do them as you would.
Take an instance in prayer. A man addresseth himself unto
that duty ; he would not only perform it, but he would per-
form it in that manner that the nature of the duty, and his
own condition do require. He would ' pray in the spirit,'
fervently, ' with sighs and groans that cannot be uttered ;'
in faith, with love and delight, pouring forth his soul unto
the Lord ; this he aims at. Now oftentimes he shall find a
rebellion, a fighting of the law of sin in this matter. He shall
find difficulty to get any thing done, who thought to do all
things. I do not say, that it is thus always, but it is so
when sin wars and rebels, which expresseth an especial act-
ing of its power. Woful entanglements do poor creatures
oftentimes meet withal upon this account. Instead of that
free enlarged communion with Godthat they aim at, the best
that their souls arrive unto, is but to go away mourning for
their folly, deadness and indisposition. In a word, there is
no command of the law of grace that is known, liked of, and
approved by the soul, but when it comes to be observed,
this law of sin one way or other makes head and rebels
against it. And this is the first way of its fighting.

2. It doth not only rebel and resist, but it assaults
:)he soul ; it sets upon the law of the mind and grace,
which is the second part of its warring, 1 Pet. ii. 11.
arpaTtvovTai Kara Trig \pv)(rig, * they fight,' or war 'against the
soul.' James iv. 1. (TTpaTsvovrai ev roXg fisXimv vfxoiv, ' they
fight' or war * in your members.' Peter shews what they op-
pose and fight against, namely, the soul, and the law of grace

OF INDWELLING SIN. 55

therein. James, what they fight with, or by, namely, the
members, or the corruption that is in our mortal bodies.
'AvTa<TTpaTei)e<7^aL is to rebel against a superior; (TTpaTevta^ai
is to assault or war for a superiority. It takes the part of
an assailant as well as of a resister. It makes attempts for
rule and sovereignty, as well as opposeth the rule of grace.
Now all war and fighting hath somewhat of violence in it,
and there is therefore some violence in that acting of sin,
which the Scripture calls fighting and warring : and this as-
sailing efficacy of sin, as distinguished from its rebelling be-
fore treated of, consists in these things that ensue.

(1.) All its positive actings, in stirring up unto sin, be-
long to this head. Oftentimes, by the vanity of the mind,
or the sensuality of the affections, the folly of the imagi-
nations, it sets upon the soul then, when the law of grace
is not actually putting it on duty, so that therein it doth not
rebel, but assault. Hence the apostle cries out, Rom.vii.24.
' Who shall deliver me from it?' who shall rescue me out of
its hand, as the word signifies. When we pursue an enemy,
and he resists us, we do not cry out. Who shall deliver us?
for we are the assailants; but. Who shall rescue me ? is the
cry of one who is set upon by an enemy. So it is here ; a
man is assaulted by his own lusts, as James speaks : by the
way-side, in his employment, under a duty, sin sets upon
the soul with vain imaginations, foolish desires, and would
willingly employ the soul to make provision for its satisfac-
tion, which the apostle cautions us against, Rom. xiii. 14.
TTjg crapKoc irpovoiav fxi] rroieiff^e hq hnQvfxiaQ, do not accom-
plish the providence or projection of the flesh, for its own
satisfaction.

(2.) Its importunity and urgency seems to be noted in
this expression of its warring. Enemies in war are rest-
less, pressing, and importunate : so is the law of sin. Doth
it set upon the soul? cast off its motions, it returns again ;
rebuke them by the power of grace, they withdraw for awhile,
and return again. Set before them the cross of Christ,
they do as those that came to take him, at sight of him they
went backwards, and fell unto the ground, but they arose
again, and laid hands on him. Sin gives place for a season,
but returns, and presseth on the soul again. Mind it of the
love of God in Christ, though it be stricken, yet it gives

56 THE NATURE AND POWER

not over. Present hell-fire unto it, itrusheth into the midst
of those flames : reproach it with its folly and madness, it
knows no shame, but presseth on still. Let the thoughts of
the mind strive to fly from it, it follows as on the wings of
the wind. And by this importunity it wearies and wears
out the soul; and if the great remedy, Rom. viii. 13. come
not timely, it prevails to a conquest. There is nothing more
marvellous nor dreadful in the working of sin, than this of
its importunity. The soul knows not what to make of it;
it dislikes, abhors, abominates the evil it tends unto, it de-
spiseth the thoughts of it, hates them as hell, and yet is by
itself imposed on with them, as if it were another person, an
express enemy got within him. All this the apostle disco-
vers, Rom. vii. 15 — 17.' The things that I do, I hate ;' it is not
of outward actions, but the inward risings of the mind that
he treats. ' I hate them,' saith he, ' I abominate them :' but
why then will he have any thing more to do with them? If
he hate them, and abhor himself for them, let them alone,
have no more to do with them, and so end the matter.
Alas ! saith he, ver. 17. ' It is no more I that do it, but sin
that dwelleth in me.' I have one within me that is my ene-
my, that with endless restless importunity puts these things
upon me, even the things that 1 hate and abominate ; I can-
not be rid of them, I am weary of myself, 1 cannot fly from
them; * O wretched man that I am, who shall deliver me?'
I do not say that this is the ordinaa'y condition of believers,
but thus it is often, when this law of sin riseth up to war
and fighting. It is not thus with them in respect of parti-
cular sins, this or that sin, outward sins, sins of life and
conversation ; but yet in respect of vanity of mind, inward
and spiritual distempers, it is often so. Some, I know, pre-
tend to great perfection, but I am resolved to believe the
apostle before them all and every one.

(3.) It carries on its war by entangling of the affec-
tions, and drawing them into a combination against the
mind. Let grace be enthroned in the mind and judgment,
yet if the law of sin lays hold upon, and entangles the affec-
tions, or any of them, it hath gotten a fort, from whence it
continually assaults the soul. Hence the great duty of mor-
tification is chiefly directed to take place upon the affections.
Col. iii. 5. ' Mortify therefore your members which are upon

OF INDWELLING SIN. 57

the earth ; fornication, uncleanness, inordinate affection,
concupiscence, and covetousness, which is idolatry.' The
members that are upon the earth are our affections : for in
the outward part of the body sin is not seated; in particular,
not covetousness, which is there enumerated to be mortified
amongst our members that are on the earth. Yea, after
grace hath taken possession of the soul, the affections do
become the principal seat of the remainders of sin ; and
therefore Paul saith, that this law is in our members, Rom.
vii. 23. and James, that it wars in our members, chap. iv. 1.
that is, our affections. And there is no estimate to betaken
of the work of mortification aright, but by the affections.
We may every day see persons of very eminent light, that
yet visibly have unmortified hearts and conversations ; their
aflections have not been crucified with Christ. Now then
when this law of sin can possess any affection, whatever it
be, love, delight, fear, it will make from it, and by it, fearful
assaults upon the soul. For instance ; hath it got the love
of any one entangled with the world, or the things of it, the
lust of the flesh, the lust of the eyes, or the pride of life ;
how will it take advantage on every occasion to break in
upon the soul : it shall do nothing, attempt nothing, be in
no place or company, perform no duty, private or public,
but sin will have one blow or other at it; it will be one way
or other soliciting for itself.

This is the sum of what we shall offer unto this acting
of the law of sin, in a way of fighting and warring against
our souls, which is so often mentioned in the Scripture ; and
a due consideration of it is of no small advantage unto us,
especially to bring us unto self-abasement, to teach us to
walk humbly and mournfully before God. There are two
things that are suited to humble the souls of men ; and they
are, first, a due consideration of God, and then of them-
selves. Of God, in his greatness, glory, holiness, power,
majesty, and authority; of ourselves, in our mean, abject,
and sinful condition. Now, of all things in our condition,
there is nothing so suited unto this end and purpose, as
that which lies before us ; namely, the vile remainders of
enmity against God, which are yet in our hearts and na-
tures. And it is no small evidence of a gracious soul, when
it is willing to search itself in this matter, and to be helped

58 THE NATURE AND POWER

therein from a word of truth. When it is willing that the
word should dive into the secret parts of the heart, and rip
open whatever of evil and corruption lies therein. The pro-
phet says of Ephraira, Hos. x. 11. 'He loved to tread out the
corn ;' he loved to work when he might eat, to have always
the corn before him ; but God, says he, ' would cause him
to plough ;' a labour no less needful, though at present not
so delightful. Most men love to hear of the doctrine of
grace, of the pardon of sin, of free love, and suppose they
find food therein; however, it is evident that they grow and
thrive in the life and notion of them. But to be breaking up
the fallow ground of their hearts, to be inquiring after the
weeds and briers that grow in them, they delight not so
much, though this be no less necessary than the other. This
path is not so beaten as that of grace, nor so trod in, though
it be the only way to come to a true knowledge of grace it-
self. It may be some who are wise and grown in other
truths, may yet te so little skilled in searching their own
hearts, that they may be slow in the perception and under-
standing of these things : but this sloth and neglect is to be
shaken off, if we have any regard unto our own souls. It is
more than probable, that many a false hypocrite, who have
deceived themselves as well as others, because they thought
the doctrine of the gospel pleased them, and therefore sup-
posed they believed it, might be delivered from their soul-
ruining deceits, if they would diligently apply themselves
unto this search of their own hearts. Or would other pro-
fessors walk with so much boldness and security as some do,
if they considered aright what a deadly watchful enemy they
continually carry about with them, and in them ? would they
so much indulge as they do carnal joys and pleasures, or
pursue their perishing affairs with so much delight and gree-
diness as they do ? it were to be wished, that we would all
apply our hearts more to this work, even to come to a true
understanding of the nature, power, and subtlety of this our
adversary, that our souls may be humbled. And that,

1. In walking with God. His delight is with the hum-
ble and contrite ones, those that tremble at his word, the
mourners in Sion ; and such are we only, when we have
a due sense of our own vile condition. This will beget re-
verence of God, sense of our distance from him, admiration

OF INDWELLING SIN. 59

of his grace and condescension, a due valuation of" mercy,
far above those light, verbal, airy attainments, that some
have boasted of.

2. In walking with others, it lays in provision to
prevent those great evils of judging, spiritual unmerciful-
ness, harsh censuring, which I have observed to have been
pretended by many, who at the same time, as afterward
hath appeared, have been guilty of greater or worse crimes
than those which they have raved against in others. This,
I say, will lead us to meekness, compassion, readiness to
forgive, to pass by offences, even when we shall consider
what is our state, as the apostle plainly declares. Gal. vi. 1.
The man that understands the evil of his own heart, how
vile it is, is the only useful, fruitful, and solidly believing
and obedient person. Others are fit only to delude them-
selves, to disquiet families, churches, and all relations what-
ever. Let us then consider our hearts wisely, and then go
and see if we can be proud of our gifts, our graces, our va-
luation and esteem amongst professors, our enjoyments. Let
us go then and judge, condemn, reproach others that have
been tempted ; we shall find a great inconsistency in these
things. And many things of the like nature might be here
added upon the consideration of this woful effect of indwell-
ing sin. The way of opposing and defeating its design
herein shall be afterward considered.

CHAP. VIL

The captivating power of indwelling sin, wherein it consisteth. The preva-
lency of sin, tvhen from itself , tuhen from temptation. The rage and
madness that is in sin.

The third thing assigned unto this law of sin in its oppo-
sition unto God, and the law of his grace, is, that it leads
the soul captive, Rom. vii.23. 'I find a law leading me cap-
tive' (captivating me) ' unto the law of sin.' And this is the
utmost height which the apostle in that place carries the op-
position and warring of the remainders of indwelling sin
unto; closing the consideration of it with a complaint of
the state and condition of believers thereby ; and an earnest

60 THE NATURE AND POWER

prayer for deliverance from it, ver. 24. * O wretched man
that I am, who shall deliver me from this body of death.'
What is contained in this expression, and intended by it,
shall be declared in the ensuing observations.

1. It is not directly the power and actings of the law
of sin that are here expressed, but its success in and upon
its actings. But success is the greatest evidence of power,
and leading captive in war is the height of success. None
can aim at greater success, than to lead their enemies cap-
tive. And it is a peculiar expression in the Scripture of
great success. So the Lord Christ, on liis victory over
Satan, is said to ' lead captivity captive ;' Ephes. iv. 8. That
is, to conquer him who had conquered and prevailed upon
others. And this he did when by death he ' destroyed him
that had the power of death, that is, the devil ;' Heb. ii. 14.
Here then a great prevalency and power of sin, in its warring
against the soul, is discovered. It so wars as to lead cap-
tive ; which, had it not great power, it could not do ; espe-
cially against that resistance of the soul which is included
in this expression.

2. It is said, that it leads the soul captive * unto
the law of sin.' Not to this or that sin, particular sin,
actual sin, but to the 'law of sin.' God, for the most part,
ordereth things so, and gives out such supplies of grace unto
believers, as that they shall not be made a prey unto this or
that particular sin, that it should prevail in them, and com-
pel them to serve it in the lusts thereof, that it should have
dominion over them, that they should be captives and slaves
unto it. This is that which David prays so earnestly against.
Psalm xix. 12, 13. * Cleanse thou me from secret faults.
Keep back thy servant also from presumptuous sins; let them
not have dominion over me : then shall I be upright.' He
supposeth the continuance of the law of sin in him, ver. 12.
which will bring forth errors of life, and secret sins, against
which he findeth relief in pardoning and cleansing mercy
which he prays for. This, saith he, will be my condition.
But for sins of pride and boldness, such as all sins are that
get dominion in a man, that make a captive of a man, the
Lord restrain thy servant from them. For what sin soever
gets such power in a man, be it in its own nature small or
great, it becomes in him in whom it is a sin of boldness.

OF INDWELLING SIN. Gl

pride, and presumption. For these things are not reckoned
from the nature or kind of the sin, but from its prevalency
and customariness, wherein its pride, boldness, and con-
tempt of God doth consist. To the same purpose, if I mis-
take not, prays Jabez, 1 Chron. iv. 10. ' O that thou wouldest
bless me indeed, and enlarge my coast, and that thine hand
may be with me, and that thou wouldest keep me from evil,
that it may not grieve me.' The holy man took occasion
from his own name to pray against sin, that that might not
be a grief and sorrow to him by its power and prevalency.
I confess sometimes it may come to this with a believer,
that for a season he may be led captive by some particular
sin. It may have so much prevalency in him, as to have
power over him. So it seems to have been with David
when he lay so long in his sin without repentance. And
was plainly so with those in Isa. Ivii. 17, 18. ' For the ini-
quity of his covetousness was I wroth, and smote him : I hid
me, and was wroth, and he went on frowardly in the way of
his heart. I have seen his ways, and will heal him.' They
continued under the power of their covetousness : so that
no dealings of God with them, for so long a time could re-
claim them. But for the most part, when any lust or sin
doth so prevail, it is from the advantage and furtherance
that it hath got by some powerful temptation of Satan. He
hath poisoned it, inflamed it, and entangled the soul. So
the apostle, speaking of such as through sin were fallen off
from their holiness, says, ' they were in the snare of the
devil, being taken captive by him at his will ;' 2 Tim. ii. 26.
Though it were their own lusts that they served, yet they
were brought into bondage thereunto, by being entangled in
some snare of Satan. And thence they are said to be taken
alive, as a poor beast in a toil.

And here, by the way, we may a little inquire, whether
the prevailing power of a particular sin in any, be from it-
self, or from the influence of temptation upon it, concerning
which at present take only these two observations :

(1.) Much of the prevalency of sin upon the soul, is
certainly from Satan, when the perplexing and captivating
sin hath no peculiar footing, nor advantage in the nature,
constitution, or condition of the sinner. When any lust
grows high and prevailing more than others upon its own

62 THE NATURE AND POWER

account, it is from the peculiar advantage that it hath in the
natural constitution, or the station or condition of the per-
son in the world. For otherwise the law of sin gives an
equal propensity unto all evil, an equal vigour unto every
lust. When therefore it cannot be discerned, that the cap-
tivating sin is peculiarly fixed in the nature of the sinner,
or is advantaged from his education or employment in the
world, the prevalency of it is peculiarly from Satan. He
hath got to the root of it, and hath given it poison and
strength. Yea, perhaps sometimes that which may seem to
the soul to be the corrupt lusting of the heart, is nothing
but Satan's imposing his suggestions on the imagination.
If, then, a man find an importunate rage from any corrup-
tion that is not evidently seated in his nature, let him, as
the Papists say, cross himself, or fly by faith to the cross of
Christ, for the devil is nigh at hand.

(2.) When a lust is prevalent unto captivity, where
it brings in no advantage to the flesh, it is from Satan. All
that the law of sin doth of itself, is to serve the providence
of the flesh, Rom. xiii. 14. And it must bring in unto it
somewhat of the profits and pleasures that are its object.
Now, if the prevailing sin do not so act in itself, if it be
more spiritual and inward, it is much from Satan by the
imagination, more than the corruption of the heart itself.
But this by the way.

I say, then, that the apostle treats not here of our being
captivated unto this or that sin, but unto the law of sin.
That is, we are compelled to bear its presence and burden
whether we will or no. Sometimes the soul thinks or hopes
that it may through grace be utterly freed from this trouble-
some inmate. Upon some sweet enjoyment of God, some
full supply of grace, some return from wandering, some deep
affliction, some thorough humiliation, the poor soul begins
to hope that it shall now be freed from the law of sin. But
after awhile it perceives that it is quite otherwise. Sin acts
again, makes good its old station, and the soul finds that
whether it will or no it must bear its yoke. This makes it
sigh and cry out for deliverance.

3. This leading captive argues a prevalency against
the renitency or contrary actings of the will. This is inti-
mated plainly in this expression ; namely, that the will op

OF INDWELLING SIN. 63

poseth, and makes head, as it were, against the working of
sin. This the apostle declares in those expressions which
he uses, ver. 15. 19, 20. And herein consists the lusting of
the Spirit against the flesh, Gal. v. 17. That is, the con-
tending of grace to expel and subdue it. The spiritual
habits of grace that pre in the will, do so resist and act
against it. And the excitation of those habits by the Spirit
are directed to the same purpose. This leading captive, is
contrary, I say, to the inclinations and actings of the re-
newed will. No man is made a captive but against his will.
Captivity is misery and trouble, and no man willingly puts
himself into trouble. Men choose it in its causes, and in
the ways and means leading unto it, but not in itself. So
the prophet informs us, Hos. v. 11. * Ephraim was' not
willingly ' oppressed and broken in judgment ;' that was his
misery and trouble ; but he willingly walked after the com-
mandment of the idolatrous kings which brought him there-
unto. Whatever consent, then, the soul may give unto sin,
which is the means of this captivity, it gives none to the
captivity itself; that is against the will wholly. Hence
these things ensue :

(1.) That the power of sin is great, which is that which
we are in demonstration of; and this appears in its preva-
lency unto captivity, against the actings and contendings of
the will for liberty from it. Had it no opposition made
unto it, or were its adversary weak, negligent, slothful, it
were no great evidence of its power that it made captives.
But its prevailing against diligence, activity, watchfulness,
the constant renitency of the will, this evinceth its efficacy.

(2.) This leading captive intimates manifold particular
successes. Had it not success in particular it could not
be said at all to lead captive. Rebel it might, assail it
might, but it cannot be said to lead captive without some
successes. And there are several degrees of the success of
the law of sin in the soul. Sometimes it carries the person
unto outward actual sin, which is its utmost aim ; some-
times it obtaineth the consent of the will, but is cast out by
grace, and proceeds no farther ; sometimes it wearies and
entangles the soul, that it turns aside, as it were, and leaves
contending, which is a success also. One or more, or all of
these must be, where captivity takes place. Such a kind of

64 THE NATURE AND POWER

course doth the apostle ascribe unto covetousness, 1 Tim.
vi. 9.

(3.) This leading captive manifests this condition to
be miserable and wretched. To be thus yoked and dealt
withal against the judgment of the mind, the choice and
consent of the will, its utmost strivings and contendings,
how sad is it ! When the neck is sore and tender with for-
mer pressures, to be compelled to bear the yoke again, this
pierces, this grieves, this even breaks the heart. When the
soul is principled by grace unto a loathing of sin, of every
evil way, to a hatred of the least discrepancy between it-
self and the holy will of God, then to be imposed on by this
law of sin, with all that enmity and folly, that deadness and
filth, wherewith it is attended ; what more dreadful condi-
tion ? All captivity is dreadful in its own nature ; the
greatest aggravation of it is from the condition of the tyrant
unto whom any one is captivated. Now what can be worse
than this law of sin ? Hence the apostle, having once men-
tioned this captivity, cries out as one quite weary and ready
to faint, ver. 24.

(4.) This condition is peculiar to believers. Unrege-
nerate men are not said to be led captive to the law of
sin. They may indeed be led captive unto this or that par-
ticular sin or corruption, that is, they may be forced to
serve it against the power of their convictions. They are
convinced of the evil of it, an adulterer of his uncleanness,
a drunkard of his abomination, find make some resolutions,
it may be, against it. But their lust is too hard for them,
they cannot cease to sin, and so are made captives or slaves
to this or that particular sin. But they cannot be said to
be ' led captive to the law of sin,' and that because they are
willingly subject thereunto. It hath, as it were, a rightful
dominion over them, and they oppose it not, but only when
it hath irruptions to the disturbance of their consciences.
And then the opposition they make unto it is not from their
wills, but is the mere acting of an affrighted conscience, and
a convinced mind. They regard not the nature of sin, but
its guilt and consequences. But to be brought into capti-
vity is that which befalls a man against his will. Which is
all that shall be spoken unto this degree of the actings of
the power of sin, manifesting itself in its success.

OF INDWELLING SIN. 65

The fourth and last degree of the opposition made by
the law of sin to God, and the law of his will and grace, is
in its rage and madness. There is madness in its nature,
Eccles. ix. 3. ' The heart of the sons of men is full of evil,
and madness is in their heart.' The evil that the heart of
man is full of by nature, is that indwelling sin whereof we
speak. And this is so in their heart, that it riseth up unto
madness. The Holy Ghost expresseth this rage of sin by a
fit similitude, which he useth in sundry places; as, Jer. ii.
24. Hos. viii. 9. * It maketh men as a wild ass ; she traverseth
her ways, and snufFeth up the wind, and runneth whither
her mind or lust leads her.' And he saith of idolaters, en-
raged with their lusts, that they * are mad upon their idols,'
Jer. V. 38. We may a little consider what lies in this mad-
ness and rage of sin, and how it riseth up thereunto.

l.'For the nature of it, it seems to consist in a violent,
heady, pertinacious pressing unto evil or sin. Violence,
importunity, and pertinacy are in it. It is the tearing and
torturing of the soul by any sin to force its consent, and to
obtain satisfaction. It riseth up in the heart, is denied by
the law of grace, and rebuked; it returns and exerts its
poison again; the soul is startled, casts it off; it returns
again with new violence and importunity ; the soul cries
out for help and deliverance, looks round about to all springs
of gospel grace and relief, trembles at the furious assaults
of sin, and casts itself into the arms of Christ for deliverance.
And if it be not able to take that course, it is foiled and
hurried up and down through the mire and filth of foolish
imaginations, corrupt and noisome lusts, which rend and
tear it, as if they would devour its whole spiritual life and
power. See 1 Tim. vi. 9, 10. 2 Pet. ii. 14. It was not
much otherwise with them whom we instanced in before,
Isa. Ivii. 17. They had an inflamed enraged lust working
in them, even covetousness, or the love of this world ; by
which, as the apostle speaks, men ' pierce themselves through
with many sorrows.' God is angry with them, and dis-
covereth his wrath by all the ways and means that it was
possible for them to be made sensible thereof. He was
wroth and smote them ; but though it maybe this staggered
them a little, yet they went on. He is angry and hides
himself from them, deserts them as to his gracious, assist-

VOL. XIII, F

66 THE NATURE AND POWER

ing, comforting presence. Doth this work the effect ? No,
they go on frovvardly still, as men mad on their covetous-
ness. Nothing can put a stop to their raging lusts. This
is plain madness and fury. We need not seek far for in-
stances ; we see men mad on their lusts every day : and,
which is the worst kind of madness, their lusts do not rage
so much in them, as they rage in the pursuit of them. Are
those greedy pursuits of things in the world, which we see
some men engaged in, though they have other pretences,
indeed any thing else but plain madness in the pursuit of
their lusts? God, who searcheth the hearts of men, knows,
that the most of things that are done with other pretences
in the world, are nothing but the actings of men, mad and
furious in the pursuit of their lusts.

2. That sin ariseth not unto this height ordinarily,
but when it hath got a double advantage.

(1.) That it be provoked, enraged, and heightened, by
some great temptation. Though it be a poison in itself, yet
being inbred in nature, it grows not violently outrageous
without the contribution of some new poison of Satan unto
it in a suitable temptation. It was the advantage that Satan
got against David, by a suitable temptation, that raised his
lusts to that rage and madness which it went forth unto in
the business of Bathsheba and Uriah. Though sin be al-
ways a fire in the bones, yet it flames not, unless Satan
come with his bellows to blow it up. And let any one in
whom the law of sin ariseth to this height of rage, seriously
consider, and he may find out where the devil stands and
puts in in the business.

(2.) It must be advantaged by some former enter-
tainment and prevalency. Sin grows not to this height at
its first assault. Had it not been suffered to make its en-
trance, had there not been some yielding in the soul, this
had not come about. The great wisdom and security of the
soul in dealing with indwelling sin, is to put a violent stop
unto its beginnings, its first motions and actings. Venture
all on the first attempt. Die rather than yield one step unto
it. If, through the deceit of sin, or the negligence of the
soul, or its carnal confidence, to give bounds to lust's act-
ings at other seasons, it makes any entrance into the soul,
and finds any entertainment, it gets strength and power, and

OF INDWELLING SIN. 67

insensibly ariseth to the frame under consideration. Thou
hadst never had the experience of the fury of sin, if thou
hadst not been content with some of its dalliances. Hadst
thou not brought up this servant, this slave delicately, it
would not have now presumed beyond a son. Now when
the law of sin in any particular hath got this double advan
tage, the furtherance of a vigorous temptation, and some
prevalency formerly obtained, v/hereby it is let into the
strengths of the soul, it often riseth up to this frame whereof
we speak.

3. We may see what accompanies this rage and mad-
ness, what are the properties of it, and what effects it pro-
duceth.

(1.) There is in it the casting off, for a time at least, of
the yoke, rule, and government of the Spirit and law of
grace. Where grace hath the dominion, it will never utterly
be expelled from its throne, it will still keep its right and
sovereignty; but its influences may for a season be inter-
cepted, and its government be suspended by the power of
sin. Can we think that the law of grace had any actual in-
fluence of rule on the heart of David, when upon the provo-
cation received from Nabal, he was so hurried with the de-
sire of self-revenge, that he cried, ' Gird on your swords,' to
his companions, and resolved not to leave alive one man of
his whole household ; 1 Sam. xxv. 34. or that Asa was in
any better frame, when he smote the prophet, and put him
in prison, that spake unto him in the name of the Lord? Sin
in this case is like an untamed horse, which having first cast
off his rider, runs away with fierceness and rage. It first
casts off a present sense of the yoke of Christ, and the law
of his grace, and then hurries the soul at its pleasure. Let
us a little consider how this is done.

The seat and residence of grace is in the whole soul ; it
is the inner man, it is in the mind, the will, and the affec-
tions ; for the whole soul is renewed by it unto the image
of God ; Ephes. iv. 23, 24. and the whole man is a * new
creature .;,' 2 Cor. v. 17. And in all these doth it exert its
power and efficacy ; its rule or dominion is the pursuit of its
effectual working in all the faculties of the soul, as they are
one united principle of moral and spiritual operations. So
then, the interrupting of its exercise, of its rule and power

f2

68 THE NATURE AND POWER

by the law of sin, must consist in its contrary acting in and
upon the faculties and affections of the soul, whereon, and by
which, grace should exert its power and efficacy ; and this it
doth: it darkens the mind, partly through innumerable vain
prejudices and false reasonings, as we shall see when we come
to consider its deceitfulness, and partly through the steam-
ing of the affections, heated with the noisome lusts that
have laid hold on them. Hence that saving light that is in
the mind is clouded and stifled, that it cannot put forth its
transforming power to change the soul into the likeness of
Christ discovered unto it, which is its proper work, Rom.
xii. 2. The habitual inclination of the will to obedience,
which is the next way of the working of the law of grace, is
first weakened, then cast aside, and rendered useless by the
continual solicitations of sin and temptation ; so that the
will first lets go its hold, and disputes whether it shall yield
or no ; and at last gives up itself ''to its adversary; and for
the affections commonly the beginning of this evil is in
them. They cross one another, and torture the soul with
their impetuous violence. By this way is the rule of the
law of grace intercepted by the law of sin, even by imposing
upon it in the whole seat of its government. When this is
done, it is sad work that sin will make in the soul. The
apostle warns believers to take heed hereof, Rom. vi. 12.
* Let not sin therefore reign in your mortal bodies, that you
should obey it in the lusts thereof.' Look to it that it get
not the dominion, that it usurp not rule, no not for a mo-
ment. It will labour to intrude itself unto the throne, watch
against it, or a woful state and condition lies at the door.
This then accompanies this rage and madness of the law of
sin; it casts off during its prevalency the rule of the law of
grace wholly; it speaks in the soul, but is not heard; it
commands the contrary, but is not obeyed ; it cries out,
' Do not this abominable thing which the Lord hateth,' but
is not regarded ; that is, not so far as to be able to put a pre-
sent stop to the rage of sin, and to recover its own rule,
which God in his own time restores to it by the power of
his Spirit dwelling in us.

(2.) Madness or rage are accompanied with fearless-
ness and contempt of danger; it takes away the power of
consideration, and all that influence that it ought to have

OF INDWELLING SIN. 69

upon the soul. Hence sinners that are wholly under the
power of this rage, are said, * To run upon God, and the
thick bosses of his buckler ;' Job. xvi. 21 . That wherein he
is armed for their utter ruin. They despise the utmost that
he can do to them, being secretly resolved to accomplish
their lusts, though it cost them their souls. Some few con-
siderations will farther clear this unto us.

[1.] Ofttimes, when the soul is broken loose from the
power of renewing grace, God deals with it to keep it with-
in bounds by preventing grace. So the Lord declares that
he will deal with Israel, Hos, ii.6. Seeing thou hast rejected
me, I will take another course with thee ; I will lay obstacles
before thee that thou shalt not be able to pass on, whether
the fury of thy lusts would drive thee. He will propose that
to them from without, that shall obstruct them in their pro-
gress.

[2.] These hinderances that God lays in the way of
sinners, as shall be afterward at large declared, are of two
sorts.

1st. Rational considerations taken from the consequence
of the sin and evil that the soul is solicited unto, and
perplexed withal. Such are the fear of death, judgment,
and hell, falling into the hands of the living God, who is a
consuming fire. Whilst a man is under the power of the
law of the Spirit of life, the ' love of Christ constraineth
him;' 2 Cor. v. 14. The principle of his doing good and
abstaining from evil, is faith working by love, accompanied
with a following of Christ, because of the sweet savour of
his name. But now, when this blessed easy yoke is for a
season cast off, so as was manifested before, God sets a
hedge of terror before the soul, minds it of death and judg-
ment to come, flashes the flames of hell fire in the face, fills
the soul with consideration of all the evil consequence of
sin to deter it from its purpose. To this end doth he make
use of all threatenings recorded in the law and gospel. To
this head also may be referred all the considerations that
may be taken from things temporal, as shame, reproach,
scandal, punishments, and the like. By the consideration
of these things, I say, doth God set a hedge before them.

2dly. Providential dispensations are used by the Lord
to the same purpose, and these are of two sorts.

70 THE NATURE AND POWER

(1st.) Such as are suited to work upon the soul, and to
cause it to desist and give over in its lustings and pursuit of
sin. Such are afflictions and mercies, Isa. Ivii. 17. 'I was
wroth, and I smote them ;' I testified my dislike of their
Ways by afflictions. So Hos. ii. 9. 11, 12. ' God chastens
men with pains on their bodies/ saith he, in Job, ' to turn
them from their purpose, and to hide sin from them;' Job
xxxiii. 17. 19. And other ways he hath to come to them
and touch them, as in their names, relations, estates, and de-
sirable things ; or else he heaps mercies on them, that they
may consider who they are rebelling against. It may be
signal distinguishing mercies are made their portion for
many days.

(2dly.) Such as actually hinder the soul from pursuing
sin, though it be resolved so to do. The various ways where-
by God doth this, we must afterward consider.

These are the ways, I say, whereby the soul is dealt
withal, after the law of indwelling sin hath cast off for a sea-
son the influencing power of the law of grace. But now,
when lust rises up to rage or madness, it will also contemn
all these, even the rod, and him that hath appointed it. It
will rush on shame, reproaches, wrath, and whatever may
befall it ; that is, though they be presented unto it, it will
venture upon them all. Rage and madness is fearless. And
this it doth two ways.

[1st.] It possesseth the mind, that it suffers not the con-
sideration of these things to dwell upon it, but renders the
thoughts of them slight and evanid ; or, if the mind do
force itself to a contemplation of them, yet it interposeth
between it and the affections, that they shall not be influ-
enced by it in any proportion to what is required. The soul
in such a condition will be able to take such things into
contemplation, and not at all to be moved by them ; and
where they do prevail for a season, yet they are insensibly
wrought off from the heart again.

[2dly.] By secret stubborn resolves to venture all upon the
way wherein it is.

And this is the second branch of this evidence of the
power of sin, taken from the opposition that it makes to the
law of grace, as it were by the way of force, strength, and
violence; the consideration of its deceit doth now follow.

OF INDWELLING SIN. 71

CHAP. VIII.

Indwellhiff sin proved powerful from its deceit. Proved to he deceitful. The
general nature of deceit. James i. 14. opened. How the mind is drawn
off" from its datij hy the deceilfulness of sin. The principal duties of the
mind in our obedience. The ivays and means whereby it is turned from it.

The second part of the evidence of the power of sin from its
manner of operation, is taken from its deceitfuhiess. It
adds in its working, deceit unto power. The efficacy of that
must needs be great, and is carefully to be watched against,
by all such as value their souls, where power and deceit are
combined, especially advantaged and assisted by all the
ways and means before insisted on.

Before we come to shew wherein the nature of this de-
ceitfulness of sin doth consist, and how it prevaileth there-
by, some testimonies shall be briefly given in unto the thing
itself, and some light into the general nature of it.

That sin, indwelling sin, is deceitful, we have the ex-
press testimony of the Holy Ghost, as Heb. iii. 13. 'Take
heed that ye be not hardened by the deceitfulness of sin.'
Deceitful it is, take heed of it, watch against it, or it will
produce its utmost effect in hardening of the heart against
God. It is on the account of sin, that the heart is said to
be ' deceitful above all things ;' Jer. xvii. 9. Take a man in
other things, and as Job speaks, though he ' would be wise
and crafty, he is like the wild ass's colt,' Job xi. 12. a poor,
vain, empty nothing. But consider his heart on the ac-
count of this law of sin, it is crafty and deceitful above all
things; 'They are wise to do evil,' saith the prophet, 'but to
do good they know not;' Jer. iv. 22. To the same purpose
speaks the apostle, Ephes. iv. 2. ' The old man is corrupt ac-
cording to deceitful lusts.' Every lust, which is a branch
of this law of sin, is deceitful ; and where there is poison in
every stream, the fountain must needs be corrupt. No par-
ticular lust hath any deceit in it, but what is communicated
unto it from this fountain of all actual lust, this law of sin.
And, 2 Thess. ii. 10. the coming of the man of sin, is said to
be in and with the 'deceivableness of unrighteousness.' Un-
righteousness is a thing generally decried and evil spoken of
amongst men, so that it is not easy to conceive how any
man should prevail himself of a reputation thereby. But

72 THE NATURE AND POWER

there is a deceivableness in it, whereby the minds of men
are turned aside from a due consideration of it ; as we shall
manifest afterward. And thus the account which the apo-
stle gives concerning those who are under the power of sin
is, that they are ' deceived,' Titus iii. 3. And the life of evil
men, is nothing but ' deceiving and being deceived ;' 2 Tim.
iii. 13. So that we have sufficient testimony given unto this
qualification of the enemy with whom we have to deal ; he
is deceitful, which consideration of all things puts the mind
of man to a loss in dealing with an adversary. He knows
he can have no security against one that is deceitful, but in
standing upon his own guard and defence all his days.

Farther to manifest the strength and advantage that sin
hath by its deceit, we may observe that the Scripture places
it for the most part as the head and spring of every sin, even
as though there were no sin followed after, but where deceit
went before. So 1 Tim. ii. 13, 14. The reason the apostle
gives why Adam, though he was first formed, was not
first in the transgression, is because he was not first de-
ceived. The woman though made last, yet being first de-
ceived, was first in the sin. Even that first sin began in de-
ceit, and until the mind was deceived, the soul was safe.
Eve therefore did truly express the matter. Gen. iii. 13.
though she did it not to a good end, ' the serpent beguiled
me,' saith she, ' and I did eat.' She thought to extenuate
her own crime, by charging the serpent. And this was a
new fruit of the sin she had cast herself into. But the mat-
ter of fact was true, she was beguiled before she ate; deceit
went before the transgression. And the apostle shews that
sin and Satan still take the same course, 2 Cor. xi. 3. There
is, saith he, the same way of working towards actual sin, as
was of old ; beguiling, deceiving goes before; and sin, that is,
the actual accomplishment of it, followeth after. Hence all
the great works that the devil doth in the world, to stir men
up to an opposition unto the Lord Jesus Christ and his king-
dom, he doth them by deceit ; Ilev. xii. 9. 'The devil, who
deceiveth the whole world.' It were utterly impossible men
should be prevailed on to abide in his service, acting his de-
signs to their eternal, and sometimes their temporal ruin,
were they not exceedingly deceived. See also chap. xx. 10.

Hence are those manifold cautions that are given us to

OF INDWELLING SIN. 73

take heed, that we be not deceived, if we would take heed
that we do not sin. See Ephes. v. 6. 1 Cor. vi. 9. xv.
33. Gal. vi. 7. Luke xxi. 8. From all which testimonies we
may learn the influence that deceit hath into sin, and conse-
quently the advantage that the law of sin hath to put forth
its power by its deceitfulness. Where it prevails to deceive,
it fails not to bring forth its fruit.

The ground of this efiicacy of sin by deceit, is taken
from the faculty of the soul affected with it. Deceit pro-
perly affects the mind; it is the mind that is deceived.
When sin attempts any other way of entrance into the soul,
as by the affections, the mind retaining its right and sove-
reignty, is able to give check and control unto it. But
where the mind is tainted, the prevalency must be great.
For the mind or understanding is the leading faculty of the
soul, and what that fixes on, the will and affections rush
after, being capable of no consideration but what that pre-
sents unto them. Hence it is, that though the entangle-
ment of the affections unto sin be ofttimes most trouble-
some, yet the deceit of the mind is always most dangerous ;
and that because of the place that it possesseth in the soul,
as unto all its operations. Its office is to guide, direct,
choose, and lead ; and ' if the light that be in us be darkness,
how great is that darkness !'

And this will farther appear, if we consider the nature of
deceit in general. It consists in presenting unto the soul,
or mind, things otherwise than they are, either in their na-
ture, causes, effects, or present respect unto the soul. This
is the general nature of deceit, and it prevails many ways.
It hides what oug-ht to be seen and considered, conceals
circumstances and consequences, presents what is not, or
things as they are not, as we shall afterward manifest in par-
ticular. It was shewed before, that Satan beguiled and de-
ceived our first parents ; that term the Holy Ghost gives
unto his temptation and seduction. And how he did de-
ceive them the Scripture relates. Gen. iii. 4, 5. He did it
by representing things otherwise than they were. The fruit
was desirable, that was apparent unto the eye. Hence Sa-
tan takes advantage secretly to insinuate, that it was merely
an abridgment of their happiness, that God aimed at in for-
biddino; them to eat of it. That it was for the trial of their

74 THE NATURE AND POWER

obedience, that certain, though not immediate ruin, would
ensue upon the eating of it, he hides from them ; only he
proposeth the present advantage of knowledge, and so pre-
sents the whole case quite otherwise unto them, than indeed
it was. This is the nature of deceit ; it is a representation of
a matter under disguise, hiding that which is undesirable,
proposing that which indeed is not in it, that the mind may
make a false judgment of it. So Jacob deceived Isaac by his
brother's raiment, and the skins on his hands and neck.

Again, deceit hath advantage by that way of manage-
ment which is inseparable from it. It is always carried on
by degrees, by little and little, that the Vt^hole of the design
and aim in hand be not at once discovered. So dealt Satan
in that great deceit before-mentioned ; he proceeds in it by
steps and degrees. First, he takes off an objection, and
tells them they shall not die ; then proposeth the good of
knowledge to them, and their being like to God thereby.
To hide and conceal ends, to proceed by steps and degrees,
to make use of what is obtained, and thence to press on to
farther effects, is the true nature of deceit. Stephen tells us,
that the ki ng of Egypt ' dealt subtiliy' or deceitfully * with the^ir
kindred ;' Acts vii. 19. How he did it we may see, Exod. i.
he did not at first fall to killing and slaying of them, but
says, ver. 10." Come let us deal wisely ;' beginning to oppress
them. This brings forth their bondage, ver. 11. Having
got this ground to make them slaves, he proceeds to destroy
their children, ver. 16. He fell not on them all at once, but
by degrees. And this may suffice to shew in general, that
sin is deceitful and the advantages that it hath thereby.

For the way, and manner, and progress of sin in work-
ing by deceit, we have it fully expressed, James i. 14, 15.
* Every man is tempted when he is drawn away of his own
lust and enticed. Then when lust hath conceived, it bringeth
forth sin : and sin, when it is finished, bringeth forth death.'
This place declaring the whole of what we aim at in this
matter, must be particularly insisted on.

In the foregoing verse, the apostle manifests that men
are willing to drive the old trade, which our first parents at
the entrance of sin set up withal, namely, of excusing
themselves in their sins, and casting the occasion and blame
of them on others. It is not, say they, from themselves.

OF INDWELLING SIN. 75

their own nature and inclination^, their own designings, that
they have committed such and such evils, but merely from
their temptations ; and if they know not where to fix the
evil of those temptations, they will lay them on God him-
self, rather than go without an excuse or extenuation of
their guilt. This evil in the hearts of men the apostle re-
buketh, ver. 13. ' Let no man say, when he is tempted, I am
tempted of God, for God cannot be tempted of evil, neither
tempteth he any man.' And to shew the justness of this
reproof in the words mentioned, he discovers the true causes
of the rise and whole progress of sin, manifesting that tlie
whole guilt of it lies upon the sinner, and that the whole
punishment of it, if not graciously prevented, will be his
lot also.

We have therefore, as was said, in these words the whole
progress of lust or indwelling sin, by the way of subtlety,
fraud, and deceit, expressed and limited by the Holy Ghost.
And from hence we shall manifest the particular ways and
means whereby it puts forth its power and efficacy in the
hearts of men by deceitfulness and subtlety ; and we may
obsei've in the words,

First, The utmost end aimed at in all the actings of sin,
or the tendency of it in its own nature, and that is death ;
' sin, when it is finished, bringeth forth death ;' the everlast-
ing death of the sinner : pretend what it will, this is the end
it aims at, and tends unto. Hiding of ends and designs is
the principal property of deceit. This sin doth to the ut-
most ; other things innumerable it pleads, but not once de-
clares that it aims at the death, the everlasting death c5 the
soul. And a fixed apprehension of this end of every sin, is
a blessed means to prevent its prevalency in its way of de-
ceit or beguiling.

Secondly, The general way of its acting towards that
end is by temptation; 'Every man is tempted of his own
lust.' I purpose not to speak in general of the nature of
temptations, it belongs not unto our present purpose, and be-
sides I have done it elsewhere. It may suffice at present to
observe, that the life of temptation lies in deceit ; so that in
the business of sin, to be eftectually tempted, and to be be-
guiled or deceived are the same. Thus it was in the first
temptation ; it is every where called the serpent's beguiling

76 THE NATURE AND POWER

or deceiving, as was manifested before : the serpent beguiled
Eve; that is, prevailed by his temptations upon her. So
that every man is tempted; that is, every man is beguiled
or deceived by his own lust, or indwelling sin, which we
have often declared to be the same.

The degrees whereby sin proceedeth in this work of
tempting or deceiving, are five ; for we shewed before, that
this belongs unto the nature of deceit, that it works by de-
grees, making its advantage by one step to gain another.

The first of these consists in drawing off, or drawing
away; * Every man is tempted when he is drawn away of
his own lust.'

The second is in enticing; ' and is enticed.'

The third, in the conception of sin; 'when lust hath con-
ceived,' when the heart is enticed, then lust conceives in it.

The fourth is the bringing forth of sin in its actual ac-
complishment; 'when lust hath conceived it brings forth
sin.' In all which there is a secret allusion to an adulterous
deviation from conjugal duties, and conceiving or bringing
forth children of whoredom and fornication.

The fifth is, the finishing of sin, the completing of it, the
filling up of the measure of it, whereby the end originally
designed by lust is brought about ; * sin when it is finished
bringeth forth death.' As lust conceiving, naturally and ne-
cessarily bringeth forth sin; so sin finished, infallibly pro-
cureth eternal death.

The first of these relates to the mind ; that is, drawn off,
or drawn away by the deceit of sin. The second unto the
affestions; they are enticed or entangled. The third to the
will, wherein sin is conceived ; the consent of the will being
the formal conception of actual sin. The fourth to the con-
versation wherein sin is brought forth; it exerts itself in the
lives and courses of men. The fifth respects an obdurate
course in sinning, that finisheth, consummates, and shuts
up the whole work of sin, whereon ensues death or eternal
ruin.

I shall principally consider the three first, wherein the
main strength of the deceit of sin doth lie, and that because
in believers, whose state and condition is principally pro-
posed to consideration, God is pleased, for the most part,
graciously to prevent the fourth instance, or the bringing

OF INDAVELLING SIN. 77

forth of actual sins in their conversations; and the last al-
ways and wholly, or their being obdurate in a course of sin
to the finishing of it. What ways God in his grace and
faithfulness makes use of to stifle the conceptions of sin in
the womb, and to hinder its actual production in the lives of
men, must afterward be spoken unto. The first three in-
stances then we shall insist upon fully, as those wherein the
principal concernment of believers in this matter doth lie.

The first thing which sin is said to do, working in a way
of deceit, is to draw away, or to draw off; whence a man is
said to be drawn off, or drawn away and diverted, namely,
from attending unto that course of obedience and holiness,
which, in opposition unto sin and the law thereof, he is
bound with diligence to attend unto.

Now it is the mind that this effect of the deceit of sin is
wrought upon. The mind or understanding, as we have
shewed, is the guiding, conducting faculty of the soul ; it
goes before in discerning, judging, and determining, to make
the way of moral actions fair and smooth to the will and af-
fections ; it is to the soul what Moses told his father-in-law
that he might be to the people in the wilderness, as * eyes
to guide them,' and keep them from wandering in that de-
solate place : it is the eye of the soul, without whose guid-
ance the will and affections would perpetually wander in
the wilderness of this world, according as any object, with
an appearing present good, did offer or present itself unto
them.

The first thins; therefore that sin aims at in its deceitful
working, is to draw off and divert the mind from the dis-
charge of its duty.

There are two things which belong unto the duty of the
mind, in that special office which it hath in and about the
obedience which God requireth.

1, To keep itself and the whole soul in such a frame
and posture, as may render it ready unto all duties of obe-
dience, and watchful against all enticements unto the con-
ception of sin.

2. In particular carefully to attend unto all parti-
cular actions, that they be performed as God requireth, for
matter, manner, time, and season, agreeably unto his will, as
also for the obviating all particular tenders of sin in things

78 THE NATURE AND POWER

forbidden. In these two things consists the whole duty of
the mind of a believer ; and from both of them doth indwell-
ing sin endeavour to divert it, and draw it off.

1. The first of these is, the duty of the mind, in reference
unto the general frame and course of the whole soul; and
hereof two things may be considered. (1.) That it is found-
ed in a due constant consideration ; of ourselves, of sin,
and its vileness : of God, of his grace, and goodness ;
and both these doth sin labour to draw it off from. (2.) In
attending to those duties which are suited to obviate the
working of the law of sin, in an especial manner.

(1.) It endeavours to draw it off from a due consider-
ation, apprehension, and sensibleness of its own vileness,
and the danger wherewith it is attended. This, in the first
place, we shall instance in. A due, constant consideration
of sin in its nature, in all its aggravating circumstances, in
its end and tendency, especially as represented in the blood
and cross of Christ, ought always to abide with us. Jer. ii. 19.
' Know therefore and see that it is an evil thing and a bitter,
that thou hast forsaken the Lord thy God.' Every sin is a
forsaking of the Lord our God. If the heart know not, if it
consider not, that it is an evil thing and a bitter, evil in it-
self, bitter in its effects, fruit, and event, it will never be se-
cured against it. Besides, that frame of heart which is most
accepted with God in any sinner, is the humble, contrite,
self-abasing frame : Isa. Ivii. 15. 'Thus saith the high and
lofty One that inhabiteth eternity, whose name is Holy ; I
dwell in the high and holy place, with him also that is of a
contrite and humble spirit, to revive the spirit of the hum-
ble, to revive the spirit of the contrite ones.' See also Luke
xviii. 13, 14. This becomes a sinner, no garment sits so de-
cently about him. ' Be clothed with humility,' saith the apo-
stle, 1 Pet. V. 5. It is that which becomes us, and it is the
only safe frame. He that walketh humbly walketh safely.
This is the design of Peter's advice, 1 Epist. i. 17. ' Pass
the time of your sojourning here in fear.' After that he
himself had miscarried by another frame of mind, he gives
this advice to all believers : it is not a bondage, servile fear,
disquieting and perplexing the soul, but such a fear as may
keep men constantly calling upon the Father, with refer-
ence unto the final judgment, that they may be preserved

OF INDWELLING SIN. 79

from sin, whereof they were in so great danger, which he
advises them unto. ' If ye call on the Father, who, without
respect of persons, judgeth according to every man's work,
pass the time of your sojourning here in fear.' This is the
humble frame of soul; and how is this obtained? how is
this preserved ? No otherwise but by a constant deep appre-
hension of the evil, vileness, and danger of sin. So was it
wrought, so was it kept up in the approved publican. 'God
be merciful,' saith he, ' to me a sinner.' Sense of sin kept
him humble, and humility made way for his access unto a
testimony of the pardon of sin.

And this is the great preservative through grace from
sin, as we have an example in the instance of Joseph, Gen.
xxxix. 9. Upon the urgency of his great temptation, he
recoils immediately into this frame of spirit ; ' How,' saith
he, ' can I do this thing, and sin against God ? ' A constant,
steady sense of the evil of sin gives him such preservation,
that he ventures liberty and life in opposition to it. To fear
sin is to fear the Lord ; so the holy man tells us that they
are the same, Job xxviii. 28. ' The fear of the Lord, that is
wisdom ; and to depart from iniquity that is understanding.'

This therefore in the first place, in general, doth the law
of sin put forth its deceit about, namely, to draw the mind from
this frame, which is the strongest fort of the soul's defence
and security. It labours to divert the mind from a due appre-
hension of the vileness, abomination, and danger of sin. It
secretly and insensibly insinuates lessening, excusing, exte-
nuating thoughts of it ; or it draws it off from pondering
upon it, from being conversant about it in his thoughts so
much as it ought, and formerly hath been. And if, after the
heart of a man hath, through the word, Spirit, and grace of
Christ, been made tender, soft, deeply sensible of sin, it
becomes on any account, or by any means whatever, to have
less, fewer, slighter, or less affecting thoughts of it or about
it, the mind of that man is drawn away by the deceitfulness
of sin.

There are two ways amongst others, whereby the law of
sin endeavours deceitfully to dravv' off the mind from this
duty, and frame ensuing thereon.

[1.] It doth it by a horrible abuse of gospel grace.
There is in the gospel a remedy provided against the whole

80 THE NATURE AND POWER

evil of sin, the filth, the guilt of it, with all its dangerous
consequents. It is the doctrine of the deliverance of the
souls of men from sin and death. A discovery of the gracious
will of God towards sinners by Jesus Christ. What now is
the genuine tendency of this doctrine, of this discovery of
grace, and what ought we to use it and improve it unto?
This the apostle declares, Titus ii. 1 1, 12. ' The grace of God
that bringeth salvation, hath appeared to all men, teaching us
that, denying ungodliness and worldly lusts, we should live
soberly, righteously, and godly, in this present world.' This
it teacheth, this we ought to learn of it and by it. Hence
universal holiness is called a * conversation that becometh
the gospel,' Phil. i. 27. It becomes it as that which is an-
swerable unto its end, aim, and design ; as that which it
requires, and which it ought to be improved unto. And
accordingly it doth produce this effect where the word of it
is received and preserved in a saving light, Rom.xii. 2.
Ephes. iv. 20 — 24. But herein doth the deceit of sin in-
terpose itself. It separates between the doctrine of grace,
and the use and end of it. It stays upon its notions, and
intercepts its influences in its proper application. From
the doctrine of the assured pardon of sin, it insinuates a re-
gardlessness of sin. God in Christ makes the proposition,
and Satan and sin make the conclusion. For that the deceit-
fulness of sin is apt to plead unto a regardlessness of it from
the grace of God whereby it is pardoned, the apostle declares
in his reproof and detestation of such an insinuation, Rom.
vi. 1. ' What shall we say then? Shall we continue in sin, that
grace may abound? God forbid.' Men's deceitful hearts,
saith he, are apt to make that conclusion ; but far be it from
us, that we should give any entertainment unto it. But yet
that some have evidently improved that deceit unto their own
eternal ruin, Jude declares, ver. 4. ' Ungodly men turning
the grace of God into lasciviousness.' And we have had
dreadful instances of it in the days of temptation wherein we
have lived.

Indeed, in opposition unto this deceit lies much of the
wisdom of faith, and pov;er of gospel grace. When the mind
is fully possessed with, and cast habitually and firmly into,
the mould of the notion and doctrine of gospel truth about
the full and free forgivejiess of all sins in the blood of Christ,

OF INDWELLING SIN. 81

then to be able to keep the heart always in a deep humbling
sense of sin, abhorrency of it, and self-abasement for it, is a
great effect of gospel wisdom and grace. This is the trial
and touchstone of gospel light. If it keep the heart sen-
sible of sin, humble, lowly, and broken on that account; if
it teach us to water a free pardon with tears, to detest for-
given sin, to watch diligently for the ruin of that, which we
are yet assured shall never ruin us, it is divine, from above,
of the Spirit of grace. If it secretly and insensibly make men
loose and slight in their thoughts about sin, it is adulterate,
selfish, false. If it will be all, answer all ends, it is nothing.
Hence it comes to pass, that sometimes we see men
walking in a bondage-frame of spirit all their days, low in
their light, mean in their apprehensions of grace, so that it is
hard to discern whether covenant in their principles they
belong unto ; whether they are under the law, or under grace,
yet walk with a more conscientious tenderness of sinning,
than many who are advanced into higher degrees of light
and knowledge than they. Not that the saving light of the
gospel is not the only principle of saving holiness and obe-
dience; but that through the deceitfulness of sin, it is variously-
abused to countenance the soul in manifold neglect of duties,
and to draw off the mind from a due consideration of the
nature, desert, and danger of sin. And this is done several
ways.

(1st.) The soul having frequent need of relief by gospel
grace against a sense of the guilt of sin and accusation of
the law, comes at length to make it a common and ordinary
thing, and such as may be slightly performed. Having found
a good medicine for its wounds, and such as it hath had
experience of its efficacy, it comes to apply it slightly, and
rather skinneth over than cureth its sores. A little less earnest-
ness, a little less diligence serves every time, until the soul,
it may be, begins to secure itself of pardon in course. And
this tends directly to draw off the mind from its constant
and universal watchfulness against sin. He whose light hath
made his way of access plain for the obtaining of pardon, if
he be ^ot very watchful, he is far more apt to become overly,
formal, and careless in his work, than he who by reason of
mists and darkness, beats about to find his way aright to the
throne of grace. As a man that hath often travelled a road

VOL. XIII. G

82 THE NATURE AND POWEli

passeth on without regard or inquiry; but he who is a
stranger unto it, observing all turnings, and inquiring of all
passengers, secures his journey beyond the other.

(2dly.) The deceitfulness of sin takes advantage from the
doctrine of grace, by many ways and means to extend the
bounds of the soul's liberty beyond what God hath assign-
ed unto it. Some have never thought themselves free from
a legal bondage frame, until they have been brought into the
confines of sensuality, and some into the depths of it. How
often will sin plead, this strictness, this exactness, this so-
licitude is no ways needful ; relief is provided in the gospel
against such things. Would you live as though there were
no need of the gospel ? as though pardon of sin were to no
purpose? But concerning these pleas of sin from gospel
grace, we shall have occasion to speak more hereafter in
particular.

(3dly.) In times of temptation, this deceitfulness of sin
will argue expressly for sin from gospel grace ; at least it will
plead for these two things :

[1st.] That there is not need of such a tenacious severe
contending against it, as the principle of the new creature is
fixed on. If it cannot divert the soul or mind wholly from
attending unto temptations to oppose them, yet it will en-
deavour to draw them off as to the manner of their attend-
ance. They need not use that diligence which at first the
soul apprehends to be necessary.

[2dly.] It will be tendering relief as to the event of
sin, that it shall not turn to the ruin or destruction of the
poul, because it is, it will, or maybe, pardoned by the grace
of the gospel. And this is true, this is the great and only
relief of the soul against sin, the guilt whereof it hath con-
tracted already ; the blessed and only remedy for a guilty
soul. But when it is pleaded and remembered by the deceit-
fulness of sin in compliance with temptation unto sin, then
it is poison ; poison is mixed in every drop of this balsam,
to the danger if not death of the soul. And this is the
first way whereby the deceitfulness of sin draws off the mind
from a due attendance unto that sense of its vileness,-which
alone is able to keep it in that humble, self-abased frame,
that is acceptable with God. It makes the mind careless,
as though its work were needless, because of the abounding

OF INDWELLING SIN. 83

of grace ; which is a soldier's neglect of his station trusting
to a reserve, provided indeed only in case of keeping his
own proper place.

[2.] Sin takes advantage to work by its deceit in
this matter of drawing off the mind from a due sense of it,
from the state and condition of men in the world. I shall
give only one instance of its procedure in this kind. Men in
their younger days have naturally their affections more quick,
vigorous, and active, more sensibly working in them than
afterward. They do as to their sensible working and ope-
ration naturally decay, and many things befall men in their
lives, that take off the edge and keenness of them. But as
men lose in their affections, if they are not besotted in sen-
suality, or by the corruptions that are in the world through
lust, they grow and improve in their understandings, reso-
lutions, and judgments. Hence it is, that if what had place
formerly in their affections do not take place in their minds
and judgments, they utterly lose them, they have no more
place in their souls. Thus men have no regard for, yea, they
utterly despise, those things which their affections were set
Upon with delight and greediness in their childhood. But
if they are things that by any means come to be fixed in
their minds and judgments, they continue a high esteem for
them^ and do cleave as close unto them, as they did when
their affections were more vigorous ; only, as it were, they
have changed their seat in the soul. It is thus in things
spiritual ; the first and chiefest seat of the sensibleness of
sin, is in the affections ; as these in natural youth, are great
and large, so are they spiritually in spiritual youth ; Jer. ii. 2.
*I remember the kindness of thy youth, the love of thine
espousals.' Besides, such persons are newly come off from
their convictions, wherein they have been cut to the heart,
and so made tender. Whatever touches upon a wound is
throughly felt. So doth the guilt of sin before the wound
given by conviction be throughly cured. But now, when
affections begin to decay naturally, they begin to decay also
as to their sensible actings and motions in things spiritual.
Although they improve in grace, yet they may decay in
sense. At least spiritual sense is not radically in them, but
only by way of communication. Now in these decays, if
the soul take not care to fix a deep sense of sin on the mind

g2

84 THE NATURE AND POWER

and judgment, thereby perpetually to affect the heart and
affections, it will decay. And here the deceit of the law of
sin interposeth itself. It suffers a sense of sin to decay in the
affections, and diverts the mind from entertaining a due, con-
stant, fixed consideration of it. We may consider this a little
in persons that never make a progress in the ways of God
beyond conviction. How sensible of sin will they be for
a season ? How will they then mourn and weep under a
sense of the guilt of it ? How will they cordially and heartily
resolve against it ? Affections are vigorous, and, as it were,
bear rule in their souls. But they are like an herb that will
flourish for a day or two with watering, although it have no
root. For, awhile after, we see that these men the more ex-
perience they have had of sin, the less they are afraid of it,
as the wise man intimates, Eccles. viii. 11. and at length
they come to be the greatest contemners of sin in the world.
No sinner like him that hath sinned away his convictions of
sin. What is the reason of this? Sense of sin was in their
convictions fixed on their affections ; as it decayed in them,
they took no care to have it deeply and graciously fixed on
their minds. This the deceitfulness of sin deprived them of,
and so ruined their souls. In some measure it is so with be-
lievers. If, as the sensibleness of the affections decay, if,
as they grow heavy and obtuse, great wisdom and grace be
not used to fix a due sense of sin upon the mind and judg-
ment, which may provoke, excite, enliven, and stir up the
affections every day, great decays will ensue. At first sor-
row, trouble, grief, fear, affected the mind, and would give it
no rest. If afterward the mind do not affect the heart with
sorrow and grief, the whole will be cast out, and the soul be
in danger of being hardened. And these are some of the
ways whereby the deceit of sin diverts the mind from the
first part of its safe preserving frame, or draws it off from its
constant watchfulness against sin and all tiie effects of it.

The second part of this general duty of the mind, is to
keep the soul unto a constant, holy consideration of God
and his grace. This evidently lies at the spring head of
gospel obedience. The way whereby sin draws off the mind
from this part of its duty is open and known sufficiently,
though not sufficiently watched against. Now this the
Scripture every where declares to be the filling of the minds

OF INDWELLING SIN. 85

of men with earthly things. This it placeth in direct oppo-
sition unto that heavenly frame of the mind, which is the
spring of gospel obedience. Col. iii, 2. ' Set your affections
on things above, not on things on the earth ;' or set your
minds. As if he had said, on both together you cannot be
set or fixed, so as principally and chiefly to mind them both
And the affections to the one and the other, proceeding from
these different principles of minding the one and the other,
are opposed as directly inconsistent, 1 John ii. 15. ' Love
not the world, neither the things that are in. the world; if
any man love the world, the love of the Father is not in him.'
And actings in a course suitable unto these affections are
proposed also as contrary ; ' You cannot serve God and
mammon.' These are two masters whom no man can serve
at the same time to the satisfaction of both. Every inordi-
nate minding, then, of earthly things, is opposed unto that
frame wherein our minds ought to be fixed on God and his
grace in a course of gospel obedience.

Several ways there are whereby the deceitfulness of sin
draws off the mind in this particular, but the chief of them
is by pressing these things on the mind under the notion of
things lawful, and it may be necessary. So all those who
excuse themselves in the parable from coming in to the
marriage-feast of the gospel, did it onaccountof their being
engaged in their lawful callings. One about his farm, an-
other his oxen, the means whereby he ploughed in this
world. By this plea were the minds of men drawn off from
that frame of heavenliness which is required to our walking
with God ; and the rules of not loving the world, or using it
as if we used it not, are hereby neglected. What wisdom,
what watchfulness, what serious frequent trial and examina-
tion of ourselves is required, to keep our hearts and minds
in a heavenly frame, in the use and pursuit of earthly
things, is not my present business to declare. This is evi-
dent, that the engine whereby the deceit of sin draws off
and turns aside the mind in this matter, is the pretence of
the lawfulness of things about which it would have it exer-
cise itself, against which very few are armed with sufficient
"■ diligence, wisdom, and skill. And this is the first and most
general attempt that indwelling sin makes upon the soul by
dec€it : it draws away the mind from a diligent attention

86 THE NATURE AND POWER

unto its course in a due sense of the evil of sin, and a due
and constant consideration of God and his grace.

CHAP. IX.

The deceit of sinindraivingoffthemindfrom a due attendance unto especial
duties of obedience, instanced in meditation and prayer.

How sin by its deceit endeavours to draw off the mind
from attending unto that holy frame in walking with God,
wherein the soul ought to be preserved, hath been declared.
Proceed we now to shew how it doth the same work in re-
ference unto those especial duties, by which the designs,
workings, and prevalency of it may in an especial manner be
obviated and prevented. Sin indeed maintains an enmity
against all duties of obedience, or rather with God in them.
* When I would do good,' saith the apostle, ' evil is present
with me.' Whenever I would do good, or what good soever
I would do, that is spiritually good, good in reference unto
God, it is present with me, to hinder me from it, to oppose
me in it. And on the other side, all duties of obedience do
lie directly against the actings of the law of sin. For as
the flesh in all its actings lusteth against the Spirit, so the
Spirit in all its actings lusteth against the flesh. And there-
fore every duty performed in the strength and grace of the
Spirit, is contrary to the law of sin. Rom. viii. 13. * If ye
by the Spirit do mortify the deeds of the flesh.' Actings of
the Spirit of grace in duties doth this work. These two are
contrary. But yet there are some duties, which in their
own nature, and by God's appointment, have a peculiar in-
fluence into the weakening and subduing the whole law of
sin in its very principles and chiefest strengths. And these
the mind of a believer ought principally in his whole course
to attend unto. And these doth sin in its deceit endeavour
principally to draw off the mind from. As in diseases of
the body, some remedies, they say, have a specific quality
against distempers ; so, in this disease of the soul, there are
some duties that have an especial virtue against this sinful
distemper. I shall not insist on many of them, but instance
only in two, which seem to me to be of this nature ; namely.

Ol' INDWELLING SIN. 87

that by God's designation they have a special tendency to-
wards the ruin of the law of sin. And then we shall shew
the ways, methods, and means, which the law of sin useth
to divert the mind from a due attendance unto them.
Now these duties are, first, prayer, especially private prayer:
and, secondly, meditation. I put them together because
they much agree in their general nature and end, differing
only in the manner of their performance. For by medita-
tion I intend meditating upon what respect and suitableness
there is between the word and our own hearts, to this end,
that they may be brought to a more exact conformity. It
is our pondering on the truth as it is in Jesus, to find out
the image and representation of it in our own hearts ; and so
it hath the same intent with prayer, which is to bring our
souls into a frame in all things answering the mind and will
of God. They are as the blood and spirits in the veins, that
have the same life, motion, and use. But yet because per-
sons are generally at a great loss in this duty of meditation,
having declared it to be of so great efficacy, for the con-
trolling of the actings of the law of sin, I shall in our pas-
sage give briefly two or three rules for the directing of be-
lievers to a right performance of this great duty, and they
are these :

1. Meditate of God with God ; that is, when we would
undertake thoughts and meditations of God, his excel-
lencies, his properties, his glory, his majesty, his love, his
goodness, let it be done in a way of speaking unto God, in
a deep humiliation and abasement of our souls before him.
This will fix the mind, and draw it forth from one thing to
another, to give glory unto God in a due manner, and affect
the soul until it be brought into that holy admiration of God
and delight in him, which is acceptable unto him. My
meaning is, that it be done in a way of prayer and praise,
speaking unto God.

2. Meditate on the word in the word ; that is, in the read-
ing of it, consider the sense in the particular passages
we insist upon, looking to God for help, guidance, and direc-
tion, in the discovery of his mind and will therein, and then
labour to have our hearts affected with it.

3. What we come short of in evenness and con-
stancy in our thoughts in these things, let it be made up in

88 THE NATURE AND POWER

frequency. Some are discouraged because their minds do
not regularly supply them with thoughts to carry on their
meditations, through the weakness or imperfection of their
inventions. Let this be supplied by frequent returns of the
mind unto the subject proposed to be meditated upon,
whereby new senses will still be supplied unto it. But this
by the way.

These duties, I say, amongst others (for we have only
chosen them for an instance, not excluding some others from
the same place, office, and usefulness with them), do make
an especial opposition to the very being and life of indwell-
ing sin, or rather faith in them doth so. They are perpe-
tually designing its utter ruin. I shall therefore upon this
instance, in the pursuit of our present pui'pose, do these two
things :

(1.) Shew the suitableness and usefulness of this duty,
or these duties (as I shall handle them jointly), unto the
ruining of sin.

(2.) Shew the means whereby the deceitfulness of sin
endeavours to draw off the mind from a due attendance unto
them.

(1.) For the first observe,

[1.] That it is the proper work of the soul in this duty,
to consider all the secret workings and actings of sin, what
advantages it hath got, what temptations it is in conjunc-
tion withal, what harm it hath already done, and what it is
yet farther ready to do. Hence David gives that title unto
one of his prayers ; Psal. cii. * A prayer of the afflicted, when
he is overwhelmed, and poureth out his complaint before the
Lord.' I speak of that prayer which is attended with a due
consideration of all the wants, straits and emergencies of the
soul. Without this, prayer is not prayer -y that is, whatever
shew or appearance of that duty it hath, it is no way useful,
either to the glory of God, or the good of the souls of men.
A cloud it is without water, driven by the wind of the breath
of men. Nor was there ever any more present and effectual
poison for souls found out, than the binding of them unto a
constant form and usage of I know not what words in their
prayers and supplications, which themselves do not under-
stand. Bind men so in their trades, or in their businesses
in this world, and they will quickly find the effect of it. By

OF INDWELLING SIN. 89

this means are they disenabled from any due consideration
of what at present is good for them, or evil unto them; with-
out which, to what use can prayer serve, but to mock God,
and delude men's own souls ? But in this kind of prayer
which we insist on, the Spirit of God falls in to give us his
assistance, and that in this very matter of finding out and
discovering the most secret actings and workings of the law
of sin ; Rom. viii. 26. * We know not what to pray for as we
ought, but he helps our infirmities :' he discovers our wants
unto us, and wherein chiefly we stand in need of help and
relief. And we find it by daily experience, that in prayer,
believers are led into such discoveries and convictions of
the secret deceitful work of sin in their hearts, as no con-
siderations could ever have led them into. So David, Psal.
li. designing the confession of his actual sin, having his
wound in his prayer searched by the skilful hand of the Spi-
rit of God, he had a discovery made unto him of the root of
all his miscarriages in his original corruption, ver. 5. The
Spirit in this duty is as the candle of the Lord unto the soul,
enabling it to search all the inward parts of the belly. It
gives a holy, spiritual light into the mind, enabling it to
search the deep and dark recesses of the heart, to find out
the subtle and deceitful machinations, figments, and imagi-
nations of the law of sin therein. Whatever notion there be
of it, whatever power and prevalency in it, it is laid hand on,
apprehended, brought into the presence of God, judged, con-
demned, bewailed. And what can possibly be more effectual
for its ruin and destruction ? For together with its discovery,
application is made unto all that relief which in Jesus Christ
is provided against it, all ways and means whereby it may
be ruined. Hence it is the duty of the mind, 'to watch unto
prayer ;' 1 Pet. iv. 7. To attend diligently unto the estate
of our souls, and to deal fervently and effectually with God
about it. The like also may be said of meditation, wisely
managed unto its proper end.

[2.] In this duty there is wrought upon the heart a
deep, full sense of the vileness of sin, with a constant re-
newed detestation of it, which, if any thing, undoubtedly
tends to its ruin. This is one design of prayer, one end of
the soul in it, namely, to draw forth sin, to set it in order, to
present it unto itself in its vileness, abomination, and aggra-

90 THE NATURE AND POWER

vating circumstances, that it may be loathed, abhorred, and
cast away as a filthy thing; as Isa. xxx. 22. He that pleads
with God for sin's remission, pleads also with his own heart
for its detestation, Hos. xiv- 3. Herein also sin is judged
in the name of God ; for the soul in its confession sub-
scribes unto God's detestation of it, and the sentence of his
law against it. There is indeed a course of these duties,
which convinced persons do give up themselves unto, as a
mere covert to their lusts : they cannot sin quietly, unless
they perform duty constantly. But that prayer we speak of,
is a thing of another nature, a thing that will allow no com-
position with sin, much less will serve the ends of the deceit
of it, as the other formal prayer doth. It will not be bribed
into a secret compliance with any of the enemies of God, or
the soul, no not for a moment. And hence it is, that often-
times in this duty, the heart is raised to the most sincere ef-
fectual sense of sin, and detestation of it, that the soul ever
obtains in its whole course of obedience. And this evidently
tends also to the weakening and ruin of the law of sin.

[3.] This is the way appointed and blessed of God to
obtain strength and power against sin. James i. 5. 'Doth any
man lack ? let him ask of God.' Prayer is the way of obtain-
ing from God by Christ a supply of all our wants, assistance
against all opposition, especially that which is made against
us by sin. This, I suppose, need not be insisted on ; it is
in the notion and practice clear to every believer. It is that
wherein we call, and upon which the Lord Jesus comes
in to our succour, with suitable help in a time of need,
Heb. ii. 17.

[4.] Faith in prayer countermines all the workings of
the deceit of sin ; and that because the soul doth therein
constantly engage itself unto God to oppose all sin what-
soever. Psal. cxix. 106. * I have sworn, and I will perform it,
that I will keep thy righteous judgments.' This is the lan-
guage of every gracious soul in its addresses unto God : the
inmost parts thereof engage themselves to God to cleave to
him in all things, and to oppose sin in all things. He that
cannot do this, cannot pray. To pray with any other frame,
is to flatter God with our lips, which he abhorreth. And
this exceedingly helps a believer in pursuing sin unto its
ruin. For,

OF INDWELLING SIN. 91

1st. If there be any secret lust that lies lurking in the
heart, he will find it either rising up against this engagement,
or using its artifices to secure itself from it. And hereby it
is discovered ; and the conviction of the heart concerning
its evil furthered and strengthened. Sin makes the most
certain discovery of itself, and never more evidently than
when it is most severely pursued. Lusts in men are com-
pared to hurtful and noisome beasts, or men themselves are
so because of their lusts, Isa. xi. 4) 5. Now such beasts use
themselves to their dens and coverts, and never discover
themselves, at least so much in their proper nature and rage,
as when they are most earnestly pursued. And so it is with
sin and corruption in the heart.

2ndly. If any sin be prevalent in the soul, it will weaken
it ; and take it off from the universality of this engagement
unto God, it will breed a tergiversation unto it, a slightness
in it. Now when this is observed, it will exceedingly
awaken a gracious soul, and stir it up to look about it. As
spontaneous lassitude, or a causeless weariness and indispo-
sition of the body, is looked on as the sign of an approach-
ing fever, or some dangerous distemper, which stirs up men
to use a timely and vigorous prevention, that they be not
seized upon by it; so is it in this case. When the soul of a
believer finds in itself an indisposition to make fervent, sin-
cere engagements of universal holiness unto God, it knows
that there is some prevalent distemper in it, finds the place
of it, and sets itself against it.

3dly. Whilst the soul can thus constantly engage itself
"unto God, it is certain that sin can rise unto no ruinous pre-
valency. Yea, it is a conquest over sin, a most considerable
conquest, when the soul doth fully and clearly, without any
secret reserve, come off with alacrity and resolution in such
an engagement ; as Psal. xviii. 23. And it may upon such
a success triumph in the grace of God, and have good hope
through faith, that it shall have a final conquest, and what
it so resolves, shall be done ; that it hath decreed a thing,
and it shall be established. And this tends to the disap-
pointment, yea, to the ruin of the law of sin.

4thly. If the heart be not deceived by cursed hypo-
crisy, this engagement unto God will greatly influence it
unto a peculiar diligence and watchfulness against all sin.

92 THE NATURE AND POWEH

There is no greater evidence of hypocrisy, than to have the
heart like the whorish woman, Prov, vii. 14. to say, * I have
paid my vows, now I may take myself unto my sin ;' or to
be negligent about sin, as being satisfied that it hath prayed
against it. It is otherwise in a gracious soul. Sense and
conscience of engagements against sin made to God, do
make it universally watchful against all its motions and ope-
rations. On these and sundry other accounts, doth faith in
this duty exert itself peculiarly, to the weakening of the
power, and stopping of the progress, of the law of sin.

If then the mind be diligent in its watch and charge, to
preserve the soul from the efficacy of sin, it will carefully at-
tend unto this duty, and the due performance of it, which is
of such singular advantage unto its end and purpose. Here
therefore,

(2.) Sin puts forth its deceit in its own defence ; it la-
bours to divert and draw off the mind from attending unto
this and the like duties. And there are, among others, three
engines, three ways and means, whereby it attempts the ac-
complishment of its design.

[1.] It makes advantage of its weariness unto the flesh.
There is an aversation, as hath been declared, in the law of
sin, unto all immediate communion with God. Now this
duty is such. There is nothing accompanieth it whereby the
carnal part of the soul may be gratified, or satisfied, as there
may be somewhat of that nature in most public duties, in
most that a man can do, beyond pure acts of faith and love.
No relief or advantage then coming in by it, but what is
purely spiritual, it becomes wearisome, burdensome to flesh
and blood. It is like travelling alone without companion
or diversion, which makes the way seem long, but brings
the passenger with most speed to his journey's end. So our
Saviour declares, when expecting his disciples according to
their duty and present distress should have been engaged
in this work, he found them fast asleep ; Matt. xxvi. 41.
' The spirit,' saith he, ' indeed is willing, but the flesh is
weak ;' and out of that weakness grew their indisposition
unto, and weariness of, their duty. So God complains of
his people, Isa. xliii. 22. ' Thou hast been weary of me.'
And it may come at length unto that height which is men-
tioned, Mai. i. 13. ' Ye have said, Behold, what a weariness

OF INDWELLING SIN. 93

is it ! and ye have snuffed at it, saith the Lord of hosts.'
The Jews suppose that it was the language of men when they
brought their offerings or sacrifices on their shoulders, which
they pretended wearied them, and they panted and blowed
as men ready to faint under them, when they brought only
the torn, and the lame, and the sick. But so is this duty
oftentimes to the flesh. And this the deceitfulness of sin
makes use of, to draw the heart by insensible degrees from
a constant attendance unto it. It puts in for the relief of
the weak and weary flesh. There is a compliance between
spiritual flesh, and natural flesh in this matter ; they help
one another, and an aversation unto this duty is the effect of
their compliance. So it was in the spouse. Cant. v. 2, 3.
She was asleep drowsing in her spiritual condition, and
pleads her natural unfitness to rouse herself from that state.
If the mind be not diligently watchful to prevent insinuations
from hence, if it dwell not constantly on those considera-
tions which evidence an attendance unto this duty to be in-
dispensable, if it stir not up the principle of grace in the
heart to retain its rule and sovereignty, and not to be dallied
withal by foolish pretences, it will be drawn off, which is the
effect aimed at.

[2.] The deceitfulness of sin makes use of corrupt
reasonings taken from the pressing and urging occasions of
life. Should we, says it in the heart, attend strictly unto
all duties in this kind, we should neglect our principal oc-
casions, and be useless unto ourselves and others in the
world. And on this general account, particular businesses
dispossess particular duties from their due place and time.
Men have not leisure to glorify God and save their own
souls. It is certain, that God gives us time enough for all
that he requires of us in any kind in this world. No duties
need to jostle one another, I mean constantly. Especial
occasions must be determined according unto especial cir-
cumstances. But if in any thing we take more upon us
than we have time well to perform it in without robbing
God of that which is due to him, and our own souls, this
God calls not unto, this he blesseth us not in. It is more
tolerable that our duties of holiness and regard to God,
should intrench upon the duties of our callings and employ-
ments in this world, than on the contrary; and yet neither

91 THE XATUUE AND TOWER

doth God require this at our hands in an ordinary manner
or course. How little, then, will he bear with that which
evidently is so much worse upon all accounts whatever.
But yet, through the deceitfulness of sin, thus are the souls
of men beguiled. By several degrees they are at length
driven from their duty.

[3.] It deals with the mind to draw it off from its attend-
ance unto this duty by a tender of a compensation to be
made in and by other duties. As Saul thought to com-
pensate his disobedience by sacrifice. May not the same
duty performed in public, or in the family, suffice ? And if
the soul be so foolish as not to answer, those things ought
to be done, and this not to be left undone, it may be en-
snared and deceived. For, besides a command unto it,
namely, that we should personally watch unto prayer, there
is, as hath been declared, sundry advantages in this duty so
performed against the deceit and efficacy of sin, which in
the more public attendance unto it, it hath not. These sin
strives to deprive the soul of by this commutation, which by-
its corrupt reasonings it tenders unto it.

[4.] I may add here that which hath place in all
the workings of sin by deceit, namely, its feeding the soul
with promises and purposes of a more diligent attendance
unto this duty when occasions will permit. By this means
it brings the soul to say unto its convictions of duty, as
Felix did to Paul, ' Go thy way for this time, when I have
a convenient season I will call for thee.' And by this means
oftentimes the present season and time, which alone is ours,
is lost irrecoverably.

These are some of the ways and means whereby the de-
ceit of sin endeavours to draw off the mind from its due at-
tendance unto this duty, which is so peculiarly suited to
prevent its progress and prevalency, and which aims so di-
rectly and immediately at its ruin. I might instance also in
other duties of the like tendency. But this may suffice to
discover the nature of this part of the deceit of sin. And
this is the first way whereby it makes way for the farther
entangling of the affections and the conception of sin.
When sin hath wrought this effect on any one, he is said to
be drawn away, to be diverted from what in his mind he ought
constantly to attend unto, in his walking before the Lord.

OF INDWELLING SIN. 95

And this will instruct us to see and discern where lies the
beginning of our declensions and failings in the ways of
God, and that either as to our general course, or as to our
attendance unto especial duties. And this is of great im-
portance and concernment unto us. When the beginnings
and occasions of a sickness or distemper of body are known,
it is a great advantage to direct in and unto the cure of it.
God, to recall Sion to himself, shews her where was the be-
ginning of her sin, Micah i. 13. Now this is that which for
the most part is the beginning of sin unto, us, even the
drawing off the mind from a due attendance in all things
unto the discharge of its duty. The principal care and
charge of the soul lies on the mind ; and if that fail of its
duty, the whole is betrayed, either as unto its general frame,
or as unto particular miscarriages. The failing of the mind
is like the failing of the watchman in Ezekiel, the whole is
lost by his neglect. This, therefore, in that self-scrutiny
and search which we are called unto, we are most diligently
to inquire after. God doth not look at what duties we per-
form, as to their number and tale, or as to their nature
merely, but whether we do them with that intention of mind
and spirit which he requireth. Many men perform duties
in a road or course, and do not, as it were, so much as think
of them. Their minds are filled with other things, only
duty takes up so much of their time. This is but an endea-
vour to mock God, and deceive their own souls. Would
you, therefore, take the true measure of yourselves, consider
how it is with you as to the duty of your minds which we
have inquired after. Consider whether, by any of the de-
ceits mentioned, you have not been diverted and drawn
away ; and if there be any decays upon you in any kind, you
will find that there hath been the beginning of them. By
one way or other your minds have been made heedless, re-
gardless, slothful, uncertain, being beguiled and drawn off
from their duty. Consider the charge, Prov. iv. 23. 25 —
27. May not such a soul say. If I had attended more dili-
gently, if I had considered more wisely, the vile nature of sin ;
if I had not suffered my mind to be possessed with vain
hopes and foolish imaginations, by a cursed abuse of gospel
grace ; if I had not permitted it to be filled with the things
of the world, and to become negligent in attending unto

96 THE NATURE AND POWER

especial duties, I had not at this day been thus sick, weak,
thriftless, wounded, decayed, defiled. My careless, my de-
ceived mind, hath been the beginning of sin and transgres-
sion unto my soul. And this discovery will direct the soul
unto a suitable way for its healing and recovery, which will
never be effected by a multiplying of particular duties, but
by a restoring of the mind, Psal. xxiii. 3.

And this also doth hence appear to be the great means of
preserving our souls, both as unto their general frame and
particular duties, according to the mind and will of God ;
namely, to endeavour after a sound and steadfast mind. It is
a signal grace to have the spirit of power, and of love, and
of a sound mind, 2 Tim. i. 7. A stable, solid, resolved mind in
the things of God, not easily moved, diverted, changed, not
drawn aside, a mind not apt to hearken after corrupt reason-
ings, vain insinuations, or pretences to draw it off from its
dlity. This is that which the apostle exhorts believers unto,
1 Cor. XV. 38. 'Therefore, my beloved brethren, be steadfast,
unmoveable, always abounding in the work of the Lord.' The
steadfastness of our minds abiding in their duty, is the cause
of all our unmoveableness and fruitfulness in obedience. And
so Peter tells us, that those who are by any means led away,
or enticed, ' they fall from their own steadfastness ;' 2 Pet.
iii. 7. And the great blame that is laid upon backsliders,
is, that they are not steadfast, Psal. Ixxviii. 37. 'Their spirit
was not steadfast.' For if the soul be safe, unless the mind be
drawn off from its duty, the soundness and steadfastness of
the mind is its great preservative. And there are three parts
of this steadfastness of the mind. First, A full purpose of
cleaving to God in all things. Secondly, A daily renova-
tion and quickening of the heart unto a discharge of this
purpose. Thirdly, Resolutions against all dalliances or
parlies about negligences in that discharge ; which are not
here to be spoken unto.

OF INDWELLING SIN. 97

CHAP X.

jTAc deceit of sin in drawing off the mind from its attendance unto parti-
cular duties farther discovered. Several things required in the mind of
of believers, with respect unto particular duties of obedience. The actings
of sin in a way of deceit, to divert the mind from them.

We have not as yet brought unto an issue the first way of
the working of the deceit of sin; namely, in its drawing
away of the mind from the discharge of its duty, which we
insist upon the longer, upon a double account.

First, Because of its importance and concernment. If
the mind be drawn off, if it be tainted, weakened, turned
aside from a due and strict attendance unto its charge and
office, the whole soul, will, and affections, are certainly en-
tangled and drawn intosin, as hath been in part declared,
and will afterward farther appear. This we ought therefore
to give diligent heed unto, which is the design of the apo-
stle's exhortation, Heb. ii. 1. ' Therefore we ought to give the
more earnest heed to the things which we have heard, lest
at any time we should let them slip.' It is a failure of our
minds, by the deceitfulness of sin, in losing the life, power,
sense, and impression of the word which he cautions us
against. And there is no way to prevent it, but by giving
of most ' earnest heed unto the things which we have heard,'
which expresseth the whole duty of our minds in attending
unto obedience.

Secondly, Because the actings and workings of the mind
being spiritual, are such as the conscience, unless clearly
enlightened, and duly excited and stirred up, is not affected
withal, so as to take due notice of them. Conscience is not
apt to exercise reflex acts upon the mind's failures, as prin-
cipally respecting the acts of the whole soul. When the af-
fections are entangled with sin (of which afterward), or the
will begins to conceive it by its express consent, conscience
is apt to make an uproar in the soul, and to give it no rest
or quiet until the soul be reclaimed, or itself be one way or
other bribed or debauched. But these neglects of the mind
being spiritual, without very diligent attendance, they are
seldom taken notice of. Our minds are often in the Scrip-
tures called our spirits ; as Rom. i. 9. 'Whom I serve in my

VOL.XIII. H

98 THE NATURE AND POWKU

spirit ;' and are distinguished from the soul, which princi-
pally intends the affections in that distribution, 1 Thess. v.
23. * Sanctify you wholly, your whole spirit and soul ;' that
is, your mind and affections. It is true, where the spirit is
used to express spiritual gifts, it is as unto those gifts op-
posed to our understandings, 1 Cor. xiv. 15. which is there
taken for the first act of the mind in a rational perception
of things. But as that word is applied unto any faculty of
our souls, it is the mind that it expresseth. This then being
our spirit, the actings of it are secret and hidden, and not
to be discovered without spiritual wisdom and diligence.
Let us not suppose then that we dwell too long on this con-
sideration, which is of so great importance to us, and yet so
hidden, and which we are apt to be very insensible of; and
yet our carefulness in this matter is one of the best evi-
dences that we have of our sincerity. Let us not then be
like a man that is sensible, and complains of a cut finger,
but not of a decay of spirits tending unto death. There re-
mains therefore as unto this head of our discourse, the con-
sideration of the charge of the mind in reference unto parti-
cular duties and sins; and in the consideration of it we shall
do these two things :

1. Shew what is required in the mind of a believer, in
reference unto particular duties.

2. Declare the way of the working of the deceit of sin,
to draw it off from its attendance thereunto. The like
also shall be done with respect unto particular sins, and
their avoidance.

(1.) For the right performance of any duty, it is not
enough that the thing itself required be performed, but
that it be universally squared and fitted unto the rule of it.
Herein lies the great duty of the mind ; namely, to attend
unto the rule of duties, and to take care that all the concern-
ments of them be ordered thereby. Our progress in obe-
dience is our edification or building. Now it is but a very
little furtherance unto a building, that a man bring wood
and stones, and heap them up together without order : they
must be hewed and squared, and fitted by line and rule, if
we intend to build. Nor is it unto any advantage unto our
edification in faith and obedience, that we multiply duties,
if we heap them upon one another, if we order and dispose

OF INDWELLING SIN. 99

ihem not according to rule : and therefore doth God express-
ly reject a multitude of duties, when not universally suited
unto the rule, Isa. i. 11. 'To what purpose is the multitude
of your sacrifices ?' and ver, 14. * They are a trouble unto
me ; I am weary to bear them.' And therefore all acceptable
obedience is called a proceeding according unto rule. Gal. vi.
16. it is a canonical, or regular obedience. As letters in
the alphabet heaped together signify nothing, unless they
are disposed into their proper order, no more do our duties
without this disposal. That they be so is the great duty of
the mind, and which with all dili^nce it is to attend unto,
Ephes. V. 15. ' Walk circumspectly,' exactly, accurately ; that
is, diligently in all things, take heed to the rule of what
you do. We walk in duties, but we walk circumspectly in
this attention of the mind.

(1.) There are some special things which the rule directs
unto, that the mind is to attend in every duty ; as,

[1.] That as to the matter of it, it be full and complete.
Under the law, no beast was allowed to be a sacrifice that
had any member wanting, any defect of parts. Such were
rejected, as well as those that were lame or blind. Duties
must be complete as to the parts, the matter of them. There
may be such a part of the price kept back, as may make the
tendering of all the residue unacceptable. Saul sparing
Agag, and the fattest of the cattle, rendered the destroying
of all the rest useless. Thus, when men will give alms, or
perform other services, but not unto the proportion that the
rule requireth, and which the mind by diligent attention
unto it might discover, the whole duty is vitiated.

[2.] As to the pi-inciple of it, namely, that it be done
in faith, and therein by an actual derivation of strength
from Christ, John xv. 5. Vt'ithout whom we can do nothing.
It is not enough that the person be a believer, though that
be necessary unto every good work, Ephes. ii. 10. but also,
that faith be peculiarly acted in every duty that we do ; for
our whole obedience is the obedience of faith, Rom. i. 5.
that is, which the doctrine of faith requireth, and which the
grace of faith beareth or bringeth forth. So Christ is ex-
pressly said to be 'our life,' Col. iii. 4. our spiritual life, that
is, the spring, author, and cause of it. Now as in life na-
tural, no vital act can be performed, but by the actual opera-

H 2

100 THE NATURE AND POWER

tion of the principle of life itself; so, in life spiritual, no
spiritually-vital act, that is, no duty acceptable to God can
be performed, but by the actual working of Christ, who is our
life. And this is no other way derived unto us but by faith ;
whence saith the apostle. Gal. ii. 20. * Christ liveth in me: and
the life which I now lead in the flesh, is by the faith of the
Son of God.* Not only was Christ his life, a living principle
unto him, but he led a life, that is, discharged vital actions in,
all duties of holiness and obedience, by the faith of the Sou
of God, or in him, deriving supplies of grace and strength
from him thereby. This therefore ought a believer diligent-
ly to attend unto, namely, that every thing he doth to God
be done in the strength of Christ; which wherein it con-
sisteth ought diligently to be inquired into by all who in-
tend to walk with God.

[3.] In this respect unto rule, the manner of the per-
formance of every duty is to be regarded. Now there are
two things in the manner of the performance of any duty
which a believer, who is trusted with spiritual light, ought to
attend unto.

1st. That it be done in the way, and by the means
that God hath prescribed with respect unto the outward
manner of its performance. And this is especially to be re-
garded in duties of the worship of God ; the matter and out-
ward manner whereof do both equally fall under his com-
mand. If this be not regarded, the whole duty is vitiated.
I speak not of them who suffer themselves to be deluded by
the deceitfulness of sin, utterly to disregard the rule of the
word in such things, and to worship God according to their
own imaginations ; but of them principally, who although
they in general profess to do nothing but what God requires,
and as he requires it, yet do not diligently attend to the
rule, to make the authority of God to be the sole cause and
reason both of what they do, and of the manner of the per-
formance of it. And this is the reason that God so often calls
on his people to consider diligently and wisely, that they
may do all according as he had commanded.

2dly. The affections of the heart and mind in duties be-
long to the performance of them in the inward manner.
The prescriptions and commands of God for attendance
hereunto are innumerable, and the want hereof renders

OF INDWELLING SIN. 101

every duty an abomination unto him. A sacrifice without
a heart, without salt, without fire, of what value is it ? No
more are duties without spiritual affections. And herein is
the mind to keep the charge of God ; to see that the heart
which he requires be tendered to him. And we find also
that God requireth especial affections to accompany special
duties. *He that giveth with cheerfulness;' which if they
are not attended unto, the whole is lost.

[4.] The mind is to attend unto the ends of duties ;
and therein principally the glory of God in Christ. Several
other ends will sin and self impose upon our duties : espe-
cially two it will press hard upon us with ; first, satisfaction
of our convictions and consciences; secondly, the praise
of men. For self-righteousness and ostentation, are the
main ends of men that are fallen off from God in all moral
duties whatsoever. In their sins they endeavour for to sa-
tisfy their lusts ; in their duties, their conviction and pride.
These the mind of a believer is diligently to watch against,
and to keep up in all a single eye to the glory of God, as
that which answers the great and general rule of all our
obedience ; * Whatever you do, do it all to the glory of God.'
These and the like things, I say, which are commonly
spoken unto, is the mind of a believer obliged to attend
diligently and constantly unto, with respect unto all the
particular duties of our walking before God. Here then
lies no small part of the deceit of sin ; namely, to draw
the mind off from this watch, to bring an inadvertency upon
it, that it shall not in these things keep the watch and
charge of the Lord. And if it can do so, and thereby strip
our duties of all their excellencies which lie in these con-
cernments of them, that the mind is to attend unto, it will
not much trouble itself nor us about the duties themselves.
And this it attempts several ways.

1st. By persuading the mind to content itself with ge-
nerals, and to take it off from attending unto things in
particular instances. For example ; it would persuade the
soul to rest satisfied in a general aim of doing things to the
glory of God, without considering how every particular duty
may have that tendency. Thus Saul thought that he had
fulfilled his own duty, and done the will of God, and sought
his glory in his war against Amalek, when for want of at-

102 THE NATURE AND POWER

tendance to every particular duty in that service, he had
dishonoured God, and ruined himself and his posterity.
And men may persuade themselves, that they have a gene-
ral design for the glory of God, when they have no active
principle in particular duties tending at all that way. But
if, instead of fixing the mind by faith on the peculiar ad-
vancing the glory of God in a duty, the soul content itself
with a general notion of doing so, the mind is already di-
verted and drawn off from its charge by the deceitfulness
of sin. If a man be travelling in a journey, it is not only
required of him, that he bend his course that way, and so
go on 5 but if he attend not unto every turning, and other
occurrences in his way, he may wander and never come to
his journey's end. And if we suppose that in general we
aim at the glory of God, as we all profess to do, yet if we
attend not unto it distinctly upon every duty that occurs in
our way, we shall never attain the end aimed at. And he
who satisfies himself with this general purpose, without
acting it in every special duty, will not long retain that
purpose neither. It doth the same work upon the mind in
reference unto the principle of our duties, as it doth unto
the end. Their principle is, that they be done in faith, in
the strength of Christ ; but if men content themselves that
they are believers, that they have faith, and do not labour
in every particular duty to act faith, to lead their spiritual
lives in all the acts of them by the faith of the Son of God,
the mind is drawn off from its duty. It is particular actions
wherein we express and exercise our faith and obedience ;
and what we are in them, that we are, and no more.

2dly. It draws off the mind from the duties before-
mentioned, by insinuating a secret contentment unto it from
the duty itself performed, as to the matter of it. This is a
fair discharge of a natural conscience. If the duty be per-
formed, though as to the manner of its performance it come
short almost in all things of the rule, conscience and con-
viction will be satisfied. As Saul, upon his expedition
against Amalek, cries to Samuel, ' Come in, thou blessed of
the Lord, I have done the commandment of the Lord.' He
satisfied himself, though he had not attended as he ought
to the whole will of God in that matter. And thus was it
with them, Isa, Iviii. 3. 'Wherefore have we fasted, say ■

OF INDAVKLLING SIN. 103

they, and thou legardest it not i!' they had pleased them-
selves in the performance of their duties, and expected that
God also should be pleased with them. But he shews them
at large wherein they had failed, and that so far as to render
what they had done an abomination. And the like charge he
expresseth against them, chap, xlviii. 1,2. This the deceitful-
ness of sin endeavours to draw the mind unto, namely, to take
up in the performance of the duty itself. Pray thou oughtest,
and thou hast prayed ; give almstliou oughtest, and thou hast
given alms ; quiet then thyself in what thou hast done, and go
on to do the like. If it prevail herein, the mind is discharged
from farther attendance and watching unto duty, which
leaves the soul on the borders of many evils. For,

3dly. Hence customariness in all duties will quickly en-
sue, which is the height of sins drawing off the mind
from duty. For men's minds may be drawn from all duties,
in the midst of the most abundant performance of them.
For in and under them, the mind may be subject unto an
habitual diversion from its charge and watch unto the rule.
What is done with such a frame, is not done to God, Amos
v. 25. None of their sacrifices were to God, although they
professed that they were all so. But they attended not
unto his worship in faith, and unto his glory, and he de-
spised all their duties. See also Hos. x. 1. And this is the
great reason why professors thrive so little under the per-
formance of a multitude of duties. They attend not unto
them in a due manner, their minds being drawn off from
their circumspect watch, and so they have little or no com-
munion with God in them, which is the end whereunto they
are designed, and by which alone they become useful and
profitable unto themselves. And in this manner are many
duties of worship and obedience performed by a woful
generation of hypocrites, formalists, and profane persons,
without either life or light in themselves, or acceptation
with God ; their minds being wholly estranged from a
due attendance unto what they do, by the power and de-
ceitfulness of sin.

2. As it is in respect of duties, so also it is in re-
spect of sins. There are sundry things in and about
every sin that the mind of a believer, by virtue of its office
and duty, is obliged to attend diligently tmto, for the pie-

104 THE NATURE AND POU'EIl

servation of the soul from it. Things they are which God
hath appointed and sanctified, to give effectual rebukes and
checks to the whole working of the law of sin, and such as
in the law of grace, under which we are, are exceedingly-
suited and fitted unto that purpose. And these the deceit
of sin endeavours by all means to draw off the mind from a
due consideration of, and attendance unto. Some few of
them we shall a little reflect upon.

(1.) The first and most general is the sovereignty of
God, the great lawgiver, by whom it is forbidden. This
Joseph fixed on in his great temptation, Gen. xxxix. 9.
* How can I do this great wickedness and sin against God?'
There was in it a great evil, a great ingratitude against man,
which he pleads also and insists upon, ver. 8, 9. but that
which fixed his heart and resolution against it, was the
formality of it, that it was sin against God, by whom it was
severely forbidden. So the apostle informs us, that in our
dealing in any thing that is against the law, our respect is
still to be unto the lawgiver and his sovereignty : James
iv. 11, 12. * If thou judge the law, thou art not a doer of
the law, but a judge; there is one lawgiver who is able to
save and to destroy.' Consider this always, there is one
lawgiver, holy, righteous, armed with sovereign power and
authority ; he is able to save and destroy. Hence sin is
called a rebellion, a casting off his yoke, a despising of him,
and that in his sovereignty, as the great lawgiver ; and this
ought the mind always practically to attend unto, in all the
lustings, actings, and suggestions of the law of sin, espe-
cially when advantaged by any suitable or vigorous tempta-
tion. It is God that hath forbidden this thing, the great
lawgiver, under whose absolute sovereignty I am, in de-
pendance on whom 1 live, and by whom I am to be dis-
posed of, as to my present and eternal condition. This Eve
fixed on at the beginning of her temptation; ' God hath said,
we must not eat of this tree,' Gen. iii. 3. but she kept not
her ground, she abode not by that consideration, but suf-
fered her mind to be diverted from it by the subtlety of
Satan, which was the entrance of her transgression ; and
so it is unto us all in our deviations from obedience.

(2.) The deceit of sin, of every sin, the punishment
appointed unto it in the law, is another thing that the

OF INDWELLING SIN. 105

mind ought actually to attend unto, in reference unto every
particular evil. And the diversions from this, that the
minds of men have been doctrinally and practically at-
tended withal, have been an inlet into all manner of abomi-
nations. Job professeth another frame in himself, chap,
xxxi. 23. * Destruction from God was a terror to me, and
by reason of his highness I could not endure.' Many evils
he had mentioned in the foregoing verses, and pleads his
innocency from them, although they were such as upon the
account of his greatness and power, he could have com-
mitted easily without fear of danger from men. Here he
gives the reason that prevailed with him so carefully to
abstain from them, 'Destruction from God was a terror to
me, and by reason of his highness I could not endure.' I
considered, saith he, that God had appointed death and
destruction for the punishment of sin, and that such was
his greatness, highness, and power, that he could inflict it
unto the uttermost, in such a way as no creature is able to
abide or to avoid. So the apostle directs believers always
to consider what a * fearful thing it is to fall into the hands
of the living God,' Heb. x. 31. and that because he hath
said, 'Vengeance is mine, I will recompense ;' ver. 30. He
is a sin-avenging God, that will by no means acquit the
guilty; as in the declaration of his gracious name, infinitely
full of encouragements to poor sinners in Christ, he adds
that in the close, that * he will by no means clear the
guilty;' Exod. xxxiv. 7. That he may keep upon the minds
of them whom he pardoneth, a due sense of the punishment
that is due from his vindictive justice unto every sin. And
so the apostle would have us mind, that even * our God is a
consuming fire,' Heb. xii. 29, that is, that we should con-
sider his holiness and vindictive justice, appointing unto
sin a meet recompense of reward. And men's breaking
through this consideration, he reckons as the height of
the aggravation of their sins, Rom. i. 32. ' They knew that
it is the judgment of God, that they which commit such
things were worthy of death, yet continued to do them.'
What hope is there for such persons ? There is indeed re-
lief against this consideration for humbled believing souls
in the blood of Christ ; but this relief is not to take oft" the
mind from it, as it is appointed of God to be a restraint

106 THE NATURE AND POWER

from sin. And both these considerations, even the sove-
reignty of God, and the punishment of sin, are put together
by our Saviour, Matt. x. 28. ' Fear not them which kill the
body, but are not able to kill the soul ; but rather fear him
which is able to destroy both soul and body in hell.'

(3.) The consideration of all the love and kindness of
God, against whom every sin is committed, is another
thing that the mind ought diligently to attend unto. And
this is a prevailing consideration, if rightly and graciously
managed in the soul. This Moses presseth on the people,
Deut. xxxii. 6. ' Do you thus requite the Lord, O foolish
people and unwise 't is not he thy father that bought thee ?
hath he not made thee, and established thee?' Is this a
requital for eternal love, and all the fruits of it ? for the love
and care of a father, of a redeemer, that we have been made
partakers of? And it is the same consideration which the
apostle manageth to this purpose, 2 Cor. vii. 1. * Having
therefore these promises, dearly beloved, let us cleanse our-
selves from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God.' The receiving of the promises
ought to be effectual, as to stir us up unto all holiness, so
to work and effect an abstinence from all sin. And what
promises are these ? namely, that God ' will be a father unto
us, and receive us,' chap. vi. 17, 18. which compriseth the
whole of all the love of God towards us here, and to eternity.
If there be any sph'itual ingenuity in the soul, whilst the
mind is attentive to this consideration, there can be no pre-
vailing attempt made upon it by the power of sin. Now
there are two parts of this consideration.

[1 .] That which is general in it, that which is common
unto all believers. This is managed unto this purpose,
1 John iii. 1 — 3. * Behold, what manner of love the Father
hath bestowed upon us, that we should be called the sons of
God ! therefore the world knoweth us not, because it knew
him not. Beloved, now are we the sons of God ; and it doth
not yet appear what we shall be : but we know that when he
shall appear, we shall be like him, for we shall see him as he
is. And every man that hath this hope in him, purifieth him-
self even as he is pure.' Consider, saith he, the love of God,
and the privileges that we enjoy by it: ' Behold, what man-
ner of love the Father hath bestowed upon us, that we

OF INDWELLING SIN. 107

should be called the sons of God.' Adoption is an especial
fruit of it, and how great a privilege is this? Such love it
is, and such are the fruits of it, that the world knoweth no-
thing of the blessed condition which we obtain and enjoy
thereby : ' The world knoweth us not.' Nay, it is such
love, and so unspeakably blessed and glorious are the effects
of it, that we ourselves are not able to comprehend them.
What use then ought we to make of this contemplation of
the excellent unspeakable love of God ? Why, saith he,
• Every one that hath this hope purifieth himself.' Every
man who being made partaker of this love, and thereupon
a hope of the full enjoyment of the fruits of it, of being
made like to God in glory, purifieth himself, that is, in an
abstinence from all and every sin, as in the following words
is at large declared.

[2.] It is to be considered as to such peculiar mercies
and fruits of love, as every one's soul hath been made
partaker of. There is no believer, but besides the love
and mercy which he hath in common with all his breth-
ren, he hath also in the lot of his inheritance, some en-
closures, some especial mercies wherein he hath a single
propriety. He hath some joy which no stranger inter-
meddleth withal, Prov. xiv. 10. Particular applications of
covenant love and mercy to his soul. Now these are all
provisions laid in by God, that they may be borne in mind
against an hour of temptation, that the consideration of them
may preserve the eoul from the attempts of sin. Their neg-
lect is a high aggravation of our provocations. 1 Kings
xi. 9. it is charged as the great evil of Solomon, that he had
sinned against special mercies, especial intimations of love ;
he sinned after God had appeared to him twice. God re-
quired that he should have borne in mind that especial fa-
vour, and have made it an argument against sin. But he
neglected it, and is burdened with this sore rebuke. And
indeed all especial mercies, all especial tokens and pledges
of love, are utterly lost and misspent upon us, if they are
not improved unto this end. This then is another thing,
that it is the duty of the mind greatly to attend unto, and
to oppose effectually unto every attempt that is made on the
soul by the law of sin.

(4.) The considerations that arise from the blood and

108 THE NATURE AND POWER

mediation of Christ, are of the same importance. So
the apostle declares, 2 Cor. v. 14, 15. * For the love of
Christ constraineth us ; because we thus judge, that if one
died for all, then were all dead : and that he died for all,
that they which live should not henceforth live unto them-
selves, but unto him which died for them, and rose again.'
There is a constraining efficacy in this consideration ; it is
great, forcible, effectual, if duly attended unto. But I must
not here in particular insist upon these things. Nor,

(5.) Shall I speak of the inhabitation of the Spirit, the
greatest privilege that we are made partakers of in this
world. The due consideration how he is grieved by sin,
how his dwelling-place is defiled thereby, how his comforts
are forfeited, lost, despised by it, might also be insisted on.
But the instances passed through are sufficient unto our pur-
pose. Now herein lies the duty of the mind, in reference
unto particular sins and temptations. It is diligently and
carefully to attend unto these things, to dwell constantly
upon the consideration of them, to have them in a continual
readiness to oppose unto all the lustings, actings, warrings,
attempts, and rage of sin.

In reference hereunto doth sin in an especial manner put
forth and act jts deceit. It labours by all means to draw off
the mind from its due attendance unto these things ; to de-
prive the soul of this great preservative and antidote against
its poison. It endeavours to cause the soul to satisfy itself
with general undigested notions about sin, that it may have
nothing in particular to betake itself unto in its own de-
fence, against its attempts and temptations. And the ways
whereby it doth this may be also briefly considered.

[1.] It is from the deceit of sin that the mind is spiri-
tually slothful, whereby it becomes negligent unto this duty.
The principal discharge of its trust in this matter is ex-
pressed by watching, which is the great caution that the
Lord Jesus gave unto his disciples in reference unto all their
dangers from sin and Satan, Mark xiii. 37. ' I say unto all,
Watch.' That is, use your utmost diligence and circumspec-
tion, that you be not surprised and entangled with tempta-
tions. It is called also consideration: 'Consider your
ways;' ' consider your latter end ;' the want whereof God
complains of in his people, Deul. xxxii. 29. Now that

OF INDWELLING SIN. 109

which is contrary to these indispensable conditions of our
preservation, is spiritual slothfulness, as the apostle declares,
Heb. vi. 11, 12. ' And we desire that every one of you do
shew the same diligence to the full assurance of hope unto
the end : that ye be not slothful.' If we shew not diligence,
we are slothful, and in danger of coming short to inherit the
promises. See 2 Pet. i. 5 — 11. ' And besides this, giving all
diligence, add to your faith virtue, to virtue knowledge,' &c.
* For if these things be in you, and abound, they make
you that ye shall neither be barren nor unfruitful in the
knowledge of our Lord Jesus. But he that lacketh these
things is blind, and cannot see afar off, and hath forgotten
that he was purged from his old sins. Wherefore the rather,
brethren, give diligence to make your calling and election
sure : for if you do these things you shall never full : for so
an entrance shall be administered unto you abundantly into
the everlasting kingdom of our Lord and Saviour Jesus
Christ.' All this the mind is turned from, if once by the
deceit of sin it be made slothful. Now this sloth consists
in three things.

1st. Inadvertency ; it doth not set itself to consider and
attend unto its special concernments. The apostle persuad-
ing the Hebrews with all earnestness to attend diligently, to
consider carefully, that they may not be hardened by the de-
ceitfulness of sin, gives this reason of their danger, that they
were 'dull of hearing,' chap. v. 11. that is, that they were
slothful, and did not attend unto the things of their duty.
A secret regardlessness is apt to creep upon the soul, and it
doth not set itself to a diligent marking how things go with
it, and what is continually incumbent on it.

2dly. An unwillingness to be stirred up unto its duty.
Prov. xix. 24. ' The slothful man hideth his hand in his
bosom, and will not so much as bring it to his mouth again.'
There is an unwillingness in sloth to take any notice of warn-
ings, calls, excitations, or stirrings up by the word. Spirit,
judgments, any thing that God maketh use of, to call the
mind unto a due consideration of the condition of the soul.
And this is a perfect evidence that the mind is made sloth-
ful by the deceit of sin, when especial calls and warnings,
whether in a suitable word, or a pressing judgment, cannot

110 THE NATURE AND POWER

prevail with it to pull its hand out of its bosom, that is, to
set about the special duties that it is called unto.

3dly. Weak and ineffectual attempts to recover itself unto
its duty. Prov. xxvi. 14. * As the door turneth itself upon
its hinges, so doth the slothful man upon his bed.' In the
turning of a door upon its hinges, there is some motion but
no progress. It removes up and down, but is still in the
place and posture that it was. So is it with the spiritually
slothful man on his bed, or in his security. He makes some
motions or faint endeavours towards adischargeof his duty,
but goes not on. There where he was one day, there he is
the next ; yea, there where he was one year, he is the next.
His endeavours are faint, cold, and evanid ; he gets no
ground by them, but is always beginning and never finishing
his work.

4thly, Heartlessness upon the apprehensions of diffi-
culties and discouragements. Prov. xxii. 13. 'The slothful
man saith, There is a lion in the way, I shall be slain in the
streets.' Every difficulty deters him from duty. He thinks
it impossible for him to attain to that accuracy, exactness,
and perfection which he is in this matter to press after ; and
therefore contents himself in his old coldness, negligence,
rather than to run the hazard of a universal circumspec-
tion. Now if the deceit of sin hath once drawn away the
mind into this frame, it lays it open to every temptation and
incursion of sin. The spouse in the Canticles seems to have
been overtaken with this distemper, chap. v. 1 — 3. And
this puts her on various excuses why she cannot attend unto
the call of Christ, and apply herself unto her duty in walk-
ing with him.

[2.] It draws away the mind from its watch and duty
in reference unto sin by surprisals. It falls in conjunction
with some urging temptation, and surpriseth the mind into
thoughts quite of another nature, than those which it ought
to insist upon in its own defence. So it seems to have been
with Peter ; his carnal fear closing with the temptation
wherein Satan sought to winnow him, filled his mind with
so many thoughts about his own imminent danger, that he
could not take into consideration the love and warning of
Clirist ; nor the evil whereunto his temptation led him, nor

OF INDWELLING SIN. Ill

any thing that he ought to have insisted on for his preser-
vation. And therefore, upon a review of his folly in neglect-
ing those thoughts of God, and the love of Christ, which
through the assistance of the Holy Ghost might have kept
him from his scandalous fall, he wept bitterly. And this
is the common way of the working of the deceit of sin, as
unto particular evils. It lays hold on the mind suddenly,
with thoughtfulness about the present sin, possesseth it,
takes it up, so that either it recovers not itself at all to the
considerations mentioned, or if any thoughts of them be sug-
gested, the mind is so prepossessed and filled, that they
take no impression on the soul, or make no abode in it.
Thus doubtless was David surprised in the entrance of his
great sin. Sin and temptation did so possess and fill his
mind with the present object of his lust, that he utterly for-
got, as it were, those considerations which he had formerly
made use of, when he so diligently kept himself from his
iniquity. Here therefore lies the great wisdom of the soul,
in rejecting the very first motions of sin, because by parlies
with them the mind may be drawn off from attending unto
its preservatives, and so the whole rush into evil.

[3.] It draws away the mind by frequency and long-
continuance of its solicitations, making as it were at last a
conquest of it. And this happens not without an open neg-
lect of the soul, in v/ant of stirring up itself to give an effec-
tual rebuke in the strength and by the grace of Christ unto
sin, which would have prevented its prevalency. But of
this, more shall be spoken afterward. And this is the first
way whereby the law of sin acts its deceit against the soul.
It draws off the mind from attendance unto its charo;e and
oflice; both in respect of duty and sin. And so far as this
is done, the person is said to be drawn away, or drawn off.
He is tempted, every man is tempted, when he is thus drawn
away by his own lust, or the deceit of sin dwelling in him.
And the whole effect of this working of the deceitfulness of
sin may be reduced unto these three heads.

1st. The remission of a universally watchful frame of
spirit unto every duty, and against all, even the most hid-
den and secret actings of sin.

2dly. The omission of peculiar attending unto such du-
ties as have an especial respect unto the weakening and

112 THE NATURE AND POWER

ruin of the whole law of sin, and the obviating of its deceit-
fulness.

3dly. Spiritual sloth, as to a diligent regard unto all the
especial concernments of duties and sins. When these three
thino-s, with their branches mentioned, less or more, are
brought about, in or upon the soul, or so far as they are so,
so far a man is drawn off by his own lust, or the deceit of sin.

There is no need of adding here any directions for the
prevention of this evil, they having sufficiently been laid down
in our passage through the consideration both of the duty
of the mind, and of the deceit of sin.

CHAP. XI.

The working of sin by deceit to entangle the affections. The ways whereby
it is done. Means of their prevention.

The second thing in the words of the apostle ascribed unto
the deceitful working of sin is its enticing, A man is drawn
away and enticed. And this seems particularly to respect
the affections, as drawing away doth the mind. The mind
is drawn away from duty, and the affections are enticed
unto sin. From the prevalency hereof a man is said to be
enticed, or entangled as with a bait; so the word imports.
For there is an allusion in it unto the bait wherewith a fish
is taken on the hook which holds him to his destruction.
And concerning this effect of the deceit of sin, we shall
briefly shew two things : *

1. What it is to be enticed, or to be entangled with the
bait of sin, to have the affections tainted with an inclination
thereunto, and when they are so.

2. What course sin takes, and what way it proceedeth
in, thus to entice, ensnare, or entangle the soul.

For the first,

(1.) The affections are certainly entangled when they
stir up frequent imaginations about the proposed object
which this deceit of sin leadeth and enticeth towards.
When sin prevails, and the affections are gone fully after it,
it fills the imagination with it, possessing it with images,
likenesses, appearances of it continually. Such persons

OF INDWELLING SIN. ' 113

'devise iniquity and work evil on their beds,' which they also
practise when they are able, when it is in the power of their
hand, Micah ii. 1. As in particular, Peter tells us that * they
have eyes full of an adulteress, and they cannot cease from
sin;' 2Pet. ii. 14. that is, their imaginations are possessed
with a continual representation of the object of their lusts.
And it is so in part where the affections are in part entangled
with sin, and begin to turn aside unto it. John tells us tliat
the things that are in the world, are the ' lust of the flesh,
the lust of the eyes, and the pride of life/ 1 Epist. ii. 16. The
lust of the eyes is that which by them is conveyed unto the
soul. Now it is not the bodily sense of seeing, but the fix-
ing of the imagination from that sense on such things that
is intended. And this is called the eyes, because thereby
things are constantly represented unto the mind and bouI, as
outward objects are unto the inward sense by the eyes. And
oftentimes the outward sight of the eyes is the occasion of
these imaginations. So Achan declares how sin prevailed
with him. Josh. vii. 21. First he saw the wedge of gold,
and Babylonish garment, and then he coveted them. He
rolled them, the pleasures, the profit of them, in his imagi-
nation, and then fixed his heart upon the obtaining of them.
Now the heart may have a settled, fixed detestation of sin ;
but yet if a man find that the imagination of the mind is fre-
quently solicited by it, and exercised about it, such a one
may know that his affections are secretly enticed and en-
tangled.

(2.) This entanglement is heightened when the imagi-
nation can prevail with the mind to lodge vain thoughts in it,
with secret delight and complacency. This is termed by casu-
ists, ' cogitatio morosa cum delectatione,' an abiding thought,
with delight, which towards forbidden objects is in all cases
actually sinful. And yet this may be, when the consent of the
will unto sin is not obtained; when the soul would not for
the world do the thing, which yet thoughts begin to lodge
in the mind about. This lodging of vain thoughts in the
heart the prophet complains of, as a thing greatly sinful,
and to be abhorred, Jer. iv. 14. All these thoughts are mes-
sengers that carry sin to and fro between the imagination
and the affections, and still increase it, inflaming the imagi-
nation, and more and more entangling the affections, Achan

VOL. XIII. I

114 THE NATURE AND POWEK

thinks upon the golden wedge, this makes him like it and
love it; by loving of it his thoughts are infected, and return
to the imagination of its worth, and goodly shew, and so by
little and little the soul is inflamed unto sin. And here if
the will parts with its sovereignty, sin is actually conceived.

(3.) Inclinations, or readiness to attend unto extenua-
tions of sin, or the reliefs that are tendered against sin
when committed, manifest the affections to be entangled
with it. We have shewed, and shall yet farther evidence,
that it is a great part of the deceit of sin, to tender lessen-
ing and extenuating thoughts of sin unto the mind. Is it
not a little one ? or, there is mercy provided ; or, it shall be
in due time relinquished and given over, is its language in
a deceived heart. Now when there is a readiness in the
soul to hearken and give entertainment unto such secret in-
sinuations arising from this deceit, in reference unto any sin,
or unapprovable course, it is an evidence that the affections
are enticed. When the soul is willing, as it were, to be
tempted, to be courted by sin, to hearken to its dalliances
and solicitations, it hath lost of its conjugal affections unto
Christ, and is entangled. This is ' looking on the wine
when it is red, when it giveth its colour in the cup, when it
moveth itself aright;' Prov. xxiii. 31. A pleasing contem-
plation on the invitations of sin, whose end the wise man
gives us, ver. 32. When the deceit of sin hath prevailed
thus far on any person, then he is enticed or entangled; the
will is not yet come to the actual conception of this or that
sin by its consent, but the whole soul is in a near inclina-
tion thereunto. And many other instances I could give, as
tokens and evidences of this entanglement : these may suf-
fice to manifest what we intend thereby.

2. Our next inquiry is, How, or by what means, the de-
ceit of sin proceeds thus to entice and entangle the affec-
tions? and two or three of its baits are manifest herein.

(1.) It makes use of its former prevalency upon the
mind, in drawing it off from its watch and circumspection.
Says the wise man, Prov. i. 17. • Surely in vain is the net
spread in the sight of any bird;' or before the eyes of every
thing that hath a wing, as in the original. If it hath eyes
open to discern the snare, and a wing to carry it away, it
will not be caught. And in vain should the deceit of sin

OF INDWELLING SIN. 115

spread its snares and nets for the entanglement of the soul,
whilst the eyes of the mind are intent upon what it doth,
and so stir up the wings of its will and affections to carry it
away and avoid it. But if the eyes be put out or diverted,
the wings are of very little use for escape ; and therefore,
this is one of the ways which is used by them who take
birds or fowls in their nets ; they have false lights, or shews
of things, to divert the sight of their prey ; and when that is
done, they take the season to cast their nets upon them.
So doth the deceit of sin ; it first draws off and diverts the
mind by false reasonings and pretences, as hath been shew-
ed, and then casts its net upon the affections for their entan-
glement.

(2.) Taking advantage of such seasons, it proposeth
sin as desirable, as exceeding satisfactory to the corrupt
part of our affections ; it gilds over the object by a thousand
pretences, which it presents unto corrupt lustings. This is
the laying of a bait, which the apostle in this verse evidently
alludes unto. A bait is somewhat desirable and suitable, that
is proposed to the hungry creature for its satisfaction, and
it is by all artifices rendered desirable and suitable. Thus
is sin presented by the help of the imagination unto the
soul ; that is, sinful and inordinate objects, which the affec-
tions cleave unto, are so presented. The apostle tells us,
that there are * pleasures of sin ;' Heb. xi. 35. which, unless
they are despised, as they were by Moses, there is no es-
caping of sin itself. Hence they that live in sin are said to
Mive in pleasure;' James v. 5. Now this pleasure of sin
consisteth in its suitableness to give satisfaction to the flesh,
to lust, to corrupt affections. Hence is that caution, Rom.
xiii. 14. ' Make no provision for the flesh to fulfil the lust
thereof.' That is, do not suffer your minds, thoughts, or
afiections, to fix upon sinful objects, suited to give satis-
faction to the lusts of the flesh, to nourish and cherish them
thereby. To which puspose he speaks again. Gal. v. 16.
' Fulfil ye not the lusts of the flesh.' Bring not in the plea-
sures of sin to give them satisfaction. When men are under
the power of sin, they are said to ' fulfil the desires of the
flesh and of the mind ;' Ephes. ii. 3. Thus therefore the deceit
of sin endeavours to entangle the affections, by proposing
unto them, through the assistance of the imagination, that

i2

116 THE NATURE AND POWER

suitableness which is in it to the satisfaction of its corrupt
lusts, now set at some liberty by the inadvertency of the
mind. It presents its ' wine sparkling in the cup/ the
beauty of the adulteress, the riches of the world unto sensual
and covetous persons, and somewhat in the like kind, in
some degrees to believers themselves. When therefore, I
say, sin would entangle the soul, it prevails with the imagi-
nation to solicit the heart, by representing this false-painted
beauty, or pretended satisfactoriness of sin: and then if Sa-
tan with any peculiar temptation fall into its assistance, it
oftentimes inflames all the affections, and puts the whole
soul into disorder.

(3.) It hides the danger that attends sin, it covers it
as the hook is covered with the bait, or the net spread over
with meat for the fowl to be taken. It is not indeed possible
that sin should utterly deprive the soul of the knowledge of
the danger of it. It cannot dispossess it of its notion or
persuasion that ' the wages of sin is death,' and that it is the
'judgment of God, that they that commit sin are worthy of
death.' But this it will do ; it will so take up and possess
the mind and affections with the baits and desirableness of
sin, that it shall divert them from an actual and practical
contemplation of the danger of it. What Satan did in and
by his first temptation, that sin doth ever since. At first
Eve guards herself with calling to mind the danger of sin ;
if we eat, or touch it, we shall die. Gen. iii. 3. But so soon
as Satan had filled her mind with the beauty and usefulness
of the fruit to make one wise, how quickly did she lay aside ^
her practical prevalent consideration of the danger of eating
it, the curse due unto it ; or else relieves herself with a vain
hope and pretence that it should not be, because the ser-
pent told her so. So was David beguiled in his great trans-
gression by the deceit of sin ; his lust being pleased and sa-
tisfied, the consideration of the guilt and danger of his
transgression was taken away ; and therefore he is said to
have ' despised the Lord,' 2 Sam. xii. 9. in that he consi-
dered not the evil that was in his heart, and the danger that
attended it in the threatening or commination of the law.
Now sin, when it presseth upon the soul to this purpose,
will use a thousand wiles to hide from it the terror of the
Lord, the end of transgressions, and especially of that pe-

OF INDWELLING SIN. 117

culiar folly which it solicits the mind unto. Hopes of par-
don shall be used to hide it, and future repentance shall
hide it, and present importunity of lust shall hide it, occa-
sions and opportunities shall hide it, surprisals shall hide it,
extf.nuation of sin shall hide it, balancing of duties against
it shall hide it, fixing the imagination on present objects
shall hide it, desperate resolutions to venture the uttermost
for the enjoyment of lust in its pleasures and profits shall
hide it. A thousand wiles it hath, which cannot be re-
counted.

(4.) Having prevailed thus far, gilding over the plea-
sures of sin, hiding its end and demerit, it proceeds to
raise perverse reasonings in the mind, to fix it upon the
sin proposed, that it may be conceived and brought forth,
the affections being already prevailed upon, of which we
shall speak under the next head of its progress.

Here we may stay a little, as formerly, to give some few
directions for the obviating of this woful work of the deceit-
fulness of sin. Would we not be enticed or entangled, would
we not be disposed to the conception of sin, would we be
turned out of the road and way which goes down to death ?
Let us take heed of our affections, which are of so great
concernment in the whole course of our obedience, that they
are commonly in the Scripture called by the name of the
heart, as the principal thing which God requires in our walk-
ing before him. And this is not slightly to be attended
unto. Prov. iv. 23. saith the wise man, * Keep thy heart
with diligence,' or, as in the original, * above' or ' before all
keepings;' Before every watch, keep thy heart. You have
many keepings that you watch unto ; you watch to keep
your lives, to keep your estates, to keep your reputations, to
keep up your families ; but, saith he, above all these keepings,
prefer that, attend to that of the heart, of your affections,
that they be not entangled with sin ; there is no safety with-
out it. Save all other things and lose the heart, and all is
lost, lost unto all eternity. You will say then, What shall
we do, or how shall we observe this duty ?

[1.] Keep your affections as to their object,

1st. In general. This advice the apostle gives in this very
case. Col. iii. His advice in the beginning of that chapter is
to direct us unto the mortification of sin, which he expressly

118 THE NATURE AND POM^ER

engageth in, ver. 5. ' Mortify therefore your members which are
on the earth.' Prevent the working and deceit of sin which
wars in your members. To prepare us, to enable us hereunto,
he gives us that great direction, ver. 2. * Set your affections
on things above, not on things of the earth.' Fix your affec-
tions upon heavenly things ; this will enable you to mortify
sin; fill them with the things that are above, let them be
exercised with them, and so enjoy the chiefest place in them.
They are above, blessed and suitable objects, meet for, and
answering unto, our affections. God himself, in his beauty
and glory ; the Lord Jesus Christ, who is 'altogether lovely,
the chiefest often thousand ;' grace and glory; the myste-
ries revealed in the gospel ; the blessedness promised thereby.
Were our affections filled, taken up, and possessed with these
things, as it is our duty that they should be, it is our hap-
piness when they are, what access could sin with its painted
pleasures, with its sugared poisons, with its envenomed baits,
have unto our souls ? how should we loath all its proposals,
and say unto them. Get ye hence as an abominable thing ?
For what are the vain transitory pleasures of sin, in compa-
rison of the exceeding recompense of reward which is pro-
posed unto us ? Which argument the apostle presses, 2 Cor.
iv. 18.

2dly. As to the object of your affections in an especial
manner ; let it be the cross of Christ, which hath exceed-
ing efficacy towards the disappointment of the whole work
of indwelling sin. Gal. vi. 14. 'God forbid that I should
glory, save in the cross of our Lord Jesus Christ, whereby
the world is crucified unto me, and I unto the world.'
The cross of Christ he gloried and rejoiced in; this his
heart was set upon, and these were the effects of it; it cru-
cified the world unto him, made it a dead and undesirable
thing. The baits and pleasures of sin are taken all of them
out of the world, and the things that are in the world, namely,
* the lust of the flesh, the lust of the eyes, and the pride of
life.' These are the things that are in the world ; from these
doth sin take all its baits, whereby it enticeth and entan-
gleth our souls. If the heart be filled with the cross of
Christ, it casts death and undesirableness upon them all, it
leaves no seeming beauty, no appearing pleasure or come-
liness in them. Again, saith he. It crucifieth me to the

OF INDWELLING SIN. 119

world ; makes my heart, my affections, my desires dead unto
any of these things. It roots up corrupt lusts and affections,
leaves no principle to go forth and make provision for the
flesh to fulfil the lusts thereof. Labour, therefore, to fill
your hearts with the cross of Christ. Consider the sorrows
he underwent, the curse he bore, the blood he shed, the cries
he put forth, the love that was in all this to your souls, and
the mystery of the grace of God therein. Meditate on the
vileness, the demerit, and punishment of sin, as represented
in the cross, the blood, the death of Christ. Is Christ cru-
cified for sin, and shall not our hearts be crucified with him
unto sin? shall we give entertainment unto that, or hearken
unto its dalliances, which wounded, which pierced, which
slew our dear Lord Jesus? God forbid. Fill your affections
with the cross of Christ, that there may be no room for sin.
The world once put him out of the house into a stable, when
he came to save us ; let him now turn the world out of doors,
when he is come to sanctify us.

[2.] Look to the vigour of the affections towards hea-
venly things; if they are not constantly attended, excited,
directed, and warned, they are apt to decay, and sin lies in
wait to take every advantage against them. Many complaints
we have in the Scripture of those who lost their first love, in
suffering their affections to decay. And this should make us
jealous over our own hearts, lest we also should be overtaken
with the like backsliding frame. Wherefore be jealous over
them, often strictly examine them and call them to account,
supply unto them due considerations for their exciting and
stirring up unto duty.

CHAP. XII.

The conception of sin through its deceit. Wherein it consisteth. The consent
of the will unto sin. The nature thereof. Ways and means whereby it is
obtained. Other advantages made use of by the deceit of sin. Ignorance.
Errors.

The third success of the deceit of sin in its progressive work,
is the conception of actual sin. When it hath drawn the
mind off from its duty, and entangled the affections, it pro-
ceeds to conceive sin in order to the bringing of it forth.

120 THE NATURE AND POWEll

'Then when lust hath conceived, it bringeth forth sin.' Now
the conception of sin, in order unto its perpetration, can be
nothing but the consent of the will ; for as without the con-
sent of the will sin cannot be committed, so where the will
hath consented unto it, there is nothing in the soul to hinder
its actual accomplishment. God doth indeed, by various
ways and means, frustrate the bringing forth of these adul-
terate conceptions, causing them to melt away in the womb,
or one way or other prove abortive, so that not the least part
of that sin is committed which is willed or conceived ; yet
there is nothing in the soul itself that remains to give check
unto it, when once the will hath given its consent. Ofttimes
when a cloud is full of rain, and ready to fall, a wind comes
and drives it away. And when the will is ready to bring forth
its sin, God diverts it by one wind or other; but yet the
cloud was as full of rain as if it had fallen, and the soul as
full of sin as if it had been committed.

This conceiving of lust or sin then, is its prevalency in
obtaining the consent of the will unto its solicitations. And
hereby the soul is deflowered of its chastity towards God in
Christ, as the apostle intimates, 2 Cor. xi. 2, 3. To clear
up this matter we must observe,

1. That the will is the principle, the next seat and
cause of obedience and disobedience. Moral actions are
unto us, or in us, so far good or evil as they partake of the
consent of the will. He spake truth of old who said, * Omne
peccatum est adeo voluntarium, ut non sit peccatum nisi sit
voluntarium;' 'Every sin is so voluntary, that ifit be not vo-
luntary it is not sin.' It is most true of actual sins. The
formality of their iniquity ariseth from the acts of the will in
them, and concerning them. I mean, as to the persons that
commit them; otherwise in itself the formal reason of sin is
its aberration from the law of God.

2. There is a twofold consent of the will unto sin.

(1.) That which is full, absolute, complete, and upon
deliberation. A prevailing consent, the convictions of the
mind being conquered, and no principle of grace in the will
to weaken it. With this consent the soul goes into sin as a
ship before the wind with all its sails displayed, without any
check or stop. It rusheth into sin like the horse into the
battle. Men thereby, as the apostle speaks, ' giving them-

OF INDWELLING SIN. 121

selves over to sin with greediness ;' Ephes. iv. 19. Thus
Ahab's will was in the murdering of Naboth ; he did it upon
deliberation, by contrivance, with a full consent 5 the doing
of it gave him such satisfaction as that it cured his malady,
or the distemper of his mind. This is that consent of the will
which is acted in the finishing and completing of sin, in un-
regenerate persons, and is not required to the single bringing
forth of sin, whereof we speak.

(2.) There is a consent of the will, which is attended
with a secret renitency and volition of the contrary. Thus
Peter's will was in the denying of his master. His will was
in it, or he had not done it ; it was a voluntary action, that
which he chose to do at that season. Sin had not been
brought forth if it had not been thus conceived. But yet, at
this very time, there was resident in his will a contrary prin-
ciple of love to Christ, yea, and faith in him which utterly
failed not. The efficacy of it was intercepted, and its
operations suspended actually, through the violent urging
of the temptation that he was under ; but yet it was in his
will, and weakened his consent unto sin, though it consented.
It was not done with self-pleasing, which such full acts of
the will do produce.

3. Although there may be a predominant consent in the
will, which may suffice for the conception of particular sins ;
yet there cannot be an absolute, total, full consent of the
will of a believer unto any sin. For,

(1.) There is in his will a principle fixed on good, on
all good. Rom. vii.21. ' He would do good.' The prin-
ciple of grace in the will, inclines him to all good. And
this in general is prevalent against the principle of sin, so
that the will is denominated from thence. Grace hath the
rule and dominion, and not sin, in the will of every believer.
Now that consent unto sin in the will, which is contrary to
the inclination and generally prevailing principle in the
same will, is not, cannot be, total, absolute, and complete.

(2.) There is not only a general, ruling, prevailing prin-
ciple in the will against sin, but there is also a secret re-
luctancy in it against its own act in consenting unto sin.
It is true, the soul is not sensible sometimes of this reluc-
tancy, because the present consent carries away the prevail-
ing act of the will, and takes away the sense of the lusting

122 THE NATURE AND POWER

of the spirit, or reluctancy of the principle of grace in the
will. But the general rule holdeth in all things at all times.
Gal. V. 17. ' The Spirit lusteth against the flesh :' it doth so
actually, though not always to the same degree, nor with
the same success. And the prevalency of the contrary
principle in this or that particular act, doth not disprove it.
It is so on the other side. There is no acting of grace in
the will but sin lusts against it ; although that lusting be
not made sensible in the soul, because of the prevalency of
the contrary acting of grace ; yet it is enough to keep those
actings from perfection in their kind. So is it in this re-
nitency of grace against the acting of sin in the soul ;
though it be not sensible in its operations, yet it is enough
to keep that act from being full and complete. And much
of spiritual wisdom lies in discerning aright between the
spiritual renitency of the principle of grace in the will
against sin, and the rebukes that are given the soul by con-
science upon conviction for sin.

4. Observe, that reiterated repeated acts of the con-
sent of the will unto sin, may beget a disposition and
inclinableness in it unto the like acts, that may bring the
will unto a proneness and readiness to consent unto sin
upon easy solicitations, which is a condition of soul dan-
gerous, and greatly to be watched against.

5. This consent of the will which we have thus de-
scribed, may be considered two ways.

(1.) As it is exercised about the circumstances, causes,
means and inducements unto sin.

(2.) As it respects this or that actual sin.

In the first sense, there is a virtual consent of the will
unto sin in every inadvertency unto the prevention of it, in
every neglect of duty that makes way for it, in every hearken-
ing unto any temptation leading towards it. In a word, in
all the diversions of the mind from its duty, and entangle-
ments of the affections by sin before-mentioned. For where
there is no act of the will formally, or virtually, there is no
sin. But this is not that which we now speak of; but in
particular the consent of the will unto this or that actual
sin, so far as that either sin is committed, or is prevented
by other ways and means not of our present consideration.
And herein consists the conceiving of sin.

OF INDWELLING SIN. 123

These things being supposed, that which in the next
place we are to consider, is the way that the deceit of sin
proceedeth in ; to procure the consent of" the will, and
so to conceive actual sin in the soul. To this purpose
observe,

[1.] That the will is a rational appetite; rational as
guided by the inind ; and an appetite as excited by the
affections ; and so in its operation or actings hath respect
to both, is influenced by both.

[2.] It chooseth nothing, consents to nothing, but ' sub
ratione boni,' as it hath an appearance of good, some
present good. It cannot consent to any thing under the
notion or apprehension of its being evil in any kind. Good
is its natural and necessary object, and therefore whatever
is proposed unto it for its consent, must be proposed
under an appearance of being either good in itself, or good
at present unto the soul, or good so circumstantiate as it is;
so that,

[3.] We may see hence the reason why the concep-
tion of sin is here placed as a consequent of the mind's
being drawn away, and the affections being entangled. Both
these have an influence into the consent of the will, and the
conception of this or that actual sin thereby. Our way
therefore here is made somewhat plain. We have seen at
large how the mind is drawn away by the deceit of sin, and
how the affections are entangled ; that which remains is but
the proper effect of these things. For the discovery whereof
we must instance in some of the special deceits, corrupt and
fallacious reasonings before-mentioned, and then shew their
prevalency on the will to a consent unto sin.

1st. The will is imposed upon by that corrupt reason-
ing, that grace is exalted in a pardon; and that mercy is
provided for sinners. This first, as hath been shewed, de-
ceives the mind, and that opens the way to the will's con-
sent, by removing a sight of evil which the will hath an
aversation unto. And this in carnal hearts prevails so far
as to make them think that their liberty consists in being
servants of corruption, 2 Pet. ii. 19. And the poison of it
doth oftentimes taint and vitiate the minds of believers
themselves ; whence v^'e are so cautioned against it in the
Scripture. To what therefore hath been spoken before, unto

124 THE NATURE AND POWER

the use and abuse of the doctrine of the grace of the gospel,
we shall add some few other considerations, and fix upon
one place of Scripture that will give light unto it. There
is a twofold mystery of grace ; of walking with God, and of
coming unto God. And the great design of sin is to change
the doctrine and mystery of grace in reference unto these
things, and that by applying those considerations unto the
one, which are proper unto the other, whereby each part is
hindered, and the influence of the doctrine of grace into
them for their furtherance defeated. See 1 John ii. 1, 2.
'These things write I unto you that ye sin not; and if any
man sin, we have an advocate with the Father, Jesus Christ
the righteous ; and he is the propitiation for our sins.' Here
is the whole design and use of the gospel briefly expressed.
' These things,' saith he, ' I write unto you.' What things
were these ? Those mentioned, ver. 2. ' The life was mani-
fested, and we have seen it, and bear witness, and shew unto
you that eternal life which was with the Father, and was
manifested unto us :' that is, the things concerning the
person and mediation of Christ: and, ver. 7. that pardon,
forgiveness, and expiation from sin is to be attained by the
blood of Christ. But to what end and purpose doth he
write these things to them, what do they teach, what do
they tend unto ? A universal abstinence from sin ; 'I
write unto you,' saith he, ' that you sin not.' This is the
proper, only, genuine end of the doctrine of the gospel.
But to abstain from all sin, is not our condition in this
world: chap. i. 8. 'If we say that we have no sin, we de-
ceive ourselves, and the truth is not in us.' What then
shall be done in this case ? In supposition of sin, that we
have sinned, is there no relief provided for our souls and
consciences in the gospel ? Yes, saith he, ' If any man sin,
we have an advocate with the Father, Jesus Christ the
righteous, and he is a propitiation for our sins.' There is
full relief in the propitiation and intercession of Christ for
us. This is the order and method of the doctrine of the
gospel, and of the application of it to our own souls : first,
to keep us from sin ; and then to relieve us against sin.
But here entereth the deceit of sin, and puts this ' new
wine into old bottles,' whereby the bottles are broken, and
the wine perisheth as to our benefit by it. It changeth

OF INDWELLING SIN. 125

this method and order of the application of gospel truths.
It takes up the last first, and that excludes the use of the
first utterly. If any man sin, there is pardon provided, is
all the gospel that sin would willingly suffer to abide on
the minds of men. When we would come to God by be-
lieving, it would be pressing the former part of being free
from sin ; when the gospel proposeth the latter principally,
or the pardon of sin for our encouragement. When we are
come to God, and should walk with him, it will have only
the latter proposed, that there is pardon of sin, when the
gospel principally proposeth the former, of keeping our-
selves from sin. The grace of God bringing salvation
having appeared unto us to that end and purpose.

Now the mind being entangled with this deceit, drawn
off from its watch by it, diverted from the true ends of the
gospel, doth several ways impose upon the will to obtain
its consent.

(1st.) By a sudden surprisal in case of temptation.
Temptation is the representation of a thing, as a present
good, a particular good, which is a real evil, a general
evil. Now when a temptation armed with opportunity and^
provocation, befalls the soul, the principle of grace in the
will riseth up with a rejection and detestation of it. But
on a sudden the mind being deceived by sin, breaks in upon
the will, with a corrupt fallacious reasoning from gospel
grace and mercy, which first staggers, then abates the will's
opposition, and then causeth it to cast the scale by its
consent of the side of temptation, presenting evil as a
present good ; and sin in the sight of God is conceived,
though it be never committed. Thus is the seed of God
sacrificed to Moloch, and the weapons of Christ abused to
the service of the devil. r-

(2dly.) It doth it insensibly. It insinuates the poison
of this corrupt reasoning by little and little, until it hath
greatly prevailed. And as the whole effect of the doctrine
of the gospel in holiness and obedience, consists in. the
soul's being cast into the frame and mould of it, Rom. vi.
17. so the whole of the apostacy from the gospel, is princi-
pally the casting of the soul into the mould of this false
reasoning, that sin may be indulged unto upon the account
of grace and pardon. Hereby is the soul gratified in sloth

126 THE NATURE AND POWER

and negligence, and taken off from its care, as to particular
duties and avoidance of particular sins. It works the soul
insensibly off from the mystery of the law of grace, to look
for salvation as if we had never performed any duty, being
after we have done all unprofitable servants, with a resting
on sovereign mercy through the blood of Christ, and to at-
tend unto duties with all diligence as if we looked for no
mercy ; that is, with no less care, though with more liberty
and freedom. This the decei f fulness of sin endeavoureth by
all means to work the soul from, and thereby debaucheth
the will when its consent is required unto particular sins.

2dly. The deceived mind imposeth on the will to ob-
tain its consent unto sin, by proposing unto it the advan-
tages that may accrue and arise thereby, which is one me-
dium whereby itself also is drawn away. It renders that
which is absolutely evil, a present appearing good. So was
it with Eve, Gen. iii. laying aside all considerations of the
law, covenant, and threats of God, she all at once reflects
upon the advantages, pleasures, and benefits, which she
should obtain by her sin, and reckons them up to solicit the
consent of her will. ' It is,' saith she, ' good for food,
pleasant to the eyes, and to be desired to make one wise.'
What should she do then but eat it? her will consented and
she did so accordingly. Pleas for obedience are laid out of
the way, and only the pleasures of sin are taken under con-
sideration. So saith Ahab, 1 Kings xxi. ' Naboth's vine-
yard is near my house, and I may make it a garden of herbs,'
therefore I must have it. These considerations a deceived
mind imposed on his will ; until it made him obstinate in
the pursuit of his covetousness through perjury and murder,
to the utter ruin of himself and his family. Thus is the
guilt and tendency of sin hid under the covert of advantages
and pleasures, and so is conceived or resolved on in the soul.

As the mind being withdrawn, so the affections being
enticed and entangled, do greatly further the conception
of sin in the soul by the consent of the will ; and they do it
two ways.

(1st.) By some hasty impulse and surprisal being them-
selves stirred up, incited, and drawn forth by some violent
provocation, or suitable temptation, they put the whole soul
as it were into a combustion, and draw the will into a con-

OF INDWELLING SIN. 127

sent unto what they are provoked unto and entangled withal.
So was the case of David in the matter of Nabal. A violent
provocation from the extreme unworthy carriage of that
foolish churl, stirs him up to wrath and revenge, 1 Sam.
XXV. 13. He resolves upon it to destroy a whole family, the
innocent with the guilty, ver. 33, 34. Self-revenge and
murder were for the season conceived, resolved, consented
unto, until God graciously took him off. His entangled,
provoked affections, surprised his will to consent unto the
conception of many bloody sins. The case Was the same
with Asa in his anger when he smote the prophet, and with
Peter in his fear when he denied his Master. Let that soul
which would take heed of conceiving sin, take heed of en-
tangled affections. For sin may be suddenly conceived, the
prevalent consent of the will may be suddenly obtained,
which gives the soul a fixed guilt, though the sin itself be
never actually brought forth.

(2dly.) Enticed affections procure the consent of the
will by frequent solicitations, whereby they get ground in-
sensibly upon it, and enthrone themselves. Take an in-
stance in the sons of Jacob, Gen. xxxvii. 4. They hate their
brother, because their father loved him. Their affections
being enticed many new occasions fall out to entangle them
farther, as his dreams and the like. This lay rankling in their
hearts, and never ceased soliciting their wills, until they re-
solved upon his death. The unlawfulness, the unnatural-
ness of the action, the grief of their aged father, the guilt of
their own souls, are all laid aside ; that hatred and envy that
they had conceived against him ceased not until they had got
the consent of their wills to his ruin. This gradual progress
of the prevalency of corrupt affections to solicit the soul unto
sin, the wise man excellently describes, Prov. xxiii. 31 — 35.
And this is the common way of sin's procedure in the de-
struction of souls which seem to have made some good en-
gagements in the ways of God. When it hath entangled
them with one temptation, and brought the will to some
liking of it, that presently becomes another temptation,
either to the neglect of some duty, or to the refusal of more
light ; and commonly that whereby men fall off utterly from
God, is not that wherewith they are first entangled. And
this may briefly suffice for the third progressive act of the

128 THE NATUHE AND POWER

deceit of sin. It obtains the will's consent unto its concep-
tion, and by this means are multitudes of sins conceived in
the heart which very little less defile the soul, or cause it to
contract very little less guilt than if they were actually com-
mitted.

Unto what hath been spoken concerning the deceitful-
ness of indwelling sin in general, which greatly evidenceth
its power and efficacy, I shall add as a close of this dis-
course, one or two particular ways of its deceitful actings,
consisting in advantages that it maketh use of, and means of
relieving itself against that disquisition which is made after
it by the word and Spirit for its ruin. One head only of
each sort we shall here name.

[1.] It makes great advantage of the darkness of the
mind, to work out its design and intendments. The shades
of a mind totally dark, that is, devoid utterly of saving-
grace, are the proper working-place of sin. Hence the
effects of it are called, the ' works of darkness,' Ephes. v. 11 .
Rom. xiii. 12. as springing from thence. Sin works and
brings forth by the help of it. The working of lust under
the covert of a dark mind, is as it were the upper region of
hell ; for it lies at the next door to it for filth, horror, and
confusion. Now there is a partial darkness abiding still in
believers; they * know but in part,' 1 Cor. xiii. 12. Though
there be in them all a principle of saving light, the day-star
is risen in their hearts; yet all the shades of darkness are
not utterly expelled out of them in this life. And there are
two parts, as it were, or principal effects of the remaining
darkness that is in believers.

1st. Ignorance, or a nescience of the will of God, either
'juris' or ' facti,' of the rule and law in general, or of the refer-
ence of the particular fact that lies before the mind unto the law.

2dly. Error and mistakes, positively taking that for truth
which is falsehood, and that for light which is darkness.
Now, of both of these doth the law of sin make great advan-
tage for the exerting of its power in the soul.

1st. Is there a remaining ignorance of any thing of the
will of God, sin will be sure to make use of it, and improve
it to the uttermost. Though Abimelech were not a believer,
yet he was a person that had a moral integrity with him in
his ways and actions ; he declares himself to have had so, in

OF INDWELLING SIN.

129

a solemn appeal to God the searcher of all hearts, even In
that wherein he miscarried, Gen. xx. 5. But being ignorant
that fornication was a sin, or so great a sin, as that it became
not a morally honest man to defile himself with it, lust
hurries him into that intention of evil in reference unto
Sarah, as we have it there related. God complains that his
people perished ' for lack of knowledge,' Hos. iv. 6. Being
ignorant of the mind and will of God, they rushed into evil
at every command of the law of sin. Be it as to any duty
to be performed, or as to any sin to be committed, if there
be in it darkness or ignorance of the mind about them, sin
will not lose its advantage. Many a man being ignorant of
the duty incumbent on him for the instruction of his family,
casting the whole weight of it upon the public teaching, is
by the deceitfulness of sin brought into an habitual sloth and
negligence of duty. So much ignorance of the will of God
and duty, so much advantage is given to the law of sin.
And hence we may see what is that true knowledge which
withOoil is acceptable ; how exactly doth many a poor soul,
who is low as to notional knowledge, yet walk with God.
It seems they know so much, as sin hath not on that account
much advantage against them ; when others, high in their
notions, give advantage to their Justs, even by their igno-
rance, though they know it not.

2dly. Error is a worse part or effect of the mind's dark-
ness, and gives great advantage to the law of sin. There
is indeed ignorance in every error, but there is not error in
all ignorance, and so they may be distinguished. I shall
need to exemplify this but with one consideration, and that
is, of men, who being zealous for some error, do seek to
suppress and persecute the truth. Indwelling sin desires
no greater advantage. How will it every day, every hour,
pour forth wrath, revilings, hard speeches ; breathe revenge,
murder, desolation, under the name perhaps of zeal. On
this account we may see poor creatures pleasing themselves
every day, as if they vaunted in their excellency, when they
are foaming out their own shame. Under their real dark-
ness and pretended zeal, sin sits securely, and fills pulpits,
houses, prayers, streets, with as bitter fruits of envy, malice,
wrath, hatred, evil surmises, false speakings, as full as they

VOL. XIII. K

130 THE iSrATURE AND POWER

can hold. The common issue with such poor creatures is,
the holy, blessed, meek Spirit of God withdraws from them,
and leaves them visibly and openly to that evil, froward,
wrathful, worldly spirit, which the law of sin hath cherished
and heightened in them. Sin dwells not any where more
secure, than in such a frame. Thus, I say, it lays hold in
particular of advantages to practise upon, with its deceitful-
ness, and therein also to exert its power in the soul, whereof
this single instance of its improving the darkness of the mind
unto its own ends, is a sufficient evidence.

[2.] It useth means of relieving itself against the pur-
suit that is made after it in the heart by the word and
Spirit of grace. One also of its wiles, in the way of instance,
I shall name in this kind, and that is the alleviation of its
own guilt. It pleads for itself, that it is not so bad, so
filthy, so fatal as is pretended ; and this course of extenua-
tion it proceeds in two ways.

1st. Absolutely; many secret pleas it will have that the
evil which it tends unto is not so pernicious as conscience is
persuaded that it is ; it may be ventured on without ruin.
These considerations it will strongly urge, when it is at work
in away of surprisal, when the soul hath no leisure or liberty
to weigh its suggestions in the balance of the sanctuary, and
not seldom is the will imposed on hereby, and advantages
gotten to shift itself from under the sword of the Spirit. It
is not such but that it may be let alone, or suffered to die of
itself, which probably within awhile it will do ; no need of
that violence which in mortification is to be offered ; it is
time enough to deal with a matter of no greater importance
hereafter ; with other pleas like those before-mentioned.

2dly. Comparatively; and this is a large field for its deceit
and subtlety to lurk in. Though it is an evil indeed to be
relinquished, and the soul is to be made watchful against
it, yet it is not of that magnitude and degree, as we may
see in the lives of others, even saints of God, much less
such as some saints of old have fallen into. By these and
the like pretences, I say, it seeks to evade and keep its
abode in the soul when pursued to destruction. And
how little a portion of its deceitfulness is it that we have
declared.

OF INDWELLING SIN. 131

CHAP. XIII.

Several ways whereby the bringing forth of conceived sin is obstructed.

Before we proceed to the remaining evidences of the power
and efficacy of the law of sin, we shall take occasion from
what hath been delivered, to divert unto one consideration
that offers itself from that Scripture, which was made the
bottom and foundation of our discourse of the general de-
ceitfulness of sin ; namely, James i. 14. The apostle tells
us that 'lust conceiving brings forth sin;' seeming to inti-
mate, that look what sin is conceived, that also is brought
forth. Now placing the conception of sin, as we have done,
in the consent of the will unto it, and reckoning, as we ought,
the bringing forth of sin to consist in its actual commission,
we know that these do not necessarily follow one another.
There is a world of sin conceived in the womb of the wills
and hearts of men, that is never brought forth. Our present
business then shall be to inquire whence that comes to pass.
I answer, then,

1. That this is not so, is no thanks unto sin, nor the law
of it. What it conceives, it would bring forth : and that
it doth not, is for the most part but a small abatement of
its guilt. A determinate will of actual sinning, is actual
sin. There is nothing wanting on sin's part, that every con-
ceived sin is not actually accomplished. The obstacle and
prevention lies on another hand.

2. There are two things that are necessary in the crea-
ture that hath conceived sin, for the bringing of it forth.
First, Power. Secondly, Continuance in the will of sinning,
until it be perpetrated and committed. Where these two
are, actual sin will unavoidably ensue. It is evident, there-
fore, that that which hinders conceived sin from being
brought forth, must effect either the power or the will of the
sinner. This must be from God. And he hath two ways
of doing it.

(I.) By his providence, whereby he obstructs the power
of sinning:.

(2.) By his grace, whereby he diverts or changes the will

K 2

132 THE NATURE AND POWER

of sinning. I do not mention these ways of God's dispen-
sations thus distinctly, as though the one of them were al-
ways without the other ; for there is much of grace in pro-
vidential administrations, and much of the wisdom of provi-
dence seen in the dispensations of grace. But I place them
in this distinction, because they appear most eminent there-
in. Providence in outward acts respecting the power of the
creature ; grace common or special in internal efficacy, re-
specting his will. And we shall begin with the first.

(1.) When sin is conceived, the Lord obstructs its pro-
duction by his providence in taking away, or taking short,
that power which is absolutely necessary for its bringing
forth or accomplishment. As,

[1.] Life is the foundation of all power, the principle
of operation. When that ceaseth, all power ceaseth with
it. Even God himself, to evince the everlasting stability
of his own power, gives himself the title of the * living God.'
Now he frequently obviates the power of exerting sin ac-
tually, by cutting short and taking away the lives of them
that have conceived it. Thus he dealt with the army of
Sennacherib, when, according as he had purposed, so he
threatened that ' the Lord should not deliver Jerusalem out
of his hand;' 2 Kings xviii. 35. God threatens to cut short
his power, that he should not execute his intendment, chap.
xix. 28. which he performs accordingly, by taking away
the lives of his soldiers, ver. 35. without whom it was im-
possible that his conceived sin should be brought forth.
This providential dispensation in the obstruction of con-
ceived sin, Moses excellently sets forth in the case of
Pharaoh, Exod. xv. 9, 10. ' The enemy said, I will pursue,
I will overtake, I will divide the spoil ; my lusts shall be
satisfied upon them : I will draw my sword, my hand shall
destroy them. Thou didst blow with thy wind, the sea
covered them: they sank as lead in the mighty waters.' Sin's
conception is fully expressed, and as full a prevention is
annexed unto it. In like manner he dealt with the com-
panies of fifties and their captains, who came to apprehend
Elijah, 2 Kings i. 10, 11. Fire came down from heaven and
consumed them, when they were ready to have taken him.
And sundry other instances of the like nature might be

OF INDWELLING SIN. 133

recorded. That which is of universal concernment, we have
in that great providential alteration, which put a period to
the lives of men. Men living hundreds of years, had a long
season to bring forth the sins they had conceived ; there-
upon the earth was filled with violence, injustice, and rapine,
and ' ail flesh corrupted their ways ;' Gen. vi. 12. 19. To
prevent the like inundation of sin, God shortens the course
of the pilgrimage of men in the earth, and reduces their lives
to a much shorter measure. Besides this general law, God
daily thus cuts off persons, who had conceived much mis-
chief and violence in their hearts, and prevents the execu-
tion of it. * Bloodthirsty and deceitful men do not live out
half their days.' They have yet much work to do, might
they have but space given them to execute the bloody and
sinful purposes of their minds. The psalmist tells us, Psal.
cxlvi. 4. * In the day that the breath of man goeth forth,
his thoughts perish :' he had many contrivances about sin,
but now they are all cut off. So also, Eccles. viii. 12, 13.
'Though a sinner do evil a hundred times, and his days be
prolonged, yet surely I know that it shall be well with
them that fear God, which fear before him ; but it shall not
be well with the wicked, neither shall he prolong his days,
which are as a shadow ; because he feareth not before God.'
How long soever a wicked man lives, yet he dies judicially,
and shall not abide to do the evil he had conceived.

But now seeing we have granted, that even believers
themselves may conceive sin through the power and the
deceitfulness of it, it may be, inquired, whether God ever
thus obviates its production and accomplishment in them,
by cutting off and taking away their lives, so as that they
shall not be able to perform it. I answer,

1st. That God doth not judicially cut off and take
away the life of any of his, for this end and purpose, that
he may thereby prevent the execution, or bringing forth of
any particular sin that he had conceived, and which without
that taking away he would have perpetrated. For,

(1st.) This is directly contrary to the very declared end of
the patience of God towards them : 2 Pet. iii. 9. This is
the very end of the longsuffering of God towards believers,
that before they depart hence, they may come to the sense,
acknowledgment, and repentance, of every known sin. This

134 THE NATURE AND POWER

is the constant and unchangeable rule of God's patience in
the covenant of grace; which is so far from being in them
an encouragement unto sin, that it is a motive to universal
watchfulness against it; of the same nature with all gospel
grace, and of mercy in the blood of Christ. Now this dis-
pensation whereof we speak, would lie in a direct contra-
diction unto it.

(2dly.) This also flows from the former, that whereas con-
ceived sin contains the whole nature of it, as our Saviour
at large declares. Matt. v. And to be cut off under the guilt
of it, to prevent its farther progress, argues a continuance in
the purpose of it without repentance ; it cannot be but they
must perish for ever who are so judicially cut off. But God
deals not so with his, he casts not off the people whom he
did foreknow. And thence David prays for the patience of
God before-mentioned, that it might not be so with him;
Psal. xxxix. 13. 'O spare me, that I may recover strength,
before I go hence and be no more.' But yet,

2dly. There are some cases wherein God may and
doth take away the lives of his own, to prevent the guilt that
otherwise they would be involved in ; as,

(1st.) In the coming of some great temptation and trial
upon the world. God knowing that such and such of his would
not not be able to withstand it, and hold out against it, but
would dishonour him and defile themselves, he may, and
doubtless often doth, take them out of the world, to take
them out of the way of it; Isa. Ivii. 1. 'The righteous is
taken away from the evil to come ; ' not only the evil of pu-
nishment and judgment, but the evil of temptations and trials,
which oftentimes proves much the worst of the two. Thus
a captain in war will call off a soldier from his watch and
guard, when he knows that he is not able, through some in-
firmity, to bear the stress and force of the enemy that is
coming upon him.

2dly. In case of their engagement into any way not
acceptable to him, through ignorance or not knowing of his
his mind and will. This seems to have been the case of Josiah.
And doubtless the Lord doth oftentimes thus proceed with
his. When any of his own are engaged in ways that please
him not, through the darkness and ignorance of their minds,
that they may not proceed to farther evil or mischief, he calls

OF INDWELLING SIN. 135

them off from their station and employment, and takes them
to himself, where they shall err and mistake no more. But
in ordinary cases, God hath other ways of diverting his own
from sin than by killing of them, as we shall see afterward.
(2.) God providentially hinders the bringing forth of
conceived sin, by taking away and cutting short the power
of them that had conceived it ; so that though their lives con-
tinue, they shall not have that power without which it is im-
possible for them to execute what they had intended, or to
bring forth what they had conceived. Hereof also we have
sundry instances. This was the case with the builders of Ba-
bel, Gen.xi. Whatever it were in particular that they aimed
at, it was in the pursuit of a design of apostacy from God.
One thing requisite to the accomplishing of what they aimed
at, was the oneness of their language ; so God says, ver. 6.
* They have all one language, and this they begin to do, and
now nothing^ will be restrained from them that they have
imagined to do.' In an ordinary way they will accomplish
their wicked design. What course doth God now take to
obviate their conceived sin ? Doth he bring a flood upon
them to destroy them, as in the old world sometime before ?
Doth he send his angel to cut them off, like the army of
Sennacherib afterward ? Doth he by any means take away
their lives ? No ; their lives are continued, but he confounds
their language, so that they cannot go on with their work,
ver. 7. takes away that wherein their power consisted. In
like manner did he proceed with the Sodomites, Gen. xix. 11.
they were engaged in, and set upon the pursuit of, their filthy
lusts. God smites them with blindness, so that they could
not find the door where they thought to have used violence
for the compassing of their ends ; their lives were continued,
and their will of sinning, but their power is cut short and
abridged. His dealing with Jeroboam, 1 Kings xiii. 4. was
of the same nature. He stretched out his hand to lay hold
of the prophet, and it withered and became useless. And
this is an eminent way of the effectual acting of God's pro-
vidence in the world, for the stopping of that inundation of
sin, which would overflow all the earth were every womb of
it opened. He cuts men short of their moral power, whereby
they should effect it. Many a wretch that hath conceived
mischief against the church of God, hath by this means been

136

THE NATURE AND TOWER

divested of his power, whereby he thought to accomplish it.
Some have their bodies smitten with diseases, that they can
no more serve their lusts, nor accompany them in the per-
petrating of folly. Some are deprived of the instruments
whereby they would work. There hath been, for many days,
sin enough conceived to root out the generation of the
righteous from the face of the earth, had men strength and
ability to their v/ill, did not God cut off and shorten their
power, and the days of their prevalency. Psal. Ixiv. 6. ' They
search out iniquities, they accomplish a diligent search: both
the inward thought of every one of them, and the heart, is
deep.' All things are in a readiness, the design is well laid,
their counsels are deep and secret. What now shall hinder
them from doing whatever they have imagined to do? ver.
7, 8. ' But God shall shoot at them with an arrow, suddenly
shall they be wounded : so they shall make their own tongue
to fall upon themselves.' God meets with them, brings them
down, that they shall not be able to accomplish their design.
And this way of God's preventing sin, seems to be, at least
ordinarily, peculiar to the men of the world ; God deals thus
with them every day, and leaves them to pine away in their
sins. They go all their days big with the iniquity they have
conceived, and are greatly burdened that they cannot be
delivered of it. The prophet tells us, that ' they practise
iniquity that they had conceived, because it is in the power
of their hand ;' Micah ii. 1. If they have power for it, they
will accomplish it; Ezek. xxii. 6. ' To their power they shed
blood.' This is the measure of their sinning, even their
power. They do, many of them, no more evil, they commit
no more sin, than they can. Their whole restraint lies in
being cut short in power, in one kind or another. Their
bodies will not serve them for their contrived uncleannesses,
nor their hands for their revenge and rapine, nor their in-
struments for persecution ; but they go burdened with con-
ceived sin, and are disquieted and tortured by it all their
days. And hence they become in themselves, as well as unto
others, 'a troubled sea that cannot rest;' Isa. Ivii. 20.

It may be also in some cases, under some violent tempt-
ations, or in mistakes, God may thus obviate the accom-
plishment of conceived sin in his own. And there seems to be
an instance of it in his dealing with Jehoshaphat, who had de-

OF INDWELLING SIN. 137

signed, against the mind of God, to join in affinity with Aliab,
and to send his ships with him to Tarshish ; but God breaks
his ships by a wind, that he could not accomplish what he had
designed. But in God's dealing with his in this way, there is
a difference from the same dispensation towards others ; for,

[1.] It is so only in cases of extraordinary temptation.
When, through the violence of temptation and craft of Satan,
they are hurried from under the conduct of the law of grace,
God one way or other takes away their power, or may do so,
that they shall not be able to execute what they, had designed.
But this is an ordinary way of dealing with wicked men.
This hook of God is upon them in the whole course of their
lives ; and they struggle with it, being as a wild bull in a
net; Isa. li. 20. God's net is upon them, and they are filled
with fury that they cannot do all the wickedness that they
would.

[2.] God doth it not to leave them to wrestle with sin,
and to attempt other ways of its accomplishment, upon
the failure of that which they were engaged in; but by their
disappointment awakens them to think of their condition,
and what they are doing, and so consumes sin in the womb
by the ways that shall afterward be insisted on. Some
men's deprivation of power for the committing of conceived
contrived sin, hath been sanctified to the changing of their
hearts from all dalliances with that or other sins.

(3.) God providentially hinders the bringing forth of con-
ceived sin, by opposing an external hindering power unto
sinners. He leaves them their lives, and leaves them power
to do what they intend, only he raiseth up an opposite power
to coerce, forbid, and restrain them. An instance hereof we
have, 1 Sam. xiv. 45. Saul had sworn that Jonathan should
be put to death, and, as far as appears, went on resolutely to
have slain him; God stirs up the spirit of the people, they
oppose themselves to the wrath and fury of Saul, and Jona-
than is delivered. So also, 2 Chron. xxvi. 17 — 19. when king
Uzziah would have in his own person offered incense contrary
to the law, eighty men of the priests resisted him, and drove
him out of the temple. And to this head are to be referred
all the assistances which God stirreth up for deliverance of
his people against the fury of persecutors. He raiseth up
saviours or deliverers on Mount Sion, ' to judge the mount of

138 THE NATURE AND POWEE

Edoni.' So Rev. xii. 16. the dragon, and those acting under
him, spirited by him, were in a furious endeavour for the de-
struction of the church ; God stirs up the earth to her assist-
ance, even men of the world, not engaged with others in the
design of Satan, and, by their opposition, hinders them from
the execution of their designed rage. Of this nature seems
to be that dealing of God with his own people, Hos. ii. 6, 7.
they were in the pursuit of their iniquities, following after
their lovers ; God leaves them for awhile to act in the folly
of their spirits, but he sets a hedge and a wall before them,
that they shall not be able to fulfil their designs and lusts.

(4.) God obviates the accomplishment of conceived
sin, by removing or taking away the objects on whom, or
about whom, the sin conceived was to be committed. Acts
xii. 11. yields us a signal instance of this issue of provi-
dence. When the day was coming wherein Herod thought
to have slain Peter who was shut up in prison, God sends
and takes him away from their rage and lying in wait. So
also was our Saviour himself taken away from the murderous
rage of the Jews before his hour was come, John viii. 59.
X. 39. Both primitive and latter times are full of stories to
this purpose. Prison doors have been opened, and poor
creatures appointed to die have been frequently rescued from
the jaws of death. In the world itself, amongst the men
thereof, adulterers and adulteresses, the sin of the one is
often hindered and stifled by the taking away of the other.
So wings were given to the woman to carry her into the wil-
derness, and to disappoint the world in the execution of
their rage. Rev. xii. 14.

(5.) God doth this by some eminent diversions of the
thoughts of men who had conceived sin. Gen. xxxvii. 24.
The brethren of Joseph cast him into a pit, with an intent to
famish him there : whilst they were, as it seems, pleasing
themselves with what they had done, God orders a company
of merchants to come by, and diverts their thoughts with
that new object from the killing to the selling of their
brother, ver. 26, 27. And how far therein they were sub-
servient to the infinitely wise counsel of God, we know.
Thus also, when Saul was in the pursuit of David, and was
even ready to prevail against him to his destruction, God
stirs up the Philistines to invade the land, which both di-

OF INDWELLING SIN. 139

verted his thoughts, and drew the course of his actings an-
other way, 1 Sara, xxvii. 27.

And these are some of the ways whereby God is pleased
to hinder the bringing forth of conceived sin, by opposing
himself and his providence to the power of the sinning
creature. And we may a little in our passage take a brief
view of the great advantages to faith and the church of God,
which may be found in this matter. As,

[1.] This may give us a little insight into the ever-to-
be-adored providence of God, by these and the like ways in
great variety obstructing the breaking forth of sin in the
world. It is he who makes those dams, and shuts up those
floodgates of corrupted nature, that it shall not break forth
in a deluge of filthy abominations to overwhelm the crea-
tion with confusion and disorder. As it was of old, so it is
at this day ; * Every thought and imagination of the heart
of man is evil, and that continually.' That all the earth is
not in all places filled with violence, as it was of old, is
merely from the mighty hand of God working effectually
for the obstructing of sin. From hence alone it is, that the
highways, streets, and fields, are not all filled with violence,
blood, rapine, uncleanness, and every villany that the heart
of man can conceive. O the infinite beauty of divine wis-
dom and providence in the government of the world ! For
the conservation of it asks daily no less power and wisdom
than the first making of it did require.

[2.] If we will look to our own concernments, they
will in a special manner enforce us to adore the wisdom and
efficacy of the providence of God, in stopping the progress
of conceived sin. That we are at peace in our houses, at
rest in our beds, that we have any quiet in our enjoyments,
is from hence alone. Whose person would not be defiled or
destroyed ? whose habitation would not be ruined ? whose
blood almost would not be shed, if wicked men had power
to perpetrate all their conceived sin ? It may be the ruin
of some of us hath been conceived a thousand times. We
are beholding to this providence of obstructing sin, for our
lives, our families, our estates, our liberties, for whatsoever
is, or may be, dear unto us. For may we not say sometimes
with the psalmist, Psal. Ivii. 4. ' My soul is among lions,
and I lie even among them that are set on fire, even the sons

140 THE NATURE AND POWER

of men, whose teeth are spears and arrows, and their tongue
a sharp sword?' And how is the deliverance of men con-
trived from such persons? Psal. Iviii. 6. ' God breaks their
teeth in their mouths, even the great teeth of the young
lions.' He keeps this fire from burning, or quencheth it
when it is ready to break out into a flame. He breaks their
spears and arrows, so that sometimes we are not so much as
wounded by them. Some he cuts off and destroys, some he
cuts short in their power, some he deprives of the instru-
ments whereby alone they can work, some he prevents of
their desired opportunities, or diverts by other objects for
their lusts, and oftentimes causeth them to spend them
among themselves one upon another. We may say there-
fore with the psalmist, Psal. civ. 24. ' O Lord, how manifold
are thy works ! in wisdom hast thou made them all : the earth
is full of thy riches :' and with the prophet, Hos. xiv. 9.
* Who is wise, and he shall understand these things ? pru-
dent and he shall know them ? all the ways of the Lord are
right, and the just shall walk in them : but the trangressors
shall fall therein.*

; [3.] If these and the like are the ways whereby God
obviates the bringing forth of conceived sin in wicked men,
we may learn hence how miserable their condition is, and in
what perpetual torment for the most part they spend their
days. They ' are like a troubled sea,' saith the Lord, ' that
cannot rest.' As they endeavour that others may have no
peace, so it is certain that themselves have not any : the
principle of sin is not impaired nor weakened in them, the
will of sinning is not taken away. They have a womb of
sin that is able to conceive monsters every moment. Yea,
for the most part, they are forging and framing folly all the
day long. One lust or other they are contriving how to
satisfy ; they are either devouring by malice and revenge,
or vitiating by uncleanness, or trampling on by ambition, or
swallowing down by covetousness, all that stand before
them. Many of their follies and mischiefs they bring to
the very birth, and are in pain to be delivered ; but God
every day fills them with disappointment, and shuts up the
Vvomb of sin. Some are filled with hatred of God's people
all their days, and never once have an opportunity to exer-
cise it. So David describes them, Psal. lix. 6. ' They re-

OF INDWELLING SIN. 141

turn at evening, they make a noise like a dog, and go round
about the city. They go up and down and belch out with
their mouths, swords are in their lips;' ver. 7 ; and yet are
not able to accomplish their designs. What tortures do
such poor creatures live in ? Envy, malice, wrath, revenge,
devour their hearts by not getting vent. And when God
hath exercised the other acts of his wise providence in
cutting short their power, or opposing a greater power to
them, when nothing else will do, he cuts them off in their
sins, and to the grave they go full of purpos.es of iniquity.
Others are no less hurried and diverted by the power of
other lusts which they are not able to satisfy. This is the
sore travail they are exercised with all their days. If they
accomplish their designs they are more wicked and hellish
than before ; and if they do not, they are filled with vexation
and discontentment. This is the portion of them who
know not the Lord, nor the power of his grace. Envy not
their condition; notwithstanding their outward glittering
shew, their hearts are full of anxiety, trouble, and sorrow.

[4.] Do we see sometimes the floodgates of men's lusts
and rage set open against the church and interest of it, and
doth prevalency attend them, and power is for a season on
their side; let not the saints of God despond. He hath
unspeakably various and effectual ways for the stifling of
their conceptions, to give them dry breasts, and a miscarry-
ing womb. He can stop their fury when he pleaseth.
' Surely,' saith the psalmist, ' the wrath of man shall praise
thee, the remainder of wrath shalt thou restrain ;' Psal. Ixxvi.
10. When so much of their wrath is let out as shall exalt
his praise, he can when he pleaseth set up a power, greater
than the combined strength of all sinning creatures, and re-
strain the remainder of the wrath that they had conceived.
' He shall cut off the spirit of princes, he is terrible to the
kings of the earth;' ver. 12. Some he will cut off and destroy,
some he will terrify and affright, and prevent the rage of
all. He can knock them on the head, or break out their
teeth, or chain up their wrath, and who can oppose him ?

[5.] Those who have received benefit by any of the
ways mentioned, may know to whom they owe their preserv-
ation, and not look on it as a common thing. When you
have conceived sin, hath God weakened your power for sin,
or denied you opportunity, or took away the object of your

142 THE NATURE AND POWER

lusts, or diverted your thoughts by new providences ? know
assuredly that you have received mercy thereby. Thougli
God deal not these providences always in a subserviency to
the covenant of grace, yet there is always mercy in them,
always a call in them to consider the author of them. Had
not God thus dealt with you, it may be this day you had
been a terror to yourselves, a shame to your relations, and
under the punishment due to some notorious sins which you
had conceived. Besides, there is commonly an additional
guilt in sin brought forth, above what is in the mere concep-
tion of it. It may be others would have been ruined by it
here, or drawn into a partnership in sin by it, and so have
been eternally ruined by it, all which are prevented by these
providences, and eternity will witness, that there is a singu-
larity of mercy in them. Do not look then on any such
things as common accidents, the hand of God is in them all ;
and that a merciful hand if not despised ; if it be, yet God
doth good to others by it, the world is the better, and you
are not so wicked as you would be.

[6.] We may also see hence the great use of magistra-
cy in the world, that great appointment of God. Amongst
other things, it is peculiarly subservient to this holy provi-
dence, in obstructing the bringing forth of conceived sin ;
namely, by the terror of him that bears the sword. God
fixes that on the hearts of evil men which he expresseth,
Rom. xiii. 4. * If thou do that which is evil, be afraid, for the
power beareth not the sword in vain, for he is the minister
of God, a revenger to execute wrath on them that do evil.'
God fixes this on the hearts of men, and by the dread and
terror of it closeth the womb of sin, that it shall not bring
forth. When there was no king in Israel, none to put to re-
buke, and none of whom evil men were afraid, there was
woful work and havoc amongst the children of men made
in the world, as we may see in the last chapters of the book
of Judges. The greatest mercies and blessings that in this
world we are made partakers of, next to them of the gospel
and covenant of grace, come to us through this channel and
conduit. And indeed, this whereof we have been speaking,
is the proper work of magistracy, namely, to be subservient
to the providence of God in obstructing the bringing forth
of conceived sin.

These then are some of the ways whereby God providen-

OF INDWELLING SIN. 143

tially prevents the bringing forth of sin, by opposing obsta-
cles to the power of the sinner. And by them sin is not con-
sumed, but shut up in the womb. Men are not burdened
for it, but with it ; not laden in their hearts and consciences
with its guilt, but perplexed with its power, which they are
not able to exert and satisfy.

The way that yet remains for consideration whereby God
obviates the production of conceived sin, is his working on
the will of the sinners, so making sin to consume away in
the womb.

There are two ways in general whereby God thus prevents
the bringing forth of conceived sin, by working on the will
of the sinner; and they are, 1st. by restraining grace : 2dly.
by renewing grace. He doth it sometimes the one way,
sometimes the other. The first of these is common to re-
generate and unregenerate persons, the latter peculiar to
believers ; and God doth it variously as to particulars by
them both. We shall begin with the first of them.

1st. God doth this in the way of restraining grace by
some arrow of particular conviction, fixed in the heart and
conscience of the sinner, in reference unto the particular sin
which he had conceived. This staggers and changes the
mind, as to the particular iaitended, causeth the hands to
hang down, and the weapons of lust to fall out of them.
Hereby conceived sin proves abortive. How God doth
this work, by what immediate touches, strokes, blows, re-
bukes of his Spirit ; by what reasonings, arguments, and
commotions of men's own consciences, is not for us thoroughly
to find out. It is done, as was said, in unspeakable variety,
and the works of God are past finding out. But as to what
light may be given unto it from Scripture instances, after we
have manifested the general way of God's procedure, it shall
be insisted on.

Thus then God dealt in the case of Esau and Jacob.
Esau had long conceived his brother's death, he comforted
himself with the thoughts of it, and resolutions about
it. Gen. xxvii. 41. as is the manner of profligate sinners.
Upon his first opportunity he comes forth to execute his in-
tended rage, and Jacob concludes that he would ' smite the
mother with the children ;' Gen. xxxii. 11. An opportunity
is presented unto this wicked and profane person, to bring

144 THE NATURE AND POWER

forth that sin that had lain in his heart now twenty years ; he
hath full power in his hand to perform his purpose. In the
midst of this posture of things, God comes in upon his heart
with some secret and effectual working of his Spirit and
power, changeth him from his purpose, causeth his con-
ceived sin to melt away, that he falls upon the neck of him
with embraces, whom he thought to have slain.

Of the same nature, though the way of it was peculiar,
was his dealing with Laban the Syrian, in reference to the
same Jacob, Gen. xxxi. 24. By a dream, a vision in the
night, God hinders him from so much as speaking roughly
to him. It was with him as in Micah ii. 1. he had devised
evil on his bed, and when he thought to have practised it in
the morning, God interposed in a dream, and hides sin from
him, as he speaks. Job xxxiii. 15 — 17. To the same purpose
is that of the psalmist concerning the people. of God, Psal.
cvi. 46. ' He made them to be pitied of all those who carried
them captive.' Men usually deal in rigour with those whom
they have taken captive in war. It was the way of old to
rule captives with force and cruelty. Here God turns and
changes their hearts, not in general unto himself, but to this
particular of respect to his people. And this way in general
doth God every day prevent the bringing forth of a world of
sin. He sharpens arrows of conviction upon the spirits of
men, as to the particular that they are engaged in. Their
hearts are not changed as to sin, but their minds are altered
as to this or that sin. They break, it may be, the vessel
they had fashioned, and go to work upon some other. Now
that we may a little see into the ways whereby God doth
accomplish this work, we must premise the ensuing cour
siderations.

(1st.) That the general medium wherein the matter of re-
straining grace doth consist, whereby God thus prevents the
bringing forth of sin, doth lie in certain arguments and rea-
sonings, presented to the mind of the sinner, whereby he is
induced to desert his purpose, to change and alter his mind,
as to the sin he had conceived. Reasons against it are pre-
sented unto him, which prevail upon him to relinquish his
design, and give over his purpose. This is the general way
of the working of restraining grace, it is by arguments and
reasonings rising up against the perpetration of conceived sin.

OF INDWELLING SIN. 145

(2dly.) That no arguments or reasonings, as such, ma-
terially considered, are sufficient to stop or hinder any piu'-
pose of sinning, or to cause conceived sin to prove abortive,
if the sinner have power and opportunity to bring it forth.
They are not in themselves, and on their own account re-
straining grace ; for if they were, the administration and
communication of grace, as grace, were left unto every man
who is able to give advice against sin. Nothing is, nor can
be called grace, though common, and such as may perish,
but with respect unto its peculiar relation to God. God, by
the power of his Spirit, making arguments and reasons effec-
tual and prevailing, turns that to be grace, I mean of this
kind, which in itself, and in its own nature, was bare reason.
And that efficacy of the Spirit, which the Lord puts forth in
these persuasions and motives, is that which we call restrain-
ing grace. These things being premised, we shall now con-
sider some of the arguments which we find that he hath
made use of to this end and purpose.

[1st.] God stops many men in their ways upon the con-
ception of sin, by an argument taken from the difficulty, if
not impossibility, of doing that they aim at. They have a
mind unto it, but God sets a hedge and a wall before them,
that they shall judge it to be so hard and difficult to accom-
plish what they intend, that it is better for them to let it
alone and give over. Thus Herod would have put John Bap-
tist to death upon the first provocation, but he feared the
multitude, because they accounted him as a prophet. Matt,
xiv. 5. He had conceived his murder, and was free for the
execution of it. God raised this consideration in his heart.
If I kill him, the people will tumultuate, he hath a great
party amongst them, and sedition will arise that may cost
me my life, or kingdom. He feared the multitude, and durst
not execute the wickedness he had conceived, because of the
difficulty he foresaw he should be entangled withal. And
God made the argument effectual for the season ; for other-
wise we know that men will venture the utmost hazards for
the satisfaction of their lusts ; as he also did afterward.
The Pharisees were in the very same state and condition.
Matt. xxi. 26. they would fain have decried the ministry of
John, but durst not for fear of the people ; and, ver. 46. of
the same chapter, by the same argument were they deterred

VOL. Xlll. L

146 THE NATURE AND POWER

from killing our Saviour, who had highly provoked them by
a parable, setting out their deserved and approaching de-
struction. They durst not do it for fear of a tumult among
the people, seeing they looked on him as a prophet. Thus
God overawes the hearts of innumerable persons in the world
every day, and causeth them to desist from attempting to
bring forth the sins which they had conceived. Difficulties
they shall be sure to meet withal, yea, it is likely, if they
should attempt it, it would prove impossible for them to ac-
complish. We owe much of our quiet in this world, unto
the efficacy given to this consideration in the hearts of men
by the Holy Ghost : adulteries, rapines, murders, are obvi-
ated and stifled by it. Men would engage into them daily,
but that they judge it impossible for them to fulfil what they
aim at.

[2dly.] God doth it by an argument taken 'ab incom-

modo,' from the inconveniencies, evils, and troubles that will

befall men in the pursuit of sin. If they follow it, this or that

inconvenience will ensue ; this trouble, this evil, temporal or

eternal. And this argument, as managed by the Spirit of

God, is the great engine in his hand, whereby he casts up

banks and gives bounds to the lusts of men, that they break

not out to the confusion of all that order and beauty which

yet remains in the works of his hands. Paul gives us the

general import of this argument, Rom. ii. 14, 15. * For when

the Gentiles, which have not the law, do by nature the things

contained in the law, these, having not the law, are a law unto

themselves: which shew the work of the law written in their

hearts, their conscience also bearing witness, and their

thoughts the mean while accusing, or else excusing one

another.' If any men in the world may be thought to be

o-iven up to pursue and fulfil all the sins that their lusts can

conceive, it is those that have not the law, to whom the

written law of God doth not denounce the evil that attends

it. But though they have it not, saith the apostle, they shew

forth the work of it, they do many things which it requireth,

and forbear or abstain from many things that it forbiddeth,

and so shew forth its work and efficacy. But whence is it

that they so do? Why their thoughts accuse or excuse them.

It is from the consideration and arguings that they have

within themselves about sin and its consequents, which

OF INDWELLING SIN. 147

prevail upon them to abstain from many things that their
hearts would carry them out unto. For conscience is a man's
prejudging of liimself, with respect unto the future judgment
of God. Thus Felix was staggered in his pursuit of sin,
when he trembled at Paul's preaching of righteousness and
judgment to come ; Acts xxiv. 25. So Job tells us that the
consideration of punishment from God hath a strong in-
fluence on the minds of men to keep them from sin; chap,
xxxi. 1 — 3. How the Lord makes use of that consideration,
even towards his own, when they have broken the cords of
his love and cast off the rule of his grace for a season, I have
before declared.

[3dly.] God doth this same work by making effectual
an argument, *ab inutili,' from the unprofitableness of the
thing that men are engaged in. By this were the brethren
of Joseph stayed from slaying him. Gen. xxxvii. 26, 27.
* What profit is it,' say they, ' if we slay our brother and con-
ceal his blood V We shall get nothing by it ; it will bring
in no advantage or satisfaction unto us. And the heads of
this way of God's obstructing conceived sin, or the springs of
these kinds of arguments, are so many and various, that
it is impossible to insist particularly upon them. There is
nothing present or to come, nothing belonging to this life or
another, nothing desirable or undesirable, nothing good or
evil, but, at one time or another, an argument may be taken
from it for the obstructing of sin.

[4thly.] God accomplisheth this work by arguments
taken ' ab honesto,' from what is good and honest, what is
comely, praiseworthy, and acceptable unto himself. This is
the great road wherein he walks with the saints under their
temptations, or in their conceptions of sin. He recovers
effectually upon their minds a consideration of all those
springs and motives to obedience, which are discovered and
proposed in the gospel, some at one time, some at another.
He minds them of his own love, mercy, and kindness ; his
eternal love, with the fruits of it, whereof themselves have
been made partakers. He minds them of the blood of his
Son, his cross, sufferings, tremendous undertaking in the
work of mediation, and the concernment of his heart, love,
honour, name, in their obedience ; minds them of the love of
the Spirit, with all his consolations which they have been

l2

148 THE NATURE AND POWER

made partakers of, and privileges wherewith by him they
have been intrusted : minds theni of the gospel, the glory
and beauty of it, as it is revealed unto their souls ; minds
them of the excellency and comeliness of obedience, of tlieir
performance of that duty they owe to God, that peace,
quietness, and serenity of mind, that they have enjoyed
therein. On the other side he minds them of being a pro-
vocation by sin unto the eyes of his glory, saying in their
hearts. Do not that abominable thing which my soul hateth ;
minds them of their wounding the Lord Jesus Christ, and
putting him to shame ; of their grieving the Holy Spirit,
whereby they are sealed to the day of redemption ; of their
defiling his dwelling-place; minds them of the reproach,
dishonours, scandal, which they bring on the gospel and the
profession thereof; minds them of the terrors, darkness,
wounds, want of peace, that they may bring upon their own
souls. From these and the like considerations doth God
put a stop to the law of sin in the heart, that it shall not go
on to bring forth the evil which it hath conceived. I could
give instances in arguments of all these several kinds re-
corded in the Scripture, but it would be too long a work for
us, who are now engaged in a design of another nature. But
one or two examples may be mentioned. Joseph resists his
first temptation on one of these accounts. Gen. xxxix. 9.
* How can I do this great wickedness and sin against God? '
The evil of sinning against God, his God, that consideration
alone detains him from the least inclination to his temptation.
It is sin against God to whom I owe all obedience, the
God of my life and of all my mercies : I will not do it. The
argument wherewith Abigail prevailed on David, 1 Sam. xxv.
31. to withhold him from self-revenge and murder, was of
the same nature, and he acknowledgeth that it was from
the Lord, ver. 32. I shall add no more, for all the Scripture
motives which we have to duty, made effectual by grace, are
instances of this way of God's procedure.

Sometimes, I confess, God secretly works the hearts of
men by his own finger, without the use and means of such
arguments as those insisted on, to stop the progress of sin.
So he tells Abimelech, Gen. xx. 6. ' I have withheld thee
from sinning against me.' Now this could not be done by
any of the arguments which we have insisted on, because

OF INDWELLING SIN. 149

Abimelech knew not that the thing he intended was sin; and
therefore he pleads that in the ' integrity of his heart and in-
nocency of his hands' he did it, ver. 5. God turned about
his will and thoughts, that he should not accomplish his in-
tention ; but by what ways or means is not revealed. Nor
is it evident what course he took in the change of Esau's
heart, when he came out against his brother to destroy him.
Gen. xxxiii. 4. Whether he stirred up in him a fresh spring
of natural affections, or caused liim to consider what grief
by this means he should bring to his aged father, who loved
him so tenderly ; or whether, being now grown great and
wealthy, he more and more despised the matter of difference
between him and his brother, and so utterly slighted it, is
not known. It may be God did it by an immediate powerful
act of his Spirit upon his heart, without any actual inter-
vening of these or any of the like considerations. Now,
though the things mentioned are in themselves at other times
feeble and weak, yet when they are managed by the Spirit of
God to such an end and purpose, they certainly become ef-
fectual, and are the matter of his preventing grace.

2dly. God prevents the bringing forth of conceived sin
by real spiritual saving grace, and that either in the first
conversion of sinners, or in the following supplies of it.

(1st.) This is one part of the mystery of his grace and love.
He meets men sometimes in their highest resolutions for sin,
with the highest efficacy of his grace. Hereby he manifests
the power of his own grace, and gives the soul a farther experi-
ence of the law of sin, when it takes such a farewell of it, as
to be changed in the midst of its resolutions to serve the lusts
thereof. By this he melts down the lusts of men, causeth
them to wither at the root, that they shall no more strive to
bring forth what they have conceived, but be filled with
shame and sorrow at their conception. An example and
instance of this proceeding of God, for the use and instruc-
tion of all generations, we have in Paul. His heart was full
of wickedness, blasphemy, and persecution ; his conception
of them was come unto rage and madness, and a full purpose
of exercising them all to the utmost ; so the story relates it.
Acts ix. so himself declares the state to have been with him.
Acts xxvi. 9^ — 12. 1 Tim. i. 13. In the midst of all this
violent pursuit of sin, a voice from heaven shuts up the womb

150 THE NATURE AND POWER

and dries the breasts of it, and he cries, 'Lord, what wilt thou
have me to do ?' Acts ix. 6. The same person seems to in-
timate, that this is the way of God's procedure with others,
even to meet them with his converting grace in the height
of their sin and folly, 1 Tim. i. 16. For he himself, he says,
was a pattern of God's dealing with others ; as he dealt with
him, so also would he do with some such-like sinners. * For
this cause I obtained mercy, that in me first Jesus Christ
might shew forth all long-suffering, as a pattern to them
which should hereafter believe on him to life everlasting.'
And we have not a few examples of it in our own days.
Sundry persons on set purpose going to this or that place to
deride and scoff at the dispensation of the word, have been
met withal in the very place wherein they designed to serve
their lusts and Satan, and have been cast down at the foot of
God. This way of God's dealing with sinners is at large
set forth. Job xxxiii. 15 — 18. Dionysius the Areopagite is
another instance of this work of God's grace and love. Paul
is dragged either by him or before him, to plead for his life,
as a setter forth of strange gods, which at Athens was death
by the law. In the midst of this frame of spirit God meets
with him by converting grace, sin withers in the womb, and
he cleaves to Paul and his doctrine ; Acts xvii. 18 — 34. The
like dispensation towards Israel we have, Hos. xi. 7 — 10.
But there is no need to insist on more instances of this ob-
servation. God is pleased to leave no generation unconvinced
of this truth, if they do but attend to their own experiences,
and the examples of this work of his mercy amongst them.
Every day, one or other is taken in the fulness of the purpose
of his heart to go on in sin, in this or that sin, and is stopped
in his course by the power of converting grace.

(2dly.) God doth it by the same grace in the renewed
communications of it, that is, by special assisting grace.
This is the common way of his dealing with believers in this
case. That they also, through the deceitfulness of sin, may
be carried on to the conceiving of this or that sin, was be-
fore declared. God puts a stop to their progress, or rather,
to the prevalency of the law of sin in them, and that by
giving in unto them special assistances needful for their
preservation and deliverance. As David says of himself,
Psal. Ixxiii. 2. His ' feet were almost gone, his steps had

OF INDWELLING SIN. 151

well nigh slipped.' He was at the very brink of unbelieving
despairing thoughts and conclusions about God's provi-
dence in the government of the world ; from whence he was
recovered, as he afterward declares. So is it with many a
believer, he is oftentimes at the very brink, at the very door
of some folly or iniquity, when God puts in by the efficacy
of actually assisting grace, and recovers them to an obedi-
ential frame of heart again. And this is a peculiar work of
Christ, wherein he manifests and exerts his faithfulness to-
wards his own. Heb. ii. 18. ' He is able to s-uccour them
that are tempted.' It is not an absolute power, but a power
clothed with mercy that is intended. Such a power as is
put forth from a sense of the suffering of poor believers
under their temptations. And how doth he exercise this
merciful ability towards us ? chap. iv. 16. He gives forth
and we find in him ' grace to help in a time of need ; season-
able help and assistance for our deliverance, when we are
ready to be overpowered by sin and temptation. When lust
hath conceived, and is ready to bring forth, when the soul
lies at the brink of some iniquity, he gives in seasonable
help, relief, deliverance, and safety. Here lies a great part
of the care and faithfulness of Christ towards his poor
saints ; he will not suffer them to be worried with the power
of sin, nor to be carried out unto ways that shall dishonour
the gospel, or fill them with shame and reproach, and so
render them useless in the world ; but he steps in with the
saving relief and assistance of his grace, stops the course of
sin, and makes them in himself more than conquerors. And
this assistance lies under the promise, 1 Cor. x. 13. • There
hath no temptation taken you but such as is common to
man : but God is faithful, who will not suffer you to be
tempted above that you are able ; but will with the tempta-
tion also make a way to escape, that you may be able to
bear it.' Temptation shall try us, it is for our good ; many
holy ends doth the Lord compass and bring about by it.
But when we are tried to the utmost of our ability, so that
one assault more would overbear us, a way of escape is pro-
vided. And as this may be done several ways, as I have
elsewhere declared, so this we are now upon is one of the
most eminent, namely, by supplies of grace to enable the
soul to bear up, resist, and conquer. And when once God

152 THE NATURE AND POWER

begins to deal in this wny of love with a soul, he will not
cease to add one supply after another, until the whole work
of his grace and faithfulness be accomplished. An example
hereof we have, Isa. Ivii. 17, 18. Poor sinners there are so
far captivated to the power of their lusts, that the first and
second dealings of God with them are not effectual for their
delivery ; but he will not give them over, he is in the pur-
suit of a design of love towards them, and so ceaseth not
until they are recovered. These are the general heads of
the second way whereby God hinders the bringing forth of
conceived sin, namely, by working on the will of the sinner.
He doth it either by common convictions or special grace,
so that of their own accord they shall let go the purpose
and will of sinning that they are risen up unto. And this
is no mean way of his providing for his own glory, and the
honour of his gospel in the world, whose professors would
stain the whole beauty of it, were they left to themselves to
bring forth all the evil that is conceived in their hearts.

(3dly.) Besides these general ways, there is one yet more
special, that at once worketh both upon the power and will of
the sinner; and this is the way of afHictions,concerning which
one word shall close this discourse. Afflictions, I say, work
by both these ways in reference unto conceived sin. They
work providentially on the power of the creature. When a
man hath conceived a sin, and is in full purpose of the pur-
suit of it, God oftentimes sends a sickness and abates his
strength, or a loss cuts him short in his plenty, and so takes
him off from the pursuit of his lusts, though it may be his
heart is not weaned from them. His power is weakened,
and he cannot do the evil he would. In this sense it be-
longs to the first way of God's obviating the production of
sin. Great afflictions work sometimes, not from their own
nature immediately and directly, but from the gracious pur-
pose and intendment of him that sends them. He insinu-
ates into the dispensation of them that of grace and power,
of love and kindness, which shall effectually take off the
heart and mind from sin. Psal. cxix. 07. ' Before I was
afflicted I went astray, but now have I learned thy com-
mandments.' And in this way, because of the predominancy
of renewing and assisting grace, they belong unto the latter
means of preventing sin.

OF INDWELLING SIN. 153

And these are some of the ways whereby it pleaseth
God to put a stop to the progress of sin, both in believers
and unbelievers, which at present we shall instance in ; and
if we would endeavour farther to search out his ways unto
perfection, yet we must still conclude that it is but a little
portion which we know of him.

CHAP. XIV.

TTie power of sin farther demonstrated by the effects it hath had in the lives
of professors. First, in actual sins. Secondly, in habitual declensions.

We are now to proceed unto other evidences of that sad
truth which we are in the demonstration of. But the main
of our work being past through, I shall be more brief in the
management of the arguments that do remain.

That then which in the next place may be fixed upon, is
the demonstration which this law of sin hath in all ages
given of its power and efficacy, by the woful fruits that it
hath brought forth, even in believers themselves. Now
these are of two sorts. 1. The great actual eruptions of
sin in their lives. 2. Their habitual declensions from the
frames, state, and condition, of obedience and communion
with God, which they had obtained ; both which by the
rule of James, before unfolded, are to be laid to the account
of this law of sin, and belong unto the fourth head of its
progress, and are both of them convincing evidences of its
power and efficacy.

1. Consider the fearful eruptions of actual sins that
have been in the lives of believers, and we shall find our
position evidenced. Should I go through at large with this
consideration, I must recount all the sad and scandalous
failings of the saints that are left on record in the holy
Scripture. But the particulars of them are known to all ;
so that I shall not need to mention them, nor the many ag-
gravations that in their circumstances they are attended
with. Only some few things tending to the rendering of
our present consideration of them useful, may be remarked.
As,

(1.) They are most of them in the lives of men that

154 THE NATURE AND POWER

were not of the lowest form or ordinary sort of believers,
but of men that had a peculiar eminency in them on the ac-
count of their walking with God in their generation. Such
were Noah, Lot, David, Hezekiah, and others. They were
not men of an ordinary size, but higher than their brethren
by the shoulders and upwards in profession, yea, in real
holiness. And surely that must needs be of a mighty effi-
cacy that could hurry such giants in the ways of God into
such abominable sins as they fell into. An ordinary engine
could never have turned them out of the course of their
obedience. It was a poison that no athletic constitution of
spiritual health, no antidote could withstand.

(2.) And these very men fell not into their great sins
at the beginning of their profession, when they had had but
little experience of the goodness of God, of the sweet-
ness and pleasantness of obedience, of the power and craft
of sin, of its impulsions, solicitations and surprisals, but
after a long course of walking with God, and acquaintance
with all these things, together with innumerable motives
unto watchfulness. Noah, according to the lives of men in
those days of the world, had walked uprightly with God
some hundreds of years before he was so surprised as
he was. Gen. ix. Righteous Lot seems to have been to-
wards the end of his days, ere he defiled himself with the
abominations recorded. David, in a short life, had as much
experience of grace and sin, and as much close, spiritual
communion with God, as ever had any of the sons of men,
before he was cast to the ground by this law of sin. So was
it with Hezekiah in his degree, which was none of the
meanest. Now to set upon such persons, so well acquainted
with its power and deceit, so armed and provided against it,
that had been conquerors over it for so many years, and to
prevail against them, it argues a power and efficacy too
mighty for every thing but the Spirit of the Almighty to
withstand. Who can look to have a greater stock of inhe-
rent grace than those men had ; to have more experience of
God, and the excellency of his ways, the sweetness of his
love, and of communion with him, than they had ? who hath
either better furniture to oppose sin withal, or more obliga-
tion so to do, than they ? and yet we see how fearfully they
were prevailed against.

OF INDWELLING SIN. 155

(3.) As if God had permitted their falls on set purpose,
that we might learn to be wary of this powerful enemy,
they all of them fell out when they had newly received great
and stupendous mercies from the hand of God, that ought
to have been strong obligations unto diligence and watch-
fulness in close obedience. Noah was but newly come forth
of that world of waters wherein he saw the ungodly world
perishing for their sins, and himself preserved by that
astonishable miracle which all ages must admire. Whilst
the world's desolation was an hourly remembrancer unto
him of his strange preservation by the immediate care and
hand of God, he falls into drunkenness. Lot had newly
seen that which every one that thinks on cannot but tremble.
He saw, as one speaks, hell coming out of heaven upon un-
clean sinners, the greatest evidence, except the cross of
Christ, that God ever gave in his providence of the judg-
ment to come. He saw himself and children delivered by
the special care and miraculous hand of God ; and yet,
whilst these strange mercies were fresh upon him, he fell
into drunkenness and incest. David was delivered out of
all his troubles, and had the necks of his enemies given him
round about, and he makes use of his peace from a world
of trials and troubles to contrive murder and adultery. Im-
mediately, it was, after Hezekiah's great and miraculous de-
liverance, that he falls into his carnal pride and boasting.
I say, their falls in such seasons, seem to be permitted on
set purpose, to instruct us all in the truth that we have in
hand ; so that no persons, in no seasons, with what furniture
of grace soever, can promise themselves security from its
prevalency, any other ways than by keeping close constantly
to him, who hath supplies to give out that are above its
reach and efficacy. Methinks this should make us look
about us. Are we better than Noah, who had that testi-
mony from God, that he was a perfect man in his generation,
and walked with God? Are we better than Lot, whose
righteous soul was vexed with the evil deeds of ungodly
men, and is thereof commended by the Holy Ghost ? Are
we more holy, wise, and watchful than David, who obtained
this testimony, that he was * a man after God's own heart?'
or better than Hezekiah, who appealed to God himself,
that he had served him uprightly, with a perfect heart?

156 THE NATURE AND POWER

And yet what prevalency this law of sin wrought in and over
them, we see. And there is no end of the like examples ;
they are all set up as buoys to discover unto us the sands,
the shelves, the rocks, whereupon they made their ship-
wreck, to their hazard, danger, loss, yea, and would have
done to their ruin, had not God been pleased in his faith-
fulness graciously to prevent it. And this is the first part
of this evidence of the power of sin, from its effects.

2. It manifests its power in the habitual declensions
from zeal and holiness, from the frames, state and con-
dition of obedience and communion with God, whereunto
they had attained, which are found in many believers.
Promises of growth and improvement are many and pre-
cious ; the means excellent and effectual ; the benefits
great and unspeakable : yet it often falls out, that instead
hereof, decays and declensions are found upon professors,
yea, in and upon many of the saints of God. Now whereas
this must needs principally and chiefly be from the strength
and efficacy of indwelling sin, and is therefore a great evi-
dence thereof; I shall first evince the observation itself to
be true, namely, that some of the saints themselves do
oftentimes so decline from that growth and improvement in
faith, grace, and holiness which might justly be expected
from them ; and then shew, that the cause of this evil lies
in that, that we are treating of. And that it is the cause of
total apostacy in unsound professors, shall be after declared.
But this is a greater work which we have in hand. The
prevailing upon true believers unto a sinful declension and
gradual apostacy, requires a putting forth of more strength
and efficacy than the prevailing upon unsound profes-
sors unto total apostacy. As the wind, which will blow
down a dead tree that hath no root to the ground, will
scarcely shake or bow a living well-rooted tree. But this it
will do. There is mention made in the Scripture of the first
ways of David, and they are commended above his latter,
2 Chron. xvii. 3. The last ways even of David were tainted
with the power of indwelling sin. Though we have mention
only of the actual eruption of sin, yet that uncleanness, and
pride which was working in him in his numbering of the
people, were certainly rooted in a declension from his first
frame. Those rushes did not grow without mire. David

OF INDWELLING SIN. 157

would not have done so in his younger days, when he fol-
lowed God in the wilderness of temptations and trials, full
of faith, love, humility, brokenness of heart, zeal, tender
affection unto all the ordinances of God, all which were
eminent in him. But his strength is impaired by the efficacy
and deceitfulness of sin ; his locks cut, and he becomes a
prey to vile lusts and temptations. We have a notable in-
stance in most of the churches that our Saviour awakens to
the consideration of their condition, in the Revelations. We
may single out one of them : many good things were there in
the church of Ephesus, chap, ii.2, 3. for which it is greatly
commended, but yet it is charged with a decay, a declension,
a gradual falling off and apostacy : ver. 4, 5. ' Thou hast left
thy first love. Remember therefore whence thou art fallen,
and do thy first works.' There was a decay both inward, in
the frame of heart, as to faith and love ; and outward, as to
obedience and works, in comparison of what they had for-
merly, by the testimony of Christ himself. The same also
might be shewed concerning the rest of those churches, only
one or two of them excepted. Five of them are charged with
decays and declensions. Hence there is mentioned in the
Scripture of the ' kindness of youth,' of the ' love of es-
pousals,' with great commendation, Jer. ii. 2, 3. of our * first
faith,' 1 Tim. v. 12. of 'the beginning of our confidence,'
Heb. iii. 14. And cautions are given, that we * lose not the
things tliatwe have wrought,' 2 John 8. But what need we
look back or search for instances to confirm the truth of this
observation ? An habitual declension from first engagements
unto God, from first attainments of communion with God,
from first strictness in duties of obedience, is ordinary and
common amongst professors.

Might we to this purpose take a general view of the profes-
sors in these nations, among whom thelotofthebestof uswill
be found in part or in whole, in somewhat or in all, to fall, we
might be plentifully convinced of the truth of this observation.
(1.) Is their zeal for God as warm, living, vigorous, effec-
tual, solicitous, as it was in their first giving themselves unto
God? Orrather, is there not a common, slight, selfish frame of
spirit in the room of it come upon most professors ? Iniquity
hath abounded, and their love hath waxed cold. Was it not
of old a burden to their spirits to hear the name, and ways.

158 THE NATURE AND POWER

and worship of God blasphemed and profaned ? could they
not have said with the psalmist, Psal. cxix. 136. ' Rivers of
water run down our eyes because men keep not thy law?'
Were not their souls solicitous about the interest of Christ
in the world, like Eli's about the ark ? Did they not con-
tend earnestly for the truth once delivered to the saints,
and every parcel of it? especially wherein the grace of God,
and the glory of the gospel was especially concerned : did
they not labour to judge and condemn the world by a holy
and separate conversation? And do now the generality of
professors abide in this frame? have they grown, and made
improvement in it? or is there not a coldness and indiffer-
ency grown upon the spirits of many in this thing ? Yea,
do not many despise all these things, and look upon their
own former zeal as folly? May we not see many who have
formerly been of esteem in ways of profession, become daily
a scorn and reproach through their miscarriages, and that
justly to the men of the world? Is it not with them as it
was of old with the daughters of Sion, (Isa. iii. 24.) when
God judged them for their sins and wantonness ? Hath not
the world and self utterly ruined their profession ? and are
they not regardless of the things wherein they have for-
merly declared a singular concernment ? Yea, are not some
come, partly on one pretence, partly on another, to an open
enmity unto, and hatred of, the ways of God ? they please
them no more, but are evil in their eyes. But not to men-
tion such open apostates any farther, whose hypocrisy
the Lord Jesus Christ will shortly judge ; how is it with the
best? are not almost all men grown cold and slack as to
these things? are they not less concerned in them than
formerly ? are they not grown weary, selfish in their reli-
gion, and so things be indifferent well at home, scarce care
how they go abroad in the world ? At least do they not
prefer their ease, credit, safety, secular advantages, before
these things ? A frame that Christ abhors, and declares,
that those in whom it prevails are none of his. Some indeed
seem to retain a good zeal for truth, but wherein they make
the fairest appearance, therein will they be found to be most
abominable : they cry out against errors, not for truth, but
for parties' and interests' sake. Let a man be on their party,
and promote their interest, be he never so corrupt in his

OF INDWELLING SIN. 159

judgment, he is embraced, and it may be admired. This is
not zeal for God, btit for a man's self. It is not * The zeal
of thine house hath eaten me up,' but ' Master, forbid them
because they follow not with us.' Better it were doubtless
for men never to pretend unto any zeal at all than to substi-
tute such wrathful selfishness in the room of it.

(2.) Is men's delight in the ordinances and worship of
God the same as in former days? Do they find the same
sweetness and relish in them as they have done of old ?
How precious hath the word been to them formerly ? What
joy and delight have they had in attendance thereon? How
would they have run and gone to have been made partakers
of it, where it was dispensed in its power and purity, in the
evidence and demonstration of the Spirit ? Did they not
call the sabbath their delight, and was not the approach of
it a real joy unto their souls ? Did they not long after the
converse and communion of saints ? and could they not un-
dergo manifold perils for the attainment of it ? And doth
this frame still abide upon them ? Are there not decays
and declensions to be found amongst them? May it not
be said. Grey hairs are here and there upon them, and they
perceive it not? Yea, are not men ready to say with them
of old, 'What a weariness is it?' Mai. i. 3. It is even a
burden and a weariness to be tied up to the observation of
all these ordinances. What need we be at all so strict in
the observation of the sabbath ? What need we hear so
often ? What need this distinction in hearing ? Insensibly
a great disrespect, yea, even a contempt of the pleasant and
excellent ways of Christ and his gospel, is fallen upon many
professors.

(3.) May not the same conviction be farther carried on,
by an inquiry into the universal course of obedience, and
the performance of duties that men have been engaged
in ? Is there the same conscientious tenderness of sinning
abiding in many, as was in days of old ? the same exact per-
formance of private duties ? the same love to the brethren ?
the same readiness for the cross? the same humility of
mind and spirit ? the same self-denial ? The steam of
men's lusts, wherewith the air is tainted, will not suffer
us so to say.

We need then go no farther than this wretched genera-

160 THE NATURE AND POWER

tion wherein we live, to evince the truth of the observation
laid down, as the-^ foundation of the instance insisted on ;
the Lord give repentance before it be too late.

Now all these declensions, all these decays that are
found in some professors, they all proceed from this root
and cause, they are all the product of indwelling sin, and
all evince the exceeding power and efficacy of it. For the
proof whereof I shall not need to go farther than the gene-
ral rule which out of James we have already considered ;
namely, that lust or indwelling sin, is the cause of all actual
sin, and all habitual declensions in believers. This is that
which the apostle intends in that place to teach and de-
clare. I shall therefore handle these two things, and shew,
[l.J That this doth evince a great efficacy and power in
sin. [2.] Declare the ways and means whereby it brings
forth, or brings about this cursed effect ; all in design of
our general end, in calling upon and cautioning believers
to avoid it, to oppose it.

[1.] It appears to be a work of great power and effi-
cacy, from the provision that is made against it, which it
prevails over. There is in the covenant of grace plentiful
provision made, not only for the preventing of declensions
and decays in believers, but also for their continual carry-
ing on towards perfection. As,

1st. The word itself, and all the ordinances of the gos-
pel, are appointed and given unto us for this end, Ephes. iv.
11 — 15. That which is the end of giving gospel officers to
the church, is the end also of giving all the ordinances to be
administered by them. For they are given for the work of
the ministry, that is, for the administration of the ordinances
of the gospel. Now what is, or what are, these ends? They
are all for the preventing of decays and declensions in the
saints, all for the carrying them on to perfection ; so it is
said, ver. 12. In general it is for the perfecting of the saints,
carrying on the work of grace in them, and the work of holi-
ness and obedience by them ; or for the edifying of the body
of Christ, their building up in an increase of faith and love,
even of every true member of the mystical body. But how
far are they appointed thus to carry them on, thus to build
them up ? Hath it bounds fixed to its work ? doth it carry
them so far, and then leave them? No, saith the apostle,

OF INDWELLING SIN. 161

ver. 13. the dispensation of the word of the gospel, and
the ordinances thereof, is designed for our help, assistance,
and furtherance, until the whole work of faith and obedience
is consummate. It is appointed to perfect and complete
that faith, knowledge, and growth in grace and holiness,
which is allotted unto us in this world. But what and if op-
positions and temptations do lie in the way, Satan and his
instruments working with great subtlety and deceit? Why,
ver. 14. these ordinances are designed for our safe-guarding
and deliverance from all their attempts and assaults, that so
being preserved in the use of them, or ' speaking the truth in
love, we may grow up unto him in all things who is the head,
even Christ Jesus.' This is in general the use of all gospel
ordinances, the chief and main end for which they were
given and appointed of God ; namely, to preserve believers
from all decays of faith and obedience, and to carry them
on still towards perfection. These are means which God,
the good husbandman makes use of, to cause the vine to
thrive and bring forth fruit. And I could also manifest the
same to be the especial end of them distinctly. Briefly, the
word is milk and strong meat, for the nourishing and strength-
ening of all sorts, and all degrees of believers. It hath both
seed and water in it, and manuring with it, to make them
fruitful. The ordinance of the supper is appointed on pur-
pose for the strengthening of our faith in the remembrance
of the death of the Lord, and the exercise of love one to-
wards another. The communion of saints is for the edify-
ing each other in faith, love, and obedience.

2dly, There is that which adds weight to this consi-
deration. God suffers us not to be unmindful of this assist-
ance he hath afforded us, but is continually calling upon us
to make use of the means appointed for the attaining of the
end proposed. He shews them unto us, as the angel shewed
the water-spring to Agar. Commands, exhortations, pro-
mises, threatenings, are multiplied to this purpose ; see them
summed up, Heb. ii. 1. He is continually saying to us.
Why will you die? why will you wither and decay ? Come
to the pastures provided for you, and your souls shall live.
If we see a lamb run from the fold into the wilderness, we
wonder not if it be torn and rent of wild beasts : if we see a
sheep leaving its green pastures and water-courses, to abide

VOL. XIII. M

162 THE NATURE AND POWER

in dry barren heaths, we count it no marvel, nor inquire far-
ther, if we see him lean and ready to perish. But if we find
lambs wounded in the fold, we wonder at the boldness and
rage of the beasts of prey, that durst set upon them there.
If we see sheep pining in full pastures, we judge them to be
diseased and unsound. It is indeed no marvel that poor
creatures, who forsake their own mei'cies, and run away from
the pasture and fold of Christ in his ordinances, are rent and
torn with divers lusts, and do pine away with hunger and fa-
mine. But to see men living under, and enjoying, all the
means of spiritual thriving, yet to decay, not to be fat and
flourishing, but rather daily to pine and wither, this argues
some secret powerful distemper, whose poisonous and nox-
ious qualities hinder the virtue and efficacy of the means they
enjoy. This is indwelling sin. So wonderfully powerful,
so effectually poisonous it is, that it can bring leanness on
the souls of men in the midst of all precious means of growth
and flourishing. It may well make us tremble to see men
living under, and in, the use of the means of the gospel,
preaching, praying, administration of sacraments, and yet
grow colder every day than other in zeal for God, more self-
ish and worldly, even habitually to decline as to the degrees
of holiness which they had attained unto.

3dly, Together with the dispensation of the outward
means of spiritual growth or improvement, there are also
supplies of grace continually afforded the saints from their
head, Christ. He is the head of all the saints. And he is a
living head, and so a living head, as that he tells us, that
' because he liveth, we shall live also ;' John xiv 12. He
communicates of spiritual life to all that are is. In him is
the fountain of our life, which is therefore said to be ' hid
with him in God ;' Col. iii. 3. And this life he gives unto
his saints, by quickening of them by his Spirit ;' Rom. ix.
11. And he continues it unto them, by the supplies of liv-
ing grace which he communicates unto them. From these
two, his quickening of us, and continually giving out sup-
plies of life unto us, he is said to live in us. Gal. ii. 20. ' I
live, yet not I, but Christ liveth in me.' The spiritual life
which I have is not mine own, not from myself was it educed,
not by myself is it maintained, but it is merely and solely the
work of Christ ; so that it is not I that live, but he lives

OF INDWELLING SIN. 1G3

in me, the whole of my life being from him alone. Neither
doth this living head communicate only a bare life unto be-
lievers, that they should merely live and no more, a poor,
weak, dying life, as it were, but he gives out sufficiently to
afford them a strong, vigorous, thriving, flourishing lil'e ; John
X. 10. He comes not only that his sheep may have life, but
that * they may have it more abundantly ;' that is, in a plen-
tiful manner, so as that they may flourish, be fat and fruitful.
Thus is it with the whole body of Christ, and every member
thereof. Ephes. iv. 15, 16. ' Whereby it grows up into him
in all things, which is the head, even Christ ; from whom
the whole body fitly joined together and compacted by that
which every joint supplieth, according to the effectual work-
ing in the measure of every part, maketh increase of the
body unto the edifying of itself in love.' The end of all
communications of grace, and supplies of life from this liv-
ing and blessed head, is the increase of the whole body, and
every member of it, and the edifying of itself in love. His
treasures of grace are unsearchable, his stores inexhausti-
ble. His life, the fountain of ours, full and eternal ; his heart
bounteous and large, his hand open and liberal; so that
there is no doubt but that he communicates supplies of grace
for their increase in holiness abundantly unto all his saints.
Whence then is it that they do not all flourish and thrive
accordingly? As you may see it oftentimes in a natural
body, so is it here. Though the seat and rise of the blood
and spirits in head and heart be excellently good and sound,
yet there may be a withering member in the body ; somewhat
intercepts the influences of life unto it. So that though the
heart and head do perform their office, in giving of supplies
no less to that, than they do to any other member, yet all
the effect produced, is merely to keep it from utter perish-
ing ; it grows weak and decays every day. The withering
and decaying of any member in Christ's mystical body, is
not for the want of his communication of grace for an abun-
dant life, but from the powerful interception that is made
of the efficacy of it, by the interposition and opposition of
indwelling sin. Hence it is that where lust grows strong, a
great deal of grace will but keep the soul alive, and not give
it any eminency in fruitfulness at all. Oftentimes Christ
gives very much grace, where not many of its effects do ap-

M 2

164 THE NATURE AND POWER

pear. It spends its strength and power in withstanding
the continual assaults of violent corruptions and lusts, so
that it cannot put forth its proper virtue towards farther
fruitfulness. As a virtuous medicine, that is fit both to check
vicious and noxious humours, and to comfort, refresh, and
strengthen nature ; if the evil humour be strong and greatly
prevailing, spends its whole strength and virtue in the sub-
duing and correcting of it, contributing much less to the re-
lief of nature than otherwise it would do, if it met not with
such oppositions; so is it with the eye-salve, and the heal-
ing grace which we have abundantly from the wings of the
Sun of righteousness. It is forced oftentimes to put forth
its virtue to oppose and contend against, and in any measure
subdue, prevailing lusts and corruptions : that the soul re-
ceiveth not that strengthening unto duties and fruitfulness
which otherwise it might receive by it, is from hence. How
sound, healthy, and flourishing, how fruitful and exemplary
in holiness, might many a soul be, by and with that grace
which is continually communicated to it from Christ, which
now, by reason of the power of indwelling sin, is only not
dead, but weak, withering, and useless. And this, if any
thing, is a notable evidence of the efficacy of indwelling sin,
that it is able to give such a stop and check to the mighty
and effectual power of grace, so that notwithstanding the
blessed and continual supplies that we receive from our
head, yet many believers do decline and decay, and that ha-
bitually, as to what they had attained unto ; their last ways
not answering their first. This makes the vineyard in the
very fruitful hill to bring forth so many wild grapes. This
makes so many trees barren in fertile fields.

4thly, besides the continual supplies of grace that con-
stantly, according to the tenure of the covenant, are com-
municated unto believers, which keeps them that they
thirst no more as to a total indigence, there is moreover a
readiness in the Lord Christ to yield peculiar succour to the
souls of his, according as their occasions shall require.
The apostle tells us, that he is' a merciful High Priest,' and
' able' (that is, ready prepared and willing) ' to succour them
that are tempted ;' Heb. ii. 18. And we are on that account
invited to come ' with boldness to the throne of grace, that
we may obtain mercy, and find grace to help in time of need 5'

OF INDWJILLING SIN. 165

that is, grace sufficient, seasonable, suitable unto any espe-
cial trial or temptation that we may be exercised withal.
Our merciful High Priest is ready to give out this especial
seasonable grace, over and above those constant communi-
cations of supplies of the spirit, which we mentioned before.
Besides the never-failing springs of ordinary covenant
grace, he hath also peculiar refreshing showers for times of
drought. And this is exceedingly to the advantage of the
saints, for their preservation and growth in grace ; and there
may very many more of the like nature be. added. But
now, I say, notwithstanding all these, and the residue
of the like importance, such is the power and efficacy of
indwelling sin, so great its deceitfulness and restlessness,
so many its wiles and temptations, it often falls out that
many of them for whose growth and improvement all this
provision is made, do yet, as was shewed, go back and de-
cline, even as to their course of walking with God. Samp-
son's strength fully evidenced itself when he brake seven
new withs, and seven new cords, wherewith he was bound,
as burning tow and as thread. The noxious humour in the
body which is so stubborn, as that no use of the most sove-
reign remedies can prevail against it, ought to be regarded.
Such is this indwelling sin if not watched over. It breaks
all the cords made to bind it ; it blunts the instruments ap-
pointed to root it up ; it resists all healing medicines, though
never so sovereign, and is therefore assuredly of exceeding
efficacy. Besides, believers have innumerable obligations
upon them from the love, the command of God, to grow in
grace, to press forward towards perfection, as they have
abundant means provided for them so to do. Their doing
so is a matter of the greatest advantage, profit, sweetness,
contentment unto them in the world. It is the burden, the
trouble of their souls, that they do not so do, that they are
not more holy, more zealous, useful, fruitful ; they desire it
above life itself ; they know it is their duty to watch against
this enemy, to fight against it, to pray against it, and so they
do. They more desire his destruction than the enjoyment
of all this world, and all that it can afford. And yet, not-
withstanding all this, such is the subtlety, and fraud, and
violence, and fury, and urgency, and importunity of this
adversary, that it frequently prevails, to bring them into the

166 THE NATURE AND POWER

woful condition mentioned. Hence it is with believers
sometimes as it is with men in some places at sea. They
have a good and fair gale of wind, it may be, all night long ;
they ply their tackling, attend diligently their business, and
it may be take great contentment to consider how they pro-
ceed in their voyage. In the morning, or after a season,
coming to measure what way they have made, and what
progress they have had, they find that they are much back-
ward of what they were, instead of getting one step for-
ward ; falling into a swift tide or current against them, it
hath frustrated all their labours, and rendered the wind in
their sails almost useless ; somewhat thereby they have
borne up against the stream, but have made no progress.
So is it with believers ; they have a good gale of supplies of
the Spirit from above, they attend duties diligently, pray
constantly, hear attentively, and omit nothing that may
carry them in their voyage towards eternity. But after
awhile, coming seriously to consider by the examination of
their hearts and ways, what progress they have made, they
find that all their assistance and duties have not been able
to bear them up against some strong tide or current of in-
dwelling sin. It hath kept them indeed that they have not
been driven and split on rocks and shelves ; it hath pre-
served them from gross, scandalous sins ; but yet they have
lost in their spiritual frame, or gone backwards, and are en-
tangled under many woful decays ; which is a notable evi-
dence of the life of sin, about which we are treating. Now
because the end of our discovering this power of sin, is,
that we may be careful to obviate and prevent it in its ope-
ration, and because of all the effects that it produceth there
is none more dangerous or pernicious than that we have last
insisted on, namely, that it prevails upon many professors
unto an habitual declension from their former ways and at-
tainments, notwithstanding all the sweetness and excellency
which their souls have found in them, I shall, as was said,
in the next place consider by what ways and means, and
through what assistance it usually prevails in this kind, that
we may the better be instructed to watch against it.

OF INDWELLING SIN. 167

CHAP. XV.

Decays in deyrees of grace caused by indwelling sin. The ways of its
prevalency to this purpose.

The ways and means whereby indwelling sin prevaileth on
believers unto habitual declensions and decays as to degrees
of grace and holiness, is that now which comes under con-
sideration, and are many.

1. Upon the first conversion and calling of sinners
unto God and Christ, they have usually many fresh springs
breaking forth in their souls, and refreshing showers coming
upon them, which bear them up to a high rate of faith,
love, holiness, fruitfulness, and obedience. As upon a land-
flood when many lesser streams run into a river, it swells
over its bounds, and rolls on with a more than ordinary ful-
ness. Now if these springs be not kept open, if they pre-
vail not for the continuance of these showers, they must
needs decay and go backwards. We shall name one or two
of them.

(1.) They have a fresh vigorous sense of pardoning
mercy. According as this is in the soul, so will its love and
delight in God, so will its obedience, be. As, I say, is the
sense of gospel-pardon, so will be the life of gospel-love.
Luke vii. 47. ' I say, unto thee,' saith our Saviour of the
poor woman, ' her sins, which were many, are forgiven ; for
she loved much : but to whom little is forgiven, the same
loveth little.' Her great love was an evidence of great for-
giveness, and her great sense of it. For our Saviour is not
rendering a reason of her forgiveness, as though it were for
her love, but of her love, that it was because of her forgive-
ness. Having in the foregoing parable, from ver. 38. and
onwards, convinced the Pharisees with whom he had to do,
that he to whom most was forgiven would love most, as
ver. 43. he thence gives an account of the great love of
the woman springing from the sense she had of the great
forgiveness which she had so freely received. Thus sinners,
at their first conversion, are very sensible of great forgive-
ness. ' Of whom I am chief,' lies next their heart. This
greatly subdues their hearts and spirits unto all in God, and

168 THE NATURE AND POWER

quickens them unto all obedience ; even that such poor
cursed sinners as they were, should so freely be delivered
and pardoned. The love of God and of Christ in their for-
giveness, highly conquers and constrains them to make it
their business to live unto God.

(2.) The fresh taste they have had of spiritual things,
keeps up such a savour and relish of them in their souls,
as that worldly contentments whereby men are drawn off
from close walking with God, are rendered sapless and
undesirable unto them. Having tasted of the wine of the
gospel they desire no other, for they say, this is best. So
was it with the apostles, upon that option offered them as to
a departure from Christ, upon the apostacy of many false
professors: 'Will ye go away also?' John vi. 67. They
answer by Peter, ' Lord, to whom shall we go? thou hast the
words of eternal life ;' ver. 68. They had such a fresh sa-
vour and relish of the doctrine of the gospel, and the grace
of Christ upon their souls, that they can entertain no
thoughts of declining from it. As a man that hath been
long kept in a dungeon, if brought forth on a sudden into
the light of the sun, finds so much pleasure and content-
ment in it, in the beauties of the old creation, that he thinks
he can never be weary of it, nor shall ever be contented on
any account to be under darkness again. So is it with souls
when first translated into the marvellous light of Christ, to
behold the beauties of the new creation. They see a new
glory in him, that hath quite sullied the desirableness of all
earthly diversions. And they see a new guilt and filth in
sin, that gives them an utter abhorrency of its old delights
and pleasures ; and so of other things.

Now whilst these and the like springs are kept open in
the souls of converted sinners, they constrain them to a vi-
gorous active holiness. They can never do enough for God ;
so that oftentimes their zeal as saints suffers them not to
escape without some blots on their prudence as men, as might
be instanced in many of the martyrs of old.

This then is the first, at least one, way whereby indwelling
sin prepares men for decays and declensions in grace and
obedience. It endeavours to stop or taint these springs.
And there are several ways whereby it brings this to pass.

[1.] It works by sloth and negligence. It prevails in

OF INDWELLING SIN. 169

the soul to a neglect of stirring up continual thoughts of, or
about, the things that so powerfully influence it unto strict
and fruitful obedience. If care be not taken, if diligence and
watchfulness be not used, and all means that are appointed
of God, to keep a quick and living sense of them upon the
soul, they will dry up and decay, and consequently, that obe-
dience that should spring from them, will do so also. Isaac
digged wells, but the Philistines stopped them, and his flocks
had no benefit by them. Let the heart never so little disuse
itself to gracious soul-affecting thoughts of the love of God,
the cross of Christ, the greatness and excellency of gospel
mercy, the beauties of holiness, they will quickly be as much
estranged to a man as he can be to them. He that shuts his
eyes for a season in the sun, when he opens them again can
see nothing at all. And so much as a man loseth of faith to-
wards these things, so much will they lose of power towards
him. They can do little or nothing upon him, because of his
unbelief, which formerly were so exceedingly effectual towards
him. So was it with the spouse in the Canticles, chap. v. 2.
Christ calls unto her, ver. 1. with a marvellous loving and gra-
cious invitation unto communion with himself. She who had
formerly been ravished at the first hearing of that joyful sound,
"being now under the power of sloth and carnal ease, returns
a sorry excusing answer to his call, which ended in her own
signal loss and sorrow. Indwelling sin, I say, prevailing by
spiritual sloth upon the souls of men unto an inadvertency
of the motions of God's Spirit in their former apprehensions
of divine love, and a negligence of stirring up continual
thoughts of faith about it, a decay grows insensibly upon the
whole soul. Thus God oft complains that his people had
forgotten him, that is, grew unmindfuFof his love and grace,
which was the beginning of their apostacy.

[2.] By unframing the soul, so that it shall have formal,
weary, powerless thoughts of those things which should
prevail with it unto diligence in thankful obedience. The
apostle cautions us, that in dealing with God we should
use reverence and godly fear, because of his purity, holiness,
and majesty, Heb. xii. 28, 29. And this is that which the
Lord himself spake in the destruction of Nadab and Abihu,
' I will be sanctified in them that come nigh me ;' Levit. x. 3.
He will be dealt withal in an awful, holy, reverend manner.

170 THE NATURE AND POAVER

So are we to deal with all the things of God, wherein, or
whereby, we have communion with him. The soul is to have
a great reverence of God in them. When men begin to take
them into slight or common thoughts, not using and im-
proving them unto the utmost for the ends whereunto they
are appointed, they lose all their beauty, and glory, and
power towards them. When we have any thing to do wherein
faith or love towards God is to be exercised, we must do it
with all our hearts, with all our minds, strength, and souls,
not slightly and perfunctorily, which God abhors ; he doth
not only require that we bear his love and grace in remem-
brance, but that, as much as in us lieth, we do it according
to the worth and excellency of them. It was the sin of He-
zekiah, that he ' rendered not again according to the benefits
done to him,' 2 Chron. xxxii. 25. So whilst we consider
gospel truths, the uttermost endeavour of the soul ought to
be, that we may be changed into the same image or likeness,
2 Cor. iii. 18. that is, that they may have their full power
and effect upon us. Otherwise James tells us what our 'be-
holding the glory of the Lord in a glass,' there mentioned by
the apostle, that is, reading or hearing the mind of God in
Christ revealed in the gospel, comes unto, chap. i. 23,24. ' It
is but like unto a man beholding his natural face in a glass :
for he beholdeth himself, and goeth away, and straightway
forgetteth what manner of man he was.' It makes no im-
pression upon him, begets no idea nor image of his likeness
in his imagination, because he doth it only slightly, and with
a transient look. So is it with men that will indeed think
of gospel truths, but in a slight manner, without endeavouring
with all their hearts, minds, and strength, to have them in-
grafted upon their souls, and all the effects of them produced
in them. Now this is the way of sinners in their first en-
gagements unto God. They never think of pardoning mercy,
but they labour to affect their whole souls with it, and do
stir up themselves unto suitable affections and returns of
constant obedience. They think not of the excellency of
Christ, and spiritual things, now newly discovered unto them
in a saving light, but they press with all their might after a
farther, a fuller enjoyment of them. This keeps them humble
and holy, this makes them thankful and fruitful. But now,
if the utmost diligence and carefulness be not used to improve

OF INDWELLING SIN. 171

and grow in this wisdom, to keep up this frame, indwelling
sin, working by the vanity of the minds of men, will insen-
sibly bring them to content themselves with slight and rare
thoughts of these things, without a diligent sedulous endea-
vour to give them their due improvement upon the soul. As
men decay herein, so will they assuredly decay and decline
in the power of holiness and close walking with God. The
springs being stopped or tainted, the streams will not run so
swiftly, at least not so sweetly, as formerly. Some by this
means, under an uninterrupted profession, insensibly wither
almost into nothing. They talk of religion and spiritual things
as much as ever they did in their lives, and perform duties
with as much constancy as ever they did, but yet they have
poor, lean, starving souls, as to any real and effectual com-
munion with God. By the power and subtlety of indwelling
sin they have grown formal, and learned to deal about spi-
ritual things in an overly manner, whereby they have lost
all their life, vigour, savour, and efficacy towards them. Be
always serious in spiritual things, if ever you intend to be
bettered by them.

[3.] Indwelling sin oftentimes prevails to the stopping
of these springs of gospel obedience, by false and foolish
opinions, corrupting the simplicity of the gospel. False
opinions are the work of the flesh. From the vanity and
darkness of the minds of men, with a mixture more or less of
corrupt affections, do they mostly proceed. The apostle was
jealous over his Corinthians in this matter; he was afraid
lest their minds should ' by any means be corrupted from the
simplicity that is in Christ,' 2 Cor. xi. 2, 3. which he knew
would be attended by a decay and declension in faith, love,
and obedience. And thus matters in this case often fall out.
We have seen some, who after they have received a sweet
taste of the love of God in Christ, of the excellency of par-
doning mercy, and have walked humbly with God for many
years in the faith and apprehension of the truth, have by the
corruption of their minds from the simplicity that is in Christ,
by false and foolish opinions, despised all their own expe-
riences, and rejected all the efficacy of truth, as to the fur-
therance of their obedience. Hence John cautions the elect
lady and her children to take heed they were not seduced,
*lest they should lose the thing* that they had wrought,'

172 THE NATURE AND POWER

2 Epist. ver. 8. lest they should themselves cast away all
their former obedience as lost, and a thing of no value. We
have innumerable instances hereof in the days wherein we
live. How many are there, who not many years since put an
unspeakable value on the pardon of sin in the blood of Christ,
who delighted in gospel discoveries of spiritual things, and
walked in obedience to God on the account of them, who
being beguiled and turned aside from the truth as it is in
Jesus, do despise these springs of their own former obedience.
And as this is done grossly and openly in some, so there
are more secret and more plausible insinuations of corrupt
opinions, tainting the springs and fountains of gospel obe-
dience, and through the vanity of men's minds, which is a
principal part of indwelling sin, getting ground upon them.
Such are all those that tend to the extenuation of special
grace in its freedom and efficacy, and the advancement of the
wills or the endeavours of men in their spiritual power and
ability : they are works of the flesh, and howsoever some
may pretend a usefulness in them to the promotion of ho-
liness, they will be found to taint the springs of true evan-
gelical obedience, insensibly to turn the heart from God, and
to bring the whole soul into a spiritual decay.

And this is one way whereby indwelling sin produceth
this pernicious effect, of drawing men off from the power,
purity, and fruitfulness attending their first conversion and
engagements unto God, bringing them into habitual declen-
sion, at least as unto degrees, of their holiness and grace.
There is not any thing we ought to be more watchful against,
if we intend effectually to deal with this powerful and subtle
enemy. It is no small part of the wisdom of faith, to observe
whether gospel truths continue to have the same savour unto,
and efficacy upon, the soul, as formerly they have had ; and
whether an endeavour be maintained to improve them con-
tinually as at the first. A commandment that is always
practised is always new, as John speaks of that of love. And
he that really improves gospel truths, though he hears them
a thousand times, they will be always new and fresh unto
him, because they put him on newness of practice. When
to another that grows common under them, they are bur-
densome and common unto him, and he even loaths the
manna that he is so accustomed unto.

OF INDWELLING SIN. 173

2. Indwelling sin doth this, by taking men off from
their watch against the returns of Satan. When our Lord
Christ comes first to take possession of any soul for him-
self, he binds that strong man and spoils his goods; he
deprives him of all his power, dominion, and interest. Satan
being thus dispossessed and frustrated in his hopes and ex-
pectations, leaves the soul, as finding it newly mortified to
his baits. So he left our Saviour upon his first fruitless
attempts. But it is said, ' He left him only for a season/
Luke iv. 13. He intended to return again, as he should see
his advantage. So is it with believers also. Being cast out
from his interest in them, he leaves them for a season, at
least comparatively he doth so. Freed from his assaults and
perplexing temptations, they proceed vigorously in the
course of their obedience, and so flourish in the ways of
God. But this holds not ; Satan returns again, and if the
soul stands not continually upon his guard against him, he
will quickly get such advantages, as shall put a notable in-
terruption upon his fruitfulness and obedience. Hence
some, after they have spent some time, it may be some years,
in cheerful exemplary walking with God, have upon Satan's
return, consumed all their latter days in wrestling with
perplexing temptations, wherewith he hath entangled them.
Others have plainly fallen under the power of his assaults.
It is like a man, who having for awhile lived usefully
amongst his neighbours, done good and communicated
according to his ability, distributing to the poor, and
helping all around about him, at length falling into the
hands of vexatious, wrangling, oppressive men, he is forced
to spend his whole time and revenue in defending himself
against them at law, and so becomes useless in the place
where he lives. So is it with many a believer ; after he
hath walked in a fruitful course of obedience to the glory of
God, and edification of the church of Christ, being afresh
set upon by the return of Satan in one way or other, he hath
enough to do all the remainder of his life to keep himself
alive ; in the mean time, as to many graces, wofully decaying
and going backward. Now this also, though Satan hath a
hand in it, is from indwelling sin ; I mean, the success is so
which Satan doth obtain in his undertaking. This encou-
rageth him, maketh way for his return, and gives entrance

174 THE NATURE AND POWER

to his temptations. You know how it is with them, out of
whom he is cast only by gospel conviction ; after he hath
wandered and waited awhile, he saith, he will return to his
house from whence he was ejected. And what is the issue?
Carnal lusts have prevailed over the man's convictions, and
made his soul fit to entertain returning devils. It is so as
to the measure of prevalency, that Satan obtains against
believers, upon advantages administered unto him, by
sin's disposing the soul unto an obnoxiousness to his
temptations.

Now the way and means whereby indwelling sin doth
give advantage to Satan for his return, are all those which
dispose them toward a declension which shall afterward be
mentioned. Satan is a diligent, watchful, and crafty adver-
sary ; he will neglect no opportunity, no advantage that is
is offered unto him. Wherein then soever our spiritual
strength is impaired by sin, or which way soever our lusts
press, Satan falls in with that weakness, and presseth to-
wards that ruin. So that all the actings of the law of sin
are subservient to this end of Satan. I shall therefore only
at present mention one or two, that seem principally to in-
vite Satan to attempt a return.

(1.) It entangleth the soul in the things of the world,
all which are so many purveyors for Satan, When Pharaoh
had let the people go, he heard after awhile that they were
entangled in the wilderness, and supposeth that he shall
therefore now overtake them and destroy them. This stirs
him up to pursue after them. Satan finding those whom he
hath been cast out from, entangled in the things of the
world, by which he is sure to find an easy access unto them,
is encouraged to attempt upon them afresh ; as the spider
to come down upon the strongest fly that is entangled in
his web. For he comes by his temptations only to impel
them unto that whereunto by their own lusts they are in-
clined, by adding poison to their lusts, and painting to the
objects of them. And oftentimes by this advantage he gets
so in upon the souls of men, that they are never well free
of him more whilst they live. And as men's diversions in-
crease from the world, so do their entanglements from Satan.
When they have more to do in the world than they can
well manage, they shall have more to do from Satan than

OF INDWELLING SIN. 175

they can well withstand. When men are made spiritually
faint, by dealing in and with the world, Satan sets on them
as Amaiek did on the faint and weak of the people that
came out of Egypt.

(2.) It produceth this effect by making the soul neg-
ligent, and taking it off from its watch. We have before
shewed at large that it is one main part of the effectual de-
ceitfulness of indwelling sin, to make the soul inadvertent,
to turn it off from the diligent watchful attendance unto its
duty, which is required. Now there is not any thing in
reference whereunto diligence and watchfulness is more
strictly enjoined, than the returning assaults of Satan,
1 Pet. V. 8. 'Be sober, be vigilant;' and why so? 'be-
cause of your adversary the devil.' Unless you are exceed-
ing watchful, at one time or other he will surprise you.
And all the injunctions of our blessed Saviour, to watch,
are still with reference unto him and his temptations. Now
when the soul is made careless and inadvertent, forgetting
what an enemy it hath to deal withal, or is lifted up with
the successes it hath newly obtained against him, then is
Satan's time to attempt a re-entrance of his old habita-
tion, which if he cannot obtain, yet he makes their lives
uncomfortable to themselves, and unfruitful to others, in
weakening their root, and withering their fruit through his
poisonous temptations. He comes down upon our duties of
obedience, as the fowls upon Abraham's sacrifice, that if we
watch not, as he did, to drive them away (for by resistance
he is overcome and put to flight), he will devour them.

(3.) Indwelling sin takes advantage to put forth its
efficacy and deceit, to withdraw men from their primitive
zeal and holiness, from their first faith, love, and works, by
the evil examples of professors amongst whom they live.
When men first engage into the ways of God, they have a
reverent esteem of those whom they believe to have been
made partakers of that mercy before themselves ; these they
love and honour, as it is their duty. But after awhile, they
find many of them walking in many things unevenly,
crookedly, and not unlike the men of the world. Here sin
is not wanting to its advantage. Insensibly it prevails with
men to a compliance with them. This way, this course of
walking, doth well enough with others, why may it not do

176 THE NATURE AND POWER

SO with US also ? Such is the inward thought of many, that
works effectually in them. And so, through the craft of sin,
the generation of professors corrupt one another. As a
stream arising from a clear spring or a fountain, whilst it
runs in its own peculiar channel, and keeps its water un-
mixed, preserves its purity and cleanness, but when it falls
in its course with other streams that are turbid and foul,
though running the same way with it, it becom.es muddy
and discoloured also. So is it in this case. Believers come
forth from the spring of the new birth with some purity and
cleanness, this for awhile they keep in the course of their
private walking with God ; but now when they come some-
times to fall into society with others, whose profession flows
and runs the same way with theirs, even towards heaven,
but yet are muddied and sullied with sin and the world,
they are often corrupted with them, and by them, and so
decline from their first purity, faith, and holiness. Now lest
this may have been the case of any who shall read this dis-
course, I shall add some few cautions that are necessary to
preserve men from this infection.

[1.] In the body of professors there is a great number
of hypocrites. Though we cannot say of this or that man
that he is so, yet that some there are is most certain. Our
Saviour hath told us that it will be so to the end of the
world. All that have oil in their lamps, have it not in their
vessels. Let men take heed how they give themselves up
unto a conformity to the professors they meet withal, lest
instead of saints and the best of men, they sometimes pro-
pose for their example hypocrites, which are the worst ; and
when they think they are like unto them who bear the image
of God, they conform themselves unto those who bear the
image of Satan.

[2.] You know not what may be the present temptation
of those whose ways you observe. It maybe they are under
some peculiar desertion from God, and so are withering
for a season, until he send them some refreshing showers
from above. It may be they are entangled with some spe-
cial corruptions, which is their burden, that you know not
of; and for any voluntarily to fall into such a frame, as
others are cast into by the power of their temptations, or to
think that will suffice in them, which they see to suffice in

OF INDWELLING SIN. 177

others whose distempers they know not, is folly and pre-
sumption. He that knows such or such a person to be a
living man, and of a healthy constitution, if he see him go
crawling up and down about his affairs, feeble and weak,
sometimes falling, sometimes standing, and making small
progress in any thing, will he think it sufficient for himself
to do so also ? will he notinquire-whether the person he sees,
have not lately fallen into some distemper or sickness, that
hath weakened him, and brought him into that condition?
Assuredly he will so do. Take heed. Christians, many of the
professors with whom ye do converse are sick, and wounded;
the wounds of some of them do stink, and are corrupt be-
cause of their folly. If you have any spiritual health, do
not think their weak and uneven walking will be accepted
at your hands ; much less think it will be well for you to
become sick and to be wounded also.

[3.] Remember that of many of the best Christians, the
worst only is known and seen. Many who keep up pre-
cious communion with God, do yet oftentimes, by their na-
tural tempers of freedom or passion, not carry so glorious
appearances as others, who perhaps come short of them in
grace and the power of godliness. In respect of their out-
ward conversation it may seem they are scarcely saved,
when in respect of their faith and love they may be eminent.
They may, as the king's daughter, be all glorious within;
though their clothes be not always of wrought gold. Take
heed then that you be not infected with their worst, when
ye are not able it may be to imitate them in their best ; but
to return.

(4.) Sin doth this work by cherishing some secret par-
ticular lust in the heart. This the soul contends against
faintly. It contends against it upon the account of since-
rity, it cannot but do so ; but it doth not make thorough
work, vigorously to mortify it by the strength and power of
grace. Now where it is thus with a soul, an habitual de-
clension as to holiness will assuredly ensue. David shews us
how in his first days he kept his heart close unto God; Psal.
xviii. 23. * I was upright before him, and I kept myself from
mine iniquity.' His great care was lest any one lust should
prevail in him, or upon him, that might be Called his iniquity
in a peculiar manner. The same course steered Paul also ;

VOL. XIII. N

178 THE NATURE AND POM'ER

1 Cor. ix. 27. he was in danger to be lifted up by his spiritual
revelations and enjoyments. This makes him keep his body
in subjeclion, that no carnal reasonings or vain imagination
mi^ht take place in him. But where indwelling sin hath
provoked, irritated, and given strength unto a special lust,
it proves assuredly a principal means of a general declension.
For as an infirmity and weakness in any one vital part will
make the whole body consumptive, so will the weakness in
any one grace, which a perplexing lust brings with it, make
the soul. It every way weakens spiritual strength. It
weakens confidence in God in faith and prayer. The knees
will be feeble, and the hands will hang down in dealing with
God, where a galling and unmortified lust lies in the heart,
it will take * such hold upon the soul, that it shall not be
able to look up ;' Psal. xl. 12. It darkens the mind by innu-
merable foolish imaginations, which it stirs up to make pro-
vision for itself. It galls the conscience with those spots
and stains, which in and by its actings it brings upon the
soul. It contends in the will for rule and dominion. An active
stirring corruption would have the commanding power.in the
soul, and it is ever and anon ready to take the throne. It
disturbs the thoughts, and sometimes will even frighten the
soul from dealing with it by meditation, lest corrupt affec-
tions being entangled by it, grace loses ground instead of
prevailing. It breaks out oftentimes into scandalous sins,
as it did in David and Hezekiah, and loads the sinner with
sorrow and discouragement. By these and the like means,
it becomes to the soul like a moth in a garment, to eat up
and devour the strongest threads of it, so that though the
whole hang loose together, it is easily torn to pieces. Though
the soul with whom it is thus do for a season keep up a fair
profession, yet his strength is secretly devoured ; and every
temptation tears and rents his conscience at pleasure. It
becomes with such men as it is with some who have for a
many years been of a sound, strong, athletic constitution.
Some secret, hectical distemper seizeth on them : for a season
they take no notice of it ; or if they do, they think they shall
do well enough with it, and easily shake it off when they
have a little leisure to attend unto it ; but for the present
they think as Samson with his locks cut, they will do as at
other times. Sometimes it may be they complain that they

OF INDWELLING SIN. 179

are not well, they know not what aileth them, and it may-
be rise violently in an opposition to their distemper; but
after a while struggling in vain, the vigour of their spirits
and strength failing them, they are forced to yield to the
power of a consumption. And now all they can do is little
enough to keep them alive. It is so with men brought into
spiritual decay by any secret perplexing corruption. It may
be they have had a vigorous principle of obedience and holi-
ness. Indwelling sin watching its opportunities, by some
temptation or other, hath kindled and inflamed some par-
ticular lust in them. For awhile it may be they take little
notice of it. Sometimes they complain, but think they will
do as in former times, until being insensibly weakened in
their spiritual strength, they have work enough to do in keep-
ing alive what remains and is ready to die ; Hos. v. 13. I
shall not add any thing here as to the prevention and ob-
viating this advantage of indwelling sin, having elsewhere
treated of it peculiarly and apart.

(5.) It works by negligence of private communion with
God in prayer and meditation. I have shewed before how
indwelling sin puts forth its deceitfulness in diverting the
soul from watchfulness in and unto these duties. Here if
it prevails, it will not fail to produce an habitual declension
in the whole course of obedience. All neglect of private
duties is principled by a weariness of God as he complaineth,
Isa. xliii. 22. ' Thou hast not called upon me, thou hast been
weary of me.' Neglect of invocation proceeds from weari-
ness ; and where there is weariness, there will be withdraw-
ing from that whereof we are weary. Now God alone being
the fountain and spring of spiritual life, if there be a weari-
ness of him, and withdrawing from him, it is impossible but
that there will a decay in the life ensue. Indeed what men
are in these duties, I mean as to faith and love in them, that
they are and no more. Here lies the root of their obedience,
and if this fail, all fruit will quickly fail. You may some-
times see a tree flourishing with leaves and fruit goodly and
pleasant. After awhile the leaves begin to decay, the fruit
to wither, the whole to droop. Search, and you shall find
the root, whereby it should draw in moisture and fatness
from the earth to supply the body and branches with sap and
juice for growth and fruit, hath received a wound, is some

N 2

180 THE NATURE AND POWER

way perished, and doth not perform its duty, so that though
the branches are flourishing awhile with what they had re-
ceived, their sustenance being intercepted they must decay.
So it is here. These duties of private communion with God,
are the means of receiving supplies of spiritual strength from
him ; of sap and fatness from Christ the vine and olive.
Whilst they do so, the conversation and course of obedience
flourisheth and is fruitful, all outward duties are cheerfully
and regularly performed. But if there be a wound, a de-
fect, a failing, in that which should first take in the spiritual
radical moisture, that should be communicated unto the
whole, the rest may for a season maintain their station and
appearance, but after awhile profession will wither, fruits
will decay, and the whole be ready to die. Hence our Sa-
viour lets us know. Matt. vi. 6. what a man is in secret, in
these private duties, that he is in the eyes of God, and no
more. And one reason amongst others is, because they have
a more vigorous acting of unmixed grace than any other
duties whatever. In all or most particular duties, besides
the influence that they may have from carnal respects, which
are many, and the ways of their insinuation subtle and im-
perceptible, there is an alloy of gifts, which sometimes even
devours the pure gold of grace, which should be the chief
and principal in them. In these, there is immediate inter-
course between God and that which is of himself in the
soul. If once sin, by its deceits and treacheries, prevail to
take ofl"the soul from diligent attendance unto communion
with God, and constancy in these duties, it will not fail to
effect a declining in the whole of a man's obedience. It hath
made its entrance, and will assuredly make good its progress.
(6.) Growing in notions of truth without answerable
practice, is another thing that indwelling sin makes use of
to bring the souls of believers unto a decay. The apostle
tell us, that * knowledge puffeth up;' I Cor. viii. 1. If it be
alone, not improved in practice, it swells men beyond a due
proportion. Like a man that hath a dropsy, we are not to
expect that he hath strength to his bigness. Like trees that
are continually running up a head, which keeps them from
bearing fruit. When once men have attained to this, that
they can entertain and receive evangelical truths in a new
and more glorious light, or more clear discovery than for-

OF INDWELLING SIN. 181

merly, or new manifestations of truth which they knew not
before, and please themselves in so doing, without diligent
endeavours to have the power of those truths and notions
upon their hearts, and their souls made conformable unto
them, they generally learn so to dispose of all truths for-
merly known, which were sometimes inlaid in their hearts
with more efficacy and power. This hath proved, if not the
ruin, yet the great impairing of many in these days of light
wherein we live. By this means, from humble close walking,
many have withered into an empty, barren, talking pro-
fession. All things almost have in a short season become
alike unto them : have they been true or false, so they
might be debating of them, and disputing about them, all
is well. This is food for sin ; it hatcheth, increaseth it, and
is increased by it. A notable way it is for the vanity that
is in the mind, to exert itself without a rebuke from con-
science. Whilst men are talking, and writing, and studying
about religion, and hearing preaching, it may be, with great
delight, as those in Ezekiel, chap, xxxiii. 32. conscience,
unless thoroughly awake and circumspect, and furnished
with spiritual wisdom and care, will be very well pacified,
and enter no rebukes or pleas against the way that the soul
is in. But yet all this may be nothing but the acting of
that natural vanity which lies in the mind, and is a princi-
pal part of the sin we treat of. And generally this is so,
when men content themselves, as was said, with the notions
of truth, without labouring after an experience of the power
of them in their hearts, and the bringing forth the fruit of
them in their lives, on which a decay must needs ensue.

(7.) Growth in carnal wisdom is another help to sin
in producing this sad effect. 'Thy wisdom and thy know-
ledge,' saith the prophet, ' hath perverted thee ;' Isa. xlvii.
10. So much as carnal wisdom increaseth, so much faith
decays. The proper work of it is to teach a man to trust
to and in himself, of faith to trust wholly in another. So
it labours to destroy the whole work of faith, by causing
the soul to return into a deceiving fulness of his own. We
have woful examples of the prevalency of this principle of
declension in the days wherein we live. How many a poor,
humble, broken-hearted creature, who followed after God in
simplicity and integrity of spirit, have we seen, through the
observation of the ways and walkings of others, and closing

182 THE NATURE AND POWER

with the temptations to craft and subtlety, which opportu-
nities in the v/orld have administered unto them, come to
be dipped in a worldly carnal frame, and utterly to wither in
their possession. Many are so sullied hereby, that they are
not known to be the men they were.

(8.) Some great sin lying long in the heart and con-
science unrepented of, or not repented of as it ought,
and as the matter requires, furthers indwelling sin in this
work. The great turn of the life of David, whence his first
ways carried the reputation, was in the harbouring his great
sin in his conscience without suitable repentance. It was
otherwise we know with Peter, and he had another issue.
A great sin will certainly give a great turn to the life of a
professor. If it be well cured in the blood of Christ, with
that humiliation which the gospel requires, it often proves
a means of more watchfulness, fruitfulness, humility, and
contentation, than ever before the soul obtained. If it be
neglected, it certainly hardens the heart, weakens spiritual
strength, enfeebles the soul, discouraging it unto all com-
munion with God, and is a notable principle of a general
decay. So David complains, Psal. xxxiii. 5. ' My wounds
stink and are corrupt because of my foolishness.' His
present distemper was not so much from his sin, as his
folly, not so much from the wounds he had received, as
from his neglect to make a timely application for their cure.
It is like a broken bone, which, being well set, leaves the
place stronger than before ; if otherwise, makes the man a
cripple all his days. These things we do but briefly name,
and sundry other advantages of the like nature that sin
makes use of to produce this effect, might also be instanced
in ; but these may suffice unto our present purpose. What-
ever it useth, itself is still the principle ; and this is no
small demonstration of its efficacy and power.

CHAP. XVI.

The strength of indwelling sin, manifested from its power and effects in
persons unregenerate.

It is of the power and efficacy of indwelling sin, as it re-
mains in several degrees in believers, that we are treating.

OF INDWELLING SIN. ' 183

Now I have elsewhere shewed, that the nature and all the
natural properties of it do still remain in them : though
therefore we cannot prove directly what is the strength of
sin in them, from what its power is in those in whom it is
only checked and not at all weakened ; yet may we, from an
observation thereof, caution believers of the real power of
that mortal enemy with whom they have to do.

If the plague do violently rage in one city, destroying
multitudes, and there be in another an infection of the same
kind, which yet arises not unto that height and fury there,
by reason of the correction that it meets withal from a
better air, and remedies used ; yet a man may demonstrate
unto the inhabitants the force and danger of that infection
got in among them, by the effects that it hath and doth
produce among others, who have not the benefit of the
preventives and preservatives which they enjoy; which will
both teach them to value the means of their preservation,
and be the more watchful against the power of the infec-
tion that is among them. It is so in this case. Believers
may be taught what is the power and efficacy of that plague
of sin, which is in and among them, by the effects the
saine plague produceth in and among others, who have
not those corrections of its poison, and those preserva-
tives from death which the Lord Jesus Christ hath fur-
nished them withal.

Having then fixed on the demonstration of the power of
sin, from the effects it doth produce, and having given a
double instance hereof in believers themselves, I shall now
farther evidence the same truth, or pursue the same evidence
of it, by shewing somewhat of the power that it acteth in
them who are unregenerate, and so have not the remedies
ao-ainst it which believers are furnished withal.

I shall not handle the whole power of sin in unregene-
rate persons, which is a very large field, and not the busi-
ness I have in hand ; but only by some few instances of its
effects in them, intimate, as I said, unto believers, what they
have to deal withal.

1. It appears in the violence it offers to the nature
of man, compelling them unto sins, fully contrary to all
the principles of the reasonable nature wherewith they
are endued from God. Every creature of God hath in its

184 THE NATURE AND POWER

creation, a law of operation implanted in it, which is the
rule of all that proceedeth from it, of all that it doth of its
own accord. So the fire ascends upwards, bodies that are
weighty and heavy descend ; the water flows, each accord-
ing to the principles of their nature, which give them the
law of their operation. That which hinders them in their
operation is force and violence, as that which hinders a
stone from descending, or the fire from going upwards.
That which forceth them to move contrary to the law of
their nature, as a stone to go upwards, or the fire to de-
scend, is in its kind the greatest violence, of which the
degrees are endless. Now that which should take a great
millstone, and fling it upwards into the air, all would
acknowledge to be a matter of wonderful force, power, and
efficacy.

Man also hath his law of operation and working con-
created with him. And this may be considered two ways ;
either, first, as it is common to him with other creatures ;
or as peculiar, with reference unto that special end for
which he was made. Some things are, I say, in this law of
nature common to man with other creatures ; as to nourish
their young, to live quietly with them of the same kind and
race with them ; to seek and follow after that which is good
for them in that state and condition wherein they are
created. These are things which all brute living creatures
have in the law of their nature, as man also hath.

But now besides these things, man being created in an
especial manner to give glory to God by rational and moral
obedience, and so to obtain a reward in the enjoyment of
him; there are many things in the law of his creation,
that are peculiar to him ; as to love God above all, to
seek the enjoyment of him as his chiefest good and last
end, to inquire after his mind and will, and to yield obe-
dience, and the like. All which are part of the law of his
nature.

Now these things are not distinguished so, as though a man
might perform the actions of the law of his nature which are
common to him with other creatures, merely from the prin-
ciples of his nature, as they do ; but the law of his depend-
ance upon God, and doing all things in obedience unto him,
passeth on them all also. He can never be considered as a

OF INDWELLING SIN. 185

mere creature, but as a creature made for the glory of God by
rational moral obedience ; rational, because by him chosen,
and performed with reason ; and moral, because regulated
by a law whereunto reason doth attend.

For instance ; it is common to man with Other creatures,
to take care for the nourishing of his children, of the young
helpless ones that receive their being by him. There is im-
planted in him, in the principles of his nature, concreated
with them, a love and care for them ; so is it with other living
creatures. Now let other creatures answer this instinct and
inclination, and be not hardened against them like the foolish
ostrich, unto whom God hath not implanted this natural
wisdom. Job xxxix. 16,17. they fully answer the law of their
creation. With man it is not so ; it is not enough for him to
answer the instinct and secret impulse and inclination of his
nature and kind, as in the nourishing of his children ; but
he must do it also in subjection to God, and obey him therein,
and doing it unto his glory ; the law of moral obedience
passing over all his whole being, and all his operations; but
in these things lie, as it were, the whole of a man, namely,
in the things which are implanted in his nature as a creature,
common to him with all other living creatures, seconded by
the command or will of God, as he is a creature capable of
yielding moral obedience, and doing all things for his glory.

That then which shall drive and compel a man to trans-
gress this law of his nature, which is not only as to throw
millstones upward, to drive beasts from taking care of their
young, to take from cattle of the same kind the herding of
themselves in quietness, but, moreover, to cast off what lies
in him, his fundamental dependance on God, as a creature
made to yield him obedience, must needs be esteemed of
great force and efficacy.

Now this is frequently done by indwelling sin in persons
unregenerate. Let us take some few instances.

(1.) There is nothing that is more deeply inlaid in the
principles of the natures of all living creatures, and so of man
himself, than a love unto, and a care for, the preservation
and nourishing of their young; many brute creatures will
die for them ; some feed them with their own flesh and blood ;
all deprive themselves of that food which nature directs them

186 THE NATURE AND POWER

to as their best, to impart it to them ; and acting in their
behalf to the utmost of their power.

Now such is the efficacy, power, and force of indwelling
sin in man, an infection that the nature of other creatures
knows nothing of, that in many it prevails to stop this
fountain, to beat back the stream of natural affections, to
root up the principles of the law of nature, and to drive them
unto a neglect, a destruction, of the fruit of their own loins.
Paul tells us of the old Gentiles, that they were aaro^yoi,
Rom. i. 31. 'without natural affection ;' that which he aims
at is that barbarous custom among the Romans, who ofttimes
to spare the trouble in the education of their children, and
to be at liberty to satisfy their lusts, destroyed their own
children from the womb. So far did the streiigth of sin
prevail to obliterate the law of nature, and to repel the force
and power of it.

Examples of this nature are common in all nations ;
amongst ourselves, of women murdering their own children,
through the deceitful reasoning of sin. And herein sin turns
the strong current of nature, darkens all the light of God in
the soul, controls all natural principles influenced with the
power of the command and will of God. But yet this evil
hath, through the efficacy of sin, received a fearful aggra-
vation. Men have not only slain, but cruelly sacrificed, their
children to satisfy their lusts. The apostle reckons idolatry,
and so consequently all superstition, among the works of the
flesh. Gal. v. 20. that is, the fruit and product of indwelling
sin. Now from hence it is that men have offered that horrid
and unspeakable violence to the law of nature mentioned.
So the psalmist tells us, Psal, cvi. 37,38. The same is again
mentioned, Ezek. xvi. 20, 21. and in sundry other places. The
whole manner of that abomination I have elsewhere declared.
For the present it may suffice to intimate, that they took
their children and burnt them to ashes in a soft fire ; the
wicked priests that assisted in the sacrifice affording them
this relief, that they made a noise and clamour, that the vile
wretches might not hear the woful moans and cries of the
poor dying tormented infants, 1 suppose in this case we
need no farther evidence. Naturalists can give no rational
account, they can only admire the secret force of that little

OF INDWELLING SIN. 187

fish, which, they say, will stop a ship in full sail in the midst
of the sea. And we must acknowledge that it is beyond our
power to give an account of that secret force and unsearch-
able deceit that is in that inbred traitor, sin, that cannot
only stop the course of nature, when all the sails of it that
carry it forward are so filled as they are in that of affections
to children, but also drive it backward with such a violence
and force, as to cause men so to deal with their own children,
as a good man would not be hired with any reward to deal
with his dog. And it may not be to the disadvantage of the
best, to know and consider, that they carry that about them,
and in them, which in others hath produced these effects.

The like may be spoken of all other sins against the prime
dictates of the law of nature, that mankind is or hath been
stained and defamed withal. Murder of parents and children,
of wives and husbands, sodomy, incest, and the like enor-
mities ; in all which sin prevails in men against the whole
law of their being and dependance upon God.

What should I reckon up the murders of Cain and Abel,
the treason of Judas, with their aggravations ; or remind the
filth and villany of Nero, in whom sin seemed to design an
instance of what it could debase the nature of man unto ; in
a word, all the studied, premeditated perjuries ; all the de-
signed, bloody revenges; all the filth and uncleanness; all
the enmity to God and his ways that is in the world, is fruit
growing from this root alone.

2. It evidences its efficacy in keeping men off from be-
lieving under the dispensation of the gospel. This evidence
must be a little farther cleared.

(1.) Under the dispensation of the gospel, there are but
few that do believe. So the preachers of it complain, Isa.
liii. 1. ' Who hath believed our report?' which the apostle in-
terprets of the paucity of believers. John xii. 38. our Saviour
Christ himself tells us that 'many are called;' the word is
preached unto many, 'but few are chosen.' And so the church
complains of its number, Micah vi . 1 . Few there be who enter
the narrow gate; daily experience confirms this woful ob-
servation. How many villages, parishes, yea, towns, may we
go unto, where the gospel, it may be, hath been preached
many years, and perhaps scarce meet a true believer in them,
and one who shews forth the death of Christ in his conver-

188 THE NATURE AND POWER

sation. In the best places, and most eminent for profession,
are not such persons like the berries after the shaking of an
olive-tree, two or three in the top of the upmost boughs, and
four or five in the highest branches?

(2.) There is proposed to men in the preaching of the
gospel, as motives unto believing, every thing in conjunc-
tion that severally prevail with men to do whatever else
they do in their lives. Whatever any one doth with consi-
deration, he doth it either because it is reasonable and good
for him so to do, or profitable and advantageous, or pleasant,
or lastly, necessary for the avoidance of evil ; whatever, I
say, men do with consideration, whether it be good or evil,
whether it be in the works of this life or in things that lead to
another, they do it from one or other of the reasons or mo-
tives mentioned. And, God knows, ofttimes they are very
poor and mean in their kind, that men are prevailed upon by.
How often will men for a very little pleasure, a very little
profit, be induced to do that which shall imbitter their
lives, and damn their souls. And what industry will they
use to avoid that which they apprehend evil or grievous to
them. And any one of these is enough to oil the wheels
of men's utmost endeavours, and set men at work to the
purpose.

But now all these things centre in the proposal of the
gospel, and the command of believing ; and every one of
them in a kind, that the whole world can propose nothing
like unto it.

[1.] It is the most reasonable thing that can be proposed
to the understanding of a man, that he who through his own
default hath lost that way of bringing glory to God and
saving his own soul (for which ends he was made), that he
was first placed in, should accept of and embrace that other
blessed, easy, safe, excellent way for the attaining of the ends
mentioned, which God in infinite grace, love, mercy, wisdom,
and righteousness, hath found out, and doth propose unto
him. And,

[2.] It is the profitablest thing that a man can possibly
be invited unto ; if there be any profit or benefit, any ad-
vantage in the forgiveness of sins, in the love and favour of
God, in a blessed immortality, in eternal glory. And,

[3.] It is most pleasant also. Surely it is a pleasant

OF INDWELLING SIN. 189

thing to be brought out of darkness into light, out of a
dungeon unto a throne, from captivity and slavery to Satan
and cursed lusts, to the glorious liberty of the children of
God, with a thousand heavenly sweetnesses not now to be
mentioned. And,

[4.J It is surely necessary, and that not only from the
command of God, who hath the supreme authority over
us, but also indispensably so for the avoidance of eternal
ruin of body and soul. Matt. xvi. 16. It is constantly pro-
posed under these terms, believe, or you perish under the
weight of the wrath of the great God, and that for ever-
more.

But now, notwithstanding that all these considerations
are preached unto men, and pressed upon them in the name
of the great God, from day to day, from one year to another,
yet, as was before observed, very few there are who set their
hearts unto them, so as to embrace that which they lead
unto. Tell men ten thousand times that this is wisdom, yea,
riches ; that all their profit lies in it, that they will assuredly
and eternally perish, and that it may be within a few hours,
if they receive not the gospel, assure them that it is their
^nly interest and concernment, let them know that God
himself speaks all this unto them ; yet all is one, they re-
gard it not, set not their hearts unto it, but, as it were,
plainly say. We will have nothing to do with these things ;
they will rather perish in their lusts than accept of mercy.

(3.) It is indwelling sin that both disenableth men
unto, and hinders them from, believing, and that alone.
Blindness of mind, stubbornness of the will, sensuality of
the affections, all concur to keep poor perishing souls at a
distance from Christ. Men are made blind by sin, and can-
not see his excellencies ; obstinate, and will not lay hold of
his righteousness ; senseless, and take no notice of their own
eternal concernments.

Now certainly that which can prevail with men wise and
sober, and prudent in other things, to neglect and despise
the love of God, the blood of Christ, the eternal welfare of
their own souls, upon weak and worthless pretences, must
be acknowledged to have an astonishable force and efficacy
accompanying it.

Whose heart, who hath once heard of the ways of God,

190 THE NATURE AND POWER

can but bleed to see poor souls eternally perishing under a
thousand gracious invitations to accept of mercy and pardon
in the blood of Christ ? And can we but be astonished at
the power of that principle from whence it is that they run
headlong to their own destruction ? And yet all this befalls
them from the power and deceit of sin that dwelleth in
them.

3. It is evident in their total apostacies. Many men
not really converted, are much wrought upon by the word.
The apostle tells us, that they do * clean escape them that
live in error;' 2 Pet. ii. 18. They separate themselves from
idolatry and false worship, owning and professing the truth ;
and they also escape the pollutions of the world, ver. 20.
that is, 'the corruption that is in the world through lust,'
as he expresseth it, chap. i. 4. those filthy, corrupt, and
imclean ways, which the men of the world, in the pursuit of
their lusts, do walk and live in ; these they escape from in
the amendment of their lives, and ordering of their conver-
sation, according to the convictions which they have from
the word. For so he tells us, that all this is brought about
* through the knowledge of the Lord and Saviour Jesus
Christ;' that is, by the preaching of the gospel : they are so
far wrought upon as to forsake all ways of false worship, to
profess the truth, to reform their lives, and to walk answer-
able to the convictions that are upon them.

By this means do they gain the reputation of professors;
' They have a name to live ;' Rev. iii. 1. and are made par-
takers of some or all of those privileges of the gospel, that
are numbered by the apostle, Heb. vi. 4, 5.

It is not my present business to show how far, or wherein,
a man may be effectually wrought upon by the word, and
yet not be really wrought over to close with Christ ; or what
may be the utmost bounds and limits of a common work of
grace upon unregenerate men. It is on all hands confessed
that it may be carried on so far, that it is very difficult to
discern between its effects and productions, and those of
that grace which is special and saving.

But now, notwithstanding all this, we see many of these
daily fall off from God, utterly and wickedly ; some into
debauchery and uncleanness, some to worldliness and covet-
ousness, some to be persecutors of the saints, all to the

OF INDWELLING SIN. 191

perdition of their own souls. How this comes about, the
apostle declares in that place mentioned ; they are, saith he,
entangled again ; to entice and entangle, as I have shewed
before from James i. 14, 15. is the proper work of indwelling
sin; it is that alone which entangles the soul ; as the apostle
speaks, ver. 18. They are allured from their whole profes-
sion, into cursed apostacy, through the lusts of the flesh.

It prevails upon them through its deceit and power to an
utter relinquishment of their profession, and their whole en-
gagement unto God. And this several ways, evinces the
greatness of its strength and efficacy.

(1.) In that it giveth stop or control unto that exceed-
ing greatness of power which is put forth in the word, in
their conviction and reformation. We see it by experience,
that men are not easily wrought upon by the word ; the most
of men can live under the dispensation of it all the days of
their lives, and continue as senseless and stupid as the seats
they sit upon, or the flint in the rock of stone. Mighty
difficulties and prejudices must be conquered, great strokes
must be given to the conscience before this can be brought
about. It is as the stopping of a river in his course, and
turning his streams another way ; the hindei"ing of a stone in
his falling downwards, or the turning away of the wild ass,
when furiously set to pursue his way, as the prophet speaks,
Jer. ii. 24. To turn men from their corrupt ways, sins, and
pleasures ; to make them pray, fast, hear, and do many
things contrary to the principle of flesh, which is secretly
predominant in them, willingly and gladly ; to cause them
to profess Christ and the gospel, it may be under some trials
and reproaches; to give them light to see into sundry mys-
teries, and gifts for the discharge of sundry duties ; to make
dead, blind, senseless men to walk, and talk, and do all the
outward offices and duties of living and healthy men, with
the like attendencies of conviction and reformation, are the
effects and products of mighty power and strength. In-
deed the power that the Holy Ghost puts forth by the word,
in the staggering and conviction of sinners, in the wakening
of their consciences, the enlightening of their minds, the
changing of their affections, the awing of their hearts, the
reforming of their lives, and compelling them to duties, is
inexpressible.

192 THE NATURE AND POWER

But now, unto all these is there check and control given
by indwelling sin. It prevails against this whole work of
the Spirit by the word, with all the advantages of providen-
tial dispensations, in afflictions and mercies, wherewith it is
attended. When sin is once enraged, all these things be-
come but like the withs and cords wherewith Samson was
bound before his head was shaven : cry but to it. The Phi-
listines are upon thee, there is a subtle, a suitable tempta-
tion, now shew thy strength and efficacy, all these things
become like tow that have smelt the fire. Conscience is
stifled, reputation in the church of God despised, light sup-
planted, the impressions of the word cast off, convictions
digested, heaven and hell are despised ; sin makes its way
through all, and utterly turns the soul from the good and
right ways of God. Sometimes it doth this subtilely, by im-
perceptible degrees, taking off all force of former impres-
sions from the Spirit by the word, sullying conscience by
degrees, hardening the heart, and making sensual the affec-
tions by various workings, that the poor backslider in heart
scarce knows what he is doing, until he be come to the very
bottom of all impiety, profaneness, and enmity against God.
Sometimes falling in conjunction with some vigorous temp-
tation, it suddenly, and at once, plunges the soul into a
course of alienation from God, and the profession of his
ways.

(2.) It takes them off from those hopes of heaven,
which upon their convictions, obedience, and temporary
faith or believing, they had attained. There is a general
hope of heaven, or at least of the escaping of hell, of an un-
troublesome immortality, in the most sottish and stupid
souls in the world, who either by tradition or instruction
from the word, are persuaded that there is another state of
things to come after this life ; but it is in unconvinced, un-
enlightened persons, a dull, senseless, unafxecting thing, that
hath no other hold upon them, nor power in them, but only
to keep them free from the trouble and perplexity of con-
trary thoughts and apprehensions. The matter is other-
wise with them who by the word are so wrought upon as we
have before declared ; their hope of heaven and a blessed
immortality is ofttimes accompanied with great joys and
exultations, and is a relief unto them, under and against the

OF INDWELLING SIN. 193

worst of their fears and trials. It is such as they would not
part withal for all the world ; and upon all occasions they
retreat in their minds unto it, for comfort and relief.

Now all this by the power of sin are they prevailed
withal to forego. Let heaven go if it will, a blessed immor-
tality with the enjoyment of God himself, sin must be served,
and provision made to fulfil the lusts thereof.

If a man, in the things of this world, had such a hope
of a large inheritance, of a kingdom, as wherein he is satis-
fied that it will not fail him, but that in the issue he shall
surely enjoy it, and lead a happy and a glorious life in the
possession of it many days ; if one should go to him and
tell him,. It is true, the kingdom you look for is an ample
and honourable dominion, full of all good things desirable,
and you may attain it ; but come, cast away all hopes and
expectations of it, and come join with me in the service and
slavery of such or such an oppressing tyrant. You will
easily grant, he must have some strange bewitching poWer
with him, that should prevail with a man in his wits to follow
his advice. Yet thus it is, and much more so, in the case we
have in hand. Sin itself cannot deny, but that the kingdom
of heaven, which the soul is in hope and expectation of, is
glorious and excellent, nor doth it go about to convince
him that his thoughts of it are vain, and such as will de-
ceive him, but plainly prevails with him to cast away his
hopes, to despise his kingdom that he was in expectation
of, and that upon no other motive but that he may
serve some worldly, cruel, or filthy and sensual lust ;
certainly here lies a secret efficacy, whose depths can
not be fathomed.

(3.) The apostle manifests the power of the entan-
glements of sin in and upon apostates, in that it turns
them off from ' the way of righteousness after they have
known it ;' 2 Pet. ii. 21. It will be found at the last day an
evil thing and a bitter, that men live all their days in the
service of sin, self, and the world, refusing to make any trial
of the ways of God whereunto they are invited ; though
they have no experience of their excellency, beauty, plea-
santness, safety ; yet, having evidence brought unto them
from God himself, that they are so, the refusal of them will,
I say, be bitterness in the latter end. But their condition

VOL. XIII. o

194 THE NATURE AND POWER

is yet far worse, who, as the apostle speaks, having known
the way of righteousness, are by the power of indwelling sin,
turned aside from the holy commandment. To leave God
for the devil, after a man hath made some trial of him and
his service ; heaven for hell, after a man hath had some
cheering, refreshing thoughts of it ; the fellowship of the
saints, for an ale-house or a brothel-house, after a man hath
been admitted unto their communion, and tasted of the
pleasantness of it ; to leave walking in pure, clear, straight
paths, to wallow in mire, draughts and filth, this will be for
a lamentation ; yet this doth sin prevail upon apostates
unto ; and that against all their light, conviction, expe-
riences, professions, engagements, or whatever may be
strong upon them to keep them up to the known ways of
righteousness.

(4.) It evinces its strength in them by prevailing
with them unto a total renunciation of God as revealed in
Christ, and the power of all gospel truth, in the sin against
the Holy Ghost. I do not now precisely determine what
is the sin against the Holy Ghost ; nor wherein it doth con-
sist. There are different apprehensions of it ; all agree in
this ; that by it an end is put to all dealings between God
and man in a way of grace. It is a sin unto death. And
this doth the hardness and blindness of many men's hearts
bring them to ; they are by them at length set out of the
reach of mercy. They choose to have no more to do with
God ; and God swears that they shall never enter into his
rest. So sin brings forth death. A man by it is brought
to renounce the end for which he was made ; wilfully to
reject the means of his coming to the enjoyment of God,
to provoke him to his face ; and so to perish in his rebellion.

I have not mentioned these things, as though I hoped
by them to set out to the full the power of indwelling sin
in unregenerate men : only by a few instances I thought to
give a glimpse of it. He that would have a fuller view of
it, had need only to open his eyes, to take a little view of
that wickedness which reigneth, yea, rageth all the world
over. Let him consider the prevailing flood of the things
mentioned by Paul to be 'the fruits of the flesh,' Gal. v.
19 — 21. that is, among the sons of men, in all places, na-
tions, cities, towns, parishes; and then let him add there-

OF INDWELLING SIN. 195

unto but this one consideration, that the world, which is
full of the steam, filtli, and blood of these abominations, as
to their outward actings of them, is a pLasant garden, a
paradise, compared to the heart of man, wherein they are
all conceived, and hourly millions of more vile abomina-
tions, which being stifled in the womb, by some of the ways
before insisted on, they are never able to bring forth to
light. Let a man, I say, using the law for his light and
rule, take this course, and if he have any spiritual discern-
ing, he may quickly attain satisfaction in this matter.

And I shewed in the entrance of this discourse, how this
consideration doth fully confirm the truth proposed.

CHAP. XVII.

The strength of sin evidenced from its resistance unto the power
of the law.

The measure of the strength of any person, or defenced
city, may be well taken from the opposition that they are
able to withstand, aiid not be prevailed against. If we hear
of a city that has endured a long siege from a potent enemy,
and yet is not taken or conquered, whose walls have en-
dured great batteries, and are not demolished, though we
have never seen the place, yet we conclude it strong, if not
impregnable.

And this consideration will also evidence the power and
strength of indwelling sin ; it is able to hold out, and not
only to live, but also to secure its reign and dominion,
against very strong opposition that is made unto it.

I shall instance only in the opposition that is made unto
it by the law, which is ofttimes great and terrible, always
fruitless; all its assaults are borne by it, and it is not pre-
vailed against. There are sundry things wherein tlie law
opposeth itself to sin, and the power of it. As,

(1.) It discovers it; sin in the soul is like a secret
hectical distemper in the body ; its being unknown and
unperceived, is one great means of its prevalency. Or as
traitors in a civil state, whilst they lie hid, they vigorously
carry on their design. The greatest part of men in the
world, know nothing of this sickness, yea, death of their

o 2

196 THE NATURE AND POWER

souls. Though they have been taught somewhat of the
doctrine of it, yet they know nothing of its power. They
know it not so, as to deal with it as their mortal enemy.
As a man, whatever he be told, cannot be said to know
that he hath a hectical fever, if he love his life, and set
not himself to stop its progress. This then the law doth,
it discovers this enemy ; it convinceth the soul that there
is such a traitor harbouring in his bosom, Rom. vii. 7. *I
had not known sin but by the law, for I had not known
lust, except the law had said. Thou shalt not covet.' I
had not known it, that is, fully, clearly, distinctly. Con-
science will somewhat tumultuate about it; but a man can-
not know it clearly and distinctly fiDm thence. It gives a
man such a sight of it, as the blind man had in the gospel
upon the first touch of his eyes, *He saw men like trees
walking,' obscurely, confusedly ; but when the law comes,
that gives the soul a distinct sight of this indwelling sin.
Again, ' I had not known it,' that is, the depths of it, the
root, the habitual inclination of my nature to sin, which
is here called lust; as it is by James, chap. i. 14. I had
not known it or not known it to be sin, 'but by the law.'
This then the law doth, it draws out this traitor from its
secret lurking places, the intimate recesses of the soul. A
man when the law comes is no more ignorant of his enemy ;
if he will now perish by him, it is openly and knowingly;
he cannot but say that the law warned him of him, disco-
vered him unto him, yea, and raised a concourse about
him in the soul of various affections, as an officer doth,
that discovers a thief or robber, calling out for assistance
to apprehend him.

(2.) The law not only discovers sin, but discovers it
to be a very bad inmate, dangerous, yea, pernicious to the
soul; Rom. vii. 13. ' Was then that which is good,' that is,
the law, 'made death unto me .' God forbid. But sin, that
it might appear sin, working death in me by that which is
good, that sin by the commandment might become exceed-
ing sinful.' There are many things in this verse wherein we
are not at present concerned ; that which I only aim at is,
the manifestation of sin by the law, it appears to be sin ; and
the manifestation of it in its own colours, it appears to be
exceeding sinful. The law gives the soul to know the filth

OF INDWELLING SIN. 197

and guilt of this indwelling sin, how great they are, how vile it
is ; what an abomination, what an enmity to God, how hated of
him, the soul shall never more look upon it as a small matter,
what thoughts soever it had of it before, whereby it is greatly
surprised. As a man that finds himself somewhat distemper-
ed, sending for a physician of skill, when he comes, requires
his judgment of his distemper. He considering his condition,
tells him, Alas, 1 am sorry for you, the case is far otherwise
with you than you imagine, your disease is mortal, and it
hath proceeded so far pressing upon your spirits, and infect-
ing the whole mass of your blood, that I doubt unless most
effectual remedies be used, you will live but very few hours.
So is it in this case; a man may have some trouble in his
mind and conscience about indwelling sin ; he finds all not
well, as it should be with him, more from the effects of sin,
and its continual eruptions, than the nature of it, which he
hopes to wrestle withal ; but now, when the law comes, that
lets the soul know, that its disease is deadly and mortal, that
it is exceeding sinful, as being the root and cause of all
his alienation from God ; and thus also the law proceeds
against it.

(3.) The law judgeth the person, or lets the sinner
plainly know what he is to expect upon the account of this
sin. This is the law's proper work, its discovering property
is but preparative to its judging. The law is itself, when it
is in the throne. Here it minceth not the matter with sin-
ners, as we use to do one with another, but tells him plainly,
* Thou art the man,' in whom this exceeding sinful sin doth
dwell, and you must answer for the guilt of it. And this,
raethinks, if any thing, should rouse up a man to set himself
in opposition to it, yea, utterly to destroy it. The law lets
him know that upon the account of this sin, he is obnoxious
to the curse and wrath of the great God against him; yea,
pronounceth the sentence of everlasting condemnation upon
him upon that account : abide in this state and perish, is its
language. It leaves not the soul without this warning in
this world, and will leave it without excuse on that account
in the world to come.

(4.) The law so follows on its sentence, that it dis-
quiets and affrights the soul, and suffers it not to enjoy the
least rest or quietness in harbouring its sinful inmate. When-

198 THE NATURE AND POWER

ever the soul hath indulged to its commands, made provision
for it, immediately the law flies upon it, with the wrath and
terror of the Lord, makes it quake and tremble ; it shall
have no rest, but is like a poor beast that hath a deadly ar-
row sticking ia its sides, that makes it restless wherever it
is, and whatever it doth.

(5.) The law stays not here, but also it slays the soul,
Rom. vii. 3. that is, by its conviction of the nature, power,
and desert of this indwelling sin, it deprives him in whom it
is of all that life of self-righteousness and hope, which for-
merly he sustained himself withal ; it leaves him as a poor,
dead, helpless, hopeless creature. And all this in the pur-
suit of that opposition that it makes against this sin. May
we not now expect, that the power of it.will be quelled, and
its strength broken ; that it will die away before these strokes
of the law of God ? but the truth is, such is its power and
strength, that it is quite otherwise ; like him whom the
poets feign to be born of the earth, when one thought to slay
him by casting him on the ground, by every fall he recovered
new strength, and was more vigorous than formerly. So is
it with all the falls and repulses that are given to indwelling
sin by the law. For,

[1.] It is not conquered. A conquest infers two things
in respect of the conquered ; first, loss of dominion ; and
secondly, loss of strength. Wherever any one is conquered,
he is despoiled of both these. He loses both his authority
and his power. So the strong man armed, being prevailed
against, he is bound, and his goods are spoiled. But now
neither of these befalls indwelling sin by the assaults of the
law ; it loseth not one jot of its dominion nor strength by
all the blows that are given unto it. The law cannot do this
thing, Rom. viii. 3. it cannot deprive sin of its power and
dominion, for he that ' is under the law is also under sin ;'
that is, whatever power the law gets upon the conscience of
a man, so that he fear to sin, lest the sentence and curse of
it should befall him, yet sin still reigns and rules in his heart.
Therefore, saith the apostle, Rom. vi. 14. ' Sin shall not
have dominion over you, for ye are not under the law but
under grace ;' intimating plainly, that though a person be
in never so much subjection to the authority of the law, yet
that will not exempt and acquit him from the dominion of

OF INDWELLING SIN. 199

sin. Yea, the law by all its work upon the soul, instead of
freeing and acquitting it from the reign of sin and bondage
unto it, doth accidentally greatly increase its misery and
bondage ; as the sentence of the judge on the bench against
a malefactor adds to his misery. The soul is under the do-
minion of sin, and it may be, abides in its woful condition
in much security, fearing neither sin nor judgment. The law
setting upon him in this condition by all the ways foremen-
tioned, brings him into great trouble and perplexity, fear^
and terror, but delivers him not at all. So that it is with
the soul, as it was with the Israelites when Moses had de-
livered his message unto Pharaoh, they were so far from
getting liberty by it, that their bondage was increased, and
' they found that they were in a very evil case ;' Exod. v. 17.
Yea, and we shall see, that sin doth like Pharaoh, findino; its
rule disturbed, it grows more outrageously oppressive, and
doubles the bondage of their souls. This is not then the work
of the law to destroy sin, or deprive itof that dominion which
it hath by nature. Nor doth it by all these strokes of the law
lose any thing of its strength. It continues both its authority
and its force ; it is neither destroyed, nor weakened. Yea,

[2.] It is so far from being conquered, that it is only
enraged. The whole work of the law, doth only pro-
voke and enrage sin ; and cause it, as it hath opportunity,
to put out its strength with more power, and vigour, and
force than formerly. Tiiis the apostle shews at large, Rom. vii.
9 — 13. But you will say, Do we not see it by experience, that
many are wrought upon by the preaching of the law, to a
relinquishment of many sins, and amendment of their lives,
and to a great contending against the eruptions of those
other corruptions which they cannot yet mortify? and it
cannot be denied, but that great is the power and efficacy of
the law, when preached and applied to the conscience in a
due manner. I answer,

1st. It is acknowledged, that very great and effectual
is the power of the law of God. Great are the effects that
are wrought by it ; and it shall surely accomplish every end
for which of God it is appointed. But yet the subduing of
sin, is none of its work ; it is not designed of God unto that
purpose; and therefore it is no dishonour, if it cannot do
that which is not its proper work, Rom. viii. 3.

200 THE NATURE AND POWER

2dly. Whatever effects it have upon some, yet we see
that in the most, such is the power and prevalency of sin,
that it takes no impression at all upon them. May you not
see every where men living many years in congregations
where the law is powerfully preached, and applied unto the
consciences as to all the ends and purposes for which the
Lord is pleased to make use of it, and not once be moved by
it; that receive no jnore impression from the stroke of it,
than blows with a straw would give to an adamant? They
are neither convinced by it, nor terrified, nor awed, nor in-
structed, but continue deaf, ignorant, senseless, secure, as if
they had never been told of the guilt of sin, or terror of
the Lord. Such as these are congregations full of, who pro-
claim the triumphing power of sin over the dispensation of
the law.

3dly. When any of the effects mentioned are wrought,
it is not from the power of the letter of the law, but from
the actual efficacy of the Spirit of God, putting forth his vir-
tue and power for that end and purpose ; and we deny not
but that the Spirit of the Lord is able to restrain and quell
the power of lust when he pleaseth ; and some ways where-
by he is pleased so to do we have formerly considered.
But,

4thly. Notwithstanding all that may be observed of
the power of the law upon the souls of men, yet it is most
evident that lust is not conquered, not subdued, nor morti-
fied by it. For,

(1st.) Though the course of sin may be repelled for a sea-
son by the dispensation of the law, yet the spring and foun-
tain of it, is not dried up thereby. Though it withdraws
and hides itself for a season, it is, as I have elsewhere shewed,
but to shift out of a storm, and then to return again. As a
traveller, in his way meeting with a violent storm of thunder
and rain, immediately turns out of his way, to some house or
tree for his shelter; but yet this causeth him not to give
over his journey ; so soon as the storm is over, Tie returns to
his way and progress again. So it is with men in bondage
unto sin : they are in a course of pursuing their lust; the
law meets with them in a storm of thunder and lightning
from heaven, terrifies and hinders them in their way; this
turns them for a season out of their course ; they will run

OF INDWELLING SIN. 201

to prayer or amendment of life, for some shelter from the
storm of wrath which is feared coming upon their con-
sciences. But is their course stopped? are their principles
altered ? Not at all ; so soon as the storm is over, that they
begin to wear out that sense and the terror that was upon
them, they return to their former course, in the service of
sin again. This was the state with Pharaoh once and again.

(2dly.) In such seasons sin is not conquered but di-
verted. When it seems to fall under the power of the law,
indeed it is only turned into a new channel, it is not dried
up. If you go and set a dam against the streams of a river,
that you suffer no water to pass in the old course and chan-
nel, but it breaks out another way, and turns all its streams
in a new course, you will not say you have dried up that
river ; though some that come and look into the old channel
may think, perhaps, that the waters are utterly gone. So is it
in this case ; the streams of sin, it may be, run in open sen-
suality and profaneness, in drunkenness and viciousness ;
the preaching of the law sets a dam against these courses ;
conscience is terrified, and the man dares not walk in the
ways wherein he hath been formerly engaged. His com-
panions in sin not finding him in his old ways begin to
laugh at him, as one that is converted and growing precise.
Professors themselves begin to be persuaded that the work
of God is upon his heart, because they see his old streams
dried up ; but if there have been only a work of the law
upon him, there is a dam put to his course, but the spring
of sin is not dried up, only the streams of it are turned an-
other way. It may be the man is fallen upon other more
secret, or more spiritual sins ; or, if he be beat from them
also, the whole strength of lust and sin will take up its resi-
dence in self-righteousness, and pour out thereby as filthy
streams as in any other way whatever. So that notwith-
standing the whole work of the law upon the souls of men,
indwelling sin will keep alive in them still, which is another
evidence of its great power and strength.

I shall yet touch upon some other evidences of the same
truth, that I have under consideration ; but I shall be brief
in them.

(3dly.) In the next place, then, the great endeavours of men
ignorant of the righteousness of Christ for the subduing

202 THE NATURE AND TOWER

and mortifying of sin, which are all fruitless, do evidence
the great strength and power of it.

Men who have no strength against sin, may yet be made
sensible of the strength of sin. The way whereby for the
most part they come to that knowledge, is by some previous
sense that they have of the guilt of sin. This men have by
the light of their consciences ; they cannot avoid it. This
is not a thing in their choice ; whether they will or no, they
cannot but know sin to be evil, and that such an evil that
renders them obnoxious to the judgment of God. This galls
the minds and consciences of some so far as that they are
kept in awe, and dare not sin as they would. Being awed
with a sense of the guilt of sin, and the terror of the Lord,
men begin to endeavour to abstain from sin, at least from
such sins as they have been most terrified about. Whilst
they have this design in hand, the strength and power of
sin begins to discover itself unto them. They begin to find
that there is something in them, that is not in their own
power ; for notwithstanding their resolutions and purposes,
they sin still ; and that so, or in such a manner, as that their
consciences inform them that they must therefore perish
eternally. This puts them on self-endeavours to suppress
the eruption of sin, because they cannot be quiet unless so
they do; nor have any rest or peace within. Now being
ignorant of that only way whereby sin is to be mortified,
that is, by the Spirit of Christ, they fix on many ways in
their own strength to suppress it, if not to slay it ; as being
ignorant of that only way whereby consciences burdened
with the guilt of sin may be pacified, that is, by the blood of
Christ ; they endeavour by many other ways to accomplish
that end in vain ; for no man, by any self-endeavours, can ob-
tain peace with God.

Some of the ways whereby they endeavour to suppress
the power of sin, which casts them into an unquiet condition,
and their insuflSciency for that end we must look into.

(1.) They will promise and bind themselves by vows
from those sins, which they have been most liable unto, and
so have been most perplexed withal. The psalmist shews
this to be one great engine whereby false and hypocritical
persons do endeavour to extricate and deliver themselves
out of trouble and perplexity. They make promises to God,

OF INDWELLFNG SIN. 203

which he calls flattering him with the lips, Psal. Ixxviii. 36.
So is it in this case ; being freshly galled with the guilt of
any sin, that by the power of their temptations, they, it may
be, have frequently been overtaken in, they vow and pro-
mise, that at least for some such space of time as they will
limit, they will not commit that sin again ; and this course
of proceeding is prescribed unto them by some who pretend
to direct their consciences in this duty. Conscience of this
now makes them watch over themselves as to the outward
act of the sin that they are galled with ; and so it hath one
of these two effects ; for either they do abstain from it for
the time they have prefixed, or they do not : if they do not,
as seldom they do, especially if it be a sin that hath a pecu-
liar root in their nature and constitution, and is improved
by custom into a habit, if any suitable temptation be pre-
sented unto them ; their sin is increased, and therewith their
terror, and they are wofully discouraged in making any op-
position to sin ; and therefore, for the most part, after one or
two vain attempts, or more it may be, knowing no other way
to mortify sin, but this of vowing against it, and keeping of
that vow in their own strength, they give over all contests,
and become wholly the servants of sin, being bounded only
by outward considerations, without any serious endeavours
for a recovery. Or, secondly, suppose that they have suc-
cess in their resolutions, and do abstain from actual sins
their appointed season ; commonly one of these two things
ensue; either they think that they have well discharged
their duty, and so may a little now, at least for a season,
indulge to their corruptions and lusts, and so are entangled
again in the same snares of sin as formerly ; or else they
reckon that their vow and promise hath preserved them, and
so sacrifice to their own net and drag, setting up a righ-
teousness of their own against the grace of God; which is so
far from weakening indwelling sin, that it strengthens it in
the root and principle, that it may hereafter reign in the
soul in security. Or, at the most, the best success that can
be imagined unto this way of dealing with sin, is but the
restraining of some outward eruptions of it, which tends no-
thing to the weakening of its power ; and therefore such
persons, by all their endeavours, are very far from being freed
from the inward toiling, burning, distjuieting, perplexing .

204 THE NATURE AND POWER

power of sin. And this is the state of most men tliat are
kept in bondage under the power of conviction. Hell,
death, and the wrath of God, are continually presented unto
their consciences ; this makes them labour with all their
strength against that in sin which most enrageth their con-
sciences, and most increaseth their fears; that is, the actual
eruption of it ; for, for the most part, while they are freed
from that they are safe ; though in the mean time, sin lie
tumultuating in, and defiling of, the heart continually. As
with running sores, outward repelling medicines may skin
them over, and hinder their corruption from coming forth ;
but the issue of them is, that they cause them to fester in-
wardly, and so prove, though it may be not so noisome
and offensive as they were before, yet far more dangerous.
So is it with this repelling of the power of corruption by
men's vows, and promises against it ; external eruptions are
it may be restrained for a season ; but the inward root and
principle is not weakened in the least. And most com-
monly this is the issue of this way; that sin having gotten
more strength, and being enraged by its restraint, breaks
all its bounds, and captivates the soul unto all filthy abo-
minations ; which is the principle, as was before observed,
of most of the visible apostacies which we have in the
world, 2 Pet. ii. 19, 20.

The Holy Ghost compares sinners, because of the odious,
fierce, poisonous nature of this indwelling sin, unto lions,
bears, and asps, Isa. xi. 6 — 9. Now this is the excellency
of gospel-grace, that it changes the nature and inward prin-
ciples of these otherwise passionate and untamed beasts ;
making the wolf as the kid, the lion as the lamb, and the
bear as the cow. When this is effected, they may safely
be trusted in ; 'a little child may lead them.' But these
self-endeavours do not at all change the nature, but restrain
their outward violence : he that takes a lion, or a wolf, and
shuts him up from ravening, whilst yet his inward violence
remains, may well expect that at one time or other they will
break their bonds, and fall to their former ways of rapine
and violence. However, shutting them up, doth not, as we
see, change their natures, but only restrain their rage from
doing open spoil. So it is in this case ; it is grace alone
that changeth the heart, and takes away that poison and

OF INDAVELLING SIN. 205

fierceness that is in them by nature; men's self-endeavours
do but coerce them as to some outward eruptions. But,

(2.) Beyond bare vows and promises, with some watch-
fulness to observe them in a rational use of ordinary means,
men have put, and some do yet put themselves on extra-
ordinary ways of mortifying sin. This is the foundation
of all that hath a shew of wisdom and religion in the pa-
pacy ; their hours of prayer, fastings, their immuring and
cloistering themselves, their pilgrimages, penances, and
self-torturing discipline, spring all from this root. I shall
not speak of the innumerable evils that have attended
these self-invented ways of mortification, and how they all
of them have been turned into means, occasions, and ad-
vantages of sinning ; nor of the horrible hypocrisy vv'hich
evidently cleaves unto the most of their observers ; nor of
that superstition which gives life to them all, being a thing
rivetted in the natures of some, and their constitutions;
fixed on others by inveterate prejudices; and the same by
others taken up for secular advantages ; but I will suppose
the best that can be made of it, and it will be found to be
a self-invented design of men ignorant of the righteousness
of God, to give a check to this power of indwelling sin
whereof we speak. And it is almost incredible, what fearful
self-macerations, and horrible sufferings this design hath
carried men out unto : and undoubtedly their blind zeal
and superstition will rise in judgment, and condemn the
horrible sloth and negligence of the most of them to whom
the Lord hath granted the saving light of the gospel. But
what is the end of these things ? The apostle in brief
gives us an account, Rom. ix. 31,32. They attain not the
righteousness aimed at; they come not up unto a con-
formity to the law ; sin is not mortified ; no, nor the power
of it weakened ; but what it loses in sensual, in carnal
pleasures, it takes up with great advantage, in blindness,
darkness, superstition, self-righteousness and soul-pride,
contempt of the gospel and the righteousness of it, and
reigns no less than in the most profligate sinners in the
world.

(3.) The strength, efficacy, and power of this law of
sin, may be farther evidenced from its life and in-being in
the soul, notwithstanding the wound that is given unto it.

206 THE NATURE AND PO^VER, &C.

in the first conversion of the soul to God ; and in the con-
tinual opposition that is made unto it by grace. But this is
the subject and design of another endeavour.

It may now be expected, that we should here add the
especial uses of all this discovery that hath been made of
the power, deceit, prevalency, and success, of this great
adversary of our souls. But as for what concerns that
humility, self-abasement, watchfulness, diligence, and ap-
plication unto the Lord Christ for relief, which will become
those who find in themselves by experience the power of
this law of sin, have been occasionally mentioned and in-
culcated through the whole preceding discourse; so for what
concerns the actual mortification of it, I shall only recom-
mend unto the reader for his direction, another small treatise
written long since unto that purpose, which I suppose he
may do well to consider together with this, if he find these
things to be his concernment.

To the only wise God our Saviour, be glory and ma-
jesty, dominion, and power, both now and for
ever. Amen.

^PONHMA TOY DNEYMATOS;

OR, THE

GRACE AND DUTY

Oi BEING

SPIRITUALLY MINDED,

DECLARED AND PRACTICALLY IMPROVED.

To be spiritually minded is life and peace. — Rom. viii. C.
Set your affections on things above. — Col. iii. 3.

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 pub-
lishing of it. He may therefore know, that the
thoughts here communicated, were originally private
meditations for my own use, in a season wherein I
was every way unable to do any thing for the edifi-
cation of others, and far from expectation that ever
I should be so able any more in this world. Receiv-
ing, 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 in-
struction of a private congregation ; and this I did,
partly out of a sense of the advantage I had received
myself by being conversant in them ; and partly from
an 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 consciences of professors.
For leaving others unto 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 circum-

VOL. Xlll. p

CCX PREFACE.

Stances do render necessary to be attended unto in a
peculiar manner, are the things which I would prin-
cipally apply myself unto 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 consider-
ation 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 unto
the souls of men; when it is delivered with the de-
monstration of a due reverence unto God, whose word
it is, and of authority towards them unto whom
it is dispensed, with a deep sense of that great ac-
count 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 com-
fortable expectation of a blessed issue of the whole
work. But my present design is only to declare in
particular, the reasons why I judged the preaching
and publishing of this small and plain discourse con-
cerning the Grace and Duty of being Spiritually
Minded, not to be altogether unseasonable at this
time, in the present circumstances of most Christians.
And the first thing which I would observe unto this end
is, the present importunity of the world to impose
itself on the minds of men ; and the various ways of
insinuation whereby it possesseth and filleth them.
If it attain hereunto, if it can fill the minds, the
thoughts, and affections of men with itself, it will in
some, fortify the soul against faith and obedience,

PREFACE. CCxi

and in others, weaken all grace, and endanger eter-
nal ruin.

For * if we love the world the love of the Father is
not in us ;' and when the world fills our thoughts, it
will entangle our affections. And first, the pre-
sent state of all public affairs in it, with an appre-
hended concernment of private persons therein, con-
tinually exerciseth the thoughts of many, and is al-
most 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 stead-
fastness, it makes the minds of men giddy with its
revolutions, or disorderly 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 unto spiritual things,
retaining neither room nor time for their entertain-
ment.

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

And when men come with their warmed affec-
tions reeking with thoughts of these things unto the
performance of, or attendance unto, any spiritual duty,
it is very difficult for them, if not impossible, to stir
up any grace unto 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 pos-
sess them, be watched against and obviated, so far,
at least, as that it may not transform the mind into
its own image and likeness, this grace of being spi-
ritually minded, which is life and peace, cannot be
attained nor kept unto its due exercise.

Nor can we be, any of us, delivered from this
snare, at this season, without a watchful endeavour

p 2

CCXll PREFACE.

to keep and preserve our minds in the constant con-
templation of things spiritual and heavenly, proceed-
ing from the prevalent adherence of our affections
unto 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 unto a due consideration,
how unanswerable they are therein, unto the power
and spirituality of that religion which they do pro-
fess. There is no way whereby such a frame may be
evinced to prevail in many ; yea, in the generality of
such professors, that is not manifest unto all. In their
habits, attires, and vestments, in their usual converse
and mispense of time, in their over liberal entertain-
ment of themselves and others unto the borders of
excess, and sundry other things of a like nature,
there is in many such a conformity unto the world
(a thing severely forbidden), that it is hard to make a
distinction between them. And these things do ma-
nifest such a predominancy of carnal affections in
the minds of men, as whatever may be pretended unto
the contrary, is inconsistent with spiritual peace. To
call men off from this evil frame of heart and mind,
to discover the sin and danger of it, to direct them
unto 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 design 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 unto the attaining of that end.
But it cannot be denied to have these two advantages;
first, that it is seasonable ; and secondly, that it is sin-
cerely intended. And if it have this only success,
that it may occasion others who have more ability

PREFACE. CCXIU

and opportunity than 1 have, to bnngin their assist-
ance for an opposition unto the vehement and impor-
tunate insinuations of the world in these things, to
have an entertainment in the minds of professors, this
labour will not be lost. But things are come to that
pass amongst us, that unless a more than ordinary vi-
gorous exercise of the ministry of the word, with
other means appointed unto the same end be engaged
in, to recall professors unto that strict mortification,
that sincerity of conversation, 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 nataie of Chris-
tian religion do require, we shall losetheglory of our
profession, and leave it very uncertain what will be
our eternal condition. The same may be spoken
concerning love of the world, as unto the advantages
and emoluments which men trust to attain unto them-
selves thereby. This is that which renders men
earthly minded, and most remote from having their
conversations above. In the pursuit of this corrupt
affection do many professors of religion grow wither-
ing, useless, sapless, giving no evidence that the love
of God abideth in them. On these and many other
accounts, do many Christians evidence themselves
to be strangers from spiritual mindedness, from a life
of meditation and holy contemplation on things above;
yet, unless we are found in these things in some good
measure, no grace will thrive or flourish in us. No
duty will be rightly performed by us, no condition
sanctified or improved, nor are we prepared, in a due
manner, or 'made meet for the inheritance of the
saints in light.' Wherefore, as was said, to direct and
provoke men unto that which is the only remedy of
all these evils, which alone is the means of giving

CCXIV PREFACE.

them a view into, and a foretaste of, eternal glory ;
especially unto such who are in my own condition,
namely, in a very near approach unto a departure
out of this world, is the design and scope of the
ensuing discourse ; which is recommended unto the
grace of God for the benefit of the reader.

THE

GRACE AND DUTY

OF BEING

SPIRITUALLY MINDED

' But to be spiritually minded isVfe and yeace.'— Rom. viii. 6.

CHAP. I.

The words of the text explained,

J HE expression in our translation sounds differently from
that in the original. 'To be spiritually minded/ say we. In
the original it is (ppovtifxa rov irvevfxaTog ; as that in the for-
mer part of the verse, is ^povriiiia rrig aapKog; which we
render 'to be carnally minded.' In the margin we read, 'the
minding of the flesh' and ' the minding of the Spirit.' And
there is great variety in the rendering of the words in all
translations both ancient and modern. * Prudentia, sap'ien-
tia, intelligentia, mens cogitatio, discretio, id quod Spi-
ritus sapit;' 'the wisdom, the understanding, the mind, the
thought or contrivance, the discretion of the Spirit, that
which the Spirit savoureth,' are used to express it. All our
English translations, from Tindal's, the first of them, have
constantly used, ' to be spiritually minded.' Neither do I
know any words whereby the emphasis of the original, con-
sidering 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,
containing a double antithesis, the one in their subjects,
the other in their predicates. And this opposition is the
highest and greatest that is beneath eternal blessedness,
and eternal ruin.

The opposite subjects, are the ' minding of the flesh/ and
the ' minding of the Spirit / or the being ' carnally minded,'
and 'spiritually minded.' And these two do constitute two

216

THE GRACE AND DUTY OF

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 whether
of them they appertain unto. As unto the qualities ex-
pressed by the flesh and the Spirit, there may be a mixture
of them in the same persons at the same time ; there is so
in all that are regenerate. For in them ' the flesh lusteth
against the Spirit, and the Spirit lusteth against the flesh,
and these are contrary ;' Gal. v. 17. Thus different contrary
actings in the same subject constitute not distinct states.
But where either of them is predominant or hath a preva-
lent rule in the soul, there it makes a different state. This
distinction of states, the apostle expresseth, ver. 9. ' But
ye are not in the flesh, but in the Spirit.' Some are * in the
flesh, and cannot please God/ ver. 8. they ' are after the
flesh,' ver. 5. they ' walk after the flesh,' ver. 1. they 'live
after the flesh,' ver. 13. This is one state. Others 'are
in the Spirit,' ver. 9. * after the Spirit,' ver. 5. ' walk after
Spirit,' ver. 1. This is the other state. The first sort are
carnally minded, the other are spiritually minded. Unto
one of these doth every living man belong, he is under the
ruling conduct of the flesh or of the Spirit; there is no
middle state ; though there are different degrees in each of
these as to good and evil.

The difl"erence between these two states i> great, and
the distance in a manner infinite, because an eternity 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 mind-
ing of the flesh is death; but the minding of the Spirit is
life and peace.

•To be cam lly minded is death.' Death, as it is ab-
solutely 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 carnally 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,' ver. 3. are penally under the power of
spiritual death. 'They are dead in sins and the uncircum-
cision of the flesh;' Col. ii. 13. And it is death eternal.

BEING SPIRITUALLY MINDED. 217

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 spiritu-
ally minded,' or the minding of the Spirit, * is life and peace.'
And these are the things which we are particularly to in-
quire 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 : ver. 9. ' If so be that the Spirit of God
dwelleth in you.' And so also ver. 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 be-
nefits here and afterward insisted on. 2. It is used for
the principle of spiritual life wrought in all that are rege-
nerate 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 spiritual life in them
that are born of God. For it is in its nature, actings, in-
clinations, and operations, opposed unto the flesh, ver. 1.
4, 5. But the flesh here intended is that inherent corrupt
principle of depraved nature, whence all evil actions do pro-
ceed, and wherewith the actions of all evil men are vitiated.
The opposition between them is the same with that men-
tioned and declared by the apostle. Gal. v. 17, 18, &c.
Wherefore the Spirit in this place is the holy vital prin-
ciple of new obedience wrought in the souls of believers by
the Holy Ghost, enabling them to live unto God.

218 THE GRACE AND DUTY OF

2. Unto this Spirit there is ^joovTjjita ascribed, which, as
we have intimated, is translated with great variety, ^povr^aig,
is the principal power and act of the mind. It is its light,
wisdom, prudence, knowledge, understanding, and discre-
tion. It is not so with respect unto speculation, or ratio-
cination merely ; which is diavoia, or avveaig. But this
<j>p6vr](ng is its power as it is practical, including the habi-
tual frame and inclination of the affections also. It is its
faculty to conceive of things with a delight in them and ad-
herence unto them, from that suitableness which it finds in
them unto all its affections. Hence we translate <ppovuv
sometimes ' to think,' that is, to conceive and judge, Rom.
xii. 3. Sometimes to ' set the affections,' Col, iii. 2. to have
such an apprehension of things as to cleave unto them with
our affections. Sometimes ' to mind ;' * to mind earthly
things,' Phil. iii. 19. which includetli that relish and savour
which the mind finds in the things it is fixed on. Nowhere
doth it design a notional conception of things only ; but
principally the engagement of the affections unto the things
which the mind apprehends.

^p6vr\fxa, the word here used, expresseth the actual exer-
cise, Tiqg (j)povTi(7e(ji)Q, 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 spi-
ritual things, and the setting of its affections on them, as
finding that relish and savour in them, wherewith it is pleased
and satisfied.

And something we must yet farther observe, to give light
unto this description of 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 acted and influenced
thereby unto thoughts and meditations of spiritual things,
from the affections cleaving unto them with delight and sa-
tisfaction. So on the contrary it is, when men mind earthly
things. From a principle of love unto them, arising from
their suitableness unto their corrupt affections, their thoughts.

BEING SPIRITUALLY MINDED. 219

meditations, and desires, are continually engaged about them.
Wherefore,

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

1. The actual exercise of the mind in its thoughts, medi-
tations, and desires, about things spiritual and heavenly. So
is it expressed in the verse foregoing. ' They that are after
the flesh, do mind the things of the flesh 5' they think on
them, their contrivances are 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 unto spi-
ritual things. This minding of the Spirit resides habitually
in the affections. Wherefore, the (ppovrifia of the Spirit, or
the mind as renewed and acted by a spiritual principle of
light and life, is the exercise of its thoughts, meditations,
and desires on spiritual things, proceeding from the love and
delight of its affections in them, and engagement unto them.

3. A complacency of mind from that gust, relish, and
savour which it finds in spiritual things, from their suitable-
ness unto its constitution, inclinations, and desires. There
is a salt in spiritual things, whereby they are condited and
made savoury unto a renewed mind ; though to others they
are as the white of an egg, that hath no taste or savour in it.
In this gust and relish lies the sweetness and satisfaction of
spiritual life. Speculative notions about spiritual things,
when they are alone, are dry, sapless, and barren. In this
gust we taste by experience that God is gracious, and that
the love of Christ is better than wine, or whatever else hath
the most grateful relish unto a sensual appetite. This is the
proper foundation of that 'joy which is unspeakable 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 af-
fections, and their immediate adherence 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

220 THE GRACE AND DUTY OF

thoughts and meditations about them. For they being the
first genuine actings of the mind, according unto the preva-
lency 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 com-
placency 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 suppose,
to put a remark upon those important truths, which are di-
rectly contained in the words proposed as the foundation of
the present discourse. As,

1. To be spiritually minded is the great distinguishing
character of true believers from all unregenerate persons.
As such is it here asserted by the apostle. All those who are
carnally minded, who are in the flesh, they are unregenerate,
they are not born of God, they please him not, nor can do
so, but must perish for ever. But those who are spiritually
minded are born of God, do live unto him, and shall come
to the enjoyment of him. Hereon depends the trial and 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
thino-s in this world, how they are the effects and conse-
quents of our being spiritually minded, shall be afterward
declared.

There is neither of these considerations but is suflScieM
to demonstrate of how great concernment unto us it is to be
spiritually minded, and diligently to inquire whether we are
so or no.

It will therefore be no small advantage unto us, to have
our souls and consciences always affected with, and in due
subjection unto, the power of this truth, namely, that 'to be
spiritually minded is life and peace ;' whence it will follow,
that whatever we may think otherwise, if we are not so, we
have neither of them, neither life nor 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
assent unto them, but take not in the power of them on theit

BEING SPIRITUALLY MINDED. 221

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

Or such persons are, as the apostle James declares, 'like
a man beholding his natural face in a glass ; for he beholdeth
himself and goeth his way, and straightway forgetteth what
manner of man he was ;' James i. 23,24. There is a repre-
sentation made of them, their state and condition, unto them
in the word ; they behold it, and conclude that it is even so
with them, as the word doth declare. But immediately their
minds are filled with other thoughts, acted by other affections,
taken up with other occasions, and they forget in a moment
the representation made of themselves 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 spirit-
ually minded is life and peace ; so that whatever our light
and profession 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 ; in the
other unto being earthly minded.

'To be carnally minded is,' as the apostle speaks, * death ;'
it is so every way 5 and they who are so are dead in tres-
passes and sins. This is opposed unto being spiritually
minded as unto its nature or essence. Where a man, as
unto the substance and being of the grace and duty intended,
is not spiritually minded, he is carnally minded, that is,
under the power of death spiritual, and obnoxious unto death

222 THE GRACE AND DUTY OF

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 formally and properly
to be carnally minded, which is of a larger extent. The one
denomination is from the root and principle, namely, the
flesh; the other from the object, or the things of the earth.
The latter is a branch from the former, as its root. To be
earthly minded, is an operation and effect of the carnal mind
in one especial way and instance. And it is as exclusive of
life and salvation as the carnal mind itself; Phil. iii. 19.
1 Johnii. 16. This therefore is opposed unto the being of
spiritual mindedness, no less than to be carnally minded is.
When there is in any a love of earthly things that is predo-
minant, whence a person may be rightly denominated to
be 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
pretend what they will to the contrary.

Again ; there is a being earthly minded, which consists
in an inordinate affection unto the things of this world. It
is that which is sinful, which ought to be mortified ; yet it is
not absolutely inconsistent with the substance and being of
the grace inquired after. Some who are really and truly
spiritually minded, yet may for a time, at least, be under
such an inordinate affection 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 advance unto any emi-
nent 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 thereon, they
would avoid. For this they know would be absolutely ex-

BEING SPIRITUALLY MINDED. 223

elusive 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 profligate
sins. The covetous are excluded from the kingdom of God
no less severely than fornicators, idolaters, adulterers, and
thieves; 1 Cor. vi. 9, 10. But there is a degree in being
earthly minded, which they suppose their interest, advan-
tages, relations, and occasions of life do call for, which they
would be a little indulged in ; they may abide in such a
frame without 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 take
away the sense and shame of the guilt. But besides, they
hope well that it is not inconsistent absolutely with being
spiritually minded ; only they cannot well deny but that it
is contrary unto such degrees in that grace, such thriving in
that duty, as is recommended unto them. They think well
of others who are spiritually minded in an eminent degree.
At least they do so as unto the thing itself in general ; for
when they come unto particular instances of this or that
man, for the most part, they esteem what is beyond their
own measure to be little better than pretence. But in ge-
neral, 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 cir-
cumstances 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 all that believe, and without which they have
no grounds to assure their conscience before God. And at
present in general I shall say, whoever he be, who doth not
sincerely aim at the highest degree of being spiritually
minded, which the means he enjoy eth would lead him unto,
and which the light he hath received doth call for; who
judgeth it necessary unto his present advantages, occasions,
and circumstances, to rest in such measures or degrees of it
as he cannot but know that they come short of what he ought

224 THE GRACE AND DUTY OF

to aim at, and so doth not endeavour 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. And it is to
be feared, that far the greatest number of them who satisfy
themselves in this apprehension, willingly neglecting an en-
deavour after the farther degrees of this grace and growth in
this duty, which their light or convictions, and the means
they enjoy do suggest unto them, are indeed carnally minded,
and every way obnoxious unto death.

CHAP. 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 shew, what it is, and wherein it doth consist ; and then,
how it doth evidence itself, so as that we may frame a right
judgment whether it be in us or no. And we shall have no
regard unto them, who either neglect or despise these things
on any pretence whatever. For this is the word according
unto which we shall all shortly be judged, 'To be carnally
minded is death ; but to be spiritually minded is life and
peace.

Thoughts and meditations as proceeding from spiritual
affections are the first things wherein this spiritual minded-
ness 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 nothing. Ofttimes where there are most bios-

BEING SPIRITUALLY MINDED. 225

soms there is least fruit. But yet there is no fruit, be it of
what sort it will, good or bad, but it comes in and from some
of those blossoms. The mind of man is covered with thoughts,
as a tree with blossoms. Most of them fall off, vanish, and
come to nothing, end in vanity ; and sometimes where the
mind doth most abound with them, there is the least fruit ;
the sap of the mind is wasted and consumed in them. How-
beit there is no fruit which actually we bring forth, be it
good or bad, but it proceeds from some of these thoughts.
Wherefore ordinarily these give the best and surest measure
of the frame of men's minds. As a man ' thinketh in his heart,
so is he ;' Pro v. xxiii. 7. In case of strong and violent temp-
tations, the real frame of a man's heart is not to be judged
by the multiplicity of thoughts about any object-, for whether
they are from Satan's 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 run 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 pre-
dominancy of voluntary thoughts ; they are the original act-
ings of the soul, the way wheieby 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 trea-
sury, and the treasure that is in it is either good or evil,
as our Saviour tells us. There is a good and bad treasure
of the heart; but whatever a man hath, be it good or evil,
there it is; this treasure is opening, emptying, and spend-
ing 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 exer-
cise, 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

VOL. XIII. Q

226 THE GRACE AND DUTY OF

treasure in it, it puts forth itself by thoughts suitable unto
its nature, and compliant with its inclinations.

Wherefore, these thoughts give the best measure of the
frame of our minds and hearts, I mean such as are voluntary,
such as the mind of its own accord is apt for, inclines and
ordinarily betakes itself unto. Men may have a multitude
of thoughts about the affairs of their callings and the occa-
sions of life, which yet may give no due measure of the in-
ward frame of their hearts ; so men, whose calling and work
it is to study the Scripture or the things revealed therein,
and to preach them unto others, cannot but have many
thoughts about spiritual things ; and yet may be, and often-
times are, most remote from being spiritually minded. They
may be forced by their work and calling to think of them
early and late, evening and morning; and yet their minds
be no way rendered or proved spiritual thereby. It were well
if all of us who are preachers would diligently examine our-
selves herein. So is it with them who oblige themselves to
read the Scriptures, it may be so many chapters every day ;
notwithstanding the diligent performance of their task, they
may be most remote from being spiritually minded. See
Ezek xxxiii. 31. But there is a certain track and course of
thoughts that men ordinarily betake themselves unto, when
not affected with present occasions. 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 re-
novation of their natures, ' That every imagination of the
thoughts of their hearts are only evil continually;' Gen. vi. 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 occa-
sional ; 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 innumerable multi-
tude of evil imaginations, which are there coined and thrust
forth every day. So the wicked are said to be ' like the

BEING SPIRITUALLY MINDED. 227

troubled sea when it cannot vest, whose waters cast up mire
and dirt ;' Isa. Ivii. 20. There is a fuhiess of evil in their
hearts, like that of water in the sea ; this fulness is troubled
or put into continual motion by their lusts and impetuous
desires. Hence the mire and dirt of evil thoughts are con-
tinually cast up in them.

It is therefore evident that the predominancy of voluntary
thoughts is the best and most sure indication of the inward
frame and state of the mind. For if it be so on the one side
as unto the carnal mind, it is so on the other as unto the spi-
ritual. Wherefore to be spiritually minded, in the first place,
is to have the course and stream of those thoughts which
we ordinarily retreat unto, which we approve of as suited
unto our affections, to be about spiritual things. Therein
consists the minding of the Spirit.

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

1. That they be natural, arising from ourselves, and not
from outward occasions. The psalmist mentions the inward
thoughts of men, Psal. xlix. 11. Ixiv. 6. But whereas all
thoughts are the inward acts of the mind, it should seem
that this expression makes no distinction 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, dis^ j
positions, and inclinations, that are not suggested or excited
by any outward objects. Such in wicked men are those
actings of their lusts, whereby they entice and seduce them-'
selves, James i. 14. Their lusts stir up thoughts leading and
encouraging them to make provision for the flesh. These
are their inward thoughts. Of the same nature are those
thoughts which are the minding of the Spirit. They are the
first natural egress and genuine acting of the habitual dis-
position of the mind and soul.

Thus in covetous men there are two sorts of thought^,
whereby their covetousness acts itself. First, such as are

Q 2

11

228 THE GRACE AND DUTY OF

occasioned by outward objects and opportunities. So it was
with Achan, Josh. vii. 21. 'When,' saith he, 'I saw among
the spoils a goodly Babylonish garment, and two hundred
shekels of silver, and a wedge of gold, then I coveted them.'
His sight of them, with an opportunity of possessing himself
of them, excited covetous thoughts and desires in him. So
is it with others every day, whose occasions call them to
converse with the objects of their lusts. And some by such
objects may be surprised into thoughts that their minds are
not habitually inclined unto. And therefore, when they are
known, it is our duty to avoid them. But the same sort of
persons have thoughts of this nature arising from themselves
only, their own dispositions and inclinations, without any
outward provocations. 'The vile person will speak villany,
and his heart will work iniquity ;' Isa. xxxii. 6. And this he
doth as the liberal deviseth liberal things, ver. 8. from his
own disposition and inclination, he is contriving in his
thoughts how to act according to them. So the unclean per-
son hath two sorts of thoughts with respect unto the satis-
faction of his lusts. First, such as are occasioned in his
mind by the external objects of it. Hereunto stage plays,
revellings, dancings, with the society of bold persons, per-
sons of corrupt communication, do contribute their wicked
service. For the avoidance of this snare, Job made a cove-
nant with his eyes, chap. xxxi. 1. And our Saviour gives that
holy declaration of the evil of it, Matt. v. 28. But he hath
an habitual spring of these thoughts in himself, constantly
inclining and disposing him thereunto. Hence the apostle
Peter tells us that such persons ' have eyes full of an adul-
teress, that cannot cease from sin ;' 2 Epist. ii. 14. Their own
affections make them restless in their thoughts and contriv-
ances 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 represented unto them.
Hence Solomon gives that advice against the occasion of
them, Prov. xxiii. 31. But it is their own habitual disposi-
tion which carries them unto pleasing thoughts of the satis-
faction of their lusts, which he describes, ver. 34, 35. So is
it in other cases. The thoughts of this latter sort, are men's
inward thoughts ; and such must these be of spiritual things,
whence we maybe esteemed spiritually minded.

BEING SPIRITUALLY MINDED. 229

Psal. xlv. 1, Saith the psalmist, 'My heart is inditing a
good matter: I speak of the things which I have made
touching the king.' He was meditating on spiritual things,
on the things of the person and kingdom of Christ. Hence
his heart' bubbled up' (as it is in the original) a good matter.
It is an illusion 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
spiritual things in their minds and affections/ that springeth
up into holy thoughts about them.

From hence doth our Saviour give us the great description
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, are 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
drawing, send out its refreshing waters, as it is with most
wells though of living water. For this is spoken by our
Saviour in answer and opposition unto that objection of the
woman, upon this mention of giving living water, ver. 10.
' Sir,' saith she, ' thou hast nothing to draw with, and the well
is deep, whence wilt thou have this water?' ver. 11. True,
saith he, such is the nature of this well and water, dead
earthly things. They are of no use unless we have instru-
ments, 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 dis-
pose the whole soul unto spiritual actings that tend unt©
eternal life. Such are the thoughts of them that are spiritu-
ally minded. They arise from the inward principle, inclina-
tion, 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 bringeth forth

230 THi: GKACE AND DUTY OF

good things.' First, the man is good; as he said before,
make the tree good, or the fruit cannot be good, ver. 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 this world. 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 inclinations, 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 and spring up in us, are for the most part
vain, foolish, sensual, earthly, selfish, such is the treasure
that is in our hearts, and such are we. But where the
thoughts that thus 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 principle, 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 con-
victions. Convictions put a kind of a force upon the mind,
or an impression that causeth it to act contrary unto its own
habitual disposition and inclination. It is in the nature of
water to descend. But apply an instrument unto it that
shall make a compression of it and force it unto a vent,
it will fly upwards vehemently, as if that were its natural
motion. But so soon as the force of the impression ceaseth,
it returns immediately unto its own proper tendency, de-
scending towards its centre. So is it with men's thoughts
ofttimes. They are earthly, their natural course and motion
is downwards unto the earth and the things thereof. But
when any efficacious conviction presseth on the mind, it

BEING SPIIilTUALLY MINDED. 231

forceth the egress of its thoughts upwards towards heavenly
things. It will think much and frequently of them ; as if
that were their proper motion and course. But so soon as
the power of 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 stat-e and frame is graphically described, Psal. Ixxviii.
34 — 37. 'When he slew them, then they sought him; and
they returned and inquired early after God. And they re-
membered that God was their rock, and the high God their
redeemer. Nevertheless they did but flatter him with their
mouth, and they lied unto him with their tongues ; for their
heart was not right with him, neither were they steadfast in
his covenant.' Men in troubles, dangers, sickness, fears of
death, or under effectual conviction of sin from the preaching
of the word, will endeavour 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 do approach, so these thoughts decay and
disappear. The mind will not be compelled to give place
unto them any more. The prophet gives the reason of it,
Jer. xiii. 23. ' Can the Ethiopian change his skin, or the
leopard his spots ? then may ye also do good, that are ac-
customed do to evil.' They have had another haunt, been
taught another course, the habit and inclination of the mind
lies another way, and they will no longer tend towards
spiritual things, than an impression is on them from their
convictions.

And it is an argument of very mean attainments, of a low
and weak degree in this frame of heart, or in our being spi-
ritually minded, when our thoughts of spiritual things do
rise or fall according unto renewed occasional 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 duties, and thereon do endeavour to be more spiritually
minded in the constant exercise of our thoughts on spiritual
things, which we fail in ; and these thoughts decay as our
convictions in the causes of them do wear off or are removed.

232 THE GRACE AND DUTY OF

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-
showers runs furiously for a season, but is quickly dried
up. So are those spiritual thoughts which arise from a
prevalent internal principle of grace in the heart ; they are
even and constant, unless an interruption be put upon them
for a season by temptations. But those which are excited
by the thunder of convictions, however their streams may
be filled for a season, they 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 ingenerate and stir up
holy thoughts and affections in us. But there is a difference
in their use and operation. In some they excite the inward
principle of the mind to act in holy thoughts according
unto its own sanctified disposition and prevalent affections.
This is their proper end and use. In others they occasion-
ally suggest such thoughts unto the minds of men, which
spring only from the notions of the 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 the soil itself is good and fertile; the
dressing of it only gives occasion and advantage to put
forth its own fruit-bearing virtue. But if in the tilling of
land, you lay much dung upon it, and it brings forth here
and there a handful where the dung lay ; you will say,
the soil is barren, it brings forth nothing of itself. These
means that we shall treat of, are as the tilling of a fruitful
soil, which help it in bringing forth its fruit, by exciting-
its own virtue and power. They stir up holy affections
vmto holy thoughts and desires. But in others, whose
hearts are barren, they only serve, as it were, some of them
here and there, to stir up spiritual thoughts, which gives
no evidence of a gracious heart or spirit. But because

BEING SPIRITUALLY MINDED. 233

this is a matter of great importance, it shall be handled
distinctly by itself.

CHAP. III.

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

First, 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
thing exemplified in multitudes every day. But none of •;
these things can be without many thoughts in the minds \
of such persons, about the spiritual things of the word. '>
For they are the effects of sucli thoughts, and being 1
wrought in the minds of men, will produce more of the
§ame nature. Yet were they all hypocrites, concerning
whom these things are spoken, and were never spiritually
minded.

The cause of this miscarriage is given us by oui; Saviour,
Matt. xiii. 20, 21. ' He that receiveth the seed into stony
places, the same is he that heareth the 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 themselves. Neither
their affections nor their thoughts of these things, have any
internal root whereon they should grow. So is it with
many who live under the present dispensation of the gospel.
They have thoughts of spiritual things continually suggested
unto them ; and -they do abide with them more or less
according as they are affected. For I speak not of them
who are either despisers of what they hear, or way-side
hearers, who understand nothing of what they hear, and
immediately lose all sense of it, all thoughts about it. But
I speak of them who attend with some diligence, and receive
the word with some joy. These insensibly grow in know-

234 THE GRACE AND DUTY OF

ledge and understanding, 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. Where-
fore, after awhile their minds are dried up from such
thoughts ; nothing remains in them but earth, and that
perhaps foul and dirty.

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, multiplied, and con-
firmed, 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 maintained 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,
fear, trust, reverence unto the soul, it draws forth all those
graces into exercise. Wherefore, although the vigorous
actings of spiritual thoughts be occasional from the word,
be more under and after the preaching of it, than at other
times, it is no more but what ariseth from the nature and
use of the ordinance, by God's own appointment, nor is it
any evidence that those with whom it is so are not spiritually
minded ; but on the contrary that they are. Yet where
men have no other thoughts of this matter but what are
occasioned by the outward dispensation of the word, such
thoughts do not prove them to be spiritually minded. Their
endeavours in them are like those of men in a dream.
Under some oppression of their spirits, their imagination
fixeth on some thing or other, that is most earnestly to be
desired or avoided. Herein they seem to themselves to

BEING SPIRITUALLY MINDED. 235

strive with all their might, to endeavour to go, run or con-
tend, but all in vain ; every thing fails them, and they are
not relieved until they are aw^aked. So such persons in
impressions they receive from the word, seem to strive and
contend in their thoughts and resolutions to comply with
what is proposed unto them ; but their strength fails, they
find no success for want of a principle of spiritual life, and
after a time give over their endeavours until they are occa-
sionally renewed again. Now the thoughts which in the
dispensation of the word do proceed from an inward princi-
ple of grace excited unto its due exercise, are distinguish-
able from them 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 re-
ceiving the truth in the love thereof. And love respects
the goodness of the things themselves, and not merely the
truth of the propositions wherein they are expressed. The
other thoughts are only the sense of the mind as affected
with light and truth, without any cordial love unto the
things themselves. 2. They are accompanied with com-
placency 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 conformable 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. These 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 na-
ture. 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 de-

236 THE GRACE AND DUTY OF

sign 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 convic-
tion that it is their own duty to pray every day, it may be
in their families and otherwise. And it is hard to conceive
how men can constantly join with others in prayer, much
more how they can pray themselves, but that they must
have thoughts of spiritual things every day ; howbeit it is
possible that they may have no root, or living spring of
them in themselves, but they are only occasional impres-
sions on their minds from the outward performance of
the duty. I shall give some instances of the grounds here-
of, which on many reasons require our diligent consi-
deration.

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, spi-
ritual 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 ra-
tional faculties by invention 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 spiritual
things, and yet never have one spiritual thought arise in his
mind about them. For there is no exercise of any faculty
of his mind required unto such reading, but only to attend
unto the words that are to be read. This I say may be so,
I do not say that it is always 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, judg-
ment, and memory ; and consequently, thoughts of spiritual
things. Yet may they all be merely occasional from the
present external performance of the duty, without any
living spring or exercise of grace. In such a course may
men of tolerable gifts continue all their days, unto the satis-
faction of themselves and others, deceiving both them and
their own souls.

BEING SPIRITUALLY MINDED. 237

This being evident from the Scripture and experience,
an inquiry may he made thereon, as unto our own concern-
ment in these things ; especially of those who have re-
ceived 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 do arise from gifts only, those of our own or other
men's, giving occasion unto them, or are influenced from
a living principle and spring of grace in our hearts. A
case this is (however by some it may be apprehended) of
great importance, and which would require much time fully
to resolve. For there is nothing whereby the refined sort
of hypocrites do more deceive themselves and others, no-
thing whereby some men do give themselves more counte-
nance in an indulgence unto their lusts, than by this part
of the form of godliness, when they deny the power there-
of. And besides, it is that wherein the best of believers
ought to keep a diligent watch over themselves, in every
particular instance of the performance 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 examina-
tion 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 inquiry. And to this end
observe,

1. It is an ancient complaint, that spiritual things are
filled with great obscurity and difficulty ; and it is true.
Not that there is any such thing in themselves, for they all
come forth from the Father of lights, and are full of light,
order, beauty, and wisdom. And light and order are the
only means whereby any thing makes a discovery of itself.
But the ground of all darkness and difficulty in these
things lies in ourselves. We can more clearly and steadily
see and behold the moon and the stars, than we can the
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.

238 THE GRACE AND DUTY OF

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 subject 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 judgment. In no
case doth the deceitfulness of the heart, or of sin, which is
all one, more act itself. Hence multitudes say peace to
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 — 19. There is also a great similitude between
temporary faith, and that v/hich is saving and durable ; and
between gifts and graces in their operations, which is that
that is under present consideration. It is acknowledged,
therefore, that without the especial light and conduct of the
Spirit of God, no man can make such a judgment of his
state and his actions, as shall be a stable foundation of
giving glory to God, and of obtaining peace unto his own
soul. And therefore the greatest part of mankind do con-
stantly 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 unto a satisfaction whether they are influenced by
faith and have grace exercised in them, especially this duty
of prayer, or whether it derive from the power of our na-
tural faculties, raised by light and spiritual gifts only ; and
so whether our spiritual thoughts therein do spring from a
vital principle of grace, or whether they come from occa-
sional impressions on the mind, by the performance of the
duty itself.

If men are willing to deceive themselves, or to hide them-
selves from themselves, to walk with God at all peradven-
tures, to leave all things at hazard, to put off all trials unto

BEING SPIRITUALLY MINDED. 239

that at the last clay, and so never call themselves unto an
account as unto 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 unto the true nature of
their thoughts in spiritual duties. Two things are required
hereunto.

1. That we impartially and severely 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
unto our souls which the word speaks unto us. This dili-
gent search ought to respect our principles, aims, ends,
actings, with the whole deportment of our souls in every
duty. See 2 Cor. xiii. 5. If a man receiveth much money,
and look only on the outward form and superscription,
when he supposeth that he hath great store of current coin
in gold and silver, he may have only heaps of lead or copper
by him. But he that trades in it as the comfort and sup-
port of his natural life and condition, he will try what he
receives both by the balance and the touchstone, as the oc-
casion requires, especially if it be in a time when much
adulterated coin is passant in the world. And if a man
reckons on his duties by tale and number, he may be ut-
terly deceived ; and be spiritually poor and a bankrupt,
when he esteems himself rich, increased in goods, and want-
ing 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 no they are such as have
faith and grace in them, and so like to have acceptance with
him. Isa. Iviii. 2 — 5.

2. Add we must unto our own diligent inquiry fervent
prayers unto God, that he would search and try us, as unto
our sincerity, and discover unto us the true frame of our
hearts. Hereof we have an express example, Psal. cxxxix.
23, 24. ' Search me, O God, and know my heart : try me,
and know my thoughts : and see if there be any wicked
way in me, and lead me in the way everlasting.' This is
the only way whereby we may have the Spirit of God
witnessing unto our sincerity, with our own spirits. There

240 THE GRACE AND DUTY OF

is need of calling in divine assistance in this matter, both
from the importance of it, and from its difficulty; God
alone knowing fully and perfectly, what is in the hearts
of men.

I no way doubt but that in the impartial use of these
means, a man may come to assured satisfaction in his own
mind, such as wherein he shall not be deceived, whether he
doth animate and quicken his thoughts of spiritual things
in duties with inward vital grace, or whether they are im-
pressions on his mind, by the occasion of the duty.

A duty this is of great importance and necessity, now
hypocrisy hath made so great an inroad on profession, and
gifts have deflowered grace in its principal operations. No
persons are in greater danger of walking at hazard with
God, than those who live in the exercise of spiritual gifts
in duties, unto their own satisfaction and others. For they
may countenance themselves with an appearance of every
thing that should be in them in 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 them-
selves unto spiritual sense, to be the labour of the brain, by
the help of gifts in memory and invention, without an evi-
dence of any mixture of humility, reverence, or godly fear ;
without any acting of faith and love. They flow as wine,
yet smell and taste of the unsavoury cask from whence they
proceed. It is necessary therefore that we should put our-
selves on the severest trial, lest we should be found not to
be spiritually minded in spiritual duties.

Gifts are gracious vouchsafements of Christ to make
grace useful unto ourselves and others ; yea, they may
make them 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 exer-
cise, we had better be without them. If instead hereof,
they once begin to impose themselves practically upon us.

BEING SPIRITUALLY MINDED. ^41

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 quickens 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 car-
cases 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 pernicious. We
have need therefore to be very diligent in this inquiry,
whether our spiritual thoughts, even in our prayers, be not
rather occasioned from the duty, than spring from a gra-
cious principle in our hearts, or are the actings of real
saving grace.

2. Where thoughts of spiritual things in prayer are oc-
casional only in the way before described, such prayers will
not be a means of spiritual growth unto the soul. They
will not make the soul humble, holy, watchful, and diligent
in universal obedience. Grace will not thrive under the
greatest constancy in such duties. It is an astonishing
thing to see how under frequency of prayer, and a seeming
fervency therein, many of us are at a stand as to visible
thriving in the fruits of grace ; and it is to be feared with-
out any increase of strength in the root of it. ' God's hand
is not shortened that he cannot save, nor his ear deafened
that he cannot hear.* He is the same as in the days of old,
when our fathers cried unto him and were delivered, when
they trusted in him and were not confounded. 'Jesus
Christ is the same yesterday, and to-day, and for ever.'
Prayer is the same that it was, and shall lose nothing of its
prevalency whilst this world endureth. Whence is it then
that there is so much prayer amongst us, and so little suc-
cess 1 I speak not with respect unto the outward dispensa-
tions of divine providence in afflictions or persecutions,
wherein God always acts in a way of sovereignty, and oft-
times gives the most useful answer unto our prayers by

VOL. XIII. R

m

242 THE GRACE AND DUTY OF

denying our requests. I intend that only whereof the
psalmist givetli us his experience, Psal. cxxxviii. 3. ' In
the day when I cried, thou answeredst me, and strength-
enedst me with strength in my soul.' Where prayers are
effectual, they will bring in spiritual strength. But the
prayers of many seem to be very spiritual, and to express
all conceivable supplies of grace ; and they are persisted in
with constancy. And God forbid we should judge them to
be hypocritical and wholly insincere. Yet there is a defect
somewhere, which should be inquired after. For they are
not so answered, as that they who pray them, are strength-
ened with strength in their souls. There is not that spiri-
tual thriving, that growth in grace, which might be expected
to accompany such supplications.

I know that a man may pray often, pray sincerely and
frequently, for an especial mercy, grace, or deliverance from
a particular temptation, and yet no spiritual 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 continued. In such a case there may be
no defect in prayer, and yet the grace in particular aimed at
not be attained. For God hath other holy ends to accomplish
hereby on the soul. But how persons should continue in
prayer in general, according to the mind of God, so far
as can be outwardly discovered, and yet thrive not at all,
as unto spiritual strength in their souls, is hard to be
understood.

And, which is yet more astonishable, 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 prayers, they
are not spiritually minded. Shall we now say that all such
persons are gross hypocrites ; such as know they do but
mock God and man ; know that they have not desires nor
aims after the things which they mention in their own prayers ;
but do these things either for some corrupt end, or at best
to satisfy their convictions? Could we thus resolve, the
whole difficulty of the case were taken off. For such double
minded men have no reason to think * that they shall receive
any thing of the Lord,' as James speaks, chap. i. 7. Indeed
they do not. They never act faith with reference unto their

BEING SPIRITUALLY MINDED. 243

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 concerning whom the wisdom of God says, ' Because
I called unto them, and they refused ; they shall call on me,
but I will not answer, they shall seek me early, and shall not
find me ;' Prov. i. 18 — 21. And although we may say unto
such persons in general, Either leave your sinning, or leave
your praying, from Psal. 1. 16, 17. and that with respect
unto present scandal, and certain miscarriage in the end, if
both be continued in ; yet in particular I would not advise
any such person to leave off his praying until he had left his
sin. This were to advise a sick man to use no remedies
until he were well cured. Who knows but that the 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 in sinning and a course
in praying. And it ariseth from hence, that they have never
laboured to fill up their requests with grace. What there
hath been of earnestness or diligence in them, hath been from
a force put upon them by their convictions and fears. For
no man was ever absolutely prevailed on by sin, who prayed
for deliverance according to the mind of God. Every pray-
ing man that perisheth was a 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 appearing fervency in prayer, as unto
the outward delivery of the words of it, yea, though the
mind be so affected as to contribute much thereunto, will
not of themselves prove, that the thoughts of men therein do
arise from an internal spring of grace. There is a 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 fervency wherewith the mind itself may be affected, that
may arise from other causes. ^

R 2

244 THE GRACE AND DUTY OF

1. It may do so from the engagement of natural aflfections
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 deliverance from eminent
troubles or imminent dangers ; and yet all this fervour arise
from the vehement actings of natural affections about the
things prayed for, excited in an especial manner by the pre-
sent duty. Hence God calls the earnest cries of some for
temporal things, not a ' crying unto him,' but * a howling,'
Hos. 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 convictions goes before real con-
version ; and as it produceth many other effects and changes
in the mind, so it may do this of great fervency in vocal
prayers, especially if it be accompanied with outward af-
flictions, pains, or troubles ; Psal. Ixxviii. 34, 35.

3. Ofttimes the mind and affections are very little con-
cerned in that fervour 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 their expressions. It hath been so
with sundry persons, who have b6en discovered to be rotten
hypocrites, and have afterward turned cursed apostates.
Wherefore, all these things maybe, 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 con-
ceptions unto the interest of profaneness and scoffing. For
if there may be these evils under the exercise 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; 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,
therefore all at this pretended of its influence on spices anl

BEING SPIRITUALLY MINDED. 245

flowers, causing them to give out their fragrancy, is utterly
false. No man ever thought that spiritual gifts did change
or renew the minds and natures of men : where they are
alone, they only help and assist unto the useful exercise
of natural faculties and powers. And therefore, where the
heart is not savingly renewed, no gifts can stir up a saving
exercise of faith. But where it is so, they are a means to
cause the savour of it to flow forth. 2. Be it so that there
may be some evils found under the exercise of the gift of
prayer, what remedy for them may be proposed ? Is it that
men should renounce their use of it, and betake themselves
unto the reading of prayers only? 1. The same may be
said of all spiritual ^ifts whatever, for they are all of them
liable unto abuse. And shall we reject all the powers of the
world to come, the whole complex of gosjiel gifts for the
communication whereof the Lord Christ hath promised to
continue his Spirit with his church unto the end of the
world, because by some they are abused ? 2. Not only the
same, but far greater evils may be found in and under the
reading of prayers, which needs no farther demonstration
than what it gives of itself every day. 3. It is hard to un-
derstand, how any benefit at all can accrue unto any by this
relief, when the advantages of the other way are evident.

Wherefore the inquiry remains. How we may know unto
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 evidence that we are spiritually
minded, whereunto all these things do tend. Some few
things I shall offer towards satisfaction herein.

1. I take it for granted, on the evidence before given,
that persons who have any spiritual light, and will dili-
gently examine and try their own hearts, will be able to
discern what real actings of faith, of love, and delight in
God, there are in their duties ; and consequently, what is
the spring of their spiritual thoughts. In general we are
assured, that ' he that believeth, hath the witness in himself;'
1 John V. 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 them-
selves with the performance of any duty, without an ex-

246 THE GRACE AND DUTY OF

amination 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 u sweet spiritual complacency
in and after its duties, it is an evidence that grace hath
been acted in its spiritual thoughts and desires. Jer. xxxi.
the prophet receiveth a long gracious message from God,
filled up with excellent promises and pathetical exhortations
unto the church. The whole is as it were summed up in
the close of it, ver. 25. ' For I have satiated the weary
soul, and I have replenished every sorrowful soul.' Where-
on the prophet 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, as
that he was at quiet repose in himself, like a man asleep.
But after the end of it, he stirs up himself unto 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 inland
refreshment unto, my soul, from what I had heard and
received. So is it ofttimes with a soul that hath had
real communion with God in the duty of prayer. It finds
itself both in it, and afterward when it is awakened unto
the consideration of it, spiritually refreshed, it is sweet
unto him.

This holy complacency, this rest and sweet repose of
mind, is the foundation of the delight of believers in this
duty. They do not pray only because it is their duty so to
do, nor yet because they stand in need of it, so as that they
cannot live without it, but they have delight in it ; and to
keep them from it, is all one as to keep them from their
daily food and refreshment. Now we can have no delight
in any thing but what we have found some sweetness, rest,
and complacency in. Without any such experience we may
do or use any thing, but cannot do it with delight. And it
ariseth, 1. From the approach that is made unto God there-
in. It is in its own nature an access unto God on a throne
of grace; Ephes. 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.

BEING SPIRITUALLY MINDED. 247

rest, and complacency : and in such an access unto him,
there is a refreshing taste of them communicated unto the
soul. Psal. xxxvi. 7 — 9. * How excellent is thy loving 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 thy 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 comprehensive of his goodness, grace, and mercy.
And so he is also as the spring of life and light, all spiri-
tual powers and joys. Those that believe, are 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 renewed communications of life and grace ;
and in the light of God, the light of his countenance, to
'see light,' in satisfying joy. In these things doth consist,
and from them doth arise, that spiritual complacency which
the souls of believers do find in their duties. 2. From the
due exercise of faith, love, and delight, the graces wherein
the life of the new creature doth principally consist. There
is a suitableness unto our natural constitution, and a secret
complacency of our natures in the proper actings of life na-
tural, for its own preservation and increase. There is so in
in our spiritual constitution, in the proper actings of the
powers of our spiritual life unto its preservation and in-
crease. These graces, in their due exercise, do compose and
refresh the mind, as those which are perfective of its state,
which quell and cast out whatever troubles it. Thence a
blessed satisfaction and complacency befalls the soul. Here-
in '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 communications
of love and grace from him; which it never faileth of, al-
though it be not always sensible thereof. 3. From the
testimony of conscience, bearing witness unto our sin-
cerity, both in aims, ends, and performances of the duty.

248 THE GRACE AND DUTY OF

Hence a gracious repose of mind and great satisfactoriness
doth ensue.

If we have no experience of these things, it is evident
that we walk at random in the best of our duties ; for they
are among the principal things that we do or ought to pray
for. And if we have not experience of the effects of our
prayers in our hearts, we neither have advantage by them,
nor give glory unto 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 unto our own net
and drag. It is a glorying in the flesh ; for whatever of
self any doth glory in, it is but flesh. When men have had
enlargements in their expressions, and especially when they
apprehend that others are satisfied or aflfected 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 spi-
ritual gifts. But this is most remote from, and contrary unto,
that spiritual complacency in duty which we speak of, which
yet it will pretend unto, until it be diligently examined. The
language of the spiritual complacency is, 'I will go in the
strength of the Lord God, I will make mention of thy righ-
teousness, of thine only;' Psal. Ixxi. 16. That of spiritual
pride is, * God I thank thee that I have done thus and
thus ;' as it was expressed by the Pharisee. That is in God
alone, this is in self. That draws forth the savour of all
graces: this immediately covereth and buries them all, if
there be any in the soul. That fills the soul eminently with
humility and self-abasement ; this with a lifting up of the
mind, and proud self-conceit. That casts out all remem-
brance of what we have done ourselves, retaining only a
sense of what we have received from God, of the impressions
of his love and grace. This blots out all remembrance of
what we have freely 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.

BEING SPIRITUALLY MINDED. 249

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 with sorrow ; and sometimes they know not what is
become of them, but fear that God is not glorified by them,
nor their own souls bettered.

I answer, 1. There is great spiritual refreshment in that
godly sorrow which is at work in our prayers. Where the
Holy Ghost is a Spirit of grace and supplication, 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 complacency, though we have not a sensible evi-
dence of it. 3. Perhaps some of them who make this com-
plaint, if they would awaken and consider, will find that
their souls, at least sometimes, have been thus refreshed,
and brought unto a 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 satisfaction in God, and
you shall attain it.

3. It is a sure evidence that our thoughts of spiritual
things in our supplications are from an internal spring of
grace, and are not merely occasioned by the duty itself,
when we find the daily fruit and advantage of them ; espe-
cially in the preservation of our souls in a 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 spiritual constitution,
who thriveth not in the use of the food of the new creature.
But that which I fix upon with respect unto the present in-
quiry, is the frame that it preserves the soul in. It will keep
it humble and upon a diligent watch as unto its dispositions

250 THE GRACE AND DUTY OF

and actings. He who prays as he ought, will endeavour to
live as he prays. This none can do who doth not with dili-
gence keep his heart unto the things he hath prayed about.
To pray earnestly and live carelessly, is to proclaim that a
man is not spiritually minded in his prayer. Hereby then
we shall know what is the spring of those spiritual thoughts
which our minds are exercised withal in our supplications.
If they are influenced unto a constant daily watch for the
preservation of that frame of spirit, those dispositions and
inclinations unto spiritual things which we pray for, they
are from an internal spring of grace. If there be generally
an unsuitableness in our minds unto what we seem to 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 talketh diligently and earnestly about merchandise
and the affairs of trade, but when he comes home thinks
no more of them, because indeed he hath nothing to do,
no interest in them, he may be a very poor man notwith-
standing 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 careful and diligent about the
matter of it.

4. When spiritual affections and due preparation of heart
unto the duty do excite and animate the gift of prayer, and
not the gift make impressions on the affections, then are we
spiritually minded therein. Gifts are servants, not rulers, in
the mind ; are bestowed on us to be serviceable unto grace,
not to lead, but to follow it, and to be ready with their as-
sistance 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 preparation. Grace
coming into actual exercise, gifts come in with their assist-
ance. If they lead all, all is out of order. It may be other-
wise sometimes. A person indisposed and lifeless, engaging
into prayer in a way of obedience, upon conviction of duty,
may, in and by the gift, have his affections excited, and
graces engaged unto its proper work. It may be so, I say ;
but let men take heed how they trust unto this order and
method. For where it is so, there may be little or nothing of

BEING SPIRITUALLY MINDED. 251

the exercise of true grace in all their fervour and commotion
of affections. But when the genuine actings of faith, love,
holy reverence, and gracious desires, do stir up the gift unto
its exercise, calling in its assistance unto 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 re-
garded and attended unto with prayer itself. He, all whose
religion lies in prayer and hearing, hath none at all. God
hath an equal respect unto all other duties, and so must we
have also. So is it expressed as unto the instance of alms,
Acts X. 31. And James placeth all religion herein, because
there is none without it, chap. i. 27. I shall not value his
prayers at all, be he never so earnest and freq^ient 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 a hand set up in cross ways, directing others
which way to go, but staying behind itself.

This digression about the rise and spring of spiritual
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 unto their proper end, which
is to be serviceable unto grace in its exercise, and not
otherwise.

3. There is another occasion of thoughts of spiritual
things, when they do not spring from a living principle
within, and so are no evidence of being spiritually 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 righ-
teousness, the glory of God, is the delight of his saints.
Psal. 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 honour of thy
majesty, and of thy wondrous works. And men shall speak
of the might of thy terrible acts ; and I will declare thy
greatness. They shall abundantly utter the memory of thy
great goodness, and shall sing of thy righteousness. The
Lord is gracious and full of compassion, slow to anger and

252 THE GRACE AND DUTY OF

of great mercy.' And accordingly there are some who are
ready on all occasions to be speaking or making mention of
things divine, spiritual, and holy, and it is to be wished that
there were more of them. All the flagitious sins that the
world is filled withal, are not a greater evidence of the de-
generacy of the Christian religion than this is, that it is
grown unusual, yea, a shame or scorn, for men to speak to-
gether 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 of their duty. Some,
I say, there are, who embrace all occasions of spiritual com-
munication. Those with whom they do 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. Ofttimes the track and course
of men's thoughts lie so out of the way, are so contrary unto
such things, that they seem strange unto them, they give
them no entertainment. You do but cross their way with
such discourses, whereon they stand still a little and so pass
on. Even the countenances of some men will change hereon,
and they betake themselves unto 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 spiritual
things are with many as guests that come into an inn, and
not like children that dwell in the house. They enter occa-
sionally, and then there is a great stir about them, to provide
meet entertainment for them. Within awhile they are dis-
posed of, and so depart unto their own occasions, being
neither looked nor inquired after any more. Things of an-
other nature are attended unto; 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 pro-
vision constantly made for them. So is it with these occa"

BEING SPIRITUALLY MINDED. 253

sional 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 ex-
pected in their places and at their seasons. If they are
missing, they are inquired after. The heart calls itself unto
an account whence it is that it hath been so long without
them, and calls them over into its wonted converse with
them.

CHAP. IV.

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

The second evidence that our thoughts of spiritual things
do proceed from an internal fountain of sanctified light
and affections, or that they are acts or fruits of our being
spiritually minded, is, that they abound in us, that our minds
are filled with them. We may say of them as the apostle
doth of other graces; * If these things are in you and abound,
you shall not be barren.' It is well indeed, w^hen our minds
are like the land of Egypt in the years of plenty, when it
brought forth by handfulls ; when they flow from the well of
living water in us with a full stream and current. But there
is a measure of abounding, which is necessary to evidence
our being spiritually minded in them.

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

254 THE GRACE AND DUTY OF

It is the character of all men in the state of depraved
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 condition are not swearers, blas-
phemers, drunkards, adulterers, idolaters, or the like. These
are the vices of particular persons, the effects of particular
constitutions 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 continually. Some as unto
the matter of them, some as unto their end, all as unto their
principle ; for out of the evil treasure of the heart can pro-
ceed nothing but what is evil. That infinite multitude of
open sins which is in the world, doth give 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 minds of every individual
person every day, all evil, and that continually, he will have
a farther 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 lusts and temptations, and are not the im-
mediate universal consequence of that depravation of nature
which is equal in all. Such alone is the vanity and wicked-
ness 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 prevailing 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 tem-
perature of the mass of blood and the animal spirits, and all
the principles of life and health, unto a good crisis and
temperature, 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 spiritually recovered. And
the more the stream of our thoughts is turned, the more our

BEING SPIRITUALLY MINDED. 255

minds are filled by those of a contrary nature, the greater
and more firm is our evidence of a translation out of that
depraved state and condition.

There is nothing so unaccountable as the multiplicity of
thoughts of the minds of men. They fall from them like
the leaves of trees when they are shaken with the wind in
autumn. To have all these thoughts, all the several figments
of the heart, all the conceptions that are framed and agitated
in the mind, to be evil and that continually, what a 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 immor-
tality, or glory, can ever be attained.

The design of conviction is to put a stop unto these
thoughts, to take off from their number, and thereby to lessen
their guilt. It deserves not the name of conviction 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 ob-
jects. These two in conjunction are the rise of all that de-
votional religion which is in the papacy. Conviction labours
to put some stop and boimds vynto thoughts absolutely evil
and corrupt; and superstition suggests other objects for
them which they readily embrace; but it is a vain attempt."
The minds and hearts of men are continually minting and
coining new thoughts and imaginations. The cogitative
faculty is always at work. As the streams of a mighty river
running into the ocean, so are the thoughts of a natural man,
and through self they run into hell. It is a fond thing to set
a dam before such a river, to curb its streams. For a little
space there may be a stop made, but it will quickly break
down all obstacles or overflow all its bounds. There is no
way to divert its course but only by providing other channels
for its waters, and turning them thereinto. The mighty
sti'eam of the evil thoughts of men will admit of no bounds
or dams to put a stop unto them. There are but two ways
of relief from them ; the one respecting their moral evil, the
other their 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

256 THE GRACE AND DUTY OF

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 theui, fixing them on new objects;
so shall we abound in spiritual thoughts; for abound in
thoughts we shall, whether we will or no.

To this purpose is the advice of the apostle, Ephes. v,
18, 19. * And be not drunk with wine wherein is excess ; but
be filled with the Spirit ; speaking to yourselves in psalms
and hymns and spiritual songs.' When men are drunk
with wine unto an excess, they make it quickly evident,
what vain, foolish, ridiculous imaginations it filleth their
minds withal. In opposition hereunto, the apostle ad-
viseth believers to ' be filled with the Spirit,' to labour for
such a participation of him as may fill their minds and
hearts, as others fill themselves with wine. To what end,
unto what purpose, should they desire such a participation
of him, to be so filled with him ? It is unto this end,
namely, that he by his grace may fill them with holy spi-
ritual thoughts, as on the contrary men drunk unto an ex-
cess, 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 unto 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 sufficiently evidence
that we are so, unless we abound in them. And this leads
us unto 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
Psal. cxix. with understanding. Consider therein what David
expresseth of himself, as unto his constant delight in, and
continual thoughts of, the law of God, which was the only
means of divine revelation at that season. Try yourselves
by that pattern ; examine yourselves whether you can truly
speak the same words with him ; at least if not in the same
degree of zeal, yet with the same sincerity of grace. You
will say, that was David. It is not for us, it is not our duty
to be like unto him, at least not to be equal with him. But

BEING SPIRITUALLY MINDED. 257

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 ex-
press 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 ne-
cessary that it should be so with us. These things are not
written in the Scripture to shew what they were, but what
we ought to be. All things concerning them ' were written
for our admonition;' ICor.x. 11. And ifwe 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 com-
munication unsavoury, and sometimes corrupt, their lives at
best uneven and uncertain, as unto the rule of obedience ;
yet all is well, all is life and peace. The holy men of old,
who obtained this testimony, that they pleased God, did
not so walk before him. They meditated continually in the
law ; thought of God in the night seasons ; spake of his
ways, his works, his praise ; their whole delight was in him,
and in all things they followed hard after him. It is the
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. 8. And
if we are not so in his being spiritually minded, it is to be
feared we are not partakers of the promise. But that we
may the better judge of ourselves therein, I shall add some
few rules unto this direction by example.

1. Consider what proportion your thoughts of spiritual
things bears with those about other things. Our principal
interest and concern, as we profess, lies in things spiritual,
heavenly, and eternal. Is it not then a foolish thing to sup-
pose that our thoughts about these things, should not hold
some proportion with those about other thmgs, 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 unto their families, their

VOL. XIII. s

258 THE GRACE AND DUTY OF

trades, their occasions of life. It is a truth not only conse-
crated by the testimony of him who is truth, but evident
also in the light of reason, ' that where our treasure is there
will our hearts be also.' And the affections of our hearts do
act themselves by the thoughts of our minds. Wherefore,
if our principal treasure be, as we profess, in things spiritual
and heavenly, and woe 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 sorts men's other thoughts are;
and as unto our present purpose, they may be reduced unto
these heads.

1. There are such as are exercised about their callings
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
contrivances, partly in converse, are engaged and spent
about these things. And the more men are immersed in
them, the more do themselves and others esteem them dili-
gent and praiseworthy. And there are some who have neither
necessity nor occasion to be engaged much in the duties of
any especial calling, who yet by their words and actions de-
clare themselves to be confined almost in their thoughts
unto themselves, their relations, their children, and their
self-concerns, which though most of them are very imperti-
nent, yet they justify themselves in them. All sorts may do
well to examine what proportion their thoughts of spiritual
things do bear unto 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 they are spi-
ritually minded, that their principal interest lies in things
above ? It may be 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

BEING SPIRITUvVLLY JVIINDKD. 259

men, as to the things of God and man, who are busied in
their callings, some of one sort, some of another. But even
among the best of these, many will continually spend the
strength of their minds and vigour of their spirits about
their affairs all the day long ; and, so they can pray in the
morning and evening, with some thoughts sometimes of spi-
ritual things occasionally administered, do suppose they
acquit themselves very well. As if a man should pretend
that his great design is, to prepare himself for a voyage unto
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, immor-
tality, and glory : but is it any evidence we really design it,
if all our thoughts are consumed about the trifles of this
world, which we must leave behind us, and have only occa-
sional thoughts of things above '? I shall elsewhere shew,
if God will, how men may be spiritually minded in their
earthly affairs. If some relief may not be thence obtained,
I cannot tell what to say or answer for them, whose thoughts
of spiritual things do not hold proportion with, yea, exceed
them which they lay out about their callings.

This whole rule is grounded on that of our Saviour,
Matt. vi. 31 — 34. 'Take no thought, saying. What shall we
eat? or. What shall we drink? or, Wherewith shall we be
clothed ? But seek first the kingdom of God and his righ-
teousness, and all these things shall be added unto you.
Take therefore no thought for the morrow.' When we have
done all we can, when we have made the best of them we are
able, all earthly things, as unto our interest in them, amount
to no more but what we eat, what we drink, and wherewith
we are clothed. About these things our Saviour forbids us
to take any thought, not absolutely, but with a double limita-
tion. As first, That we take no such thought about them
as should carry along with it a disquietment 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 engagement 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

s 2

260 THE GRACE AND DUTY OF

be the 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 ne be spiritually minded or no. 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 engaged
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 fre-
quently complained of by such as are awake unto their duty,
and sensible of their weakness. Call to mind therefore, how
often on the other hand, spiritual thoughts do interpose, and
as it were impose themselves on your minds, whilst you are
engaged in your earthly affairs. Sometimes, no doubt, but
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 Amminadib;' Cant. vi. 12. Grace in her own soul surprised
her into a ready willing frame unto 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 altogether unprofitable.
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 than their guilt. But they arise from a
corrupt fountain, and wofully pollute both the mind and
conscience. Wherever there are ' vain thoughts,' there is
sin; Jer, iv. 14. Such are those numberless imaginations.

BEING SPIRITUALLY MINDED. 261

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 unto such a pernicious folly, which some of tena-
cious fancies have turned into madness, we are beholding
alone to our cursed apostacy from God, and the vanity that
possessed our minds thereon. Hence the prince of Tyrus
thought he was a god, and ' sat in the seat of God ;' Ezek.
xxviii. 2. So it hath been with others. And in those, in
whom such imaginations are kept unto some better order
and bounds, yet being traced unto their original, they will
be found to spring some of them immediately from pride,
some from sensual lusts, some from the love of the world,
all from self, and the old ambition to be as God, to dispose
of all things as we think meet. I know no greater misery or
punishment in this world, than the debasing of our nal^^ure
to such vain imaginations ; and a perfect freedom from them
is a part of the blessedness of heaven. It is not my present
work to shew how sinful they are ; let them be esteemed
only fruitless, foolish, vain, and ludicrous. But let men ex-
amine 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
unto those that are vain and useless. Do not many give
more time unto them than they do unto holy meditations,
without an endeavour to mortify the one, or to stir up and
enliven the other? Are they not more wonted to their seasons
than holy thoughts are ? And shall we suppose that those
with whom it is so are spiritually minded ?

3. There are thoughts that are formally evil ; they are
so in their own nature, being corrupt contrivances to fulfil
the desires of the flesh in the lusts thereof. These also will
attempt the minds of believers. But they are always looked
on as professed enemies to the soul, and are watched against.
I shall not therefore make any comparison between them
and spiritual thoughts, for they abound only in them that
are carnally minded.

2. The second rule to this purpose is, that we would
consider, whether thoughts of spiritual things do constantly

262 THE GRACE AND DUTY OF

take possession of their proper seasons. There are some
times and seasons in the course of men's lives, wherein they
retire themselves unto their own thoughts. The most busied
men in the world have some times of thinking unto them-
selves. And those who design no such thing, as being afraid
of coming to be wiser and better than they are, do yet spend
time therein whether they will or no. 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 occasional, 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 do abound in us, they will ordinarily, and that with
constancy, possess these seasons, look upon them as those
which are their due, which belong unto them. For they
are expressly assigned unto them in the way of rule, express-
ed in examples and commands. See Psal. xvi. 7,8. xcii. 2.
Dent. vi. 7. If they are usually given up unto other ends
and occasions, are possessed with thoughts of another na-
ture, it is an open evidence that spiritual thoughts have but
little interest in our minds, little prevalency in the conduct
of our souls. It is our duty to afford unto them stated times,
taken away from other affairs that call for them. But if in-
stead thereof we rob them of what is as it were their own,
which no other things or business can lay any just claim
unto, how dwelleth the love of spiritual things in us? Most
professors are convinced that it is their duty to pray morn-
ing 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 farther exercise of spiritual thoughts, applying

BEING SPIRITUALLY MINDED. 263

them unto things worldly, useless, or vain, they can make no
pretence to be spiritually minded.

And it must be observed, which will be found to be true,
that if the seasons which are as it were due unto such medi-
tations 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 unto the
minds of men in them, and habituate themselves unto an ex-
pectation of entertainment ; whence they will grow importu-
nate for admission. Hence, with many, those, precious mo-
ments 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 confu-
sion. For the vain and evil thoughts which some persons
do accustom themselves unto in such seasons, are, or ought
to be, a burden upon their consciences more than they can
bear. That which providence tenders unto their good is
turned into a snare ; and God doth righteously leave them
unto 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 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 unto eter-
nity, of those leisure times which might have been improved
for their advantage unto eternal blessedness.

If we intend therefore to maintain a title unto 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 secu-
rity, we must endeavour to preserve the claim and right of
spiritual thoughts unto 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 hea-
venly things, when we ought to have been engaged in them^

264 THE GRACE AND DUTY OF

how are we affected with a view hereof? 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 unto a spiritual
duty, it will deeply reflect upon itself, and it may be like the
duty the worse afterward. But a gracious soul, one that is
truly spiritually minded, will mourn under a review of such
omissions, and by every one of them is stirred up unto 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
unto myself, and have no rest until I be satisfied.

I say, if indeed we are spiritually minded, we will duly
and carefully call over the consideration of those times and
seasons, wherein we ought to have exercised ourselves in
spiritual thoughts ; and if we have lost them, or any of them,
mourn over our own negligence. But if we can omit and
lose such seasons or opportunities from time to time, with-
out regret or self-reflections, it is to be feared that we wax
worse and worse. Way will be made hereby for farther
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 concerns ; some in vain converse
with others, wherein for the most part they edify one another
unto vanity. How much of this time might, nay ought to be
redeemed for holy meditations ? 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 con-
cernment of their souls. Little do some think what light,
what assurance, what joy, what readiness for the cross, or
for heaven, they might have attained, had they laid hold on
all just seasons of exercising their thoughts about spiritual
things which they have enjoyed, who now are at a loss in
all, and surprised with every fear or difficulty that doth befall
them.

This is the first thing that belongs unto our being spirit-
ually minded ; for, although it doth not absolutely or essen-
tially consist therein, yet is it inseparable from it, and the

BEING SPIRITUALLY MINDED. 265

most undeceiving indication of it. And thus of abounding
and abiding in thoughts about spiritual things, such as arise
and spring naturally from a living principle, a spiritual frame
and disposition of heart within.

CHAP. V.

The objects of spirihial thoughts, or what they are conversant about, evi-
dencing them in whom they are to be spiritually minded. Rules direct-
ing unto steadiness in the contemplation of heavenly things. Motives to
fix our thoughts with steadiness in them.

Before I proceed unto 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 qualifica-
tions laid down, are the evidences of our being spiritually
minded. And it may be, we may be useful unto many herein,
by helping of them to fix their minds, which are apt to rove
into all uncertainty. For this is befallen us through the
disorder and weakness of the faculties of our souls, that
sometimes what the mind guides, leads, and directs unto, in
things spiritual and heavenly,our wills and affections, through
their depravation and corruption, will not comply withal, and
so the good designings of the mind are lost. Sometimes
what the will and affections are inclined unto and ready for,
the mind, through its weakness and inconstancy, cannot lead
them to the accomplishment of; so to will is present with
us, but how to perform 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 a
subject for their meditations. Hence they spend their time
in fruitless desires that they could use their thoughts unto
more purpose, rather than make any progress in the duty it-
self. 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 unto ; both what are the
proper objects of our spiritual thoughts, and how we may

266 THE GRACE AND DUTY OF

be steady in our contemplations of them. And I shall unto
this purpose, first give some general rules, and then some
particular instances in way of direction.

1. Observe the especial calls of providence, and apply
your minds unto 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 ;' Micah vi. 9. There is a call, a cry in
every rod of God, in every chastising providence ; and there-
in makes a declaration of his name, his holiness, his power,
his greatness. This every wise substantial man will labour
to discern, and so comply with the call. God is greatly pro-
voked 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 unto
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 interpretation
of them, but that they are plain declarations of his displea-
sure 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 unrighteous-
ness, or false hypocritical professors of the gospel? Doth he
not also signally declare the uncertainty and instability of
earthly enjoyments, from life itself to a shoe-latchet? As also,
how vain and foolish it is to adhere inordinately unto them?
The fingers that appeared writing on the wall the doom of
Belshazzar, did it in characters that none could read, and
words that none could understand but Daniel. But the pre-
sent call of God in these things is made plain upon tables,
that he may run who readeth it. If the heavens gather black-
ness 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 it these indications of the mind and will of God,
what are the duties that we are called unto thereby ? They
may be referred unto two heads.

1. A diligent search into ourselves, and a holy watch
over ourselves, with respect unto those ways and sins which

BEING SPIRITUALLY MINDED. 267

the displeasure of God is declared against. That present pro-
vidences 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 no-
thing but that they shall suffer with them. But alas! when
the storm came on the ship at sea, wherein there was but
one person that feared God ; upon an inquiry for whose
sake it came, 'the lot fell on him ;' Jonah i. 7. The cause of
the present storm may as well be the secret sins of profes-
sors, as the open provocations of ungodly men. God will
punish severely those which 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 is declar-
ing his displeasure. Take heed of negligence and security
herein. When our Saviour foretold his disciples, ' that one
of them should betray him,' he who alone was guilty, was the
last that said, * Master, is it I V 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 endeavour to live in a holy resignation of
our persons, our lives, our families, all our enjoyments, unto
the sovereign will and wisdom of God ; so as that we may
be in readiness to part with all things upon his call without
repining. This also is plainly declared in the voice of pre-
sent providences. 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 con-
tend with him, we have nothing left to give us rest and peace
for a moment, but a holy resignation of all unto his sove-
reign 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 ? I say, be frequently con-

268 THE GRACE AND DUTY OF

versant in them about these things. They lie before you,
they call upon you, and will find you a just employment.
Count them part of your business, allow them some part
of your time, cease not until you have the testimony of your
consciences, that you have in sincerity stated both these
duties in your minds, which will never be done without
many thoughts about them. Unless it be so with you, God
will be greatly displeased at the neglect of his coming and
call, now it is so plain and articulate. Fear the woful
dooms recorded, Prov. i. 24 — 28. Isa. Ivi. 12. Ixvi. 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 re-
lief. This therefore is the time and season wherein you may
have an especial trial and experiment whether you be spi-
ritually minded or no. It is the wisdom of faith to excite
and draw forth grace into exercise according unto present
occasions. 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 con-
trary to God in these things, as the wisdom of the flesh is
contrary unto him in all things. A great instance we have
with respect unto these duties, especially the latter of them.
For, 1. Who almost makes a diligent search into, and trial
of, his heart and ways, with respect unto the procuring causes
of the displeasure and judgments of God? Generally, when
the tokens and evidences of them do most abound, the
world is full of outrageous provoking sins. These visibly
proclaim themselves to be the causes of the * coming of the
wrath of God on the children of disobedience.' Hence most
men are apt to cast the whole reason of present judgments
upon them, and to 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 the open daring sins of the world, are the procuring
cause of the wrath of God against it in temporal judgments ;
so, the wisest course for us is to refer them unto the great
judgment of the last day. This the apostle directs us unto,
2 Thess. i. 6 — 10. Our duty it is to consider on what ac-
counts 'judgment begins at the house of God,' and to exa-
mine ourselves with respect thereunto.

BEING SPIRITUALLY MINDED. 269

2. Again, the other part of our present duty in compliance
with the voice of Providence, is an humble resignation of
ourselves and all our concernments unto the will of God,
sitting loose in our affections from all earthly temporal en-
joyments. 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 unto it. For this is the way
whereby faith puts forth its efficacy unto the mortification
of self and all earthly enjoyments. Wherefore without this
we can make no resignation of ourselves unto the will of
God. But alas ! how many at present do openly walk con-
trary unto God herein ? The ways, the countenances, the
discourses, of men do give evidence hereunto. Their love
unto present things, their contrivances for their increase
and continuance do grow and thrive under the calls of God
to the contrary. So it was of old ; * they did eat, they drank,
they married, and gave in marriage, until the day that Noah
entered the ark.' Can the generality of professors at this
day give testimony unto the exercise of their thoughts upon
such things as should dispose them unto this holy resigna-
tion ? that they meditate on the calls of God, and thence
make themselves ready to part with all at his time and plea-
sure ? How can persons pretend to be spiritually minded, the
current of whose thoughts lies indirect contrariety unto the
mind of God ?

Here lies the ground of their self-deceivings ; they are
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 a hundred that are positive useless. ' All these
things have I done,' saiththe young man ; ' yet one thing thou
wantest,' saith our Saviour. And the want of that one ren-
dered his 'all things' of no avail unto him. Many things you
have done, many things you do, many grounds of hope abide
with you, neither yourselves nor others do doubt of your
condition. But are you spiritually minded ? If this one thing
be wanting, all the rest will not avail you, you have indeed
neither life nor peace. And what grounds have you to judge
that you are so, if the current of your thoughts lie in direct
contrariety unto the present calls of God ? If at such a time
as this is, your love to the world be such as ever it was, and

270 THE GRACE AND DUTY OF

perhaps be increased ; if your desires are strong to secure
the things of this life unto you and yours ; if the daily con-
trivance of your minds be not how you may attain a con-
stant resignation of yourselves and your all unto the will of
God, which will not be done without much thoughtfulness
and meditations on the reasons of it, and motives unto it, I
cannot understand how you can judge yourselves to be spi-
ritually 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 unto the due performance of present duties.

2. The special trials and temptations of men, call for
the exercise of their thoughts in a peculiar manner with
respect unto them. If a man hath a bodily disease, pain, or
distemper, it will cause him to think much of it whether he
will or no ; at least if he be wise he will so do ; nor will he
always be complaining of their smart, but inquire into their
causes and seek their removal. Yet are there some distem-
pers, as lethargies, which in their own nature take away all
sense and thoughts of themselves ; and some are of such a
slow secret progress, as hectic fevers, that they are not taken
notice of. But both these are mortal. And shall men be
more negligent about the spiritual distempers of their souls ;
so as to have multiplied temptations, the cause of all spi-
ritual diseases, and take no thought about them ? Is it not
to be feared, that where it is so, they are such as either in
their own nature have deprived them of spiritual sense, or
by their deceitfulness are leading on insensiblty unto death
eternal ? Not to have our minds exercised about these things,
is to be stupidly secure ; Prov. xxiii. 34, 35.

There is I confess some difficulty in this matter, how
to exercise our thoughts aright about our temptations.
For the great way of the prevalency of temptations is by
stirring up multiplied thoughts about their objects, or
what they do lead unto. 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 enticeth unto sin ; .Tames i. 14. The means

BEING SPIRITUALLY MINDED. 271

at least whereby men come to have ' eyes full of adultery,'
2 Pet. ii. 14. or live in constant contemplation of the plea-
sures of sin. 2. They arise and are occasioned by re-
newed representations of the object of sin. And this is
twofold: 1. That which is real, as Achan saw the wedge
of gold and coveted it; Josh. vii. 21. Prov. xxiii. 31.
Against this is that prayer of the psalmist, ' turn away
mine eyes from beholding vanity;' and the covenant of
Job, chap. xxxi. 1. 2. Imaginary, when the imagination
being tainted or infected by lust, continually represents the
pleasure of sin and the actings of it unto the mind. Herein
do men make provision for the flesh to fulfil the lusts
thereof; Rom. xiii. 14. 3. From the suggestions of Satan,
who useth all his wiles and artifices to stir up thoughts
about that sin whereunto the temptation leads. And temp-
tation seldom fails of its end, when it can stir "up a multi-
tude of unprofitable thoughts about its object. For when
temptations do 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
do want nothing but opportunities and occasions, taking off
the power of outward restraints, for the commission of
actual sin. When men have so devised mischief, ' they
practise it when it is in the power of their hand;' Micah
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 unto them only, unto whom their temptations
are their affliction and their burden. And such persons
also must be very careful how they suffer their thoughts
to be exercised about the matter of their temptation, lest it
be a snare, and be too hard for them. Men may begin their
thoughts of any object with abhorrency and detestation,
and, if it be in case of temptation, end them in complacency
and approbation. The deceitfulness of sin lays hold on
something or other that lust in the mind stays upon with
delectation, and so corrupts the whole frame of spirit which
began the duty. There have been instances wherein per-
sons have entered with a resolution to punish sin, and have
been ensnared by the occasion unto the commission of the
sin they thought to punish. Wherefore, it is seldom that

272 THE GRACE AND DUTY OF

the mind of any one exercised with an actual temptation,
is able safely to conflict with it, if it entertain abiding
thoughts of the matter of it, or of the sin whereunto it
leads. For sin hath ' mille nocendi artes,' and is able to
transfuse its poison into the affections from every thing
it hath once made a bait of, especially if it hath already
defiled the mind with pleasing contemplations of it. Yea,
oftentimes a man that hath some spiritual strength and
therein engageth unto the performance of duties, if in the
midst of them the matter of his temptation is so presented
unto him, as to take hold of his thoughts in a moment, as
if he had seen (as they say) Medusa's head, he is turned
into a stone ; his spirits are all frozen, his strength is gone,
all actings of grace do 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 deliverance.
Wherefore, whilst persons are exercised with any tempta-
tion, I do not advise them to be conversant in their
thoughts about the matter of it. For sometimes remem-
brances of former satisfaction of their lusts, sometimes
present surprisals, with the suitableness of it unto corrup-
tion not yet mortified, sometimes the craft of Satan fixing
their imagination on it, will be too hard for them, and carry
them unto a fresh compliance with that sin, which they
would be delivered from.

But this season calls in an especial manner for the exer-
cise of the thoughts of men, about the ways and means
of deliverance from the snare wherein they are taken, or the
danger they find themselves exposed unto. 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 unto 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 unto
sin. But this men, unless they are spiritually minded, are
very loath to come unto. 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 unto their minds. Such men

BEING SPIRITUALLY MINDED. 273

know not well what to do unless they may in their minds
converse with the objects of their hists, and do 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 unto those fools who make a mock of
sin, and will ere long take up their habitation among
them.

But I speak, as I said before, of them only whose
temptations are their afflictions, and who groan for de-
liverance from them. Acquaint such persons with the
great, indeed only, way of relief in this distress, as it is ex-
pressed, Heb. ii. 17, 18. 'He is a merciful and faithful
high priest in things appertaining unto God. For in that
he himself hath suffered being tempted, he is able to succour
them that are tempted;' and chap. iv. 15, 16. ' For we have
not an high priest that cannot be touched with the feeling
of our infirmities ; but was in all points tempted like as we
are, yet without sin. Let us therefore come boldly to the
throne of grace, that we may obtain mercy, and find grace
to help in time of need :' let them know that their only
way for their deliverance is by acting faith in thoughts on
Christ, his power to succour them that are tempted, with
the ways whereby he administereth a sufficiency of grace
unto that end ; retreating for relief unto him on the urgency
of temptations, they can hardly be brought unto a com-
pliance therewithal. They are ready to say, ' Are not
Abana and Pharpar rivers of Damascus better than all the
waters of Israel?' Is it not better to betake ourselves and
to trust unto our own promises, resolutions, and endeavours,
with such other ways of escape as are in our own power ?
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 deli-
verance. 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

VOL. XIII. T

274 THE GRACE AND DUTY OF

ground upon them, until their breach grow great like the
sea, and there be no healing of it.

I mention this only to shew the weight and necessity 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 unto the only efficacious
relief. Some will groan and cry out under their vexation
from the torture they are put unto in the conflict between
their temptations and convictions. Some will betake them-
selves unto the pretended relief that any false religion tenders
unto 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 unto.

We are all of us liable unto temptations. Those who
are not sensible of it, are under the power of what the temp-
tation leads unto. And they are of two sorts ; first, such as
are extraordinary, when the hand of God is in them in a pe-
culiar manner for our rebuke. It is true, God tempts none,
as temptation formally leads unto sin. But he orders temp-
tations so far forth as they are afflictive and chastisements.
Thus it is when he suffers an especial corruption within to
fall in conjunction with an especial temptation without, and
to obtain a prevalency thereby. Of these there is no doubt,
but any man not judicially hardened, may know both his dis-
ease and the remedy. But that ordinary course of tempta-
tions which we are exercised withal, needs a diligent at-
tendance for their discovery as well as for our deliverance
from them. And it is to be feared, that many are kept in
spiritual weakness, useless, and in darkness, all their days,
through the power of their temptations, yet never know what
they 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 temp-
tations. Yet in the exercise of due watchfulness, diligence,
and prudence, men may know both the plague of their own
hearts in their prevailing corruptions, and the ways whereby
it is excited through temptation, with the occasions it makes
use of, and the advantages it takes. For instance ; one may
have an eminency in gifts, and usefulness or success in his
labours, which gives him great acceptance with others. Such
a one shall hardly avoid a double temptation. First, of spi

BEING SPIRITUALLY MINDED. 275

ritual pride and self-exaltation. Hence the apostle will not
admit a novice, one unexperienced 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 upon successes and ap-
plause, unless they keep themselves constantly balanced with
thoughts of their own vileness in the sight of God. And,
secondly, remissness unto exact universal mortification,
which they countenance themselves against, by their accep-
tance and success above others in the ministry. It were
much to be desired that all who are ministers, would be care-
ful in these things ; for although some of us may not much
please others, yet we may so far please ourselves, as to expose
our souls unto 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.
Negligence as unto a spiritual watch, vanity in converse, love
of earthly things, with conformity unto the world, will on all
occasions impose themselves upon them. If they under-
stand 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 effectual ; and those that are poor have theirs
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 concerning themselves,
may know wherein their temptations do lie, what are the ad-
vantages whereby they perplex their minds and endanger
their souls.

In these cases, generally, men are taught what are the ways
and means of their deliverance and preservation. Where-
fore there are three things required unto this duty, and spi-
ritual wisdom unto them all : 1. To know what are the es-
pecial temptations from whence you suffer, and whereby the
life of God is obstructed in you. If this be neglected, if it
be disregarded, no man can maintain either life or peace, or
is spiritually minded. 2. Know your remedy, your relief,
wherein alone it doth consist. Many duties are required of

T 2

276 THE GRACE AND DUTY OF

US unto this end, and are useful thereunto. But know as-
suredly, 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 unto him who ' is able to
succour them that are tempted.' Wherefore, 3. Herein lies
your great duty with respect unto your temptations, namely,
in a constant exercise of yourthoughts 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 unto
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 there-
in? What if he should be persuaded that a general security,
coldness, deadness, and decay in grace, especially as to the
vigorous actings of zeal, love, and delight in God, with an in-
difFerency unto holy duties, are the effects ofthis hour of temp-
tation ? I do not say determinately that so it is, let others
judge as they see cause. But if any one do so judge, un-
doubtedly it is his duty to be exercised in his thoughts, how
he may escape in this day of trial, and be counted worthy to
stand before the Son of man. He will find it his concern-
ment to be conversant in his mind with the reasons and
motives unto 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 in our minds in great variety on all sorts of occasions,
so we ought to give them entertainment in our meditations.
To hear things, to have them proposed unto 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
instances, as was before proposed, of those things which I
judge that they who would be spiritually minded, ought to
abide and abound in thoughts concerning them.

1. It is our duty greatly to mind the things that are above.

BEING SPIRITUALLY MINDED. 277

eternal things, both as unto their reality, their present state,
and our future enjoyment of them. Herein consists the life
of this grace and duty. To be heavenly minded, that is, to
mind the things of heaven, and to be spiritually minded is
all one ; or it is the effect of being spiritually minded, as unto
its original and essence ; or the first proper actings of it. It
is the cause of it, as unto 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 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 unto him. Col. iii. 1, 2. ' If ye then
be risen with Christ, seek those things which are above, where
Christ sitteth on the right hand of God. Set your affections on'
(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
unto 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 in-
ward man is renewed day by day. For our light affliction
which is but for a moment, vvorketh for us a far more exceed-
ing and eternal weight of gloiy ; 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.' 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 ? Is there
any thing that you would more desire, if you are believers?
Is it not better to have such a mind in us, than to enjoy all
the peace and security that the world can afford ? One prin-
cipal 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 withal,
Heb. vi. 19,20. whereof we shall speak more afterward.
Without doubt ^he generality of Christians are greatly

278 THE GKACE AND DUTY OF

defective in this duty, partly for want of light into them,
partly for want of delight in them ; they think little of an
eternal country. Wherever men are, they do not use to neg-
lect thoughts of that country wherein their inheritance lies.
If they are absent from it for a season, yet will they labour
to acquaint themselves with the principal concernments of
it. But this heavenly country, wherein lies our eternal in-
heritance, is not regarded. Men do not as they ought exer-
cise 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 unto
present things. He that looks steadily on the sun, although
he cannot bear the lustre of its beams fully, yet his sight is
so affected with it, that when he calls off his eyes from it,
he can see nothing as it were of the things about him, they
are all dark unto him. And he who looks steadily in his
contemplations on things above, eternal things, though he
cannot comprehend their glory, yet a veil 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 unto
daily contemplation of the nature and causes of it, or as
unto any entrance into it by faith and hope, the most are
strangers thereunto. If we are spiritually minded, nothing
will be more natural unto us, than to have many thoughts
of eternal things, as those wherein all our own principal con-
cerns do lie, as well as those which are excellent and glo-
rious in themselves. The direction thereon is, that we would
make heavenly things, the things of the future state of bless-
edness and glory, a principal object of our thoughts ; that
we would think much about them, that we would meditate
much upon them. Many are discouraged herein, by their
ignorance and darkness, by their want of due conceptions
and steady apprehensions of invisible things. Hence one of
these two things do befall them, when they would meditate
on things above. 1. The glory of them, the glory of God
in them, being essentially infinite and iticomprehensible.

BEING SPIRITUALLY MINDED. 279

doth Immediately overwhelm them, and, as it were in a mo-
ment, put them unto 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 invisible 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 afterward spoken unto. At present I shall
only say, that.

Whosoever shall sincerely engage in this duty according
unto what he hath, and shall abide constant therein, he will
make such a refreshing progress in his apprehension of hea-
venly things, as he will be greatly satisfied withal. 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 unto 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 on
what in particular we may exercise our thoughts on those
things above.

1. Faith will be increased and strengthened by it. In-
visible things are the proper objects of faith. It is the evi-
dence of things not seen;' Heb. xi. 1. Wherefore in our
thoughts of them, faith is in its proper exercise, which is
the principal means of its growth and increase. And hereon
two things will ensue.

1. The soul will come unto a more satisfactory abiding
sense of the reality of them. Things of imagination which
maintain a value of themselves by darkness, will not bear a
diligent search into them. They lose of their reputation on
every serious inquiry. If rational men would but give them-
selves the liberty of free indagation by their own thoughts,
it would quickly cashier the fool's paradise of Mahomet,
the purgatory of the Papists, and all such creatures of ima-
gination and superstition. But where things are real and
substantial, the more they are inquired into, the more they
evidence their being and subsistence. It is not therefore
every profession of a faith of a future state of blessedness,
that will realize it in our minds. And therefore, for the most

280 THE GRACE AND DUTY OF

part, it is rather a notion that men have of heavenly things
which they do not contradict, than any solid satisfaction in,
or spiritual sense of, their reality. For these are things that
'eye hath not seen, nor ear heard, nor will enter into the heart
of man to conceive ;' whose existence, nature, and real state
are not easily comprehended. But through the continual
exercise of holy thoughts about them, the soul obtains an
entrance into the midst of them, finding in them both du-
rable substance and riches. There is no way therefore to
strengthen faith unto any degree, but by a daily contempla-
tion on 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 thereunto ; but in us, in our
hearts, in the minds of them that do believe. Imagination
creates its own object; faith finds it prepared beforehand.
It will not leave a bare notion of them in the understanding,
but give them a spiritual subsistence in the heart; as Christ
himself dwells in our hearts by faith. And there are two things
that will discover this subsistence of them in 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 unto us. There are many sea-
sons, some whereof shall be immediately spoken unto, and
many duties wherein and whereunto the faith and thoughts
of things invisible and eternal are needful unto us, so as
that we cannot fill up those seasons, nor perform those duties
in a due manner without them. If on all such occasions they
do from the inward frame of our minds present themselves
unto us, or through our acquaintance and familiarity with
them, we recur in our thoughts unto them, they seem to have
a re9.1 subsistence given unto them in our souls. But if on
such occasions wherein alone they will yield us help and re-
lief, we accustom ourselves to other thoughts, if those con-
cerning them are as it were out of the way, and arise not in
our minds of their own accord, we are yet strangers unto this
effect of faith. 2. They are realized unto us, they have a
subsistence in us, when the soul continually longeth to be
in them. When they have given such a relish unto our

BElNCf SPIRITUALLY MINDEC. 281

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

2. It will gradually give the heart an acquaintance
with the especial nature and use of these things. General
thoughts and notions of heaven and glory do but fluctuate
up and down in the mind, and very little influence it unto
other duties. But assiduous contemplation will give the
mind such distinct apprehensions of heavenly things as shall
duly affect it with the glory of them.

1. The more we discern of the glory and excellency of
them in their own nature, of their suitableness unto ours, as
our only proper rest and blessedness, as the perfection and
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 established in its cleaving unto them ; so in the contempla-
tion of these things consists the principal food of faith,
whereby it is nourished and strengthened. And we are not to
expect much work, where there is not provision of proper food
for them that labour. No wonder if we find faith faint and
weak in the work it hath to do, which ofttiraes is great and
weighty, if we neglect to guide it daily unto that which
should administer strength unto it.

2. It will give life and exercise unto the grace of
hope. Hope is a glorious grace, whereunto blessed effects
are ascribed in the Scripture, and an effectual operation unto
the supportment and consolation of believers. By it are we
purified, sanctified, saved. And to sum up the whole of its
excellency and efficacy, it is a principal way of the working
of Christ as inhabiting in us; Col. i. 27. 'Christ in you
the hope 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 into an
expectation of it. Hope in general is but an uncertain ex-
pectation 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 confidenccj

282 THE GRACE AND DUTY OF

accompanied with longing desires of enjoyment. From a
mistake of its nature it is, that few Christians labour after it,
exercise themselves unto it, or have the benefit of it. For
to live by hope, they suppose infers a state not only beneath
the life of faith and all assurance in believing, but also
exclusive of them. They think to hope to be saved is a
condition of men who have no grounds of faith or assurance.
But this is to turn a blessed fruit of the Spirit into a common
affection of nature. Gospel hope is a fruit of faith, trust,
and confidence. Yea, the height of the actings of all grace
issues in a well-grounded hope, nor can it rise any higher.
Rom. v. 2 — 5.

Now the reason why men have no more use of, no more
benefit by, this excellent grace, is because they do not abide
in thoughts and contemplation of the things hoped for. The
especial object of hope is eternal glory; Col. i. 27. Rom.
V. 2. The peculiar use of it is, to support, comfort, and re-
fresh the soul in all trials, under all weariness and despond-
encies, with a firm expectation of a speedy entrance into
that glory, with an earnest desire after it. Wherefore, unless
we acquaint ourselves by continual meditation with the
reality and nature of this glory, it is impossible it should be
the object of a 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 unto a most
remote country, wherein all of them have an apprehension
that there is a place of rest, and an inheritance provided for
them. Under this apprehension they all put themselves upon
their voyage, to possess what is so prepared. Howbeit some
of them have only a general notion of these things, they
know nothing distinctly concerning them, and are so busied
about other affairs that they have no leisure to inquire into
them, or do suppose that they cannot come unto any satis-
factory knowledge of them in particular, and so are content
to go on with general hopes and expectations. Others there
are who by all possible means acquaint themselves particu-
larly with the nature of the climate whither they are going,
with the excellency of the inheritance and provision that is

BEING SPIRITUALLY MINDED. 283

made for them. Their voyage proves long and wearisome,
their diflSiculties many and their dangers great, and they
have nothing to relieve and encourage themselves but the
hope and expectation of the country whither they are going.
Those of the first sort will be very apt to despond and faint;
their genei'al 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 incom-
parable excellency, have always in a readiness wherewith to
cheer their minds and support themselves.

In that journey or pilgrimage wherein we are engaged
towards a heavenly country, we are sure to meet with all
kinds of dangers, difficulties, and perils. It is not a general
notion of blessedness that will excite and work in us a spi-
ritual refreshing hope. But when we think and meditate on
future glory as we ought, that grace which is neglected for
the most part as unto its benefit, and dead as unto its exer-
cise, 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 spiritually minded.

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

There is nothing more necessary unto believers at this
season, than to have their minds furnished with provision
of such things as may prepare them for the cross and suffer-
ings. Various intimations of the mind of God, circum-
stances of providence, the present state of things in the world,
with the instant peril of the latter days, do all call them here-
unto. If it be otherwise with them, they will at one time or
other be wofully surprised, and think strange of their trials,
as if some strange thing did befall them. Nothing is more
useful unto this end, than constant thoughts and contem-
plations of eternal things and future glory. From thence
alone can the soul have in a 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 manage-
ment of the tackling of the ship, and other applications of
their art for their safety. But if the storm increase and
come to extremity, they are forced to forego all other means
and betake themselves unto a sheet-anchor, to hold their

284 THE GRACE AND DUTY OF

ship steady against its violence. So when a storm of perse-
cution and troubles begins to arise, men have various ways
and considerations for their relief. But if it once comes to
extremity, if sword, nakedness, famine, and death are in-
evitably coming upon them, they have nothing to betake
themselves unto that will yield them solid relief, but the
consideration and faith of thing-s 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 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; 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 sufferings of this present
time are not to be compared with the glory that shall be
revealed in us ;' there is no comparison between them, as if
one had as much evil and misery in them as the other hath
of good and blessedness; as though his state was any way
to be complained of, who must 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
aversation from, great distressing sufferings, that are above
the power of nature to bear. Even our Lord Jesus himself,
having taken on him all the sinless properties of our nature,
had a fear and aversation, though holy and gracious with
respect unto his own. Those who through a stout-hearted-
ness do contemn them before their approach, boasting in

BEING SPIRITUALLY MINDED. 285

themselves 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 conflict with them.
Peter alone trusted unto 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
stories are filled with instances of such as having borne
themselves high before the ajiproach of trials, have shame-
fully miscarried when their trials have come. Wherefore, it
is moreover allowed unto us, to use all lawful iiieans for the
avoiding of them. Both rules and examples of the Scripture
give sufficient warranty for it. But there are times and
seasons vvhei'ein, without any tergiversation, they are to be
undergone unto the glory of God, and in the discharge of
our duty, confessing Christ before men, as we would be
owned by him before his Father in heaven. All things do
now call us to prepare for such a season, to be martyrs in
resolution, though we should never really lose our lives by
violence. Nothing will give us this preparation, but to have
our minds exercised in the contemplation of heavenly things,
of things that are invisible and eternal. He who is thus
spiritually minded, who hath his thoughts and affections
set on things above, will have always in a readiness what to
oppose unto any circumstance of his sufferings.

Those views which such a one hath had by faith of the
uncreated glories above, of the things in heavenly places
where Christ sits at the right hand of God, of the glory
within the veil, whereby they have been realized and made
present unto his soul, will now visit him every moment, abide
with him continually, and put forth their efficacy unto his
supportment and refreshment. Alas! what will become of
many of us, who are grovelling continually on the earth,
whose bellies cleave unto the dust, who are strangers unto
the thoughts of heavenly things, when distressing troubles
shall befall us ? 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 Jephtha, 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

'^86 THE GRACE AND DUTY OF

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 appointed for the communication of his grace
unto us.

Our Lord Jesus Christ himself, as 'the author and finisher
of our faith, for the joy that was set before him, endured the
cross, and despised the shame;' Heb. xii. 2. His mediatory
glory in the salvation of the church was the matter of the
joy set before him. This he took the view and prospect of
in all his sufferings, unto his refreshment and supportment.
And his example, as 'the author and finisher of our faith,' is
more efficaciously instructive than any other rule or precept.
Eternal glory is set before us also ; it is the design of God's
wisdom and grace, that by the contemplation of it we should
relieve ourselves in all our sufferings, yea, and rejoice with
joy unspeakable and full of glory. How many of those
blessed souls, now in the enjoyment of God and glory, who
passed through fiery trials and great tribulations, were en-
abled to sing and rejoice in the flames by a prepossession of
this glory in their minds through believing? yea, some of
them 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
comfort 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 therefore 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
comparison 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 incorrupt-
ible.' If men, when a corruptible crown of vain honour and
applause is proposed unto them, will do and endure all that
is needful for the attainment of it, and relieve themselves in
their hardships with thoughts and imaginations of attaining
it, grounded on uncertain hopes ; shall not we who have a

BEING SPIRITUALLY MINDED. 287

crown immortal and invisible proposed unto 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 unto it?

4. This is the most effectual means to wean the heart
and affections from things here below ; to keep the mind
unto 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 abso-
lutely, but comparatively, in comparison of him and the
gospel, with the duties which belong unto our profession;
Luke xiv. 26. ' If any man come to me, and hate not father,
and mother, and wife, and children, and brethren, and sisters,
yea, and his own life also, he cannot be ray disciple.' 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 disciples of Christ on any other terms. But here in
an especial manner lies the wound and weakness of faith and
profession in these our days. ' The bellies of men cleave
unto the dust,' or their affections unto earthly things.

I speak not of those who by rapine, deceit, and oppres-
sion, strive to enrich themselves ; nor of those who design
nothing more than the attainment of greatness and promo-
tions in the world, though not by ways of open wickedness ;
least of all of them who make religion, and perhaps their mi-
nistry therein, a 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 obtaining riches, are
lawful, honest, and unblamable ; 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
matter 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 ofttimes that inordinate
love unto present things, that esteem and valuation of them.

288 THE GRACE AND DUTY OF

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 conjunction, are
an idol which they set up in their hearts, and secretly bow
down unto. About these are their hopes and fears exer-
cised, 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 assigned unto 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 unto our affections and their actings about
earthly things. But let men plead and pretend what they
please, I shall offer one rule in this case which will not fail.
And this is, that when men are so confident in the good
state and measure of their affections and their actings to-
wards earthly things, as that they will oppose their engage-
ments into them, unto known duties of religion, piety, and
charity, they are gone into a sinful excess. Is there a state
of the poor that requires their liberality and bounty? you
must excuse them, they have families 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 du-
ties ? they are so full of business, that it is impossible for
them to have leisure for any such occasions ; so by all ways
declaring that they are under the power of a prevalent
predominant affection unto earthly things. This fills all
places with lifeless, sapless, useless professors, who approve
themselves in their condition, whilst it is visibly unspiritual
and withering.

The heart will have something whereon in a way of pre-
eminence, it will fix itself and its affections. This in all its
perpetual motions it seeks for rest and satisfaction in ; and
every man hath an edge, the edge of his affections is set one
way or other, though it be more keen in some than others.

BEING SPIRITUALLY MINDED. 289

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
unto 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.

Herein lies the great danger of multitudes at this pre-
sent season. For let men profess what they will under the
power of this frame, their eternal state is in hazard every
moment. And persons are engaged in it in great variety of
degrees. And 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 do cleave unto, 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 ? May they not be care-
ful in good and honest ways of diligence about the things of
the world, when the most either lavish their time away in the
pursuit of bestial lusts, or heap them up by deceit and op-
pression ? May they not contrive for the promotion of their
children in the world, to add the other hundred or thousand
pounds unto their advancement, that they may be in as good
condition as others, seeing he is worse than an infidel who
provides not for his own family? By such reasonings and
secret thoughts do many justify themselves in their earthly
mindedness. And so fixed they are in the approbation of
themselves, that if you urge them to their duty, you shall
loose their acquaintance, if they do not become your ene-
mies for telling them the truth. Yea, they will avoid one
duty that lieth not against their earthly interest, because it
leads unto another. They will not engage in religious as-
semblies. Or be constant unto their duty in them, for fear
duties of charity should be required of them or expected
from them : on what grounds such persons can satisfy them-
selves that they are spiritually minded, I know not. I shall
leave only one rule with persons that are thus minded.

VOL. XIII. u

290 THE GRACE AND DUTY OF

Where our love unto the world, hath prevailed by its rea-
sonings, 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 unto these things. Hence they
endeavour to contend against this evil, sometimes by forcing
themselves unto such acts of piety or charity as are contrary
unto that frame, and sometimes by labouring a change of the
frame itself: especially they will do so when God is pleased
to awaken them by trials and afflictions, such as write vanity
and emptiness on all earthly enjoyments. But for the most
part they strive not lawfully, and so obtain not what they
seem to aim at.

This disease with many is mortal ; and will not be tho-
roughly cured in any but by the due exercise of this part of
spiritual mindedness. There are other duties required also
unto the same end, namely, of the mortification of our de-
sires and affections unto earthly things, whereof I have
treated elsewhere. But without this, or a fixed contem-
plation on the desirableness, beauty, and glory of heavenly
things, it will not be attained. Farther to evince the truth
hereof, we may observe these two things: 1. If by any
means a man do 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 mor-
tification is of no advantage unto him . So persons frequently
through discontent, disappointments, or dissatisfaction 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 retirements suiting their principles, without any ad-
vantage to their souls. 2, God is no such severe lord and
master as to require us to take off our affections from, and
mortify them unto, those things which the law of our na-
ture makes dear unto us, as wives, children, houses, lands
and possessions, and not propose unto us somewhat that is
incomparably more excellent to fix them upon. So he in-
vites the elect of the Gentiles unto Christ ; Psal. xlv. 10.
' Hearken, O daughter, and consider, and incline thine ear ;

BEING SPIRITUALLY MINDED. 291

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 whithersoever he pleased.
But he proposeth this for their encouragement, ver. 11. 'So
shall the King greatly desire thy beauty, for he is thy Lord,
and worship thou him.' The love of the great King is an abun-
dant satisfactory recompense for parting with all things in
this world. So when Abraham's servant was sent to take Re-
bekah for a wife unto Isaac, he required that she should imme-
diately leave father and mother, brothers, and all enjoyments,
and go along with him ; but withal, that she might know
herself to be no loser thereby, he not only assured her of the
greatness of his master, but also at present he gave her jewels
of silver, and jewels of gold, and raiment; Gen. xxiv. 53.
And when our Saviour requires that we should part with all
for his sake and the gospel, he promiseth a hundred-fold in
lieu of them, even in this life ; namely, in an interest in things
spiritual and heavenly. Wherefore, without an assiduous
meditation on heavenly things, as a better, more noble, and
suitable object for our affections to be fixed on, we can never
be freed in a due manner from an inordinate love of the
things here below.

It is sad to see some professors who will keep up 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 intrench on their love and adherence unto
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
profession of his conscientious and religious conversation;
* Go sell what thou hast, give to the poor, and follow me ;'
something might be pleaded in excuse for their tergiversation.
But alas ! they will decline their duty when they are not
touched unto the hundreth part of their enjoyments.

I bless God, I speak not thus of many of my own know-
ledge ; and may say with the apostle unto the most unto
whom I usually speak in this manner, * But, beloved, we are
persuaded better things of you, and things that accompany
salvation, though we thus speak;' Heb. vi. 9. Yea, the same
testimony may be given of many in this city., which the same

u 2

292 THE GRACE AND DUTY OF

apostle gives unto the churches of Macedonia ; 2 Cor. viii.
1 — 3. ' Understand the grace of God bestowed on the
churches of Macedonia, how that in a great trial of affliction,
the abundance of their joy and their poverty abounded unto
the riches of their liberality. For to their power, and beyond
their power, they were willing of themselves.' There hath
been nothing done amongst us, that may or can be boasted
of, yet considering all circumstances, it may be there have
not been more instances of true evangelical charity in any
age or place for these many years. For them who have been
but useful and helpful herein, the Lord remember them for
good, and spare them according to the multitude of his mer-
cies. It is true, they have not, many of them, founded col-
leges, built hospitals, or raised works of state and magnifi-
cence. For very many of them are such, as whose deep po-
verty comparatively hath abounded unto the riches of their
liberality. The backs and bellies of multitudes of poor and
needy servants of Christ have been warmed and refreshed
by them, blessing God for them. ' Thanks be to God,' saith
the aposlle 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 afflictions. For many, since they have lost
much of their enjoyments by them, and have all endangered
continually, have abounded in duties of charity beyond what
they did in the days of their fulness and prosperity. So * out
of the eater there hath come forth meat.' 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 do so cleave unto them in their affec-
tions, that no sense of duty, no example of others, no con-
cernment of the glory of God or the gospel can make any
impressions on them. If there be yet in them so much life
and light of grace, as to design a deliverance from this wo-
ful condition, the means insisted on must be made use of.

Especially this advice is needful unto those who are rich,
who have large possessions, ^r abound in the goods of this

BEING SPIRITUALLY MINDED. 293

world. The poor, the afflicted, the sorrowful are prompted
from their outward circumstances, as well as excited by
inward grace, frequently to remember and to think of the
things above, wherein lies their only reserve and relief
against the trouble and urgency of their present condition.
But the enjoyment of these things in abundance, is accom-
panied with a two-fold evil, lying directly contrary unto this
duty.

1. A desire of increase and adding thereunto. Earthly
enjoyments enlarge men's earthly desires ; and the love of
them grows with their income. A moderate stock of
waters, sufficient for our use, may be kept within ordinary
banks. But if a flood be turned into them, they know no
bounds, but overflow all about them. The increase of
wealth and riches enlargeth the desires of men after them
beyond all bounds of wisdom, sobriety, or safety. He that
labours hard for his daily bread, hath seldom such earnest
vehement desires of an addition unto what he hath, as many
have who already have more than they know how to use,
or almost what to do withal. This 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 Christians 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 and miserable.
Now these things are contrary unto, and where they are
habitually prevalent, inconsistent utterly with, being spiri-
tually minded. Nor is it possible, that any who in the
least degree are under their power, can ever attain deli-
verance, unless their thoughts are fixed, and their minds
thereby possessed with due apprehensions of invisible things
and eternal glory.

These are some few of those many advantages which
we may obtain by fixing our thoughts and meditations,
and thereby our affiections on the things that are above.
And there are some things which make me willing to give
some 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,

294

THE GRACE AND DUTY OF

unless we do really exercise our thoughts unto meditations
of things above. Without it all our religion is but vain.
And as I fear, men are generally v»'anting and defective
herein in point of practice ; so I do also, that many, through
the darkness of their minds, the weakness of their intel-
lectuals, 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.

CHAP. 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 objects
of our spiritual thoughts as unto our present duty. That
which we were last engaged in, is an especial instance in
heavenly things ; things future and invisible, with the
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 appre-
hensions 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 unto the truth of what is proposed unto it. And
the greatest part of mankind do both deceive themselves,
and feed on ashes in this matter. They fancy a future
estate, which hath no foundation but in their own imagina-
tions. 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 concern-

BEING SPIRITUALLY MINDED. 295

ment of them, * where Christ sitteth on the right hand of
God;' Col. iii. 1, 2. He would lead us unto distinct ap-
prehensions of 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 do 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 is so, they are not agreed.
Many esteem only those things that are grievous, trouble-
some, wasting and destructive unto nature to be so ; that
is, what is penal, in pain, sickness, sorrow, loss, poverty,
with all kind of outward troubles, and death itself, are evil.
Wherefore they suppose that the future state of blessedness
will free them from all these things, if they can attain unto
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 profli-
gate, 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, unto 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 thereunto.
Heaven is promised * as rest unto them that are troubled ;'
2 Thess. i. 7. It is our duty, under all our sufferings, re-
proaches, persecutions, troubles, and sorrows, to raise up
our minds unto 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'. Rev. vii. 17. or remove far from us all causes of
sorrow. And it would be unto our advantage, if we did
accustom our minds more unto this kind of relief than we
do ; if upon the incursion of fears, dangers, sorrows, we did
more readily retreat unto thoughts of that state wherein we
shall be freed from them all ; even this most inferior con-
sideration of it, would render the thoughts of it more

296 THE GRACE AND DUTY OF

familiar, and the thing itself more useful unto us. Much
better it were, than on such occasions to be exercised with
heartless complaints, uncertain hopes, and fruitless contri-
vances.

But there is that which unto them who are truly
spiritually minded, hath more evil in it than all these
things together, and that is sin. Heaven is a state of
deliverance from sin, from all sin, in all the causes, con-
comitants, and eflfects of it. He is no true believer unto
whom sin is not the greatest burden, sorrow, and trouble.
Other things, as the loss of dear relations, or extraordinay
pains, may make deeper impressions 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 tooth ache,
which will be gone in an hour, than in a hectic fever or
consumption, which will assuredly take away his life. But
take in the whole course of our lives, and all the actings of
our souls in spiritual judgment, as well as natural affection,
and I do not understand how a man can be a sincere be-
liever, unto whom sin is not the greatest burden and
sorrow.

Wherefore, in the first place, it belongs unto 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 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, so 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 himself for refreshment unto thoughts
of that state wherein he shall be freed from it and triumph
over it unto eternity. This is a notion of heaven that is
easily apprehended and fixed on the mind, which we may
dwell upon, unto the great advantage and satisfaction of
our souls.

Frequent thoughts and meditations of heaven under this
notion, do argue a man to be spiritually minded. For it is
a convining evidence that sin is a burden unto him, that he
longs to be delivered from it and all its consequents ; that

BEING SPIRITUALLY MINDED. 297

no thoughts are more welcome unto 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 consciences uneasy; yet if they are not much in the
prospect of this relief, if they find not refreshment in it,
I fear their trouble is not such as it ought to be. Where-
fore, when men can so wrangle and wrestle with their convic-
tions 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 exer-
cise of this duty. The considerations of the grace and love
of God, of the blood of Christ, of the purity and holiness
of that good Spirit that dwelleth in them, of the light,
grace, and mercy which they have attained through the
promises of the gospel, are those which make the remain-
ders of sin most grievous and burdensome unto 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 remaining with them. It is in this condition
an evidence that they are spiritually minded, if together
with watchful endeavours for the universal mortification of
sin, and utter excision of it, both root and branch, they con-
stantly add these thoughts of that blessed state wherein
they shall be absolutely and eternally freed from all sin,
with refreshment, delight, and complacency.

These things belong unto our direction for the fixing of
our thoughts and meditations on things above. This the
meanest and weakest person who hath the least spark of
sincerity and grace is capable of apprehending, and able to
practise. And it is that which the sense they have of the
evil of sin will put them on every day, if they shut not their
eyes against the light of the refreshment that is in it. Let
them who cannot arise in their minds unto 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 unto their souls.

298 THE GRACE AND DUTY OF

2. As unto the positivepart 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 notions
wherein either faith or reason is concerned. Imagination
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 of, thoughts of heaven. When their ima-
ginations have fluctuated up and down in all uncertainties
for awhile, they are swallowed up in nothing. Glorious and
therefore desirable they take it for granted that it must be.
But nothing can be so unto them, but what is suitable unto
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 unto the wills of their minds and of the flesh, and
therefore they cannot rise up unto any constant desires of
them. Hence, to please themselves, they begin to imagine
what is not. But whereas what is truly heaven pleaseth
them not, and what doth please them is not heaven, nor
there to be found ; they seldom or never endeavour in good
earnest to exercise their thoughts about it.

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

BEING SPIRITUALLY MINDED. 299

the duty of all to be acquainted with the nature of it in ge-
neral, so as that they may have fixed thoughts of it, love
unto it, earnest desires after it, all under its own true and
proper notion.

2. So great a part of mankind as the Mahometans, unto
whom God hath given all the principal and most desirable
parts of the world to inhabit and possess, do conceive the
state of future blessedness to consist in the full satisfaction
of their sensual lusts and pleasures. And evidence this is,
that the religion which they profess, hath no power or effi-
cacy 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 unto the love
of them, nor free the soul to look after blessedness in such
things as alone are suited unto its rational constitution. For
if it did, they would place their happiness and blessedness
in them. Wherefore, it is nothing but an artifice of the god
of this world to blind the eyes of men unto their eternal
destruction.

3. Some of the philosophers of old did attain an appre-
hension 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 excel-
lent 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 with thoughts of the goodness, the amiableness, the
self-sufficiency, the all-sufficient satisfactoriness of the infi-
nite perfections of the divine nature. These things shine in
themselves with such a glorious light, as that there is no
more required unto a perception of them, but that men do
not wilfully shut their eyes against it, through bestial sen-
suality and love of sin. From reason also do they frame their
conceptions concerning the capacity of the souls of men for
the immediate enjoyment of God, and what is suited therein
unto their utmost blessedness. No more is required unto
these things, but a due consideration of the nature of God
and man, with our relation unto him and dependance on
him. By the light of the Scripture they frame these things

300 THE GRACE AND DUTY OF

into that which they call the beatifical vision, whereby they
intend all the ways whereby God in the highest and imme-
diate instances, can and doth communicate of himself unto
the souls of men, and the utmost elevation of their intellec-
tual capacities to receive those communications. It is such
an intellectual apprehension of the divine nature and per-
fections, with ineffable love, as gives the soul the utmost
rest and blessedness which its capacities can extend unto.

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 to
manage them in their minds, nor exercise their thoughts
about them. They cannot reduce them unto present useful-
ness, nor make them subservient unto the exercise and in-
crease of grace. And the truth is, the Scripture gives us
another notion of heaven and glory, not contrary unto this,
not inconsistent with it, but more suited unto the faith and
experience of believers, and which alone can convey a true
and useful sense of these things unto our minds. This there-
fore is diligently to be inquired into, and firmly stated in our
thoughts and affections.

4. The principal notion which the Scripture gives us of
the state of heavenly blessedness, and which the 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.
v. 7. Wherefore this is the difference between our present
and our future state, that sight hereafter shall supply the
room of faith ; 1 Johniii. 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, 10. 12. ' For we know in part, and we
prophecy in part ; but when that which is perfect is come,
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 now see 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 sight must succeed ? Is
it not the manifestation of the glory of the infinite wisdom,

BEING SPIRITUALLY MINDED. 301

grace, love, kindness, and power of God in Christ, the reve-
lation of the eternal counsels of his will, and the ways of
their accomplishment unto 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 unto our souls, received by sight
or a direct immediate intuition of them, doth 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
unto ; in heaven they shall be openly and fully displayed.
The infinite incomprehensible excellencies of the divine na-
ture are not proposed in Scripture as the immediate object
of our faith, nor shall they be so unto sight in heaven. The
manifestation of them in Christ is the immediate object of
our faith here, and shall be of our sight hereafter. Only
through this manifestation of them we are led even by
faith ultimately to acquiesce in them ; as we shall in heaven
be led by love perfectly to adhere unto them with delight
ineffable. This is our immediate objective glory in heaven ;
we hope for no other. And this, if God will, I shall shortly
more fully explain.

Whoever lives in the exercise of faith, and hath any ex-
perience of the life, power, and sweetness of these heavenly
things, unto whom they are a spring of grace and consola-
tion, 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 invisible things but carnal ima-
ginations. Some have no light, no principle, no disposition
of mind or soul, whereunto these things are either accepta-
ble or suitable. Some will go no further in the considera-
tion of the divine excellencies of God, and the faculties and
actings of our souls, than reason will guide them, which may
be of use. But we look for no other heaven, we desire none,
but what we are led unto and prepared for by the light of
the gospel ; that which shall perfect all the beginnings of

302 THE GRACE AND DUTY OF

God's grace in us ; not what shall be quite of another na-
ture and destructive of them. We value not that heaven
w^hich is equally suited unto the desires and inclinations of
the worst of men as well as of the best ; for we know that
they who like not grace here, neither do nor can like that
which is glory hereafter. No man who is not acquainted
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 unto, which the souls of believers long after,
as that which will give full rest, satisfaction, and compla-
cency, is the full, open, perfect manifestation of the glory of
the wisdom, goodness, and love of God in Christ, in his per-
son and mediation, with the revelation of all his counsels
concerning them, and the communication of their effects
unto us. He that likes it not, unto whom it is not desira-
ble, may betake himself unto Mahomet's paradise, or the
philosopher's 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 gra-
dually changed into the likeness of God ; and the compre-
hension of them is that which shall give us our utmost con-
formity and likeness unto him whereof our natures are ca-
pable. In a sense and experience of their reality and good-
ness given us by the Holy Ghost, do all our spiritual conso-
lations and joys consist. The effects produced by them in
our souls are the first fruits of glory. Our light, sense, ex-
perience, and enjoyment of these things, however weak and
frequently interrupted, our apprehensions of them, however
dark and obscure, are the only means whereby we are 'made
meet for the 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 ourselves under
the full participation of the effects of them, immediately,
directly, revealed, proposed, made known unto 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 according unto 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 particular

BEING SPIRITUALLY MIKDED. 303

that belong unto this state of glory, But what we have
mentioned is the fountain and spring of them all. We can
never have an immediate enjoyment of God in the immensity
of his nature, nor can any created understanding conceive
any such things. God's communications of himself unto
us, and our enjoyment of him, shall be in and by the mani-
festation of his glory in Christ. He who can see no glory,
who is sensible of no blessedness in these things, is a stranger
unto that heaven which the Scripture reveals, and which
faith leads unto.

It may be inquired, what is the subjective glory, or what
change is to be wrought in ourselves that we may enjoy
this glory ? Now that consists principally as unto 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 unto its essence and
nature, though somewhat of it shall cease as unto the manner
of its operation. What soul could think with joy of going
to heaven, if thereby he must lose all his present light, faith,
and love of God, though he be told that he sliQuld receive
that in lieu of them, which is more excellent, whereof he
hath no experience, nor can understand of what nature it is.
When the saints enter into rest, their good works do follow
them ; and how can they do so, if their grace do not accom-
pany 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.
Faith shall be heightened into vision, as was proved before,
which doth not destroy its nature, but cause it to cease as
unto 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 afterward, through supplies of grace, he hath a mighty
prevailing evidence of the things believed, is filled with com-
fort and assurance ; this is not by a faith or grace of another
kind than what he had before ; but by the same faith raised
unto a 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. but on another applica-

304 THE GRACE AND DUTY OF

tion of virtue unto him, he saw all things clearly, ver. 25-
It was not a sight of another kind which he then received,
than 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
another kind from the light of faith which we here enjoy ;
only what is imperfsct in it will be done away, and it will be
made meet for the present enjoyment of things here at a dis-
tance 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 labour after a growth in love to God in Christ, than this,
that it shall to all eternity be the same in its nature and in
all its operations, only both the one and the other shall be
made absolutely perfect. The soul will by it be enabled
to cleave unto God unchangeably, with eternal delight, sa-
tisfaction, and complacency. Hope shall be perfect in enjoy-
ment, which is all the perfection it is capable of. So shall
it be as unto other graces.

This subjective perfection of our nature, especially in all
the faculties, powers, and affections of our souls, and all their
operations, belongs unto our blassedness, nor can we be
blessed without it. All the objective glory in heaven would
not in our beholding and enjoyment 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 there-
in consists the renovation of the image of God in us. And
the perfect communication of that image unto us, is the ab-
solute perfection of our natures ; the utmost which their ca-
pacity is suited unto. 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 unal-
terable adherence of our whole souls unto God, in perfect
love and delight. This is that whereby alone the soul reach-
eth unto the essence of God, and the infinite incomprehen-
sible perfections of his nature. For the perfect nature hereof,
divine revelation hath left it under a veil, and so must we do
also. Nor do I designedly handle these things in this place

BEING SPIRITUALLY MINDED. 306

but only in the way of a direction how to exercise our
thoughts about them.

This is the notion of heaven which those who are spiri-
tually minded ought to be conversant withal. And the true
stating of it by faith, is a discriminating character of be-
lievers. This is no heaven unto 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 unto all other things, cannot conceive how
heavenly glory and blessedness should consist in them.
Unskilful men may cast away rough unwrought diamonds
as useless stones ; they know not what polishing will bring
them unto. Nor do men unskilful in the mysteries of god-
liness, 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 unto 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 do under-
stand how any blessedness can consist in the enjoyment of
it ? But this and no other heaven would we go unto. Other
notions there may be, there are, of it, which being but fruits
and effects of men's own imaginations, the more they dwell
in the contemplation of them, the more carnal they may
grow, at best the more superstitious. But spiritual thoughts
of this heaven, consisting principally in freedom from all
sin, in the perfection of all grace in the vision of the glory
of God in Christ, and all the excellencies of the divine na-
ture as manifested in him, are an effectual means for the
improvement of spiritual life, and the increase of all graces
in us. For they cannot but effect an assimilation in the
mind and heart unto the things contemplated on, where the
principles and seeds of them are already inlaid and begun.
This is our first direction.

2. Having fixed right notions and apprehensions of
heavenly things in our minds, it is our duty to think and
contemplate greatly on them, and our own concernment in
them. Without this all our speculations concerning the

VOL. XIII. X

306 THE GRACE AND DUTY OF

nature of eternal things, will be of no use unto us. And
unto your encouragement and direction, take these few short
rules relating unto this duty. 1. Here lies the great trial
whether we are spiritually minded or no, by virtue of this
rule ; ' If we are risen with Christ, we will mind the things
that are above ;' Col. iii. 3. 2. Here lies the great means
whereby we may attain farther 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 no : whether we place our portion
and blessedness in them by virtue of that rule ; * Where out
treasure is, there will our hearts be also.' Are they our trea-
sure, our portion, our reward, in comparison whereof all
other things are but loss and dung? we shall assuredly be
conversant in our minds about them. (4.) It cannot be
imagined, that a man should have in him a principle cog-
nate and suited unto things above, of the same kind and na-
ture with them, that his soul should be under the conduct
of those habits of grace, which strive and naturally tend
unto perfection, labouring greatly here under the weight of
their own weaknesses, as it is with all who are truly spi-
ritually minded, and yet not have his thoughts greatly ex-
ercised about these things ; 1 John iii. 3.

It were well if we would try ourselves by things of so
uncontrollable evidence. What can any object unto the
truth of these things, or the necessity of this duty ? 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 unto 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 unto God, to be like him, and
to come unto the enjoyment of him.

What is the matter with men that are so stupid ? They
all generally desire to go to heaven, at least when they can
live here no longer. Some indeed have no other regard unto

BEING SPIRITUALLY MINDED. 307

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 endeavour to attain a right notion
of it, to try how it is suited unto 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 interest to lie in them,not to abound in medi-
tation 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 ever-
lasting torments of the wicked therein. Those do so least,
who are in the most danger of falling thereinto. They put
far from them the evil day, and suppose their covenant with
death and hell to be sure. Some begin to advance an opi-
nion that there is no such place, because it is their interest
and desire that there should be none. Some out of profane-
ness make a scoff at it, as though a future judgment were
but a fable. Most seem to think that there is a severity in
thoughts about it, which it is not fit we should be too much
terrified withal. 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 besides. These thoughts in most proceed from
an unwillingness to be troubled in their sins, and are useful
unto none. It is the height of folly for men to endeavour
the hiding of themselves for a few moments from that
which is unavoidably coming upon them unto eternity ; and
the due consideration whereof, is a means for an escape
from it. But I speak only of true believers. And the more
they are conversant in their thoughts about the future estate
of eternal misery, the greater evidence they have of the life
and confidence of faith. It is a necessary duty to consider

x2

308 THE GllACE AND DUTY OF

it, as what we were by nature obnoxious unto, 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 expression it is of the indignation 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-abasement, and the admira-
tion 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 unto its due exercise.

Some it may be will say, that they complained before
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 farther unto this afterward. At present I shall only
suo-o-est two things. 1. If you cannot attain, yet continue
to follow after ; get your minds in a perpetual endeavour
after an abode in spiritual thoughts. Let your minds be
rising towards them every hour; yea, a hundred times a
day, on all occasions, on a continual sense of duty ; and
sio-h within yourselves for deliverance, when you find dis-
appointments, or not a continuance in them. It is the sense
of that place, Rom. viii. 23 — 26. 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 observe it every day in the hearing
of the word. Whilst persons keep up themselves to a dili-
gent attendance on it where they find it preached unto their
edification, they find great delight in it, and will undergo
great difficulties for the enjoyment of it : let them be di-
verted from it for a season, after a while it grows indifferent
unto them, any thing will satisfy them that pretends unto
the same duty.

BEING SPIRITUALLY MINDED. 309

CHAP. VII.

Especial objects of spiritual thoughts on the glorious state of heaven, and
what belongs thereunto. First, of Christ himself. Thoughts of heavenly
glory, in opposition tinto thoughts of eternal misery. The use of such
thoughts. Advantage in sufferings.

It will be unto our advantage, having stated right notions
of the gloiy of the blessed state above in our minds, to fix
on some particulars belonging unto it, as the especial ob-
ject of our thoughts and meditations. As, 1. Think much
of him who unto us is the life and centre of all the glory of
heaven, that is, Christ himself. I shall be very brief in
treating hereof, because I have designed a peculiar treatise
on this subject, of beholding the glory of Christ, both here
and unto 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 be-
hold his glory.' For in and through him is the beatifical
manifestation of God and his glory made for evermore. And
through him are all communications of inward glory unto
us. The present resplendency of heavenly glory, consists
in his mediatory ministry, as I have at large elsewhere de-
clared. And he will be the means of all glorious com-
munications between God and the church unto 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 unto him on the ac-
count of what he did and suffered for us in this world. For
thereon, pardon of sin, justification, and peace with God do
depend. This ariseth in the first place from a sense of our
own wants. But love of him is no less necessary unto us
than faith in him. And although we have powerful motives
unto love, from what he did and was in this world, yet the
formal reason of our adherence unto him thereby is what he
is in himself, as he is now exalted in heaven. If we rejoice
not at the remembrance of his present glory, if the thoughts

310 THE GRACE AND DUTY OF

of it be not frequent with us and refreshing unto 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 for
ever in the presence of Christ, who care not at all to be with
him here as they may. And the only way of our being pre-
sent with him here, is by faith and love, acting themselves
in spiritual thoughts and affections. And it is an absurd
thing for men to esteem themselves Christians, who scarce
think of Christ all the day long. Yet some, as one com-
plained 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 continual contemplation on him, so far as
the imperfection of our present state will admit. I have
known them, I do know them, who call themselves unto
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 unto them, with
any thing of faith, love, trust in him, they seem unto them as
a strange thing. Few there are who are sensible of any re-
ligion beyond what is natural. The things of the wisdom
and power of God in Christ, are foolishness unto them.
Take some directions for the discharge of this duty. 1. In
your thoughts of Christ be very careful that they are con-
ceived and directed according to the rule of the word, lest
you deceive your own souls, and give up the conduct of your
affections unto vain imaginations. Spiritual notions be-
falling 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 unto him ; but having no real evangelical
faith, nor the wisdom of faith to exercise it in their thoughts
and affections in a due manner, nor understanding what it
was to be truly like unto him, they gave up themselves unto

BEING SPIRITUALLY MINDED. 311

many foolish inventions and imaginations, by which tliey
thought to express their love and conformity unto him.
They would have images of him, which they would embrace,
adore, and bedew with their tears. They would have cruci-
fixes, as they called them, which they would carry about
them, and wear next unto their hearts, as if they resolved to
lodge Christ always in their bosoms. They would go in pil-
grimage to the place where he died and rose again, through
a thousand dangers; and purchase a feigned chip of a tree
whereon he suffered, at the price of all they had in the world.
They would endeavour, by long thoughtfulness, fastings, and
watchings, to cast their souls into raptures and ecstasies,
wherein they fancied themselves in his presence. They came
at last to make themselves like him, in getting impressions
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 corrupt the minds of men, from
a pretence of a principle of truth ; for there is no more cer-
tain 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 su-
perstition. 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 endea-
vours 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 attendance unto the only rule there-
of, and conscientious subjection of soul unto the authority
of God in it. For we ought not to suffer our affections to
be entangled with the paint or artificial beauty of any way
or means of giving our love unto Christ, which are not war-
ranted by the word of truth. Yet I must say, that I had ra-
ther be among them who, in the actings of their love and
affections unto Christ, do fall into some irregularities and ex-
cesses in the manner of expressing it (provided their worship
of him be neither superstitious nor idolatrous), than among

312 THE GKACE AND DUTY OF

those who, professing themselves to be Christians, do almost
disavow their having any thoughts of or affection unto the
person of Christ: but there is no need that we should fool-
ishly run into either of these extremes. God hath in the
Scripture sufficiently provided against them both. He hath
both shewed us the necessity of our diligent acting of faith
and love on the person of Christ ; and hath limited out the
way 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 crucifixes, with their appurtenances before mentioned.
And this rendered all their devotion an abomination. That
which tends unto these ends among believers, is thepromise
of the Spirit ; and the institutions of the word. Would you
then think of Christ as you ought; take these two direc-
tions. (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 unto 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 unto 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 unto them who are not u tter
strangers unto 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 sup-

BEING SPIRITUALLY MINDED. 313

pose a continued thoughtfulness of him. And in answer
unto them, as they are actings of faith and love wherein he
is delighted, doth he by his Spirit insinuate into our minds
and hearts, a gracious sense of his own love, kindness, and
relation unto us. The great variety wherein these things
are mutually carried on between him and the church, the
singular endearments which ensue thereon, and blessed es-
tate in rest and complacency, do make up the substance of
that holy discourse. No thoughts then of Christ, proceed-
ing 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 accept-
ance of them, delight in them, and return a sense of his own
love unto 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 coming unto them that be-
lieve in him, of making his abode with them, and of supping
with them, all expressions of a gracious presence and inti-
mate communion, do all depend on this duty. Wherefore,
we may consider three things concerning these thoughts of
Christ. 1. That they are exceeding acceptable unto him,
as the best pledges of our cordial affection. Cant. ii. 14.
' O my dove, that art in the clefts of the rock, in the secret
places of the stairs, let me see thy countenance, let me hear
thy voice ; for sweet is thy voice, and thy countenance is
comely.' When a soul through 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 beyond sighs and
groans. 2. These thoughts are the only means, whereby
we comply with the gracious intimations of his love men-
tioned before. By them do we hear his knocking, know his
voice, and open the doar 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 expected unless
we abide in those ways and means which prepare and make
our souls meet for the reception and entertainment of him.
Wherefore, 3. Our want of experience in the power of this
holy intercourse and communion with Christ, ariseth princi-
pally from our defect in this duty. I have known one who

314 THE GRACE AND DUTY OF

after a long profession of faith and holiness, fell into great
darkness and distress, merely on this account, that he 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 intimation of his presence
with, believers. He knew well enough the doctrine of it,
but 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 contemplations on Christ.
How many blessed visits do we lose, by not being exercised
unto this duty. See Cant. v. 1 — 3. Sometimes we are busy,
sometimes careless and negligent, sometimes slothful, some-
times under the power of temptations, so that we neither in-
quire after, nor are ready to receive, them. This is not the
way to have our joys abound.

Again, I speak now with especial respect unto him in
heaven. The glory of his presence as God and man eter-
nally united, the discharge of his mediatory office, as he is
at the right hand of God, the glory of his present acting for
the church, as he is the minister of the sanctuary and the
true tabernacle which God hath fixed and not man, the
love, power, and efficacy of his intercession, whereby he
takes care for the accomplishment of the salvation of the
church, the approach of his glorious coming unto judg-
ment, are to be the objects of our daily thoughts and me-
ditations.

Let us not mistake ourselves. To be spiritually minded
is not to have the notions and knowledge of spiritual things
in our minds ; it is not to be constant, no not to abound, in
the performance of duties, both which may be where there
is no grace in the heart at all. It is to have our minds really
exercised with delight about heavenly things, the things
that are 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 suiferings of this life.
This use of it I have spoken unto somewhat before ; and it
is necessary it should be pressed upon all occasions. It is
very probable that we shall yet suffer more than we have

BEING SPIRITUALLY MINDED. 315

done. Those who have gone before us, have done so ; 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 unto the glory of God, and our own salvation
that we suffer in a due manner. Mere sufferings will neither
commend us unto God, nor any way advantage our own
souls. When we suffer according to the will of God, it is an
eminent grace, gift, and privilege, Psal. i. 29. But many
things are required hereunto. 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 unto what is not so. The glory of suf-
ferings on these accounts solely, hath been much sullied in
the days wherein we live. It is evident that persons out of
a natural courage, accompanied with deep radicate persua-
sions, and having their minds influenced with some sinister
ends, may undergo things hard and difficult, in giving testi-
mony unto what is not according to the mind of God. Ex-
amples 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 and appearance of
honour from them who in their sufferings are deceived in
what they profess. But men may from the same principles
suffer for what is indeed according to the mind of God, yea
may give their bodies to be burned therein, and yet not to
his glory nor their own eternal advantage. Wherefore we are
duly to consider all things that are requisite to make our
sufferings acceptable unto God and honourable unto the
gospel.

I have observed in many a frame of spirit with respect
unto sufferings, that I never saw good event of when it was
tried to the uttermost. Boldness, confidence, a pretended
contempt of hardships, and scorning oAer men whom they
suppose defective in these things, are the garments or livery
they wear on this occasion. Such principles may carry men
out in a bad cause, they will never do so in a good. Evan-
gelical truth will not be honourably witnessed unto, but by
evangelical graces. Distrust of ourselves, a due apprehen-

316 THE GRACE AND DUTY OF

sion 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 unto our learning aright
this first and last lesson of the gospel, namely, of bearing
the cross, or undergoing all sorts of sufferings for the pro-
fession of it. But they belong not unto our present occa-
sion. This only is that which we now press, as an evi-
dence of our sincerity in our sufferings, and an effectual
means to enable us cheerfully to undergo them, which is to
have such a continual prospect of the future state of glory,
so as to lay it in the balance against all that we may un-
dergo. For,

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
unto our relief, which will quickly fade and disappear. They
are like a cordial water which gives a little relief for a sea-
son, 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,
which will not prove too hard and strong for us, unless we
have especial assistance. Some do the same from their du-
ration ; they are but for ten days or six months, and then
they shall be free. Some from the compassion and esteem
of men. These and the like considerations are apt to occur
unto the minds of all sorts of persons, whether they are spi-
ritually minded or no. But when our minds are accustomed
unto thoughts of the glory that shall be revealed, we shall
cheerfully entertain every way and path that leads there-
unto ; as suffering for the truth doth in a peculiar manner.
Through this medium we may look cheerfully and comfort-
ably, 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 unto. And we
can no other way glorify God by our alacrity in the entrance
of sufferings, than when it ariseth from a prospect into and

BETNG SPIRITUALLY MINDED. 317

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 con-
tinuance, without any rational appearance or hopes of relief.
Many who have entered into sufferings with 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 unto 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 com-
pliances in the denial of truth. And although this may be
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 unto the truth in their
hearts, yet hath it constantly one of these two effects.
Some, by the overwhelming sorrow that befalls them on the
account of their failure in profession, and out of a deep
sense of their unkindness unto the Lord Jesus, are stirred
up immediately unto higher acts of confession than ever
they were before engaged in, and unto a higher provoca-
tion of their adversaries, until their former troubles are
doubled upon them, which they frequently undergo with
great satisfaction. Instances of this nature occur in all
stories of great persecutions. Others being cowed and dis-
couraged 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 sufferings without a prospect of deliverance, nothing is
more prevalent than a constant contemplation on the future
reward and glory. So the apostle declares it, Heb. xi. 35.
When the mind is filled with the thoughts of the unseen
glories of eternity, it hath in readiness what to lay in the
balance against the longest continuance and duration of
sufferings, which in comparison thereunto at their utmost
extent are but for a moment.

I have insisted the longer on these things, because they
are the peculiar object of the thoughts of them that are in-
deed spiritually minded.

318 THE GRACE AND DUTY OF

CHAP. VIII.

Spiritual thoughts of God himself. The opposition unto them and neglect
of them, tvith their causes and the way of their prevalency. Predomi-

. nant corruptions expelling due thoughts of God, hoiv to he discovered, SfC.
Thoughts of God, of what nature, and wliat they are to be accompanied
withal, Sfc.

I HAVE spoken very briefly unto the first particular instance
of the heavenly things, that we are to fix our thoughts upon,
namely, the person of Christ. And I have done it on the
reason before mentioned, namely, that I intend a peculiar
treatise on that subject, or an inquiry how we may behold
the glory of Christ in this life, and how we shall do so unto
eternity. That which I have reserved unto the last place as
unto the exercise of their thoughts about, who are spiri-
tually 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 their centre and circumference
wherein they all begin, meet, and end. So the apostle issues
his profound discourse of the councils of the divine will and
mysteries of the gospel, Rom. xi. 36. ' Of him, and through
him, and to him are all things, to whom be glory for ever.'
All things arise from his power, are all disposed by his
wisdom into a tendency unto his glory ; * of him, and
through him, and to him are all things.' Under that con-
sideration alone are they to be the objects of our spiritual
meditations, namely, as they come from him, and tend unto
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 mediately and by
just consequence tend unto 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 thing must be premised concerning a
sinful defect herein, with the causes of it.

First, It is the great character of a man presumptuously

BEING SPIRITUALLY MINDED. 319

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 so forgetful of him.

1. Some are under the power of atheistical thoughts:
they deny, or question, or do not avowedly acknowledge
the very being of God. This is the height of what the
enmity of the carnal mind can rise unto. 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 hatred unto the only fountain
of all goodness, truth, and being ; and that because they
cannot own it, but withal they must acknowledge it to be
infinitely righteous, holy, and powerful, which would destroy
all their desires and security. Such may be the person in
the psalm ; for the words may be read, 'AH his thoughts are
that there is no God.' Howbeit the context describes him
as one who rather despiseth his providence, than denieth
his being. But such there are whom the same psalmist
elsewhere brands for fools, though themselves seem to sup-
pose that wisdom was born and will die with them, Psal.
xiv. 1. liii. 1.

It may be, never any age since the flood, did more
abound with open atheism, among such as pretended unto
the use and improvement of reason, than that wherein we
live. Among the ancient civilized heathen, we hear ever
and anon of a person branded for an atheist ; yet are not
certain whether it was done justly or no. But in all nations
of Europe at this day, cities, courts, towns, fields, armies,
abound with persons, who, if any credit may be given unto
what they say or do, believe not that there is a God. And
the reason hereof may be a little enquired into.

Now this is no other in general, but that men have
decocted and wasted the light and power of Christian reli-
gion. 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

320 THE GRACE AND DUTY OF

or preservation from inferior means, where the highest and
most noble is rejected. Reason or the light ofnature gives
evidences unto the being of Godj and arguments are still
well pleaded from them to the confusion of atheists. And
they were sufficient to retain men in an acknowledgment
of the divine power and Godhead, who had no other, no
higher evidences of them. But where men have had the
benefit of divine revelation, where they have been educated
in the principles of Christian religion, have had some know-
ledge, and made some profession of them ; and have
through the 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
unto a confession of them by any considerations that the
light ofnature can suggest.

There are therefore among others, three reasons why
there are more atheists among them who live where the
Christian religion is professed, and the power of it rejected,
than among any other sort of men, even than there were
among the heathens themselves.

1. God hath designed to magnify his word above all his
name, or all other ways of the revelation of himself unto
the children of men, Psal. cxxxviii. 2. Where therefore
this is rejected and despised, he will not give the honour
unto reason or the light of nature, that they shall preserve
the minds of men from any evil whatever. Reason shall
not have the same power and efficacy on the minds of men,
who reject the light and power of divine 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 there-
fore there is ofttimes more common honesty among ci-
vilized heathens and Mahometans than amongst degene-
rate Christians. And from the same reason the children
of professors are sometimes irrecoverably profligate. It
will be said, many are recovered unto God by afflictions,
who have despised the word. But it is otherwise; never
any were converted unto God by afflictions who had re-
jected the word. Men may by afflictions be recalled unto
the light of the word, but none are immediately turned unto
God by them. As a good shepherd, when a sheep wanders
from the flock, and will not hear his call, sends out his dog.

BEING SPIRITUALLY MINDED. 321

Vvhich stops him and bites him. Hereon he looks about
him, and hearing the call of the shepherd returns again td
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 efficacy of inferior meanSj but judicially harden the
hearts and blind the eyes of men, that such means shall be
of no use unto them. See Isa. vi. 8 — 12. Acts xiii. 40, 41.
Rom.i.21.28. 2Thess. ii. 11, 12.

2. The contempt of gospel light and Christian religion,
as it is supernatural (which is the beginning of transgression
unto all atheists among us), begets in and leaves on the
mind such a depraved, corrupt habit, such a congeries of all
evils, that the hatred of the goodness, wisdom, and grace of
God can produce, that it cannot but be wholly inclined unto
the worst of evils, as all our original vicious inclinations
succeeded immediately on our rejection and loss of the
image of God. The best things corrupted, yield the worst
savour ; as manna stunk 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 pro-
portionate degree of inclination unto wickedness into the
hearts and minds of men; 2 Pet. ii. 21. and that which is
total, unto all the evils that they are capable of in this world.
Whereas therefore multitudes, from their darkness, unbelief,
temptation, love of sin, pride and contempt of God, do fall
off from all subjection of soul and conscience unto the gospel,
either notionally or practically, deriding or despising all
supernatural revelations ; they are a thousand times more
disposed unto downright 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 it for itself and its own ends.

Let none say, it is otherwise with them. Men grow cold
and negligent in the duties of gospel worship, public and pri-
vate ; which is to reject gospel light. Let them say and pre-
tend 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

VOL. XIII. Y

322 THE GRACE AND DUTY OF

them proportionate unto these decays ; and will sooner or
later discover itself so to do. And themselves, if they are
not utterly hardened, 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 resolution not to see
things invisible and eternal. Love of sin, a resolved conti-
nuance in the practice of it, the effectual power of vicious
inclinations, in opposition unto all that is good, make it the
interest of such men that there should be no God to call
them to an account. For a supreme unavoidable judge, an
eternal rewarder of good and evil, is inseparable from the
first notion of a divine being. Whereas, therefore, the most
glorious 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 unto their torment. This they do by down-
right atheism, which alone pretends to give them security
against the light of divine revelation. Against all other con-
victions, they might take shelter from their fears, under less
degrees of it.

It is not therefore unto the disparagement, but honour, of
the gospel, that so many avow themselves to be atheists, in
those places wherein the truth of it is known and professed.
For none can have the least inclination or temptation there-
unto, until they have beforehand rejected the gospel, which
immediately exposeth them unto the worst of evils.

Nor is there any means for the recovery of such persons.
The opposition that hath been made unto atheism, with ar-
guments 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 insnared into them by his desire
to live securely and uncontrollably 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

BEING SPIRITUALLY MINDED. 323

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 unto a predominant love
of, and habitual course in, sin, in them who have resisted and
rejected the means and motives unto that end declared in
divine revelation. And unless the love of sin he cured in
the heart, thoughts in the acknowledgment of God, will not
be fixed in the mind.

2. There are those of whom also it may be said, that God
is not in all their thoughts, though they acknowledge his
essence and being. For they are not practically influenced
in any thing by the notions they have of him. Such is the
person of whom this is affirmed; Psal. x. 4. He is one who
through pride and profligacy with hardness in sin, regards
not God ill the rule of the world; ver. 4, 5. 11. 13. Such is
the world filled withal at this day, as they are described, Tit.
i. 16. ' They profess that they know God, but in works deny
him, being abominable, and disobedient, and unto every
good work reprobate.' They think, they live, they act in all
things as if there were no God, at least as if they never
thought of him with fear and reverence. And for the most
part we need not seek far for evidences of their disregard of
God ; the ' pride of their countenances testify against them ;'
Psal. X. 4. And if they are followed farther, cursed oaths,
licentiousness of life, and hatred of all that is good, will con-
firm and evidence the same. Such as these may own God
in words, may be afraid of him in dangers, may attend out-
wardly 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 in-^
consistent, (' 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
continually conversant in their minds about earthly things.

Y 2

324 THE GRACE AND DUTY OF

Some things impose themselves on them under the notion of
duty : they belong unto their callings, they must be attended
unto. Some are suggested unto their minds from daily occa-
sions and occurrences. Common converse in the woild engag-
eth men into no other but worldly thoughts : love and desire
of earthly things, their enjoyment and increase, exhaust the
vigour of their spirits all the day long. In the midst of a
multitude of thoughts arising from these and the like occa-
sions, whilst their hearts and heads are reeking with the
steam of them, many fall immediately in their seasons unto
the performance of holy duties. Those times must 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 comparatively, that ' God is not in all
their thoughts.'

I pray God, that this, at least, as unto some degrees of it,
be not the condition of many among us. I speak not now
of men who visibly and openly live in sin, profane in their
principles, and profligate in their lives. The prayers of such
persons are an abomination unto the Lord ; neither have
they ever any thoughts of him, which he doth accept: but
I speak of them who are sober in their lives, industrious in
their callings, and not openly negligent about the outward
duties of religion. Such men are apt to approve of them-
selves, and others also to speak well of them ; for these things
are in themselves commendable and praiseworthy. 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 communication, with
their foolish designs, do all manifest that the vigour of their
spirits, and most intense contrivances of their minds, are en-
gaged into things below : some refuse, transient, unmanaged
thoughts are sometimes 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 doubt there are.

BEING SPIRITUALLY MINDED. 325

Ever and anon, we hear of one and another whose secret
lusts break forth into a discovery. They flatter themselves
for a season, but God ofttimes so orders things in his holy
providence, that their iniquity shall be found out to be hate-
ful. Some hateful lust discovers itself to be predominant in
them : one is drunken, another unclean, a third an oppres-
sor. Such there were ever found among professors of the
gospel, and that in the best of times : among the apostles
one was a traitor, a devil. Of the first professors of Chris-
tianity, there were those * whose God was their belly, whose
end was destruction, who minded earthly things ;' Phil. iii.
18, 19. Some may take advantage at this acknowledgment,
that there are such evils among such as are called professors.
And it must be confessed that great scandal is given hereby
unto the world, casting both them that give it, and them to
whom it is given, under a most dreadful woe. But we must
bear the reproach of it, as they did of old, and commit the
issue of all things unto the watchful care of God. However,
it is good in such a season to be 'jealous over ourselves and
others, to exhort one another daily whilst it is called to-day,
lest any be hardened through the deceitfulness of sin.' See
Heb. xii. 13 — 17. And because those with whom it is thus,
cannot be spiritually minded, yet are there some difficulties
in the case, as unto the predominancy of a secret lust or sin,
I shall consider it somewhat more distinctly.

1. We must distinguish between a time of temptation in
some, and the ordinary state of mind and affections in others.
There may be a season wherein God in his holy wise order-
ings of all things towards us, and for his own glory, in his
holy blessed ends, may suffer a lust or corruption to break
loose in the heart, to strive, tempt, suggest, and tumultuate
unto the great trouble and disquietude of the mind and con-
science. Neither can it be denied, but that falling in con-
junction with some vigorous temptation, it may proceed so
far as to surprise the person in whom it is into actual sin,
unto his defilement and amazement. In this case no man
can say, he is tempted of God, for God tempteth no man,
but every man is tempted of his own lust and enticed. But
yet temptations of what sort soever they be, so far as they
are afflictive, corrective, or penal, are ordered and disposed
by God himself. For there is no evil of that nature, and he

326 THE GRACE AND DUTY OF

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, according 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 unto the continual supplies of this actual prevailing
grace he is not obliged. When it may have a tendency unto
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 froward, selfish, pas-
sionate soul to be broken and meekened, he can leave them
for a season unto the sore exercise of a prevalent corruption,
which under his holy guidance shall contribute greatly unto
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 many habitual distempers of body, which gra-
dually and insensibly tend unto his death, it may be an ad-
vantage to be cast into a violent fever, which threatens im-
mediately to take away his life. For he will hereby be
thoroughly awakened unto the consideration of his danger,
and not only labour 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, care-
less soul, that walks in a secure formal profession, contracts
many spiritual diseases which tend unto death and ruin.
No arguments or considerations can prevail with him, to
awaken himself, 'to shake himself out of the dust,' and to
betake himself unto a more diligent and humble walking
before God. In this state, it may be, through the permission
of God, he is surprised into some open actual sin. Hereon,
through the vigorous actings of an enlightened conscience,
and the stirrings of any sparks of grace which yet remain,
he is amazed, terrified, and stirs up himself to seek aftei
deliverance. ..J/ ..> •; .

2. God may and doth, in his providence, administer ob-

BEING SPIRITUALLY MINDED. 327

jects and occasions of men's lusts for their trial. He will
place them in such relations, in such circumstances, as shall
be apt to provoke their affections, passions,desires, and incli-
nations unto those objects that are suited unto them.

In this state any lust will quickly get such power in the
mind and affections, as to manage continual solicitations
unto sin. It will not only dispose the affections towards it,
but multiply thoughts about it, and darken the mind as unto
those considerations, which ought to prevail unto its morti-
fication. In this condition it is hard to conceive how God
should be in the thoughts of man in a due manner. How-
ever, this state is very different from the habitual preva-
lency of any secret sin or corruption, in the ordinary course
of men's walking in the world, and therefore I do not di-
rectly intend it.

If any one shall inquire how we may know this difference,
namely, that is between the occasional prevalency of any
lust or corruption in conjunction with a temptation, and the
power of sin in any instance habitually and constantly com-
plied withal, or indulged in the mind ; I answer,

1. It is no great matter whether we are able to distin-
guish between them or no. For the end why God suffers
any corruption to be such a snare and temptation, such a
thorn and briar, 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 apprehensions concerning it, the
more effectual it will be unto 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 predominant lust, if there be any spark of grace re-
maining in the soul, it will not rest until in some measure it
be subdued. It will also immediately put it upon a diligent
search into itself, which will issue in deep self-abasement,
the 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 cor-
ruption arising up or breaking forth into a violent tempta-
tion, is the continual burden, grief, and affliction of the
soul wherein it is. And as the temptation for the most part

328 THE GRACE AND DUTY OF

which befalls such a person will give him no rest from its re-
iterated 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. With them in whom
any sin is ordinarily prevalent, it is otherwise. According
to their light and renewed occasional convictions, 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.

2. We must distinguish between the perplexing solicita-
tion of any lust, and the conquering predominancy of it.
The evil that is present with us, will be soliciting and
pressing unto 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 de-
scribed, Rom. i. Gal. v. And sometimes an especial par-
ticular lust, may be so warmed and fomented by men's con-
stitutions within, or be so exposed unto provoking, exciting
occasions without, as to bring perpetual trouble on the
mind. Yet this may be where no sin hath the predomi-
nancy inquired after. And the difference between the per-
plexing solicitation of any corruption unto 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 unto an opposition unto
it, and a conflict with it, how it may be obviated, defeated,
destroyed, how an absolute victory may be obtained against
it. Yea, death itself is sweet unto such persons under this
notion, as it is that which will deliver them from the per-
plexing power of their corruptions; so is the state of such a
soul at large represented, Rom. i. In the other case,
namely, of its predominancy, it disposeth of the thoughts,
actually, for the most part, to make provision for the flesh,
and to fulfil it in the lusts thereof. It fills the miad with
pleasing contemplations of its object, and puts it gn contri-

BEING SPIRITUALLY MINDED. 329

varices for satisfaction. Yea, part of the bitterness of death
unto such persons is, that it will make an everlasting sepa-
ration between them and the satisfaction they have re-
ceived in their lusts. It is bitter in the thoughts of it unto
a worldly-minded man, because it will take him from all
his enjoyments, his wealth, profits, and advantages. It is
so unto the sensual person, as that which finally determines
all his pleasures.

3. There is a difference in the degrees of such a pre-
dominant corruption. In some it taints the affections,
vitiates the thoughts, and works over the will unto acts of
a secret complacency in sin, but proceeds no farther. The
whole mind may be vitiated by it, and rendered in the mul-
titude of its thoughts, vain, sensual, or worldly, according
as is the nature of the prevailing corruption. Yet here God
puts bounds unto the raging of some men's corruptions, and
says to their proud waves, ' thus far shall ye proceed, and
no farther.' He either lays a restraint on their minds, that
when lust hath fully conceived, it shall not bring forth sin,
or he sets a 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 corruptions 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 dis-
covered in this world, in others they are not. For some
men's sins go before them unto judgment, and some follow
after. Some fall into sin upon surprisal, from a concur-
rence of temptation with corruption, and opportunities ;
some habituate themselves unto 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 give bounds unto their inclinations, and to shut up the
womb of sin ; sometimes by afflictions, sometimes by fears
and dangers, sometimes by the word ; and yet the bent of
their spirits is towards their sin ; God takes off his hand of

330 THE GRACE AND DUTY OF

restraint, removes his hinderances, and gives them up unto
their own heart's lusts, to do the things that are not conve-
nient. All things hereon suit their desires, and they rush
into actual sins and follies, setting their feet in the paths
that go down to the chambers of death. The uncontrol-
lable power of sin in such persons, and the greatness of
God's displeasure against them, makes their condition most
deplorable.

Those that are in this state, of either sort, the first or
the latter, are remote from being spiritually minded, nor
is God in all their thoughts as he ought to be. For,

1. They will not so think and meditate on God. Their
delight is turned another way. Their affections, which are
the spring of their thoughts, which feed them continually,
do cleave unto the things which are most adverse unto him.
Love of sin is gotten to be the spring in them; and the
whole stream of the thoughts which they choose and de-
light in, are 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 car-
ried away w^ith the strong current of those which proceed
from their powerful inclinations. Yet may such persons
abide in the performance of outward holy duties ; or at-
tendance unto 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 withal ; 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 them-
selves 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 ail its desirable forms and appearances, and represent
itself in the horror of guilt alone : and in that condition
all the properties of the divine nature are suited to increase
the dread and terror of the sinner. Adam had heard God's
voice before with delight and satisfaction ; but on the hear-
ing of the same voice, after he had sinned, he hid himself^

BEING SPIRITUALLY MINDED. 331

and cried that he was afraid. There is a way for men to
think of God with the guilt of sin upon them, which they
intend to forsake; but none for any to do it with the guilt
of sin which they resolve to continue in. Wherefore of all
these sorts of persons it may be said, that God is not in all
their thoughts, and therefore are they far enough from being
spiritually'minded. For unless we have many thoughts of
God, we cannot be so. Yea, moreover, there are two things
required unto those thoughts which we have of God, that
there be an evidence of our being so.

1. That we take delight in them, Psal. xxx. 4. 'Sing
unto the Lord, O ye saints of his, and give thanks at the
remembrance of his holiness.' The remembrance of God
delighteth and refresheth the hearts of his saints, and stirs
them up unto thankfulness.

1. They rejoice in what God is in himself. Whatever is
good, amiable, or desirable; whatever is holy, just, and
powerful; whatever is gracious, wise, and merciful, 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 disquiet-
ment they are exercised withal, the remembrance of God is
a satisfactory refreshment unto them. : for therein they be-
hold all that is good and excellent, the infinite centre of all
perfections. Wicked men would have God to be in any
thing but what he is : nothing that God is really and truly
pleaseth them. Wherefore, they either frame false notions
of him in their minds, as Psal. 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
maybe 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 unto them, if they could make any abatement 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 perfections, it
gives us a threefold evidence of our being spiritually minded.
1. In that it is such an evidence that we have a gracious

332 THE GRACE AND DUTY OF

interest in those excellencies and perfections, whereon we
can say, with rejoicing in ourselves, 'This God,' thus holy,
thus powerful, thus just, good, and gracious, 'is our God,
and he will be our guide unto death/ So the psalmist,
under the consideration of his own frailty, and apprehen-
sions of death in the midst of his years, comforts and re-
fresheth himself with thoughts of God's eternity and immu-
tability, with his interest in them ; Psal. cii. 23 — 28. And
God himself proposeth unto us, his infinite immutability
as the ground whereon we may expect safety and deliver-
ance ; 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 whatever. Whatever
notions men may have of the divine goodness, holiness,
righteousness, and purity, they are all but barren, jejune,
and fruitless, unless there be a similitude and conformity
unto them wrought in their minds and souls. Without this
they cannot rejoice in the thoughts and remembrance of the
divine excellencies. Wherefore, when we can do so, when
such meditations of God are sweet unto us, it is an evidence
that we have some experience in ourselves of the excellency
of the image of those perfections, and that we rejoice in them
above all things in this world.

3. They are so also, in that they are manifest, that we
do discern and judge that our eternal blessedness doth con-
sist in the full manifestation, and our enjoyment, of God in
what he is, and of all his divine excellencies. This men for
the most part take for granted, 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, satisfaction,
and complacency unto their souls. No wicked man can
look upon it otherwise than a torment, to abide for ever
'with eternal holiness;' Isa. xxxiii. 14. And we ourselves
can have no present prospect into the fulness of future

BEING SPIRITUALLY MINDED. 333

glory, when God shall be all in all, but through the delight
and satisfaction which we have here in the contemplation
of what God is in himself, as the centre of all divine per-
fections.

I would therefore press this unknown, this neglected
duty on the minds of those of us in an especial manner,
who are visibly drawing nigh unto eternity. The days are
coming, wherein what God is in himself, that is as manifest
and exerted in Christ, shall alone be (as we hope) the
eternal blessedness and reward of our souls. Is it possible
that any thing should be more necessary for us, more use-
ful unto us, than to be exercised in such thoughts and con-
templations. 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 examina-
tion 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 remembrance 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 affections from things here below.
One spiritual view of the divine goodness, beauty, and holi-
ness, will have more efficacy to raise the heart unto a con-
tempt of all earthly things, than any other evidences what-
ever. 3. It will increase the grace of being heavenly-
minded in us, on the ground sbefore declared. 4. It is the
best, I had almost said, it is the only preparation for the
future full enjoyment of God. This will gradually lead us
into his presence, take away all fears of death, increase our
longing after eternal rest, and ever make us groan to be
unclothed. Let us not then cease labouring with our
hearts, until, through grace, we have a spiritually sensible
delight and joy in the remembrances and thoughts of what
God is in himself.

2. In thoughts of God, his saints rejoice at the remem-
brance of what he is, and what he will be unto them. Herein
have they regard unto all the holy relations that he hath
taken on himself towards them, with all the effects of his
covenant in Christ Jesus. To that purpose were some of

334 THE GRACE AND DUTY 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 desire.' In the prospect he
had of all the distresses that were to befall his family, he
triumphantly rejoiceth in the everlasting covenant that God
had made with him. In these thoughts his saints take de-
light ; they are sweet unto them, and full of refreshment.
* Their meditations of him are sweet, and they are glad in
the Lord,' Psal. civ. 34. Thus is it with them that are truly
spiritually minded : they not only think much of God, but
they take delight in these thoughts ; they are sweet unto
them; and not only so, but they have no solid joy nor de-
light, but in their thoughts of God, which therefore they
retreat unto 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 exceedingly 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
spiritually minded, will immediately retreat unto thoughts
of God, placing his delight and taking up his satisfaction
in him. And so, on the other side, great distresses, preva-
lent 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 spiritually minded, will in
and under them all continually betake themselves unto
thoughts of God, wherein they find relief and refreshment
against all that they feel or fear. In every state, their prin-
cipal joy is in the remembrance of his holiness.

2. That they be accompanied with godly fear and re-
verence. These are required of us in all wherein we have to
do with God, Heb. xii. 28, 29. And as the Scripture doth
not more abound with precepts unto any duty, so the nature
of God and our own, with the infinite distance between them,
make it indispensably necessary even in the light of the na-
tural conscience. Infinite greatness, infinite holiness, infinite
power, all which God is, command the utmost reverential
fear that our natures are capable of. The want hereof is the
spring of innumerable evils j yea, indeed, of all that is so.

BEING SPIRITUALLY MINDED. 335

Hence are blasphemous abuses of the holy name of God in
cursed oaths and execrations ; hence it is taken in vain, in
ordinary exclamations ; hence is all formality in 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 triumph in the re-
membrance of him, to draw nigh unto him with boldness and
confidence, are, on the one hand, prescribed unto 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, because he is a consuming fire. These things carnal
reason can comprehend no consistency in ; what it is afraid
of, it cannot delight in ; and what it delights in, it will not
long fear. But the consideration of faith (concerning what
God is in himself, and what he will be unto us) gives these
different graces their distinct operations, and a blessed re-
conciliation in our souls. Wherefore all our thoughts of God
ought to be accompanied with a holy awe and reverence,
from a due sense of his greatness, holiness, and power. Two
things will utterly vitiate all thoughts of God, and render
them useless unto us.

1. Vain curiosity. 2. Carnal boldness. 1. It is inima-
ginable how the subtle disquisitions and disputes of men,
about the nature, properties, and counsels of God, have been
corrupted, rendered sapless and useless, by vain curiosity,
and striving for an artificial accuracy in the expression 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 properties, they bid farewell, for the most part, unto
all godly fear and reverence. 2. Others are under the power
of carnal boldness, that they think of God with no other
respect than if they thought of worms of the earth like them-
selves. There is no holy 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 shall not in
them be affected with a reverence of him, nor any evidence
be given that we are spiritually minded.

336 THE GRACE AND DUTY OF

It is this holy reverence that is the means Tof bringing ill
sanctifying virtue into our souls from God, upon our thoughts
of him. None that think of God with a due reverence, but
he shall be sensible of advantage by it. Hereby do we
sanctify God in our access unto 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 into our minds by a preceding
reverential fear. But if they leave not that fear on our hearts,
in proportion unto their continuance with us, they are of no
value, but will insensibly habituate us unto a common bold
frame of spirit, which he despises.

So is it in the case of thoughts of a contrary nature.
Thoughts of sin, of sinful objects, may arise in our minds
from the remainders of corruption, or be occasioned by the
temptations and suggestions of Satan. If these are imme-
diately rejected and cast out of us, the soul is not more pre-
judiced 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
unto the farther entertainment of them. So if our occasional
thoughts of God do immediately leave us, and pass away
without much affecting our minds, we shall have little or no
benefit by them. But if, by their frequent visits, and some
continuance with us, they dispose souls unto a holy reve-
rence of God, they are a blessed means of promoting our
sanctification. Without this, I say, there may be thoughts
of God unto no advantage of the soul.

There is implanted on our nature such a sense of a divine
power and presence, as that on all sudden occasions and
surprisals, it will act itself according unto that sense and
apprehension. There is * vox naturae clamantis ad Dominum
naturae ;" a voice in nature itself, upon any thing that is sud-
denly too hard for it, which cries out immediately unto the
God of nature.' So men, on such occasions, without any
consideration, are surprised into a calling on the name of
God, and crying unto him. And from the same natural ap-
prehension it is, that wicked and profane persons will break

BEING SPIRITUALLY MINDED. 337

forth on all occasions into cursed swearing by his name. So
men in such ways have thoughts of God without either re-
verence or godly fear, without giving any glory unto him,
and, for the most part, unto 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 communication. Formality hath so
prevailed on religion, and that under the most effectual
means of its suppression, that very many do 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 destruc-
tive unto it.

But herein consists the very life of all religion. The
fear of God is in the Old Testament the usual expression of
all the due respect of our souls unto him ; and that because
where that is not in exercise, nothing is accepted with him.
And thence the wholeof our wisdom is said to consist there-
in; 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 our own souls.

CHAP. 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 omnipresence 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 general, as
unto the nature, manner, and way of exercise of our thoughts
on God. That which remains is to give some particular in-
stances of what we are to think upon in an especial man-

VOL. XIII. z

338 THE GRACE AND DUTY OF

ner ; and what we will be conversant withal in our thoughts,
if so be we are spiritually minded. And I shall not insist
at present on the things which concern his grace and love
in Christ Jesus, which belong unto another head, but on
those which have an immediate respect unto the divine na-
ture itself, and its holy essential properties.

First, Think much of the being and existence of God.
Herein lies the foundation of all our relation and access unto
him, Heb. xi. 6. 'He that cometh unto God, must believe
that he is.' This is the first object of faith ; and it is the
first act of reason ; and being the sole foundation of all re-
ligion, it is our duty to be exercised unto multiplied thoughts
about it, renewed on all occasions. For many who are not
direct atheists, yet live without any solid well-grounded as-
sent unto the divine being ; they do not so believe it as to
be practically influenced with the consideration of it. It is
granted, that the inbred light of nature, in the due exercise
of reason, will give any rational creature satisfaction in the
being of God. But there is in the most an anticipation of
any thoughts of this nature by tradition and education,
which hath invited men into an assent unto it, they know
not how. They never called it into question, nor have as
they suppose any cause so to do. Nature itself startles at
the first thoughts of denying of it; but if ever such persons
on any urgent occasions come to have real thoughts about
it, they are at a loss, and fluctuate in their minds, as not hav-
ing any certain indubitable conviction of its truth. Where-
fore, as our knowledge of the Divine Being is as to the
foundation of it laid in the light of nature, the operation of
conscience, and the due exercise of reason about the works
and effects of infinite power and wisdom ; so it ought to be
increased, and rendered useful by faith in divine revelations,
and the experience of divine power through them. By this
faith we ought to let in frequent thoughts of the divine
being and existence : and that on two reasons, rendering the
duty necessary in an eminent manner, in this age wherein
we live.

1. The abounding of atheism, both notional and practi-
cal. The reasons of it have been given before, and the mat-
ter of fact is evident unto any ordinary observation. And
on two accounts with respect hereunto we ought to abound

BEING SPIRITUALLY MINDED. 339

in thoughts of faith concerning the being of God. 1. An
especial testimony is required in us, in opposition to this
cursed effect of hell. He, therefore, who is spiritually minded,
cannot but have many thoughts of the being of God, there-
by giving glory to him. Isa. xliii. 9 — 12. ' Let all the na-
tions be gathered together, and let the people be assembled :
who among them can declare this, and shew us former things?
let them bring farth their witnesses, that they may be justi-
fied ; or let them hear, and say. It is truth. Ye are my wit-
nesses, saith the Lord, and my servant whom Ihave chosen :
that ye may know and believe me, and imdei'stand that I am
he : before me there was no God formed, neither shall there
be after me. I, even I, am the Lord, and beside me there is
no Saviour. I have declared, and have saved, and I have
shewed, when there was no strange God among you : there-
fore ye are my witnesses, saith the Lord, that I am God.'
xliv. 8. ' Fear ye not, neither be afraid ; have not I told thee
from that time, and have declared it ; ye are even my wit-
nesses. Is there a God besides me ? yea, there is no God :
I know not any.' 2. We shall have occasion of them con-
tinually administered unto us. Those atheistical impieties,
principles, and practices, which abound amongst us, are griev-
ous provocations unto all pious souls. Without frequent
retreat unto 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 ren-
dered their graces illustrious.

2. Because of the unaccountable confusions that all
things are filled withal at this day in the world. Whatever
in former times hath been a temptation in human affairs
unto any of the people of God, it abounds at this day.
Never had men, profane and profligate, greater outward ap-
pearances to strengthen them in their atheism, nor those
that are godly greater trials for their faith, with respect
unto the visible state of things in the world. The psalmist
of old on such an occasion was almost surprised into unbe-'
lieving complaints ; Psal. Ixxiii. 2 — 4, &-c. And such sur-
prisals may now also befal us, that we may be ready to say
with him, ' Verily I have cleansed my heart in vain, and
washed my hands in innocency ; for all the day long have I
been plagued, and chastened every morning.' Hence when

z 2

340 THE GRACE AND DUTY OF

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 con-
sideration in the fresh exercise of faith on the being and
properties of God, ver. 12, 13. And David makes that his
retreat on the like occasion, Psal. xi. 3 — 5.

In such a season as this is, upon both the accounts men-
tioned, those who are spiritually minded will much exercise
their thoughts about the being and existence of God. They
will say within themselves, ' Verily there is a reward for the
righteous; verily he is a God who judgeth in the earth.'
Hence will follow such apprehensions of the immensity of his
nature, of his eternal power and infinite wisdom, of his abso-
lute sovereignty, as will hold their souls firm and steadfast,
in the highest storms of temptation that may befall them.

Yet are there two things that the weaker sort of believ-
ers 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 im-
mediate contemplation of things infinite and incomprehen-
sible, will sometimes take advantage to insinuate blasphe-
mous imaginations in opposition unto what we would fix
upon, and relieve ourselves withal. He will take that very
time, trusting unto our weakness and his own methods of
subtlety, to suggest his temptations unto atheism, by in-
snaring inquiries, when we go about to refresh our souls
with thoughts of the divine being and excellencies. But is
there a God indeed ? How do you know that there is a God?
and may it not be otherwise? will be his language unto our
minds. For from his first temptation by way of an insnar-
ing question, 'Yea, and hath God said it, ye shall not eat of
every tree of the garden ? he proceeds still much in the
same methods. So he did with our Saviour himself, ' If
thou be the Son of God.' Is there a God? how if there
should be none? In such a case the rule is given us by the
apostle ; ' Above all take the shield of faith, whereby ye shall
be able to quench all the fiery darts of the wicked ;' Eph. vi.
16. TOW TTovrfpov, 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 suggestions

BEING SPIRITUALLY MINDED. 341

with detestation. So did our Saviour in a case not unlike
it ; ' Get thee behind me, Satan.' Wherefore, if any such
thoughts are suggested, or seem to arise in your minds,
know assuredly that they are no less immediately from the
devil, than if he personally stood before you, and visibly
appeared unto you; if he did so, there is none of you but
would arm yourselves with an utter defiance of what he
should offer unto you. It is no less necessary on this occa-
sion, when you may feel him, though you may see him not.
Suffer not his fiery darts to abide one moment with you; en-
tertain no parly or dispute about them; reject them with in-
dignation, and strengthen your rejection of them with some
pertinent testimony of Scripture, as our Saviour did. If a
man have a grenado or fire-ball cast into his clothes by his
enemy, he doth not consider whether it will burn or no, but
immediately shakes it off from him. Deal no otherwise with
these fiery darts, lest by their abode with you they inflame
your imagination unto greater disturbance.

(2.) In case they utterly depart not upon this endeavour
for their exclusion and casting out, return immediately with-
out farther dispute unto your own experience. When the
devil hath asked you the question, if you answer him, you
will be insnared ; but if thereon you ask yourselves the
question, and apply yourselves unto your own experience
for an answer unto 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 medium for our relief.

It is what is suited unto 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 disputes about the being of God, he
hath his end, by carrying us off from the meditation on him
which we did design, and after awhile he will prevail to make
it a common road and trade, that no sooner shall we begin

342 THE GRACE AND DUTY OF

to think of God, but immediately we must dispute about his
being.

Therefore the way in this case for him who is really a be-
liever, is to retreat immediately unto 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 him-
self and of God's dealings with him, but hath a witness in
himself of his eternal power and godhead, as also of all those
other perfections of his nature which he is pleased to mani-
fest and glorify by Jesus Christ. Wherefore, on this sugges-
tion 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 spi-
ritual sense and experience of the contrary : like him of old,
who when a cunning sophister would prove unto him by syl-
logisms that there was no such thing as motion, he gave no
answer unto his arguments, but rose up and walked. How
often, will he say, have I had experience of the power and
presence of God in prayer ; as though I had not only heard
of him by the hearing of 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 uncontrolla-
ble evidence of his being, goodness, love, and grace ? How
often hath he refreshed my conscience with the sense of the
pardon of sin, speaking that peace unto my soul, which all
the world could not communicate unto me ? In how many
afflictions, dangers, troubles, hath he been a present help and
relief? what sensible emanations of life and power from him
have I obtained in meditation on his grace and glory ? As
he who had been blind, answered the Pharisees unto their
insnaring and captious questions; be it what it will, * One
thing I know, that whereas I was blind, now I see.' What-
ever, 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 the effect of di-
vine power.'

This shield of faith, managed in the hand of experience,
will quench the fiery darts of Satan ; and he will fall under

BEING SPIRITUALLY MINDED. 343

a double defeat. 1. His temptations will be repelled by
the proper way of resistance, whereon he will not only desist
in his attempt, but even fly from you. 'Resist the devil,'
saith the apostle, ' and he will fly from you.' He will not
only depart and cease to trouble you, but will depart as one
defeated and confounded. And it is for want of this re-
sistance lively made use of, that many hang so long in the
briars of this temptation. 2. Recalling the experiences
we have had of God, will lead us unto the exercise of all
kind 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 overwhelmed in our
minds, because the object is too great and glorious for us
to contemplate on. Eternity and immensity, every thing
under the notion of infinite, take off" the mind from its dis-
tinct actings, and reduce it as it were unto 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?
Others are utterly at a loss, and turn away their thoughts
from them, as they would do their eyes from the bright
beams of the sun. Two things are advisable in this case.

1. That we betake ourselves unto a holy admiration of
what we cannot comprehend. In these things we cannot
see God and live ; nay, in life eternal itself, they are not ab-
solutely to be comprehended, only what is infinite can fully
comprehend what is so. Here they are the objects of faith
and worship : in them we may find rest and satisfaction,
when inquiries and reasonings will disquiet us, and it may
be overwhelm us. Infinite glory forbids us any near ap-
proach but only by faith. The soul thereby bowing down
itself unto God's adorable greatness, and incomprehensible
perfections, finding ourselves to be nothing and God to be
all, will give us rest and peace in these things; Rom. xi.
33 — 36. We have but unsteady thoughts of the greatness
of the world, and all the nations and inhabitants of it ; yet
are both it and these but as ' the dust of the balance, and
the drop of the bucket, as vanity, as nothing,' compared
with God : what then can our thoughts concerning him issue
in, but holy admiration ?

344 THE GRACE AND DUTY OF

2. In case we are brought unto a loss and disorder in
our minds, on the contemplation of any one infinite property
of God, it is good to divert our thoughts unto 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 unto some of its effects in and
upon ourselves. These we may consider, and in the streams
taste of the fountain which we cannot approach. By them
we may be led unto a holy admiration of what is in itself
infinite, immense, incomprehensible. I cannot comprehend
the immensity of God's nature; it may be I cannot under-
stand the nature of immensity ; yet if I find by experience,
and do strongly believe, that he is always present wherever
I am, I have the faith of it, and satisfaction in it.

Secondly, With thoughts of the Divin eBeing, those of
his omnipresence and omniscience ought continually to ac-
company us. We cannot take one step in a walk before him,
unless we remember that always and in all places he is pre-
sent with us ; that the frame of our hearts and our inward
thoughts are continually in his view no less than our out-
ward 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 consequently of
sinning, do come and meet. With some, company doth
constitute such a season ; and with some, secrecy with op-
portunity do the same. There are those who are ready with
a careless boldness to put themselves on such societies as
they do know have been temptations unto them and occa-
sions of sin ; every such entrance into any society or com-
pany, unto 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 consequents that do ensue. Others also do
either choose, or are frequently cast on, such societies ; and
no sooner are they engaged in them, bat they forget all re-

BEING SPIRITUALLY MINDED. 345

gard unto God, and give themselves up not only unto vanity,
but unto various sorts of excess. David knew the evil and
danger of such occasions; and gives us an account of his
behaviour in them, Psal. xxxix. 1 — 3. *I said, I will take
heed to my ways, that I sin not with my tongue : I will keep
ray mouth with a bridle, while the wicked is before me. I
was dumb with silence ; I held my peace, even from good,
and my sorrow was stirred : my heart was hot within me ;
while I was musing, the fire burned : then spake I with my
tongue.' As for their evil words and ways he would have
no communication with them. And as unto good discourse,
he judged it unseasonable to cast * pearl before swine.' He
was therefore silent as unto that also, though it was a grief
and trouble to him. But this occasioned in him afterward
those excellent meditations which he expresseth in the fol-
lowing verses. In the entrance of these occasions, if men
would remember the presence of God with them in these
places, with the holy severity of the eye that is upon them,
it would put an awe upon their spirits, and imbitter those
jollities, whose relish is given them by temptation and sin.
He doth neither walk humbly nor circumspectly, who being
unnecessarily cast on the society of men, wicked or profane
(on such occasions wherein the ordinary sort of men give
more than ordinary liberty unto corrupt communication or
excess in any kind), doth not in his entrance of them call
to mind the presence and all-seeing eye of God, and at his
departure from them, 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, engagement of trade, carnal relations, and the
common course of communication in the world, with a
supposition that all sorts of society are allowed for diver-
sion, have cast out the remembrance of God from the minds
of most, even then when men cannot be preserved from sin
without it.

This hath sullied the beauty of gospel conversation
amongst the most, and left in very few any prevalent evi-
dence of being spiritually minded.

Wherefore, as unto them who either by their voluntary
choice or necessity of their occasions, do enter and engage
promiscuously into all societies and companies, let them

346 THE GRACE AND DUTY OF

know assuredly, that if they awe not their hearts and spirits
continually with the thoughts and apprehensions of the om-
nipresence and omniscience of God, that he is always with
them, and his eye always upon them, they will not be pre-
served from snares and sinful miscarriages.

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

Again, unto some, privacy, secrecy, and opportunity, are
occasions of temptation and sin. They are so unto persons
under convictions not wholly turned to God. Many a good
beginning hath been utterly ruined by this occasion and
temptation. Privacy and opportunity 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 unto any, they may be unto all, if not dili-
gently watched against. So the apostle reflects on the
* shameful things that are done in the dark,' in a concur-
rence of secrecy and opportunity. This, therefore, gives a
just season unto thoughts of the omnipresence and omni-
science of God, and they will not be wanting in some mea-
sure 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
temptation 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 occa-
sions, than any other consideration whatever. A speedy
retreat hereunto upon the first perplexing thought where-
with temptation assaults the soul, will be its strong tower,
where it shall be safe.

2. A second season calling for the exercise of our minds
in thoughts of the omnipresence and omniscience of God,
is made up of our solitudes and retirements. These give us
the most genuine trials whether we are spiritually minded
or no. What we are in them, that we are and no more.

BEING SPIRITUALLY MINDED. 347

But yet in some of them, as in walking and journeying, or
the like, vain thoughts and foolish imaginations are ex-
ceeding 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 unto any sort of things, they will press on them
for the possession of their thoughts, as it were, whether they
will or no. The psalmist gives us the way to prevent this
evil ; Psal. xvi. 7, 8. * I 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?
in themselves they are the seat of all lusts and corruptions,
nor could do any thing but seduce him into an evil frame.
It was from hence alone ' that he set the Lord always be-
fore 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 unto his duty. But as I remember, I spake
somewhat as unto the due management of our thoughts in
this season before.

3. Times of great difficulties, dangers, and perplexities
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.' Suppose 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 acknow-
ledge him not; he rules over them at his pleasure ; he knows
the cause of the oppressed, and justifies them whenever the
world condemns; and can deliver them when he pleaseth.
With the thoughts hereof did those holy souls support them-
selves when they stood before the fiery countenance of the
bloody tyrant on the one hand, and the burning fiery fur-
nace on the other, Dan. iii. 17, 18. ' Our God whom we serve

348 THE GRACE AND DUTY OF

is able to deliver us from the burning fiery furnace, and he
will deliver us out of thine hand, O king; but if not, be it
known unto thee, O king, that we will not serve thy gods,
nor worship the golden image which thou hast set up.'
Thoughts of the presence and power of God, gave them not
only comfort and supportment under their distress, when
they were alone and helpless, but courage and resolution to
defy the tyrant to his face. And when the apostle was
brought before Nero, that monster of cruelty and villany,
and all men forsook him, he affirms, ' That the Lord stood by
him and strengthened him;' 2 Tim. iv. 17. He refreshed
himself with thoughts of his presence, and had the blessed
fruit of it.

Wherefore, on such occasions, when the hearts of men
are ready to quake, when they see all things about them
filled with dread and terror, and all help far away, it is, I say,
their duty and wisdom to abstract and take off their thoughts
from all outward and present 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 ap-
pears against them, being but vanity, folly, and weakness.

So when the servant of Elisha saw the place where they
were compassed with a host, both horses and chariots that
came to take them, he cried out for fear, 'Alas ! my master,
how shall we do V But upon the prayer of the prophet,
the Lord opening the eyes of the young man, to see the
heavenly guard that he had sent unto him, the mountain
being full of horses and chariots of fire round about Elisha,
his fbar 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 supportment on
the like occasion ; John xvi. 32. ' Behold' (saith he to his
disciples, his only friends), 'the hour cometh, yea, is now
come, that ye shall be scattered every one to his own, and
leave me alone, and yet I am not alone, because the Father
is with me,' Can we but possess our souls with the appre-
hension, that when we are left alone in our trials and dan-

BEING SPIRITUALLY MINDED. 349

gers, from any countenance of friends, or help of men, yet
that indeed we are not alone, because the Father is with us,
it will support us under our despondencies, and enable us
unto 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 frequently such
warnings given unto 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 unto us. The first thing suggested unto a spiritual
mind in such seasons, will be, God is in this place, he is
present that liveth and seeth, as Hagar confessed on the
like occasion; Gen. xvi. 13, 14.

Thirdly, Have frequent thoughts of God's omnipotency,
or his almighty power. This mostm en, it may be, suppose
they need not much exhortation unto; for none ever doubted
of it; who doth not grant it on all occasions ? 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 eternal power and Godhead,' Rom. i. 20.
Yet few believe it for themselves, and as they ought. Indeed,
to believe the almighty power of God, with reference unto
ourselves and all our concernments, temporal and eternal, is
one of the highest and most noble acts of faith, which in-
cludes all others in it. For this is that which God at first
proposed alone as the proper object of our faith, in our en-
trance into covenant with him. Gen. xvii. 1. ' I am God
Almighty :' that which Job arrived unto after his long exer-
cise and trial : * I know,' saith he, 'thou canst do every thing,
and no thought of thine can be hindered;' chap. xlii. 2.
' God hath spoken once' saith the psalmist, 'twice have I
heard this, that power belongs unto God;' Psal. Ixii. 11.
It was that which God saw it necessary frequently to instruct
him in. For we are ready to be affected with the appear-
ances of present power in creatures, and to suppose that all
things will go according unto their wills, because of their

350 THE GRACE AND DUTY OF

power. But it is quite otherwise ; all creatures are poor
feeble ciphers that can do nothing : power belongs unto God;
it is a flower of his crown imperial, 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 up, as he did to Herod.

It is utterly impossible we should walk before God,
unto his glory, or with any real peace, comfort, or satisfaction
in our own souls, unless our minds are continually exercised
with thoughts of his almighty power. Every thing that
befalls us, every thing that we hear of, which hath the least
of 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, un-
less Ave are firmly established in the faith hereof. Consider
the promises of God unto the church which are upon record,
and as yet unaccomplished ; consider the present state of
the church in the world, with all that belongs unto it ; in all
the fears and dangers they are exposed unto, in all the evils
they are exercised withal, 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. Unto this end are we called
hereunto by God himself, in his answer unto the despon-
dent 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, and they shall walk and not faint.'

Take one instance, which is the continual concernment
of us all. We are obnoxious unto death every moment. It
is never the farther 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

BEING SPIRITUALLY MINDED. 351

the earth. Their recovery must be an act of external al-
mighty 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 unto all relations, enjoyments, and
circumstances here below. I speak not of them who are
stout-hearted and far from righteousness, who live and die
like beasts, or under the power of horrible presumption,
without any due thoughts of their future and eternal state.
But, as unto 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 receive his departing soul, and to raise his body out of
the dust?

Not to insist on more particulars ; thus is it with them
who are spiritually minded ; thus must it be with us all, if
we pretend a title unto that privilege. They are filled with
thoughts of God, in opposition unto that character of wicked
men, that God is not in all their thoughts. And it is greatly
to be feared, that many of us, when we come to be weighed
in this balance, will be found too light. Men may be in the
performance of outward duties ; they may hear the word with
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 unto 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 pretences of their callings and lawful enjoy-
ments, or not any way inordinately set on the pleasures or
profits of the world.

To walk with God, to live unto him, is not merely to be
found in an abstinence from outward sins, and in the per-
formance of outward duties, though with diligence in the
multiplication of them. All this may be done upon such
principles, for such ends, with such a frame of heart, as to
find no acceptance with God. It is our hearts that he re-
quireth, and we can no way give them unto him but by our
affections and holy thoughts of him with delight. This it is

352 THE GRACE AND DUTY OF

to be spiritually minded, this it is to walk with God. Let
no man deceive himself": unless he thus abound in holy
thoughts of God, unless our meditation of him^ be sweet
unto us, all that we else pretend unto will fail us in the day
of our trial.

This is the first thing wherein we may evidence ourselves
unto 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 Spirit of living waters in us, the first acting of spiri-
tual life unto our own experience. I should now proceed
unto 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 under discouragements thereon,
we must follow him, as we are able, who will not ' quench
the smoking flax, nor break the bruised reed,' by offering
sometliing unto the relief of them that are sincere under the
sense of their own weakness.

CHAP. X.

Sundry things tendered unto such as complain that they know not how, that
they are not able to abide in holy thoughts of God, and spiritual or heavenly
things ; for their relief instruction, and direction. Rules concerning
stated spiritual meditation.

Some will say, yea, on many 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 ex-
ercising their thoughts or meditations on things heavenly or
spiritual. They acknowledge it a duty ; they see an excel-
lency in it, with inexpressible usefulness. But although
they often try and attempt it, they cannot attain unto any
thing 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 unto other things, and not to
abide on the object which they design their meditation to-

BEING SPIRITUALLY MINDED. 353

wards. Their abilities are small, their invention barren, their
memories frail, and their judgments, to dispose of things into
right order, weak and unable. They know not what to think
on for the most part, and when they fix on any thing, they
are immediately at a loss as unto any progress, and so give
over. Hence other thoughts, or thoughts of other things,
take advantage to impose themselves on them, and what
began in spiritual meditation, ends in carnal vanity. On
these considerations, ofttimes they are discoui'aged to enter
on the duty, ofttimes give it over so soon as it is begun,
and are glad if they come off without being losers by their
endeavours, which often befalls them. With respect unto
other duties, it is not so with them. Unto such as are really
concerned in these things, unto whom their want and defect
is a burden, who mourn under it, and desire to be freed
from it, or refreshed in their conflict with it, I shall offer the
things that ensue.

First, That sense of the vanity of our minds which this
consideration duly attended unto will give us, ought greatly
to humble and abase our souls. Whence is it thus with us,
that we cannot abide in thoug-hts and meditations of things
spiritual and heavenly ? Is it because they are such things
as we have no great concernment in? 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 worthy, useful, and desirable ; all other things, in com-
parison of them, are but loss and dung. Or is it because
the faculties and powers of our souls were not originally
suited unto the contemplation of them and delight in them ?
This also is otherwise ; they were all given unto 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 unto
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 in-
quiry 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

VOL. XIII. 2 A

354 THE GRACE AND DUTY OF

a state of blessed adherence unto 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 is a per-
petual inclination unto 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 partially only.
The principle of vanity is no longer predominant in us, to
alienate us from the life of God, or to keep us in enmity
against him. Those who are so renewed, do not walk in
the vanity of their minds as others do, Ephes. iv. 17. They
go up and down in all their ways and occasions with a
stream of vain thoughts in their minds. But the remain-
ders of it are effectually operative in us, in all the actings
of our minds towards God, affecting them with uncertainty
and instability. 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 thereon ; 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 spi-
ritual life. Hence those who have made any progress in
grace, are sensible of their vanity, as the greatest burden of
their souls, and do groan after such a complete renovation
of their minds, as whereby they may be perfectly freed from
it. This is that which they principally regard in that com-
plaining desire, R,om. vii. 24. * O wretched man that I am !
who shall deliver me from this body of death?' Yea, they
groan under a sense of it every day ; nor is any thing such
a trouble unto them, observing how it defeats them in their
designs to contemplate on heavenly things ; how it frus-
trates their best resolutions to abide in the spiritual actings
of faith and love ; how they are imposed on by it with the

BEING SPIRITUALLY MINDED. 355

thouglits of things which either in themselves, or in their
consequences, they most abhor; nothing are they so afraid
of, nothing is so grievous and burdensome unto them, no-
thing do they more groan for deliverance from. When there
is war in any place, it behoveth them that are concerned, to
have an eye and regard unto all their enemies, and their
attempts against them. But if they are vigilant and dili-
gent in their opposition unto those that are without, that
visibly contend with them, and in the mean time neglect
such as traiterously 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 betrayed, all they do
against their open enemies is to no purpose. In the war-
fare 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 con-
flict with, and to seek a conquest over. But it is this in-
terno-l vanity of mind, that endeavours in all things to
betray us, to weaken us in all our graces, or to hinder
their due operations ; and to open the doors of our hearts
unto our cursed enemies. If our principal endeavour be
not to discover, suppress, and destroy this traitor, we shall
not succeed in our spiritual warfare.

This therefore being the original cause of all that dis-
ability of mind as unto steadiness in holy thoughts and
meditations whereof you do complain, when you are
affected therewith, turn unto the consideration of that from
whence it doth proceed. Labour to be humbled greatly,
and to walk humbly, under a sense of the remainders of this
vanity of mind. So some wholesome fruits may be taken
from this bitter root ; and meat may come out of this eater.
If when you cannot abide in holy thoughts of God, and your
relation unto him, you reflect on this cause of it to your
farther humiliation and self-abasement, your good design
and purposes are not lost. Let such a one say ; I began
to think of God, of his love and grace in Christ Jesus, of
my duty towards him ; and where now in a few minutes do
I find myself? I am got into the ends of the earth, into
things useless and earthly ; or am at such a loss as that I
have no mind to proceed in the work wherein I was en-

2 A 2

356 THE GRACE AND DUTY OF

o-a^ed.. O wretched man that I am, what a cursed enemy
have I within me ! I am ashamed of myself, weary ot
myself, loath myself; * who shall deliver me from this body
of death?' Such thoughts may be as useful unto 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 unto God, always, in all the powers
and affections of our minds, is reserved for heaven. But
yet great degrees may be attained in the conquest and ex-
pulsion of it, such as I fear few have experience of ; yet
ought all to labour after. If we apply ourselves as we
ought to the increase of spiritual light and grace ; if we
labour diligently to abide and abound in thoughts of spi-
ritual things, and that in love to them, and delight in them;
if we watch against the entertainment and approbation of
such thoughts and things in our minds, as whereby this
vain frame is 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
unto glory, that in this world we are capable of. If a man
cannot attain an athletic constitution of health, or a strength
like that of Samson ; yet, if he be wise, he will not omit
the use of such means as may make him to be useful in the
ordinary duties of life. And although we cannot attain
perfection in this matter, which yet is our duty to be con-
tinually pressing after ; yet, if we are wise, we will be en-
deavouring such a cure of this spiritual distemper, as 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 unto that end, and labour not by all means for
the mortification of this evil frame ; in vain shall they de-
sire 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 the fruit will be
good,' and not before. When the power of sanctifying
grace hath made the mind habitually spiritual and heavenly,

BEING SPIRITUALLY MINDED. 357

thoughts of such things will be natural unto it, and accom-
panied with delight. But they will not be so until the God
of peace have sanctified us in our whole spirits, souls, and
bodies, whereby we may be preserved blameless unto the
coming of Jesus Christ.

Secondly, 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 an experience of
the contrary, as unto spiritual things. But the advice given
is expressly laid down by the apostle, in the instance of
himself, 2 Cor. iii. 5. 'Not that we are sufficient of our-
selves to think any thing as of ourselves, but our sufficiency
is of God.' He speaks principally of ministers of the gos-
pel, and that of such as were most eminently furnished with
spiritual gifts and graces, as he declares, ver. 6. And if it be
so with them, and that with respect unto the work and du-
ties of their calling; how much more is it so with others,
who have not their graces nor their offices ? Wherefore if
men, without regard unto the present actual grace of God,
and the supplies of his Spirit, do suppose that they can of
themselves, exercise their minds in spiritual thoughts, and
so only fret at themselves when they fall into disappoint-
ment, not knowing what is the matter with them, they will
live in a lifeless barren frame all their days.

By the strength of their natural abilities, men may frame
thoughts of God, and heavenly things in their minds, accord-
ing unto the knowledge they have of them. They may
methodize them by rules of art, and express them elegantly
unto others. 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, or any grace at all. But such alone are things
which we inquire after, they are such only as wherein the
graces of the Spirit are in their proper exercise. With re-
spect unto them we have no sufficiency in ourselves, all our

358 THE GRACE AND DUTY OF

sufficiency must be of God. There is no truth among per-
sons of light and knowledge more generally granted 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 themselves, and yet go about their
duties as if they could do all things.

Thirdly, 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 medita-
tion, I intend the thoughts of some subject spiritual and
divine, with the fixing, forcing, and ordering our thoughts
about it, with a design to affect our own hearts and souls
with the matter of it, or the things contained in it. By this
design it is distinguished from the study of the word, wherein
our principal aim is to learn the truth, or to declare it unto
others. And so also from prayer, whereof God himself is
the immediate object. But in meditation it is the affecting
of our own hearts and minds with love, delight, and humili-
ation. At present I have only shewed what it is to be spi-
ritually minded, and that in this instance of our thoughts as
they proceed from the habitual frame of our hearts and affec-
tions ; or of what sort the constant course of our thoughts
ought to be, with respect unto 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 thereunto such an exercise of our natural facul-
ties and abilities, as some through their weakness and igno-
rance are incapable of. But as unto what we have hitherto
insisted on, it is not unattainable by any in whom is the spi-
rit of faith and love ; for it is but the frequent actings of
them that I intend. Wherefore, do your hearts and affections
lead you unto many thoughts of God and spiritual things?
Do they spring up in you, as water in a well of living waters?
Are you ready on all occasions to entertain such thoughts,
and to be conversant with them, as opportunity doth offer
itself? Do you labour to have in a readiness what is useful
for you with respect unto temptations and duties ? 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
orderly stated meditation in your minds, yet you may be
spiritually minded.

BEING SPIRITUALLY MINDED. 359

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 na-
tions of it, with those contrivances and accounts which be-
long unto such trade, may be above his comprehension, and
he may quickly ruin himself in undertaking such an employ-
ment. 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 unto
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 unto stated meditation ; they
cannot cast things into that method and order which is re-
quired thereunto ; nor frame the conceptions of their minds
into words significant and expressive; yet, as unto frequency
of thoughts of God, and a disposition of mind thereunto,
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 spi-
ritual thoughts do profitably act themselves, I shall have
regard thereunto in the following direction. Wherefore,

Fourthly, Whatever principle of grace we have in our
minds, we cannot attain unto a ready exercise of it in a way
of spiritual meditation or otherwise, without great dili-
gence, nor without great difficulty.

It was shewed at the entrance of this discourse, that
there is a difference in this grace, between the essence, sub-
stance, or reality of it, which we would not exclude men
from, under many failings or infirmities ; and the useful de-
grees of it, wherein it hath its principal exercise. As there
is a difference in life natural, and its actings, in a weak dis-
eased sickly body, and in that which is of a good constitu-
tion and in a vigorous health. Supposing the first, the re-
ality 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 unto good works; yet, unto the growth and improve-
ment of it, as of alt other graces, our own diligent care,
watchfulness, and spiritual striving in all holy duties, are re-
quired. Unless the most fruitful ground be manured, it

360 THE GRACE AND DUTY OF

it will not bring forth a useful crop. Let not any think that
this frame of a spiritual mind, wherein there is a disposition
unto,and a readiness for, all holy thoughts of God, of Christ,
of spiritual and heavenly things, at all times and on all oc-
casions, 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 endeavour after it. It may be
inquired, what is requisite thereunto ? and we may name
some of those things without which such a 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 imagina-
tions, especially in such seasons wherein they are apt to
obtain advantage. If they are suffered to make an inroad,
into the mind, if we accustom ourselves to give them enter-
tainment, if they are wont to lodge within, in vain shall we
hope or desire to be spiritually minded. Herein consists a
principal part of that duty which our Saviour so frequently,
so emphatically chargeth on us all ; namely, to watch, Mark
iii. 37. Unless we keep a strict watch herein, we shall be
betrayed into the hands of our spiritual enemies ; for all
such thoughts are but making provision for the flesh to
fulfil its desires in the lusts thereof, however they may be
disappointed as unto actual sin. This is the substance of
the advice given us in charge, Prov. iv. 23. * Keep thy
heart with all diligence, for out of it are the issues of life.'

2. Careful avoidance of all societies and businesses
of this life, which are apt, under various pretences, to draw
and seduce the mind unto an earthly or sensual frame. If
men will venture on those things which they have found by
experience, or may find by their observation, that they
seduce and draw off" their minds from a heavenly frame
unto that which is contrary thereunto, and will not watch
unto their avoidance, they will be filled with the fruit of
their own ways. Indeed, the common converses of pro-
fessors among themselves and others, walking, talking, and
behaving themselves like other men, being as full of the
world as the world is of itself, hath lost the grace of being
spiritually minded within, and stained the glory of profes-

BEING SPIRITUALLY MINDED. 361

sion without. The rule observed by David will manifest
how careful we ought to be herein, Psal. xxxix. 1 — 3. * I
said, I will take heed to my ways, that I sin not with my
tongue : I will keep my mouth with a bridle while the
wicked is before me. I was dumb with silence, I held my
peace even from good ; and my sorrow was stirred. My
heart was hot within me, while I was musing the fire burn-
ed ; then spake I with my tongue.' Which place was spoken
unto before.

3. A holy constraint put on the mind to abide in the
duty of spiritual thoughts and meditations, pressing it con-
tinually with the consideration of their necessity and useful-
ness. 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 outward advantages ; the more
prone will the mind be to decline from it. It will be so,
more from private prayer than public, more from meditation
than prayer. And other things will be apt to draw it aside
by objects without, and various stirrings of the affections
within. A holy constraint is to be put upon it, with a
sudden rejection of what rises up to its diversion or dis-
turbance. Wherefore, we are to call in all constraining
motives, such as the consideration of the love of Christ,
2 Cor. V. 14. to keep the mind steady unto its duty.

4. Diligent use of means to furnish the soul with that
light and knowledge of heavenly things, which may admi-
nister continual matter of holy thoughts and meditations
from within ourselves. This hath been spoken unto 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 as unto 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 alone. Hence the apostle prays for the Colossians,
that the word of God might ' dwell in ihem richly in all
wisdom ;' chap. v. 16. that is, that they might abound in the

362 THE GRACE AND DUTY OF

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, labours con-
tinually to divert us from these duties. He is seldom or
never wanting unto 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 unto this duty, than any other way. When
we stand thus before the Lord, he is always at our right
hand to resist us ; and ofttimes his strength is great.
Hence, as was observed, ofttimes men design really to
exercise themselves in holy thoughts, but end in vain ima-
ginations, and rather take up with trifles than continue in
this duty. Steadiness in the resistance of him on these
occasions, is one great part of our spiritual warfare. And
we may know that he is at work by his engines and methods.
For they consist in his suggestions of vain, foolish, or cor-
rupt imaginations. When they begin to rise in our minds,
at such times as we would engage them in spiritual medita-
tion, we may know assuredly from whence they are.

6. Continual watchful care, that no root of bitterness
spring up and defile us ; that no lust or corruption be pre-
dominant in us. When it is so, if persons in compliance
with their convictions do endeavour sometimes to be exer-
cised in these duties, they shall labour in the very fire,
where all their endeavours will be immediately consumed.

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

Some it may be will say, that if all these things are
required thereunto, it will take up a man's whole life and
time to be spiritually minded. They hope they may attain
it at an easier rate, and not forego all other advantages and
sweetnesses of life, which a strict observation of these
things would cast them upon.

I answer; that however it may prove a hard saying

BEING SPIRITUALLY MINDED. 363

unto some, yet I must say it, and my heart would reproach
me if I should not say, that if the principal part of our time
be not spent about these things, whatever we suppose, we
have indeed neither life nor peace. The first-fruits of all
were to be offered unto God, and in sacrifices he required
the blood, and the fat of the inwards. If the best be not
his, he will have nothing. It is so as to our time. Tell me,
I pray you, how you can spend your time and your lives
better, or to better purpose ; and I shall say. Go on and
prosper. I am sure some spend so much of their time so
much worse, as it is a shame to see it. Do you think
you came into this world, to spend your whole time and
strength in your employments, your trades, your plea-
sures, unto the satisfaction of the will of the flesh and of
the mind? Have you time enough to eat, to drink, to sleep,
to talk unprofitably, it may be corruptly, in all sorts of
unnecessary societies, but have not enough to live unto
God, in the very essentials of that life which consists in
these things? Alas! you came into the world under this
law ; ' it is appointed to all men once to die, and after that
is the judgment;' and the end why your life is here granted
unto 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 unto this end, you will fall under the
sentence of it unto eternity.

Bu't men are apt to mistake in this matter. They may
think that these things tend to take them off from their law-
ful 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 ;
I am not upon a design that will be easily, or, it may be,
honestly, defeated. Men are able to defend themselves in
their callings and enjoyments, and to satisfy their con-
sciences against any persuasions to the contrary. Yet there
is a season wherein we are obliged to part with all we have,
and to give up ourselves wholly to follow Christ in all things ;
Matt. xix. 21. And if we neglect or refuse it in that season,
it is an evidence that we are hypocrites. And there was a
time when superstition had so much power on the minds of

364 THE GRACE AND DUTY OF

men, that multitudes were persuaded to forsake, to give up,,
all their interest in relations, callings, goods, possessions,
and betake themselves unto tedious pilgrimages, yea, hard
services in vv'ar, to comply with that superstition ; and it is
not the glory of our profession, that we have so few instances
of men parting with all, and giving up themselves unto hea-
venly retirement. But 1 am at present on no such design ;
I aim not to take men out of their lawful earthly occasions,
but to bring spiritual affections and thoughts into the ma-
nagement of them all. The things mentioned will deprive
you of no time you can lay a claim unto ; but sanctify it all.

I confess he must be a great proficient in spirituality,
who dares venture on an absolute retirement; and he must
be well satisfied that he is not called unto a usefulness
among men inconsistent therewith : unto them it may prove
a disadvantage. Yet this also is attainable if other circum-
stances do concur. Men under the due exercise of grace,
and the improvement of it, may attain unto that fixedness in
heavenly mindedness, that unconcernment in all things here
below, as to give themselves up entirely and continually
unto heavenly meditation, unto a blessed advancement of all
grace, and a near approach unto glory. And I would hope
it was so with many of them in ancient times, who renounced
the world with all circumstances of relations, state, inherit-
ances, and betook themselves unto retirement in wildernesses,
to abide always in divine contemplation. But afterward,
when multitudes whose minds were not so prepared by a
real growth in all grace and mortification unto the world, as
they were, betook themselves under the same pretences unto
a monastical retirement, the devil, the world, sensual lusts,
superstition, and all manner of evils pursued them, found
them out, possessed them, unto the unspeakable damage
and scandal of religion.

This, therefore, is not that which I invite the common
sort of believers unto. Let them that are able and free re-
ceive it. The generality of Christians have lawful callings,
employments, and businesses, which ordinarily they ought
to abide in. That they also may live unto God in their oc-
casions, they may do well to consider two things.

1. Industry in men's callings is a thing in itself very
commendable. If in nothing else, i( hath an advantage

BEING SPIRITUALLY MINDED. 365

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 whereinto the ge-
nerahty of mankind are distributed, namely, of them who are
industrious in their affairs, and those who spend their time,
so far as they are able, in idleness and pleasure, the former
sort are far more amiable and desirable. Howbeit it is ca-
pable of being greatly abused. Earthly mindedness, covet-
ousness, devouring things holy as to times and seasons of
duty, usefulness, and the like pernicious vices, do invade and
possess the minds of men. There is no lawful calling that
doth absolutely exclude this grace of being spiritually minded
in them that are engaged in it, nor any that doth include it.
Men may be in the meanest of lawful callings and be so, and
men may be in the best and highest and not be so. Consider
the calling of the ministry: the work and duty of it calls
on those that are employed in it, to have their minds and
thoughts conversant about spiritual and heavenly things.
They are to study about them, to meditate on them, to com-
mit them to memory, to speak them out unto others. It will
be said. Surely such men must needs be spiritually minded. If
they go no farther than what is mentioned, I say they must
n^eds be so, as printers must needs be learned, who are continu-
ally conversant about letters. A man may with great industry
engage himself in 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 requires
as much, if not more watchfulness, more care, more humi-
lity, 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 exer-
cise 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 endeavours not in
the first place, an experience in his own heart of the power of
the truths which he doth teach unto others. And there is evi-
dently as great a failing herein among us as among any other
sort of Christians, as every occasion of trial doth demonstrate.
2. Although industry in any honest calling be allow-
able, yet unless men labour to be spiritually minded in the
exercise bf that industry, they have neither life nor peace.

366 THE GRACE AND DUTY OF

Hereunto all the things before-mentioned, are necessary ; I
know not how any of them can be abated, yea, more is re-
quired than is expressed in them. If you burn this roll,
another must be written, and many like things must be
added unto it. And the objection from the expense of time
in the observance of them, is of no force. For a man may
do as much work whilst he is spiritually minded, as whilst
he is carnal. Spiritual thoughts will no more hinder you in
your callings than those that are vain and earthly, which all
sorts of men can find leisure for in the midst of their em-
ployments. If you have filled a vessel with chaff, yet you
may pour into it a great deal of water, which will be con-
tained 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 unto God.

Fifthly, This frame will never be preserved, nor the du-
ties mentioned be ever performed in a due manner, unless
we dedicate some part of our time peculiarly unto them. I
speak unto them only concerning whom I suppose that they
do daily set apart some portion of time unto 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 occasions 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, unto the exercise of our thoughts
about spiritual things in the way of meditation. And I
shall close this discourse with some directions in this par-
ticular, unto them who complain of their disability for the
discharge of this duty.

1. Choose and separate a fit time or season, a time of
freedom from other occasions and diversions. And because
it is our duty to redeem time with respect unto 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 unto this duty, when we have nothing else to do, and

BEING SPIRITUALLY MINDED. 367

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 unto them. When the body is wearied
with the labour and occasions of the day, and, it may be, the
mind in its natural faculties indisposed, even by the means
of necessary refreshment, men think themselves meet to
treat with God about the great concernments of his glory,
and their own souls. This is that which God condemneth
by his 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? 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, do 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 unto God, wherein we are unmeet to
appear before an earthly ruler? Yet such in my account
are the seasons, especially the evening seasons, that most
men choose for the duties of their holy worship. And you
may do well to consider that beyond the day and time
which he hath taken unto himself by an everlasting law,
how little of the choice of your time you have offered unto
God as a free-will offering, that you may be excited to fu-
ture diligence. If therefore you seriously intend this duty,
choose the seasons for it wherein you are most fit, when
even the natural vigour of your spirits is most free and
active. Possibly some will say, this may be such a time as
when the occasions of the world do call most earnestly for
your attendance unto them. I say that is the season I
would recommend. And if you can conquer your minds to
redeem it for God at any rate, your endeavours in it will be
prosperous. However, trust not to times that will offer
themselves. Take them not up at hazard. Let the time
itself be a free-will offering to God, taken from the top of
the heap, or the choicest part of your useful time.

2. Preparation of mind unto a due reverence of God
and spiritual things, is required previously hereunto. When
we go about this duty, if we rush into thoughts of hea-
venly things without a due reverential preparation, we shall

368 THE GRACE AND DUTY OF

quickly find ourselves at a loss. See the rule, Eccles. v.
1, 2. 'Grace to serve God with reverence and godly fear,'
is required in all things wherein we have to do with him, as
in this duty we have in an immediate and especial manner.
Endeavour therefore, in the first place, to get your hearts
deeply affected with an awful reverence of God, and a holy
regard unto 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 awhile seem
to carry the birthright. If various thoughts do conflict in
our minds, -some for this world, and some for another, those
for this world may carry it for a season. But where a due
reverence of God hath ' cast out the bond-woman and her
children,' the workings of the flesh in its vain thoughts and
imaginations, the mind will be at liberty to exercise itself
on spiritual things.

3. Earnest desires after a renewed sense and relish of
spiritual things are required hereunto. If we engage into
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 done utterly to neglect it, we may
not expect to be successful in it. But when the soul hath at
any time tasted that the Lord is gracious, when its medi-
tations on him have been sweet, when spiritual things have
had a savour and relish in the mind and affections, and
hereon it comes unto this duty with earnest desires to have
the like tastes, the like experience, yea, to have them in-
creased ; then is it in the way of a hopeful progress. And
this also will make us persevere in our endeavours to go
through with what we undertake ; namely, when we do
know by former experience what is to be attained by it, if"
we dig and search for it as a 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

BEING SPIRITUALLY MINDED. 369

to rise, and never once effect it. Remember how many suc-
cessless attempts you have made upon it, and all have come
to nothing, or that which is as bad as nothing. I cannot say
that in this way you shall always succeed ; but I fear you
will never have success in this duty, without such things as
are of the same nature and use with it.

When after this preparation, you find yourselves yet
perplexed and entangled, not able comfortably to persist in
spiritual thoughts, unto 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 de-
signed meditations do issue only in a renewed gracious
sense of your own weakness and insufiiciency, with applica-
tion unto 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 : ' Like a crane or
a swallow so did I chatter ; I did mourn as a dove : mine
eyes failed with looking upwards : O Lord, I am oppressed,
undertake for me ;' Isa. xxxviii. 14. When the soul labours
sincerely for communion with God, but sinks into broken,
confused thoughts under the weight of its own weakness,
yet if he looks to God for relief, his chattering and mourn-
ing will be accepted with God, and profitable unto himself.

2. Supply the brokenness of your thoughts with ejacu-
latory prayers, according as either the matter of them, Or
your defect in the management of them, doth require. So
was it with Hezekiah in the instance before-mentioned:
where his owr> meditations were weak and broken, he cries
out in the midst of them, * O Lord, 1 am oppressed ; un-
dertake 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 designed
subject of meditation in our thoughts. I have at large de-
clared before what things are the proper objects of the
thoughts of them that are spiritually minded. But they
may be more peculiarly considered as the matter of designed

VOL. XIII. 2 B

370 THE GRACE AND DUTY OF

meditation. And they may be taken out of some especial
spiritual experience that we have lately had, or some warn-
ings we have received of God, or something wherewith we
have been peculiarly affected in the reading or preaching of
the word, or what we find the present posture and frame of
our minds and souls to require; or that which supplies all
most frequently, 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 thereunto, the mind will be fixed and kept
from wandering after variety of subjects, wherein it is apt
to lose itself, and brings nothing to perfection.

Lastly, Be not discouraged with an apprehension, that
all you can attain unto 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 difficulties you meet withal
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
treasure 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 greater abundance in ability
and skill. To faint and give out because we cannot arise
unto such a height as we aim at, is a fruit of pride and
unbelief. He who finds himself to gain nothing by conti-
nual endeavours 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
ordinarily it shall not be so ; constancy in the duty will give
ability for it. Those who conscientiously abide in its per-
formance, shall increase in light, wisdom, and experience,
until they are able to manage it with great success. These
few plain directions may possibly be of some use unto the
weaker sort of Christians, when they find a disability in
themselves unto the discharge of this duty, wherein those
who are spiritually minded ought to be peculiarly exercised.

BEING SPIRITUALLY MINDED. 371

PART II.

z

CHAP. XI.

The seat of spiritual mindedness in the affections. The nature and use of
them. The ways and means used hy God himself, to call the affections of
men from the world.

In the account given at the entrance of this discourse, of »
what it is to be spiritually minded, it was reduced under/
these heads. ;

The first, was the habitual frame, disposition, and incli-\ j
nation of the mind in its affections.

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

Whereunto, thirdly, was added, the complacency of mind \ ^
in that relish and savour which it finds in spiritual things,
so thought and meditated on.

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

The first and last I shall now handle together, and there-
in comprehend the account of what it is to be spiritually
minded.

Spiritual affections, whereby the soul adheres unto spi-
ritual things, taking in such a savour and relish of them, as
wherein it finds rest and satisfaction, is the peculiar spring
and substance of our being spiritually minded. This is that
which I shall now farther explain and confirm.

The great contest of heaven and earth is about the affec-
tions 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 unto. All things here below, are capable of
no higher ambition, than to be possessed of the affections of
men. y\nd as they lie under the curse, it can do us no

2 B 2

372 THE GRACE AND DUTY OF

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 con-
descension 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 sacritice will not be accepted, if it
be without a heart. All the ways and methods of the dis-
pensation of his will, by his word, all the designs of his ef-
fectual grace, are suited unto, and prepared for this end,
namely, to recover the affections of man unto himself. So
he expresseth himself 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?' And as unto the word of his
grace, he declares it unto the same purpose, Deut. xxx. 6.
' And the Lord thy God will circumcise 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 withal
by the help of Satan, have no other end but to draw and
keep the affections of men unto itself. And if the world be
preferred before God, in this address which is made unto us
for our affections, we shall justly perish with the world unto
eternity ; and be rejected by him whom we have rejected ;
Prov. i. 24, 25. 31.

Our affections are upon the matter our all. They are all
we have to give or bestow ; the only power of our souls,
whereby, if we may give away ourselves from ourselves, and
become another's. Other faculties of our souls, even the
most noble of them, are suited to receive in unto our own
advantage : by our affections we can give away what we are
and have. Hereby, we give our hearts unto God, as he re-
quireth. Wherefore unto him we give our affections, unto
whom we give our all, ourselves, and all that we have ; and
to whom we give them not, whatever we give, upon the mat-
ter, we sjive nothino; at all.

BEING SPIRITUALLY MINDED. 373

In what we do unto, or for others ; whatsoever is good,
valuable, or praiseworthy in it, proceeds from the affections
wherewith we do it. To do any thing for others without an
animating affection, is but a contempt of them ; for we judge
them really unworthy, that we should do any thing for them.
To give to the poor upon their importunity, without pity or
compassion ; to supply the wants of saints without love or
kindness ; with other actings and duties of the like nature, are
things of no value; things that recommend us neither unto
God nor men. It is so in general with God and the world.
Whatsoever we do in the service of God, whatever duty we
perform on his command, whatever we undergo, or suffer for
his name's sake, if it proceed not from the cleaving of our
souls unto him by our affections, it is despised by him; he
owns us not. * As if a man would give all the substance of his
house for love, it would utterly be contemned ;' Cant.viii. 7.
It is not to be bought nor purchased with riches ; "so if a man
would give to God all the substance of his house without
love, it would in like manner be despised. And however,
on the other hand, we may be diligent, industrious, and se-
dulous in and about the things of this world, yet if it have
not our affections, we are not of the world, we belong not
unto 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 tliem 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 souls unto a com-
pliance with his institutions, instructions, in mercy, affec-
tions, trials, all sorts of providences, and holds them firm
against all winds and storms of temptation, that they shall
not hurry them on pernicious dangers. Such a soul alone
is tractable and pliable unto all intimations of God's will.
All others are stubborn and obstinate, stout-hearted and

374 THE GRACE AND DUTY OF

far from righteousness. And when the world hath the hand
on our affections, it turns the mind, with the whole industry
of the soul, unto its interest and concerns. And it is in vain
to contend with any thing that hath the power of our affec-
tions in its disposal ; it will prevail at last.

On all these considerations, it is of the highest import-
ance to consider aright, how things are stated in our affec-
tions, and what is the prevailing bent of them. * Iron sharp-
eneth iron ; so a man sharpeneth the countenance of his friend,'
saith the wise man, Prov. xxvii. 17. Every man hath his
edge, which may be sharpened by outward helps and advan-
tages. The predominant inclination of a man's affections,
is his edge. According as that is set, so he cutteth and
works ; that way, he is sharp and keen, but blunt unto 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 affec-
tions, I shall consider and propose some of those arguments
and motives which God is pleased to make use of to call off
our affections from the desirable things of this world : for as
they are weighty and cogent, such as cannot be neglected
without the greatest contempt of divine wisdom and goodness,
so they serve to press and enforce those arguments and mo-
tives that are proposed unto us to set our affections on things
that are above, which is to be spiritually minded.

First, He hath in all manner of instances poured con-
tempt 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 declared by God him-
self to be exceeding good, and that not only in their being
and nature, but in the use whereunto they were designed.
They were then desirable unto men, and the enjoyment of
them would have been a blessing without danger of temp-
tation: for they were the ordinance of God to lead us unto
the knowledge of him, and love unto 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 off the heart and affections

BEING SPIRITUALLY MINDED. 375

from God, For it is the world, and the things of it, as summed
up by the apostle, 1 John ii. 15, 16. that strive alone 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 unto 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 unto this end, through the craft of Satan and the
folly of the minds of men, God hath shewed, by various
instances, that they are all vain, empty, unsatisfactory,
and every way to be despised in comparison of things
eternal.

1. 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
havingwhere tolay his head; and afterhe went outof iton the
cross? Had there been aught of real worth in things here
below, certainly he had enjoyed it, if not crowns and empires,
which were all in his power, yet such goods and possessions as
men of sober reasonings and moderate affections do esteem
a competency. But things were quite otherwise disposed,
to manifest that there is nothing of value or use in these
things, but only to support nature unto the performance of
service unto God, wherein they are serviceable unto eternity.
He never attained, he never enjoyed, more than daily sup-
plies 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 unto them that believe, its naked
face to view and contemplate. Nor is it now one jot more
comely than it was when it had gotten Christ on the cross.
Hence is that inference and conclusion of the apostle; Gal.
vi. 14. ' But God forbid that I should glory, save in the cross
of our Lord Jesus Christ, whereby the world is crucified
unto me, and I unto the world.' Since I have believed, since
I have had 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 unto me, nor have I any affection for it. This is that
which made the difference betv/een the promises of th© old

37G THE GRACE AND DUTY OF

covenant and the new. For they were many of them about
temporal things, the good things of this world, and this life :
those of the new are mostly of things spiritual and eternal.
God would not call off the church wholly from a regard unto
these things, until he had given a sufficient demonstration
of their emptiness, vanity, and insufficiency, in the cross of
Christ; 2 Cor. iv. 16—18.

Whither so fast my friend ? What meaneth this rising so
early and going to bed late, eating the bread of carefulness ?
Why this diligence, why these contrivances, why these sav-
ings 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 engagement of their affections unto 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 by this
world. Whatever be your designs and aims, let his cross
continually interpose between your affections and this world.
If you are believers, your hopes are within a few days to be
with him for evermore. Unto him you must give an account
of yourselves, and what you have done in this world : will
it be accepted with him to declare what you have saved of
this world, what you have gained, what you have preserved,
and embraced yourselves in, and what you have left behind
you? was this any part of his employment and business in
this world ; hath he left us an example for any such course?
Wherefore, no man can set his affections on things here be-
low, who hath any regard unto the pattern of Christ, or is
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 love unto all
things here below. Do you therefore find your affections
ready to be engaged unto, or too much entangled with, the

BEING SPIRITUALLY MINDED. 377

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

It may be, it will be said, that the circumstances mentioned
were necessary unto the Lord Christ, with respect unto 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 therefore do all along make an allowance for
honest industry in our callings. But this follows unavoid-
ably hereon ; that what he did forego and trample on for our
sake, that ought not to be the object of our aifections, nor
can such affections prevail in us, if he dwell in our hearts
by faith.

2. He hath done the same in his dealings with the
apostles, and generally with all that have been most dear
unto him, and instrumental unto the interest of his glory in
the world, especially since life and immortality were brought
to light by the gospel. He had great work to do by the
apostles, and that of the greatest use unto his interest and
kingdom. The laying of the foundations of the glorious
kingdom of Christ in the world was committed unto them.
Who would not think that he should provide for them, if not
principalities or popedoms, yet at least archbishopricks and
bishopricks, with other good ecclesiastical dignities and
preferments ? Hereby might they have been made meet to
converse with princes, and had been freed from the contempt
of the vulgar. But Infinite Wisdom 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
sweetness of present enjoyments, so they lived and died

378 THE GRACE AND DUTY OF

in a condition of poverty, distress, persecution, and reproach.
God set them forth as examples unto other ends, namely, of
light, grace, zeal, and holiness in their lives, so to manifest
of how little concernment unto our 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 high-
est participation of his love and favour; 1 Cor. iv. 9. 11 — 13.
' For I think that God hath set forth us the apostles last, as
it were appointed to death. For we are made a spectacle
unto the world, and unto angels, and to men. Even unto
this present hour, we both hunger and thirst, and are naked,
and are buffeted, and have no certain dwelling-place ; and
labour, working with our own hands : being reviled, we bless ;
being persecuted, we suffer it ; being defamed, we entreat :
we are made as the filth of the world, and are the ofF-scouring
of all things unto this day.' And if the consideration hereof
be not of weight with others, undoubtably it ought to be so
with them who are called to preach the gospel, and are the
successors to the apostles. There can be nothing more
uncouth, absurd, and shameful, nothing more opposite unto
the intimation of the wisdom and will of God in his dealings
with those first and most honourable dispensers of it, than
for such persons to seek and follow greedily after secular
advantages, in worldly powers, riches, wealth, and honour.
Hence there hath been, in former ages, an endeavour to se-
parate such persons as were by any means dedicated unto
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 con-
demned as heresy in WicklifFand others. Yet another sort
set up, that would pretend thereunto as unto themselves,
though they would not oblige all others unto the same rule.
This produced some swarms of begging 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 unto 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

BEING SPIRITUALLY MINDED. 379

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.

3. God continues to cast contempt on these things, by
giving always incomparably the greatest portion of them
unto the vilest men, and his own avowed enemies. This
was a temptation under the old covenant, 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 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 pernicious
unto 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 hand 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 fruit-
ful parts of the earth, are given unto the great Turk, with
some other eastern potentates, either Mahometans or Pagans,
who are prepared for eternal destruction. And if we look
nearer home, we may see in whose hands is the power of
the chiefest nations of Europe, and unto what end it is used.
The utmost of what some Christian professors among our-
selves 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 favour, not
only comparatively have the meanest share of them, but are
exercised with all the evils that the destitution and want
of them can be accompanied withal : his open and avow-
ed enemies, in the mean time, have more than they know
what to do withal. Who would set his heart and affections

380 THE GRACE AND DUTY OF

on those things which God poureth into the bosoms of the
vilest men, to be a snare unto them here, and an aggravation
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 itprofit a man to gain the whole world and
lose his own soul V What can any man do on the considera-
tion hereof, who will not forego all his hopes and expecta-
tions from God, but retreat unto the faith of things spiritual
and eternal, as containing an excellency in them incom-
parably above all that be enjoyed here below ?

4. He doth continue to give perpetual instances of
their uncertainty and unsatisfactoriness in the utter dis-
appointment of men that have had expectations from them.
The ways hereof are various, and the instances so multi-
plied, 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 apprehensions, that they shall speedily lose what-
ever they enjoy ; or are under the power of stupid security.
But as unto this consideration of them, there is such an
account given by the wise man, as unto which nothing
can be added, or which no reason or experience is able to
contradict; Eccles. ii. By these and the like ways doth God
cast contempt on all things here below; discovering the
folly and falseness of the promises which the world makes
use of to allure our affections unto itself. This therefore is
to be laid as the foundation in all our considerations, unto
what or whom we shall cleave by our affections, that God
hath not only declared the insufficiency of these things,
to give us that rest and happiness which we seek after, but
also poured contempt upon them, in his holy, wise disposal
of them in the world.

Secondly, God hath added unto their vanity, by shorten-
ing the lives of men, reducing their continuance in this
world unto so short and uncertain a season, as it is impos-
sible they should take any solid satisfaction in what they
enjoy here below. So it is expressed by the psalmist; ' Be-
hold, thou hast made my days as an hand-breadth ; and my
age is nothing before thee.' Hence he draws two conclu-
sions.

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

BEING SPIRITUALLY MINDED, 381

2. That ' every man walks in a vain show : surely
they are disquieted in vain ; he heapeth up riches, and
knoweth not who shall gather them ;' Psal. xxxix. 5, 6. The
uncertainty and shortness of the lives of men, render all
their endeavours and contrivances about earthly things
both vain and foolish. When men lived eight or nine hun-
dred years, they had opportunity to suck out all the sweet-
ness that was in creature comforts, to make large provisions
of them, and to have long projections about them. But
when they had so, they all issued in that violence, oppres-
sion, and wickedness, which brought the flood on the world
of ungodly men. And it still so abides ; the more of, and
the longer men enjoy these things, the more, without the
sovereign preservative of grace, will they abound in sin
and provocations of God. But God hath reduced the life
of man unto 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 innumerable incidences and occasions. Where-
fore in these seventy years, consider how long it is before
men begin to have a taste or gust of the things of this life ;
how many things fall in cross, to make us weary of them
before the end of our days ; how few among us, not one of
a thousand, attain that age ; what is the uncertainty of all
men living, as to the continuance of their lives unto the next
day ; and we shall see that the holy, wise God, hath left no
such season for their enjoyment, as might put a value upon
them. And when, on the other hand, it is remembered, that
this man who is of such short continuance in this world, is
yet made for eternity, eternal blessedness or misery, which
state depends wholly on his interest on things above, and
setting his affections on them, they must forfeit all their
reason, as well as bid defiance unto the grace of God, who
give them up unto things below.

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

382 THE GRACE AND DUTY OF

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 con-
victions, they need no external temptations, but only oppor-
tunities to exert their lusts. But for those who by any
means are convinced of sin, righteousness, and judgment,
so as to design the ordering of their lives, with respect unto
the sense they have of them, they fall not into actual sin,
but upon temptations. That, whatever it be, which causeth,
occasioneth, and prevaileth on a convinced person unto 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 temptation,
many causes that actually concur unto 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 unto this evil, all that is in the world, contributes
its utmost thereunto. ' 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 annumeration 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, whereunto all things in the world are subservient.
Wherefore, not only the matter of all temptations is taken
out of the world, but every thing that is in the world is apt
and fit to be abused unto that end. For it were easy to shew
that there is nothing desirable or valuable in this whole
world, but it is reducible unto a subserviency unto one or
other of these lusts, and is applicable unto the interest and
service of temptations and sins.

When men hear of these things, they are apt to say, let
the dream be unto them that are openly wicked, and the in-
terpretation of it unto them that are profligate in sin. Unto
unclean persons, drunkards, oppressors, proud ambitious
persons, it may be, it is so ; but as unto them, they use the
things of this world with a due moderation, so as they are

BEING SPIRITUALLY MINDED. 383

no snare unto them. But to own they are used unto 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 temptation. However we should be very careful
how we adhere unto, or undervalue that which is the cause
and means of the ruin of multitudes of souls. By the warn-
ings given us hereof, doth God design, as unto the use of
means, to teach us the vanity and danger of fixing our
affections on things below.

Fourthly, Things are so ordered in the holy, wise dispen-
sation 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 in-
ordinate cleaving unto them. Few distinguish aright here;
and therefore in these things will many find their great mis-
take 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 Matt.
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 acknow-
ledged, it cannot be denied, that there is an abuse of them
springing from an inordinate love, and cleaving unto them.
But here men deceive themselves, taking their measures by
the most crooked uncertain rules. Some make their own
inclinations the rule and measure of what is lawful and allow-
able ; some the examples of others; some the course of the
world ; some their own real or pretended necessities. They
confess that there is an inordinate love of those things, and
an abuse of them, in excesses of various sorts, which the
Scripture plainly affirms, and which experience gives open
testimony unto. But as unto their state and circumstances,
their care, love, and industry, are all allowable. That which
influenceth all these persons, is self-love, which inveterate
corrupt affections, and false reasonings, do make an appli-
cation of unto these occasions.

Hence we 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 withal, unto the glory of God, in any due
proportion. Others also think not amiss of themselves in

384 THE GRACE AND DUTY OF

this kind, who live in palpable excesses, either of pride of
life, or sensual pleasures, vain apparel, and the like. So in
particular, most men, in their feastings and entertainments,
walk-in direct contempt of the rules which our Saviour gives
in that case, Luke xiv. 12 — 14. and yet approve themselves
therein.

But what if any of us should be mistaken in our rule and
application of it unto 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 shelves or rocks.

And what if that which we esteem allowable love, care,
and industry, should prove to be the fruit of earthly affec-
tions, 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 : we are cast for ever ; we
belong unto 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 about them,
and the inordinate love of them, on the knowledge whereof
our eternal conditions depends ; it is impossible but men must
spend their time in solicitous anxiety of mind, as not know-
ing when they have aright discharged their duty.

A71S. 1. I press these things at present no farther, but
only to shew how dangerous a thing it is for any to incline
in his affections unto the things of this world, wherein an
excess is ruinous, and hardly discoverable. Surely no wise
man will venture freely and frequently unto the edge of such
a precipice. He will be jealous of his measures, lest they
will not hold by the rule of the word. And a due sense
hereof is the best preservative of the soul from cleaving in-
ordinately unto these things below. And when God, in any
instance, by afflictions or otherwise, shews unto 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.

2. Where the soul is upright and sincere, there is no
need in this case of any more solicitousness or anxiety of
mind, than there is unto or about other duties. But when

BEING SPIRITUALLY MINDED. 385

it is biassed and acted by self-love, and its more strong incli-
nations unto things present, it is impossible men should
enjoy solid peace, or be freed from severe reflections an them
by their own consciences, in such seasons wherein they are
awakened unto 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 unto those who in sin-
cerity would be satisfied in this lawful use and enjoyment of
earthly things ; so as not to adhere unto them with inordi-
nate affections.

1. Remember always that you are not proprietors, nor
absolute possessors of these things, but only stewards of
them. With respect unto men, you are or may be just pro-
prietors of what you enjoy; with respect unto him who is
the great Possessor of heaven and earth, you are but ste-
wards. This stewardship we are to give an account of, as
we are taught in the parable, Luke xvi. 1, 2. This rule al-
ways attended unto, will be a blessed guide in all instances
and occasions of duty.

But if a man be left in trust with houses and large pos-
sessions, as a steward for the right lord, owner, and proprie-
tor of them ; if he fall into a pleasing dream, that they are
all his own, and use them accordingly ; it will be a woful sur-
prisal unto him, when he shall be called to account for all
he hath received and laid out, whether he will or no. And
when indeed he hath nothing to pay. It will scarce be other-
wise 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.

2. There is nothing in the ways of getting, enjoy-
ing, or using of these things, but giveth its own evidence
unto spiritual wisdom, whether it be within the bounds of
duty or no. Men are not lightly deceived herein, but when
they are evidently under the power of corrupt affections, or
will not at all attend unto themselves and the language of
their own consciences. It is a man's own f^ult alone, if he
know not wherein he doth exceed.

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

VOL. XIII. 2 c

386 THE GRACE AND DUTY OF

rupt inclinations, and discover the folly of those reason-
ings, 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.

3. 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 observant of himself, as unto all out-
ward duties required of him, with respect unto these earthly
things ; let him be liberal in the disposal of them on all oc-
casions ; let him be watchful against all intemperance and
excesses in the use of them ; yet, if he hath not another ob-
ject 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 pos-
session of his heart. For the affections of our minds will,
and must be placed in chief, on things below, or things
above ; there will be a predominant love in us ; and there-
fore, although all our actions should testify another frame,
yet if God, and the things of God, be not the principal ob-
ject of our affections, by one way or other, unto the world
we do belong : this is that which is taught us so expressly
by our Saviour, Luke xvi. 9 — 13. ' And I say unto you. Make
to yourselves friends of the mammon of unrighteousness,
that when you fail, they may receive you into everlasting
habitations. He that is faithful in that which is least, is
faithful also in much : and he that is unjust in the least, is
unjust also in much. If therefore you have not been faith-
ful in the unrighteous mammon, who will commit to your
trust the true riches ? And if ye have not been faithful in
that which is another man's, who shall give you that which
is your own ? No servant can serve two masters ; for either
he will hate the one, and love the other; or else he will
hold to the one, and despise the other : ye cannot serve God
and mammon.'

4. Labour continually for the mortification of your
affections unto the things of this world. They are in the state
of corrupted nature set and fixed on them, nor will any rea-
sonings or considerations effectually divert them, or take
them off in a due manner, unless they are mortified unto

BEING SPIIIITUALLY MINDED. 387

them by the crass of Christ. Whatever change be other-
wise wrought in them, it will be of no advantage unto us.
It is mortification alone that will take them off from earthly
things unto 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 we may do so, * Mortify there-
fore your members that are on the earth ;' ver. 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 mated by fre-
quent disappointments, by sicknesses, pains, and afflictions,
as we shall see immediately ; or they may be willing unto a
distribution of earthly enjoyments, to have the reputation
of it, wherein they still cleave unto the world, but under an-
other shape and appearance. They may be startled by con-
victions, so as to do many things gladly, that belong to an-
other frame : but, on one pretence or other, under one ap-
pearance or other, they will for ever adhere or cleave unto
earthly things, unless they are mortified unto them, through
faith in the blood and cross of Christ; Gal. vi. 14. Whatever
thoughts you may have of yourselves in this matter, unless
you have the experience of a work of mortification on your
affections, you can have no refreshing ground of assurance,
that you are in any thing spiritually minded.

5. In all instances of duty belonging unto your stew-
ardship of earthly things, attend diligently unto the rule
of the word : without this, the grace exhorted unto may be
abused. So of old, under a pretence of a relinquishment of
the things of this world, because of the danger in adhering
unto them; their own superstition, and the craft of other men,
prevailed with many to part with all they had unto the
service of others, not better, it may be, not so good as them-
selves. This evil wliolly arose from want of attendance unto
the rule of truth, which gives no such direction in ordinary
cases. But there is not much seen in these days of an ex-
cess in that kind. But, on the other hand, in all instances
of duties of this nature, most men's minds are habitually in-
fluenced with pretences, reasonings, and considerations, that
turn the scales as unto what they ought to do in proportion

2 c 2

388 THE GRACE AND DUTY OF

in this duty, on the side of the world. If you would be
safe, you must, in all instances of duty, as in works of
charity, piety, and compassion, give authority in and over
your souls, unto the rule of the word. Let neither self nor
unbelief, nor the custom and example of others, be heard to
speak ; but let the rule alone be attended unto, 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 refreshing evi-
dence or assurance, that he is not under the power of an in-
ordinate, yea, and predominant love unto this world.

And indeed to add a little farther on the occasion of this
digression, it is a sad thing to have this exception made
against the state of any man, on just grounds ; yea, but he
loves the 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 unto the excesses
of life ; but he loves the world. The question is, how doth
this appear ? it may be, what you say is but one of those
evil surmises which all things are filled withal. Wherefore
I speak it not at all to give countenance unto the rash judg-
ing of others, which none are more prone unto 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, do aim at the satisfaction of self in what we do. well
or ill, are useless unto the only good and blessed ends of
these earthly things, in supplying the wants of others, ac-
cording unto the proportions wherewith we are intrusted ;
it is to be feared, that the world, and the things that are in
it, have the principal interest in our affections.

And the danger is yet greater with them who divert on
the other extreme. Such are they, who, in the 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 countenance themselves with an ap-
pearance of other graces in them, or the sedulous perform-
ance of other duties. This one rule will eternally prevail

BEING SPIlllTUALLY MINDED. 389

against them ; * If 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 judg-
ment and practice of the wiser or more experienced sort of
Christians, to their regret and sorrow, if not unto their of-
fence and scandal, or in any way whereunto they win the
consent of their own light and conscience, by such rea-
sonings and considerations, as will not hold weight in the
balance of the sanctuary. Yet thus, and no otherwise, is
it with all them who, under a profession of religion, do in-
dulge unto any excesses wherein they are conformed unto
the world.

Fifthly, God makes a hedge against the excess of the
affections of men, rational and any way enlightened, unto
the things of this world, by suffering the generality of men
to carry the use of them, and to be carried by the abuse of
them, into actings so filthy, so abominable, so ridiculous,
as reason itself cannot but abhor. Men by them transform
themselves into beasts and monsters, as might be manifested
by all sorts of instances : hence the 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 shew us what we are
to expect, in case we set our affections on things here below,
and they have thereby a predominant interest in our hearts,
God hath positively determined and declared, that if it be
so, he will have nothing to do with us, nor will accept of
those affections which we pretend we can, and do spare for
him, and spiritual things. If we abstain from open sins, if
we abhor the lewdness and uncleanness of men in the world,
if we are constant in religious duties, and give ourselves up
to walk after the most strict sort in religion, like Paul, in
his Pharisaism, may we not, will some say or think, find
acceptance with God, though our hearts cleave inordinately
unto the things of this world? I say, God hath perempto-
rily determined the contrary ; and if other arguments will
not prevail with us, he leaves us at last unto this. Go, love
the world and the things of it ; but know assuredly you do
it unto the eternal loss of your souls ; 1 John ii. 15. James iv.
These few instances have I given of the arguments and mo-
tives whereby God is pleased to deter us from fixing our

390 THE GRACE AND DUTY OF

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 unto our consideration.

1. The ways, means, arguings, and enticements which
the world makes use of, to draw, keep, and secure the affec-
tions of men unto itself.

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

CHAP. XII.

What is required in, and unto our affections, that they may he spiritual.
A threefold work on the affections described.

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

First, Declare what is required hereunto, that our affec-
tions may be spiritual, wherein lies the foundation of the
whole duty.

Secondly, What are their actings when they are so spi-
ritual.

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 do be-
long unto the frame of mind inquired after, hath been before
declared. Without spiritual affections, we cannot be spi-
ritually minded. And that they may be of this use, three
things are required.

BEING SPIRITUALLY MINDED. 391

First, Their principle.

Secondly, Their object.

Thirdly, The way and manner of their application unto
their proper object, by virtue of that principle.

First, As unto the principle acting in them, that our
affections may be spiritual, and the spring of our being spi-
ritually 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 unto a change, or a renovation. For they are like
unto some things, which in themselves, and their own na-
ture, are poisonous ; but being corrected, and receiving a
due temperament from a mixture of other ingredients, be-
come medicinal, and of excellent use.

1. By nature our affections, all of them, are depraved
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; Titus, iii. 3. It were a long work to set
forth this depravation of our affections, nor doth it belong
unto our present design. Some few things I shall briefly
observe concerning it, to make way unto what is proposed
concerning their change.

1. This is the only corruption and depravation of our
nature, by the fall evident in and unto 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 depra-
vation as unto things spiritual. But they were sensible
enough 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.

2. They are as depraved, the seat and subject of
all lusts, both of the flesh and of the spirit. Yea, lust or
evil concupiscence is nothing but the irregular motion and
acting of our affections, as depraved, defiled, corrupted ;

392

THE GRACE AND DUTY OF

Rom. vii. 9. Hence, no one sin can be mortified without a
change wrought in the affections.

3. They are the spring, root, and cause of all actual
sin in the world; Matt. xv. 9. The evil heart in the Scrip-
ture, is the corrupt affections of it, with the imagina-
tions of the mind whereby they are excited and acted ;
Gen. vi. 5. These are they which at this time fill the whole
world with wickedness, darkness, confusion,' and terror :
and we may learn what is their force and efficacy from these
effects. So the nature of the plague is most evident, when
we see thousands dying of it every week.

4. They are the way and means whereby the soul ap-
plies itself unto all sinful objects and actings. Hence are
they called our members, our earthly members ; because, as
the body applies itself unto its operations by its members, so
doth the soul apply itself unto what belongs unto it, by its
affections ; Rom. vi. 13. Col. iii. 5.

5. 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 corruption acts itself;
Job. xxiv. 13. Let the apprehensions of the mind, and its
notions of good and evil be what they will, they reject
them, and lead the soul in pursuit of their inclinations.
Hence, no natural man whatsoever doth in any measure
answer the light of his mind, or the convictions of his
understanding ; but he sees and approves of better things
following those that are worse. And there is no greater
spiritual judgment, than for men to be given up unto them-
selves, and their own evil affections ; Rom. i. 26.

Many other instances might be given of the greatness of
that depravation which our affections are fallen under by
sin ; these may suffice as unto our present purpose.

In general, this depravation of our affections by nature
may be reduced unto two heads.

1. An utter aversation from God and all spiritual
things. In this lies the spring of all that dislike of God
and his ways, that the hearts of men are filled withal. 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 unto God,
' Depart from us, for we desire not the knowledge of thy

BEING SPIRITUALLY MINDED. 393

ways : what is the Almighty that we should serve him ? or
what profit should we have if we pray unto him V Job. xxi.
14, 15. See Rom. i. 28. viii. 7, 8.

2. An inordinate cleaving unto things vain, earthly,
and sensual; causing the soul to engage into 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 pos-
sible to engage them into an adherence unto, or delight in,
spiritual things.

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

1. There may be various temporary impressions made on
them; sometimes there is so by the preaching of the word.
Hereon men may hear it with joy, and do many things gladly.
Sometimes it is so by judgments, dangers, sicknesses, ap-
prehensions of the approach of death; Psal. xxxiv. 78. xxxv.
37. These things take men off for a season from their
greedy delight in earthly things, and the pursuit of the in-
terest of lust in making provision for the flesh. On many
other occasions, by great variety of causes, there may be
temporary impressions made on the affections, that shall
seem for a season to have turned the stream of them. And
thereon we have 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 unto all their former excesses.
For this is the effect of those impressions, that whereas men
ordinarily are predominantly acted by love, desire, and de-
light, which lead them to act according unto the true natu-
ral principles of the soul : now they are for a season acted by
fear, and dread, which put a kind of force on all their incli-
nations. 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 per-
suades himself that he hath lost his ague, because his pre-
sent fit is over. The next trial of temptation carries them
away again unto the world and sin.

There are sometimes sudden impressions made on spiri-

394 THE GRACE AND DUTY OF

tual affections, which are always of great advantage to the
soul, renewing its engagements unto 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 unto God with love and
delight. But the eifect of these impressions on unrenewed
affections, are neither spiritual nor durable. Yea, for the
most part, they are but checks given in the providence of
God, unto the raging of their lusts ; Psal. ix. 20.

2. They are liable unto an habitual change. This
the experience of all ages gives testimony to. There may
be an habitual change wrought in the passions and af-
fections of the mind, as unto the inordinate and violent
pursuit of their inclinations, without any gracious reno-
vation of them. Education, philosophy, or reason, long
afflictions, spiritual light and gifts, have wrought this change.
So Saul, upon his call to be king, became another man.
Hereby, persons naturally passionate and furious have
been made sedate and moderate ; and those who have been
sensual, have become temperate ; yea, and haters of re-
ligion, 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 ; whilst the mind, will,
and conscience, have been totally unsanctified.

By this change, where it is alone, no man ever became
spiritually minded. For whereas there are two parts of the
depravation of our affections, that whereby they are turned
off from God, and that whereby they inordinately cleave
unto other things : their change principally, if not only,
respects the latter. They are brought into some order with
respect unto present things. The mind is not continually
tossed up and down by them, as the waves of the sea, that
are troubled, and cast up mire and dirt. They do not carry
those in whom they are into vicious sensual actions, but
they allow them to make virtue in moderation, sobriety,
temperance, fidelity, and usefulness in several ways, to be
their design. And it is admirable to think what degrees
of eminency in all sorts of moral virtues upon this one
principle of moderating the affections, even many among
the heathens attained unto. But as unto their aversation

BEING SPIRITUALLY MINDED. 395

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.

Again, This alteration doth but turn the course or stream
of men's affections, it doth not change the nature of them.
They are the same in their spring and fountain as ever they
were, only they are habituated unto another course than
what of themselves they are inclined unto. 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 although it may be turned unto quite another way or
course of acting than what it was of itself inclined unto,
yet its nature is not changed : and therefore, frequently on
occasion, opportunity, or provocation, it will fall into its
own savage inclination ; and having tasted of the blood of
creatures, it will never be reclaimed. So is it with the de-
praved affections of men, with respect unto their change ;
their streams are turned, they are habituated unto a new
course, their nature is not altered, at least not from rational
unto spiritual, from earthly unto 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 unto such a moderation of his affections, 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 conduct 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. Wherefore, that we may be spiritually minded, there
is yet another work upon our affections required, which is
their internal renovation, whereby not only the course of
their actings is changed, but their nature is altered, and
spiritually renewed. I intend that which is expressed in
that great evangelical promise; Isa. xi. 6 — 9. 'The wolf
shall dwell with the lamb, the leopard shall lie down with
the kid : and the calf, and the young lion, and the fatling to-
gether, 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;

396 THE GRACE AND DUTY OF

child shall play on the hole of the asp, and the weaned child
shall put his hand on the cockatrice den. They shall not
hurt nor destroy in all my holy mountain.' A change and
alteration is promised in the natures, principles, and first
inclinations of the worst and most savage sinners, who pass
under the power of gospel grace.

This is that which is required of us in a way of duty ;
Eph. iv. 13. 'And be ye renewed in the spirit of your
minds.' There is a renovation of the mind itself, by the
communication of spiritual saving light and understanding
thereunto, whereof 1 have treated elsewhere at large; see
Rom. xii. 2. Ephes. i. 17, 18. But the spirit of the mind,
that whereby it is enlivened, lead and disposed unto its
actings, that is to be renewed also. The spirit of the mind
is in this place opposed unto the old man, which is corrupt
according to deceitful lust, or depraved affections ; ver. 22.
These therefore are that spirit of the mind which incline,
bend, and lead it to act suitably unto 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. 22. ' The fruit of the Spirit is love, joy,
peace,' &c. They continue the same as they were in their
essence, substance, and natural powers, but are changed in
their properties, qualities, inclinations, whenever a new na-
ture is given unto them. So the waters at Marah were the
same waters still, before and after their cure. But of them-
selves, 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 waters of Jericho, which were cured by
casting salt into them ; 2 Kings xix. 20, 21. Our affections
continue the same as they were on their nature and essence,
but they are so cured by grace, as that their properties,
qualities, and inclinations, are all cleansed or renewed. The
tree or salt that is cast into these waters whereby the cure
is wrought, is the love of God above all, proceeding from
faith in him by Christ Jesus.

BEING SPIRITUALLY MINDED. 397

CHAP. 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 affec-
tions spiritually reneived. The order of the exercise of our affections
with respect unto their objects.

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

And we ought to use the best of our diligence herein;
because the great means whereby multitudes delude and
deceive their own souls, persuading themselves that there
has been an effectual work of the grace of the gospel in
them, is the change that they find in their affections, which
may be, on many occasions, without any spiritual renovation.

1. As unto the temporary and occasional impressions
in the affections before mentioned, whether from the word,
or any other divine warning by afflictions or mercies, they
are common unto all sorts of persons. Some there are,
whose ' consciences are seared with a hot iron ;' 1 Tim. iv. 2.
' who' thereon * being past feeling' (senseless of all calls, warn-
ings, and rebukes), * do give themselves over imto lascivious-
ness, to work all uncleanness with greediness ;' Ephes. iv. 19.
Such persons having hardened themselves in a long course
of sin, and being given up unto a reprobate mind, or vile
affections 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 reve-
lations of the wrath of God from heaven against the ungod-
liness of men; but they are not drawn to take shelter in
thoughts of spiritual things. Nothing but hell will awaken
them unto 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

398 THE GRACE AND DUTY OF

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 to-
wards heavenly things.

Sometimes they are afraid, sometimes they have hopes
and desires about them. These put them on resolutions, and
some temporary endeavours to change their lives, to abstain
from sin, and to perform holy duties. But as the prophet
complains, * their goodness 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 some-
times so express how they are affected with complaints of
themselves as unto their long neglect of spiritual things, that
others may entertain good hopes concerning them ; but all
comes to nothing in the trial.

There is no difficulty unto spiritual light, to distinguish
between these occasional impressions on the affections, and
that spiritual renovation of them which we inquire after.
This alone is sufficient to do it, that they are all of them
temporary and evanid. 'They abide for awhile only,' as our
Saviour speaks, and every occasion defeats all their effi-
cacy. They may be frequently renewed, but they never
abide. Some of them immediately pass away, and are utterly
lost between the place where they hear the word and their
own habitations ; and in vain shall they inquire after them
again, they are gone for ever. Some have a larger con-
tinuance, endure longer in the mind, and produce some out-
ward effects ; none of them will hold any trial, or shock of
temptation.

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

1. Despise them not, for God is in them. Although
he may not be in them in a way of saving grace, yet he is
in them in that which may be preparatory thereto. They
are not common human accidents, but especial divine
warnings.

2. Labour to retain them, or a sense of them, upon your
hearts and consciences. You have got nothing by losing so
many of them already. And if you proceed in their neglect,
after awhile you will hear of tliem no more.

BEING SPIRITUALLY MINDED. 399

3. Put no more in the mthan belong-s unto them. Do
not presently conclude that your state is good, because you
have been affected at the hearing of the word, or under a
sickness, or in a danger. Hereon you may think that now
all is well with them, wherewith they please themselves,
until they are wholly immersed in their former security.

2. 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 unto us all to inquire into
it with diligence. Multitudes are herein deceived, and that
unto their ruin. For they resolve their present peace into,
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 ex-
perience of them that do believe. And,

1. There is a double universality with respect unto the
spiritual renovation of our affections.

1. That which is subjective with respect unto the affec-
tions themselves ; and,

2. That which is objective with respect unto spiritual
things.

1. Sanctification extends itself unto the whole spirit,
soul, and body ; 1 Thess. 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 w^ork
is not absolutely perfect in any of them. All sin may retain
power in some one affection, as anger, fear, or love, as unto
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 unto 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
withal in some one inordinate affection or corruption. This,
it may be, David had regard unto ; Psal. xviii. 23. I have
known persons shining exemplarily in all other graces, who
have been scarce free from giving great scandal by the ex-
cess of their passions, and easy provocations thereunto. And
yet they have known that the setting themselves unto the
sincere vigorous mortification of that disorder, is the most

400 THE GRACE AND DUTY OF

eminent pledge of their sincerity in other things. For the
trial of our self-denial lies in the things that our natural in-
clinations lie strongest toward. 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
unto the service of sin and Satan. And therefore, whereas
by reason of the advantages mentioned, sin doth greatly
contend to use some of them unto its interest and service
in a peculiar manner, yet are they enabled unto, and made
meet for, gracious actings, and do, in their proper seasons,
put forth themselves accordingly. There is no affection
of the mind from whence the soul and conscience hath
received 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
passion therein, as if they were absolutely under the power
and dominion of it ; yet do they also know how to be angry,
and sin not in being angry at sin in themselves and others.
' Yea, what indignation ; yea, what revenge;' 2 Cor. vii. 7.
Yea, God is pleased sometimes 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 relieve.
And therefore as the remainder of sin in them that believe
is called the old man, which is to be crucified in all the
members of it, because of its adherence unto the whole
person in all its powers and faculties ; so the grace im-
planted in our natures, is called the new man, there being
nothing in us that is not seasoned and affected with it. As
nothing in our natures escaped the taint of sin, so nothing
in our natures is excepted from the renovation that is by
grace. He in whom any one affection is utterly unrenewed,
hath no one graciously renewed in him. Let men take heed
how they indulge to any depraved affection, for it will be an
unavoidable impeachment of their sincerity. Think not to
say with Naaman, God be merciful unto me in this thing,
in all others I will be for him.

He requires the whole heart, and will have it or none.

BEING SPIRITUALLY MINDED. 401

The chkf woi-k of a Christian is to make all his affections in
all their operations subservient unto 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 unto
the use it is to be of, in the life of holiness and obedience.

To be entire for God, to follow him wholly, to cleave
unto him with purpose of heart, to have the heart circumcised
to love him, is to have all our affections renewed and sanc-
tified, without which we can do none of them. When it is
otherwise, there is a double heart, a heart, and a heart which
he abhors. 'Their heart is divided, now shall they be found
faulty;' Hosea x. 2.

So it is in the other change mentioned. Whatever is or
may be wrought upon our affections when they are not spi-
ritually renewed, that very change, as unto the degree of it,
is not universal ; it doth not affect the whole mind in all its
powers and affections, until a vital prevailing principle and
habit of grace is implanted in the soul. Sin will not only
radically adhere unto 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 unto itself. So was it
with the young man that came unto 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 reduced
unto moderation, sobriety, and temperance; yet there re-
maineth in them the love of money in a predominant degree,
which to them 'is the root of all evil,' as the apostle speaks :
some seem to be religious, but they bridle not their tongues,
through anger, envy, hatred, and the like ; their religion is
in vain.

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

Some who seem to have had a mighty change wrought
in them by a superstitious devotion, do yet walk in the spirit
of Cain towards all the disciples of Christ, as it is with the

VOL. XIII. 2 D

402 THE GRACE AND DUTY OF

principal devotionists of the church of Rome ; and elsewhere
we may see some go soberly about the persecution and de-
struction of other Christians. Some will cherish one secret
lust or other, which they cannot but know to be pernicious
unto their souls. Some love the praise of men, which will
never jiermit them to be truly spiritually minded : so our
Saviour testifieth of some, that they could * not believe, be-
cause they loved the praise of men,' This was the known
vice of all the ancient philosophers. They had many of
them, on the principles of reason and by severe exercise,
subdued their affections unto great moderation about tem-
porary 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 unto their pretences unto virtue, they lost that also
among wise and considerative 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
dominion.

2. There is a universality that is objective in spiri-
tual things, with respect unto the renovation of our affec-
tions; that is, affections, spiritually renewed, do fix them-
selves upon, and cleave unto, all spiritual things in their
proper places, and unto their proper ends. For the ground
and reason of our adherence unto any one of them, are the
same with respect unto them all. That is their relation unto
God in Christ. Wherefore when our affections are renewed,
we make no choice in spiritual things, cleaving unto some
and refusing others, making use of Naaman's restraint ; but
our adherence is the same unto 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 unspeak-
able disadvantage unto us. An equal respect is required in
us unto all God's commands. Yet there are various dis-
tinctions in spiritual things. And thereon a man may, and
ought to, value one above another, as unto the degrees of
his love and esteem, although they are to be sincere with
respect unto them alL

BEING SPIRITUALLY MINDED. 403

1. God himself, that is, as revealed in and by Christy
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, unto us in Christ, which
considerations are inseparable, he hath no true affection for
any spiritual thing whatever. And not a few do here deceive
themselves, or are deceived, which should make us the more
diligent in the examination of ourselves. They suppose that
they love heaven and heavenly things, and the duties of di-
vine worship, which persuasion may befall them on many
grounds and occasions, which will not endure the trial. But
as unto God himself, they can give no evidence that they
have any love to him, either on the account of the glorious
excellencies of his nature, with their natural relation unto
him and dependance on him, nor on the account of the ma-
nifestation of himself in Christ, and the exercise of his grace
therein. But whatever may be pretended, there is no love
unto God, whereof these things are not the formal reason,
that proceeds not from these springs. And because that all
men pretend that they love God, and defy them that think
them so vile as not to do so, though they live in open enmity
against him and hatred of him, it becomes us strictly to exa-
mine ourselves on what grounds we pretend so to do. Is it
because indeed we see an excellency, a beauty, a desirable-
ness, in the glorious properties of his nature, such as our
souls are refreshed and satisfied with the thoughts of by
faith, and in whose enjoyment our blessedness will consist,
so that we always rejoice at the remembrance of his holiness ;
is it 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 unto us in and by him ? If it be so
indeed, then is our love generous and gracious, from the re-
novation of our affections. But if we say we love God, yet
truly know not why, or upon principles of education, and
because it is esteemed the height of wickedness to do other-
wise, we shall be at a loss when we are called unto our trial.
This is the first object of our affections.

2 D 2

404 THE GRACE AND DUTY OF

2. In other spiritual things, renewed affections do
cleave unto them according as God is in them. God alone
is loved for himself; all other things for him, in the measure
and degree of his presence in them. This alone gives them
pre-eminence in renewed affections ; for 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 is in the same kind in nothing else. Therefore is
the Lord Christ, even as unto his human nature, the object
of our affections in such away and degree, as no other thing,
spiritual or eternal, but God himself, is or ought to be ; all
other spiritual things become so from the presence of God
in them, and from the degree of that presence have they
their nature and use. Accordingly are they, or ought to be,
the object of our affections as unto the degree of their exer-
cise. Evidence of the presence of God in things and per-
sons are the only attractives of renewed affections.

3. In those things which seem to stand in an equa-
lity as unto what is of God in them, yet on some espe-
cial occasions and reasons, our love may go forth emi-
nently unto one more than another. Some particular truth,
with the grace communicated by it, may have been the
means of our conversion unto God, of our edification in an
especial manner, of our consolation in distress ; it cannot
be, but that the mind will have a peculiar respect unto,
and valuation of, such truths, and the grace administered
by them. And so it is as unto duties. We may have
found such a lively intercourse and communication with
God in some of them, as may give us a peculiar delight in
them.

But notwithstanding these differences, affections spiritu-
ally renewed do cleave unto all spiritual things as such.
For the true formal reason of their so doing, is the same in
them all, namely, God in them ; only they have several
ways (^f acting themselves towards them, whereof I shall
give one instance.

Our Saviour distributes spiritual things into those that
are heavenly, and those that are earthly, that is compara-
tively so; John iii. 12. ' If I have told you earthly things,
and ye believe not, how shall ye believe if I tell you of
heavenly things V

BEING .SPIRITU,ALLY MINDED. 405

The heavenly things are the deep and mysterious coun-
sels of the will of God. These renewed affections cleave
unto with holy admiration and satisfactory submission, cap-
tivating the understanding unto what it cannot comprehend.
So the apostle declares it, Rom. xi. 33 — 36. ' O the depth
of the riches both of the wisdom and knowledge of God !
How unsearchable are his judgments, and his ways past
finding out ! for who hath known the mind of the Lord, or
who hath been his counsellor ? Or who hath first given to
him, and it shall be recompensed to him again? For of him>
and through him, and to him, are all things ; to whom be
glory for ever. Amen.' What the mind cannot comprehend,
the heart doth admire and adore, delighting in God, and
giving glory unto him in all.

The earthly things intended by our Saviour in that place,
is the work of God upon the souls of men in their regene-
ration, wrought here in the earth. Toward these the affec-
tions act themselves with delight, and with great thanks-
giving. The experience of the grace of God in and upon
believers is sweet unto their souls. But one way or other
they cleave unto them all ; they have not a prevailing aver-
sation unto any of them. They have a regard unto 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 unto any spiritual things, in their own
true proper nature, in a due manner because of the evidences
of the presence of God in them, so there are always some
of them, whereunto those whose affections are not renewed,
do maintain an aversation and an enmity. And although
this frame doth not instantly discover itself, yet it will do
so upon any especial trial. So was it with the hearers of
our Saviour ; John vi. There was a great impression made
on their affections, by what he taught them concerning ' the
bread of God,' that came down from heaven, and gave life
unto the world. For they cried thereon, ' Lord, evermore
give us of this bread;' ver. 34. But when the mystery of it
was farther explained unto them, they liked it not, but
cried, 'This is a hard saying, who can bear it?' ver. 60. and
thereon fell off both from him and his doctrine, althou^gh.

406 THE GRACE AND DUTY OF

they had followed him so long as to be esteemed his dis-
ciples ; ver. 66.

I say, therefore, whensoever men's affections are not re-
newed, 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 unto them. This is the first difference
between affections spiritually renewed, and those which from
any other causes may have some kind of change wrought in
them.

CHAP. XIV.

Tlie second difference between affections spiritually renewed and those who
have been only changed by liyht and conviction. Grounds and reasons of
men's delight in duties of divine worship, and of their diligence in their
performance whose minds are not spiritually minded.

The second difference lieth herein. That there may be a
change in the affections, wherein men may have delight in
the duties of religious worship, and diligence in their ob-
servance ; but it is the spiritual renovation of the affections
that gives delight in God through Christ, in any duty of re-
ligious worship whatever.

Where the truth of the gospel is known and publicly
professed, there is great variety in the minds, ways, and
practices of men about the duties of religious worship.
Many are profane in their minds and lives, who, practically
at least, despise, or wholly neglect the observance of them.
These are stout hearted, and far from righteousness ; Tit. i. 16.
Some attend unto them formally and cursorily, from the prin-
ciples of their education, and, it may be, cut of some con-
victions they have of their necessity. But many there are
who, in the way they choose and are pleased withal, are dili-
gent in their observance, and that with great delight, who
yet give no evidence of the spiritual renovation of their
minds. Yea, the way whereby some express their devotion
in them, being superstitious and idolatrous, is inconsistent
with that or any other saving grace. This, therefore, we

BEING SPIRITUALLY MINDED. 407

must diligently inquire into, or search into the grounds and
reasons of men's delight in divine worship, according unto
their convictions of the way of it, and yet continue in their
minds altogether unrenewed. And,

1. Men may be greatly affected with the outward part
of divine worship, and the manner of the performance thereof,
who have no delight in what is internal, real, and spiritual
therein ; John v. 35. ' He was a burning and a shining light;
and ye were willing for a season ta rejoice in this light.' So
many were delighted in the preaching of Ezekiel, because of
his eloquence and elegancy of his parables; chap, xxxiii. 31,
32. This gave them both delight and diligence in hearing,
whereon they call themselves the people of God, though
they continued to live in sin ; their hearts went after covet-
ousness. The same may befall many at present, with refer-
ence unto the spiritual gifts of those by whom the word of
God is dispensed. I deny not but that men may be more
delighted, more satisfied with the gifts, the preaching, of one
than another, and yet be sincere in their delight in the dis-
pensation of the word ; for they may find more spiritual ad-
vantage thereby, than in the gifts of others, and things so
prepared as to be suited unto their edification more than
elsewhere. But that which at present we insist on, hath
respect only unto some outward circumstances pleasing the
minds of men; 2 Tim. 2 — 4.

This was principally evident under the Old Testament,
whilst they had carnal ordinances and a worldly sanctuary.
Ofttimes under that dispensation the people were given up
unto all sorts of idolatry and superstition. And when they
were not so, yet were the body of them carnal and unholy,
as is evident from the whole tract of God's dealing with them
by his prophets, and in his providences. Yet had they great
delight in the outward solemnities of their worship, placing
all their trust of acceptance with God therein. They who
did really and truly believe, looked through them all unto
Christ, whom they did foresignify ; without which, the things
were a yoke unto them, and a burden almost insupport-
able ; Acts XV. But those who were carnal delighted in the
things themselves, and for their sakes rejected him who was
the life and substance of them all. And this proved the
great means of the apostacy of the Christian church also.

408 THE GRACE AND DUTY OF

For to maintain some appearance of spiritual affections, men
introduced carnal incitations of them into evangelical wor-
ship ; such as singing with music and pompous ceremonies.
For they find such things needful to reconcile the worship
of God unto their minds and affections, and through them
they appear to have great delight therein. Could some men
but in their thoughts separate divine service from that out-
ward order, those methods of variety, show, and melody,
wherewith they are affected, they would have no delight in
it, but look upon it as a thing that must be endured. How
can it be otherwise conceived of among the Papists? they
will with much earnestness, many evidences of devotion,
sometimes with difficulty and danger, repair unto their solemn
worship, and when they are present, understand not one
word whereby their minds might be excited unto the real
actings of faith, love, and delight in God. Only order, cere-
mony, music, and other incentives of carnal affections, make
great impression on them. Affections spiritually renewed
are not concerned in those things. Yea, if those in whom
they are should be engaged in the use of them, they would
find them means of diverting tlieir minds from the proper
work of divine worship, rather than an advantage therein.
It will also appear so unto themselves, unless they are con-
tent to lose their spiritual affections, acting themselves in
faith and love, embracing in their stead a carnal imaginary
devotion. Hence, two persons may at the same time attend
unto 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 a 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 colours and smell of the flowers, the other
with the consideration of their various natures, their uses in
physical remedies, or the like. So may it be in the hearing
of the word. For instance, one may be delighted with the
outward administration, another with its spiritual efficacy,
at the same time. Hence Austin tells us, that singing in the
church was laid aside by Athanasius at Alexandria; not the
people's singing of psalms, but a kind of singing in the
reading of the Scripture and some offices of worship, which,
began then to be introduced in the church. And the reason

BEING SPIRITUALLY MINDED. 409

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 effect of divine wisdom, it
is suited and useful unto spiritual affections, because pro-
ceeding from the same Spirit whereby they are internally
renewed: 'Beholding your order;' Col. ii. 5. Every thing
of God's appointment is both helpful and delightful unto
them. None can say with higher raptures of admiration,
'How amiable are thy tabernacles, O Lord !' Psal. Ixxxiv.
1,2. than they whose affections are renewed. Yet is not their
delight terminated on them, as we shall see immediately.

2. Men may be delighted in the performance of out-
ward duties of divine worship, because in them they com-
ply with, and give some kind of satisfaction unto, their
convictions. When conscience is awakened unto 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 unto in
the seasons which 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
unto 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 ad-
vantage. Hence many will not omit the duty of prayer
every morning, who upon the matter are resolved to live in
sin all the day long. And there are but few who sedulously
endeavour to live and walk in the frame of their hearts and
ways answerable unto their own prayers ; yet all that is in
our prayers, beyond our endeavours to answer it in a con-
formity of heart and life, is but the exercise of gifts in
answer to convictions. Others find an allay of troubles in
them, like that which sick persons may find by drinking
cold water in a fever, whose flames are assuaged for a season
by it. They make them as an antidote against the poison
and sting of sin, which allayeth its rage, but cannot expel
its venom.

Or these duties are unto them like the sacrifices for sin
under the law. They gave a guilty person present ease. But,

410 THE GRACE AND DUTY OF

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 a renewed propitiation. This
gave that carnal people such delight and satisfaction in those
sacrifices, that they trusted unto them for righteousness,
life, and salvation. So it is with persons who are constant
in spiritual duties merely from conviction. The performance
of those duties gives them a present relief and ease; though
it heal not their wound, it assuageth their pain, and dispel-
leth their present fears. Hence are they frequent in them,
and that ofttimes not without delight, because they find
ease thereby. And their condition is somewhat dangerous,
who upon the sense of the guilt of any sin, do betake them-
selves for relief unto their prayers ; which having discharged,
they are much at ease in their minds and consciences, al-
though they have obtained no real sense of the pardon of
sin, nor any strength against it.

It will be said. Do not all men, the best of men, perform
all spiritual duties out of a conviction of their necessity ? do
not they 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 a necessity, as it is God's ordinance, which
conviction respects only the duty itself; another thing to
perform it to give satisfaction unto convictions of other
sins, or to quiet conscience under its trouble about them,
which latter we speak unto. This begins and ends in self;
self-satisfaction is the sole design of it. By it men aim
at some rest and quietness in their own minds, which
otherwise they cannot attain. But in the performance of
duties in faith, from a 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.

3. The principal reason why men whose affections
are only changed, not spiritually rerlewed, do delight in holy
duties of divine worship, is, because they place their righ-

BEING SPIRITUALLY MINDED. 411

teousness before God in them, whereon they hope to be ac-
cepted with him. They know not, they seek not, after any
other righteousness but what is of their own working out.
Whatever notions they may have of the righteousness of
faith, of the righteousness of Christ, that which they practi-
cally trust unto, is their own ; and it discovers itself so to
be in their own consciences on every trial that befals them.
Yea, when they cry unto the Lord, and pretend unto faith in
Christ, they quickly make it evident that their principal
trust is resolved into themselves. Now in all that they can
plead in a way of duties or obedience, nothing carrieth a fairer
pretence unto a righteousness, than what they do in the wor-
ship of God, and the exercise of the acts of religion towards
him. This is that which he expects at their hands, what is
due unto him, in the light of their consciences ; the best
that they can do to please him, which therefore they must
put their trust in or nothing. They secretly suppose not
only that there is a righteousness in these things which will
answer for itself, but such 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 thing that seems to contribute so much unto a
righteousness of their own. For it is suitable unto, 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 unto
the ceremonies and sacrifices of the law, and to prefer them
above the gospel, the kingdom of God, and the righteousness
thereof; Rom. x. 3, 4. They looked and sought for righ-
teousness by them. Those who for many generations were
kept up with great difficulty unto any tolerable observance
of them, when they had learned to place all their hopes of a
righteousness in them, would, and did, adhere unto them,
unto their temporal and eternal ruin ; Rom. ix. 31 — 33. And
when men were persuaded that righteousness was to be at-
tained by works of munificence and supposed charity, in the
dedication of their substance unto the use of the church.

412 THE GRACE AND DUTY OF

they who otherwise were covetous, and greedy, and oppress-
ing, would lavish gold out of the bag, and give up their
whole patrimony, with all their ill-gotten goods, to attain it ;
so powerful an influence hath the desire of self-righteousness
upon the minds of men. It is the best fortification of the
soul against Christ and the gospel, the last reserve whereby
it maintains the interest of self against the grace of God.

Hence, I say, those that place their righteousness, or that
which is the principal part of it, in the duties of religious
worship, will not only be diligent in them, but ofttimes
abound in a multiplication of them. Especially will they do
so, if they may be performed in such a way and manner, as
pleaseth their affections with a show of humility and devo-
tion, requiring nothing of the exercise of faith, or sincere
divine love therein. So is it with many in all kinds of re-
ligion, 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 discourse of the
prophet; Isa. i. 11 19. Also, Micah vi. 7, 8.

4. The reputation of devotion in religious duties, may
insensibly affect the unrenewed minds of men with great
diligence and delight in their performance. However men
are divided in their apprehension and practice about reli-
gion ; however different from, and contrary unto, each other,
their ways of divine worship are ; yet it is amongst all sorts
of men, yea, in the secret thoughts of them who outwardly
contemn these things, a matter of reputation to be devout,
to be diligent, to be strict in and about those duties of reli-
gion, 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 honour of the way which
they profess, in competition with others, depends much on
their reputation, as to their strictness, in duties of devo-
tion. For then will they not only be diligent in themselves,
but zealous in drawing others unto the same observances.
These two principles, their own reputation, and that of their
sect, constituted the life and soul of pharisaism of old.

BEING SPIRITUALLY MINDED. 413

According as the minds of men are influenced with these
apprehensions, so will a love unto, and a delight in, those
duties, whereby their reputation is attained, thrive and grow
in them.

I am far from apprehending that any men are (at least
I speak not of them who are) such vile hypocrites, as to do
all that they do in religion to be seen and praised of men,
being influenced in all public duties thereby, which some
among the Pharisees were given up unto. But I speak of
them who being under the convictions and motives before
mentioned, do also yet give admittance unto this corrupt
end of desir« of reputation, or the praise of men. For
every such end being admitted and prevalent in the mind,
will universally influence the affections unto a delight in
those duties, whereby that end may be attained, until the
person with whom it is so be habituated unto them with
great satisfaction.

5. I should, in the last place, insist on superstition. As
this is an undue fear of the divine nature, will, and opera-
tions, built on false notions and apprehensions of them,
it may befall the minds of men in all religions, true and false.
It is an internal vice of the mind. As it respects the out-
ward way and means of Teligious service, and consists in the
devout performance of such duties as God indeed accepts
not, but forbids ; so it belongs only to religion as it is false
and corrupt. How in both respects it will engage the minds
of men into the performance of religious duties, and for the
most part with the most scrupulous diligence, and sometimes
with prodigious attempts to exceed the measures of human
nature in what they do design, 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 spi-
ritually renewed, may yet greatly delight in the diligent
performance of the outward duties of religion. Our design
in these things is the discovery of the true nature of this
grace and duty of being spiritually minded. Hereunto we
have declared that it is necessary that our affections be spi-
ritually and supernaturally renewed. And because there
may be a great change wrought on the affections of men,
with respect unto spiritual things, where there is nothino- of
this supernatural renovation ; our present inquiry is, what

414 THE GRACE AND DUTY OF

are the differences that are between the actings of the affec-
tions, of the one sort and of the other; whether spiritually
renewed, or 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 do 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, farther evidence
unto the discovery we are in the pursuit of, is what are the
grounds and reasons whereon those whose minds and affec-
tions are spiritually renewed, do delight in the institutions
of divine worship ; and attend unto their observance with
great heed and diligence. 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 dis-
tinctly comprehend it, both in the nature of the doctrine
concerning it, and in the place it holds in our present
discourse.

CHAP. XV.

Delio-ht of believers in the holy institutions of divine worship. The
grounds and reasons thereof. The evidence of being spiritually minded
thereby, Sfc.

That all true believers whose minds are spiritually renewed
have a sino-ular 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. For this hath been the greatest
cause of their suffering persecution ; and martyrdom itself, in
all ao-es. If the primitive Christians under the power of the
pagan emperors, or the witnesses for Christ under the anti-
christian apostacy, would, or could have omitted the observ-
ance of them (according to the advice and practice of the

BEING SPIRITUALLY MINDED. 415

Gnostics), they might have escaped the rage of their adver-
saries. But they loved not their lives, in comparison unto
that delight which they had in the observance of the com-
mands of Christ, as unto the duties 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, O God. My soul thirsteth
for God, for the living God : when shall I come and appear
before God ? My tears have been my meat day and night,
while they continually say unto me. Where is thy. God '.' 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.' Psal. Ixiii. 1 — 5. 'O God, thou art my
God ; early will I seek thee : my soul thirsteth for thee, my
flesh longeth for thee in a dry and thirsty land, where no
water is ; to see thy power and thy glory, so as I have seen
thee in thy sanctuary. Because thy loving-kindness is
better than life, my lips shall praise thee. Thus will I
bless thee while I live : I will lift up my hands in thy name.
My soul shall be satisfied, as with marrow and fatness ; and
my mouth shall praise thee with joyful lips.' Psal. Ixxxiv.
1 — 4. ' How amiable are thy tabernacles, O Lord of hosts !
My soul longeth, yea, even fainteth for the courts of the
Lord ; my heart and my flesh crieth out for the living God.
Yea, the sparrow hath found an house, and the swallow a
nes t for herself, where she may lay her young, even thine
altars, O Lord of hosts, my King, and my God. Blessed are
they that dwell in thy house: they will be still praisino-
thee. Selah.'

But a ' greater than David is here.' Our Lord Jesus
Christ himself did upon all occasions declare his delight in,
and zeal, for all the ordinances of divine worship, which was
then in force by virtue of divine institution and command.
For although he severely reproved and rejected whatever
men had added thereunto under the pretence of a superero-
gating strictness or outward order, laying it all under that
dreadful sentence, * Every plant which my heavenly Father
hath not planted shall be plucked up,' and so cast into the
fire ; yet as unto what was of divine appointment, his de-
light therein was singular, and exemplary unto all his dis-

410 THE GRACE AND DUTY OF

ciples. With respect hereunto was it said of him, 'that the
zeal of God's house had eaten him up/ by reason of the
affliction which he had in his Spirit, to see the worship of it
neglected, polluted, and despised. This caused him to
cleanse the temple, the seat of divine worship, from the
pollutors and pollutions of it, not long before his sufferings,
in the face and unto the high provocation of all his adver-
saries. So with earnest desire he longed for the celebration
of his last passover. 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 practice
of his disciples afterward, 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 apostacy, when any fall
into a neglect of them; Heb. x. 25 — 27.

These things are manifest and unquestionable. But our
present inquiry is only, what it is which believers do so de-
light in, in the ordinances and institutions of divine gospel
worship, and what it is that engageth their hearts and minds
into a diligent observance of them ; as also how and where-
in they do exercise their love and delight. And I say, in
general, that their delight in all ordinances of divine wor-
ship, as is evident in the testimonies before produced, is in
Christ himself, or God in Christ. This alone is that which
they seek after, cleave unto, and are satisfied withal. They
make use of the streams, but only as means of communica-
tion from the spring. When men are really renewed in the
spirit of their minds, it is so. Their regard unto ordinances
and duties of divine worship is, as they are appointed of
God, a blessed means of communion and intercourse be-
tween himself in Christ, and their souls. By them doth
Christ communicate of his love and grace unto 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 pur-
chaseth the whole field ;' but it is that he may enjoy the
treasure which is hid therein; Matt. xiii. 14. This field is
the gospel, and all the ordinances of it. This men do pur-
chase sometimes at a dear rate, even with the loss of all they
enjoy. But yet, if they obtain nothing but the field, they
will have little cause to rejoice in their bargain. It is Christ,

BEING SPIRITUALLY MINDED. 417

the treasure alone, that pearl of price, that will eternally en-
rich 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 do
cleave unto as the treasure, and unto all other things, ac-
cording as their relation is unto him, or they have a partici-
pation of him. Wherefore, in all duties of religion, in all
ordinances of worship, their inquiry is after him whom their
souls do love ; Cant. i. 7.

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

1. 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 immediate end in their in-
stitution. It is a pernicious mistake to suppose that any
external duties of worship, as hearing the word, prayer, or
the sacraments, are appointed for themselves, or accepted for
themselves.

Such thoughts the Jews of old had concerning their
sacrifices ; namely, that they were appointed for their own
sakes, and were acceptable service unto God, merely on their
own account. Wherefore God, to deliver them from this
pernicious mistake, affirms ofttimes, that he never appointed
them at all ; that is, for any such end ; Jer. vii. 22, 23. Isa. i.
12 — 14, 8cc. And now under the gospel, sundry things, de-
structive to the souls of men, have proceeded from such a
supposition. Some hereon have always satisfied and con-
tented themselves with the external observance of them,
without desiring or endeavouring any holy communion with
God in them, or by them. This constitutes the state and
condition mentioned. Rev. iii. 1. And by following this
tract, the generality of Christians do wander out of the way;
they cannot leave them, nor do know how to use them unto
their advantage, until they come wholly unto 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 sanc-
tified merely by virtue of the work wrought.

VOL. XIII. 2 E

41S THE GRACE AND DUTY OF

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 unto, when the souls of men do
not apply themselves unto this exercise of grace in them,
let them be never so solemn as to their outward performance,
be attended unto with diligence, be performed with earnest-
ness and delight, they are neither acceptable unto God, nor
beneficial unto themselves ; Isa. i. 11. This therefore is the
first general spring of the love of believers, of them whose
affections are spiritually renewed, unto the ordinances of
divine worship, and their delight in them. They have ex-
perience that in and by them their faith and love are excited
unto a gracious exercise of themselves on God in Christ.
And when they find it otherwise with them, they can have
no rest in their souls. For this end are they ordained, sancti-
fied and blessed of God, and therefore are effectual means
of it, when their efficacy is not defeated by unbelief.

And those who have no experience hereof in their attend-
ance unto them, do, as hath been said, fall into pernicious
extremes. Some continue their observance with little regard
unto God, in cursed formality. So they make them a means
of their ruin by countenancing of them in their security.

Others utterly reject them, at least the most solemn of
them, and therein both the wisdom, and grace, and authority
of, God by whom they are appointed : because through the
power of their own unbelief they find nothing in them.

This being the immediate end of all divine institutions j
this being the only way whereby we may give glory unto God
in their observance, which is their ultimate end in this world;
and this being the design in general of believers in that
obedience they yield unto 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 unto
their observance. And we may consider herein, first, what
they do design ; and then what they endeavour to be found
in the exercise and practice of, in their use and enjoyment.

1. They come unto them with this desire, design, and

BEING SPIRITUALLY MINDED. 419

expectation, namely, to be enabled, directed, and excited by
them, unto the exercise of divine faith and love. When it is
not so with any, where there is not this design, they do in
various degrees take the name of God in vain, in their ob-
servance. These are'approximationes Dei,' the 'ways of draw-
ing nigh unto God,' as they are every where called in Scrip-
ture. To suppose that a drawing nigh unto God may con-
sist merely in the outward performance of duty, whatever
be its solemnity, is to reject all due reverence of him. * For-
asmuch,' saith the Lord, ' as this people draw near me with
their mouth, and with their lips do honour me, but have re-
moved their hearts far from me, therefore I will proceed
against them ;' Isa. xxix. 13. The mouth and lips are put,
by a synecdoche, for all the means of outward worship and
honour. These men may use, diligently attend unto, whilst
their hearts are 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 displeasure and
indignation against it.

1. Our souls then have no way of approach unto God
in duties of worship, but by faith ; no way of adherence or
cleaving unto him, but by love; no way of abiding in him,
but by fear, reverence, and delight. Whenever these are
not in exercise, outward duties of worship are so far from
being a means of such an approach unto him, as that they
set us at a greater distance from him than we were before,
at least are utterly useless and fruitless unto us. So indeed
they are unto the most who come unto them they know
not why, and behave themselves under them they care not
how: nor is there any evil in the hearts and ways of men
whereof God complaineth more in his word, as that which is
accompanied with the highest contempt of him. And be-
cause these ordinances of divine worship are means which
the wisdom and grace of God hath appointed unto this end,
namely, the exercise and increase of divine faith and love,
and therefore doth sanctify and bless them thereunto ; I do
not believe that they have any delight in the exercise of
these graces, nor do design growth in them, by whom these
great means of them are despised or neglected.

And although I have seen those valleys of public worship
forsaken, either on pretences of higher attainments in faith,

2e 2

420

THE GllACIi, AND DUTY OF

light, and love, than to stand in need of them any more, or on
a foolish opinion, that they cease upon the dispensation of
the Spirit, which is given unto us to make them useful and
effectual, or on some provocations that have been given unto
some men, or w^hich they have taken unto themselves, which
they have thought they could revenge by a neglect of pub-
lic administrations, or through slavish peace and negligence
in times of difficulty, as is the manner of some, who forsake
the assemblies of the saints; Heb. xvi. 25. yet, I never saw
but it issued in a great decay, if not in an utter loss of all
exercise of faith and love, and sometimes in open profane-
ness. For such persons contemn the way 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 duties of
his worship, and obtain the benefit of them to our own souls,
is by a conscientious approach unto them with a holy desire
and design to be found in the exercise of faith and love on
God in Christ, and to be helped and guided therein by them.
To be under an efficacious influence from this design, is
the best preparation for any duty. So David expresseth his
delight in the worship of God. ' How amiable are thy
tabernacles, O Lord of Hosts! my soul longeth, yea, even
fainteth for the courts of the Lord : my heart and my flesh
crieth out for the living God;' PsaL Ixxxiv. 1, 2. He longed
for the tabernacle, and the courts of it; but it was the enjoy-
ment of God himself, the living God, that he desired and
sought after. This was that which made him so fervent in
his desires after those ordinances of God. So he expresseth
it, Psal. Ixiii. 2. * To see thy power and thy glory, so as I have
seen thee in the sanctuary.' David had had great commu-
nion with,anddelightin,God,by faith and love, in the solemn
duties of his worship. And this was that which inflamed him
with desires after renewed opportunities unto the same end.
2. This design is not general, inactive, useless, and
slothful. But such persons diligently endeavour, in the use
of these ordinances, and attendance unto them, to be found
in the exercise of these graces. They have not only an ante-
cedent design to be so, but a diligent actual endeavour after
it, not suffering their minds by any thing to be diverted from

BEING SPIRITUALLY MINDED. 421

the pursuit of that design; Eccles. v. 1. Whatever is not
quickened and enlivened hereby, they esteem utterly lost.
Neither outward administrations, nor order, will give them
satisfaction when these things are wanting in themselves.
Without the internal actings of the life of faith, external
administrations of ordinances of worship are but dead
things. Nor cart 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 unto the conside-
ration of. A watchful Christian will be careful lest he lose
any one duty, by taking up the carcase 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 earthly and carnal,
through the corruption that remaineth in them ; so there is a
disposition abiding in them, to be pleased with those external
things and religious duties, which others, as we have shewed
before, who are no way giaciously renewed, do satisfy them-
selves withal. The grace and oratory of the speaker in
preaching of the word, especially in these days wherein
the foppery of fine language, even in sacred things, is so
much extolled ; the order and circumstance of other duties,
with inclination and love unto a party, are apt to insinuate
themselves with great complacency into our affections, so far
as they are unrenewed. And these things discover the true
grounds whence it is that the ordinances of divine worship
are so useless as they are to many who seem to attend unto
them with diligence. They may be referred unto these
three heads.

1. They do not come unto them, as the means appointed
of God for the exercise of faith and love unto Christ, so as to
make it their design in their approaches to them, without
which, all that is spoken of advantage in and by other duties
is utterly lost.

2. They do not in and under them labour to stir up faith
and love unto their due exercise.

3. They suffer their minds to be diverted from the ex-
ercise of these graces, partly by occasional temptations,
partly by attendance unto what is outward only in the ordi-
nances themselves.

422 THE GRACE AND DUTY OF

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 wor-
ship as unto the outward administration of it. The one ab-
solutely, the other comparatively; both with respect unto
the end mentioned, or the exercise, growth, and increase of
grace in us. The first is, that they may be of divine ap-
pointment. Where their original and observance is resolved
into divine authority, there and there alone will they have a
divine efficacy. In all these things, faith hath regard to no-
thing but divine precepts and promises. Whatever hath re-
gard to any thing else, is not faith, but fancy. And there-
fore these uncommanded duties in religion, which so abound
in the papal church, as that if not the whole, yet all the prin-
cipal parts of their worship consist in them, are such as ill
whose discharge it is impossible faith should be in a due ex-
ercise. That which it hath comparative respect unto, is the
Bpiritual gifts of them unto whom the administration of the
ordinances of the gospel, in the public worship of the church
is committed. With respect unto 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 another,
hath more ability of speech than another, or fervency in ut-
terance than another, is more fervent or earnest in his de-
livery ; but because they find the gifts of one more suited,
and more effectual to stir up faith and love unto a holy ex-
ercise 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 wifhout the offence of others. And mi-
nisters that are wise, will in holy administrations neglect all
other things, and attend unto this alone, how they may be
helpful unto the faith, and love, and joy of believers, so far as
they are the object of their ministry.

This is the first reason and ground whereon affections
spiritually renewed cleave unto ordinances of divine wor-
ship with delight and satisfaction; namely, because they are

BEING SPIRITUALLY MINDED. 423

the means appointed and blessed of God, for the exercise
and increase of faith and love, with an experience of their
efficacy unto that end.

The second is, because they are the means of the com-
munication of a sense of divine love, and supplies of divine
grace unto the souls of them that do believe. So far as our
affections are renew^ed, this is the most principal attractive
to cleave unto them with delight and complacency.

They are, as was observed before, the ways of our ap-
proaching unto God. Now we do not draw nigh to God, as
himself speaks, as a * dry hearth, or a barren wilderness,'
where no refreshment is to be obtained. To make a pretence
of coming unto God, and not with expectation of receiving
good and great things from him, is to despise God himself,
to overthrow the nature of the duty, and deprive our own
souls of all benefit thereby : and want hereof, is that which
renders the worship of the most, useless and fruitless unto
themselves. We are always to come unto God, as unto an
eternal spring of goodness, grace, and mercy, of all that our
souls do stand in need of, of all we can desire in order unto
our everlasting blessedness ; and all these things, as unto
believers, may be reduced unto the two heads before-men-
tioned.

1. They come for a communication of a sense of his
love in Jesus Christ. Hence doth all our peace, consolation,
and joy, all our encouragement to do, and suffer according
to the will of God, all our supportments under our suffer-
ings, solely depend; in these things do our souls live; and
without them we are of all men the most miserable.

It is the Holy Spirit who is the immediate efficient cause
of all these things in us. He sheds abroad the love of God
in our hearts; Rom. v. 5. He witnesseth our adoption unto
us; chap. viii. 15, 16. and thereby an interest in the love
of the Father, in God, as he is love. But the outward way
and means whereby he communicates these things unto us,
and effects them in us, is by the dispensation of the gospel,
or the preaching of it ordinarily. He doth the same work
also in prayer, and ofttimes in other holy administrations.
For this end, for a participation of this grace, of these mer-
cies, do believers come unto God by them. They use them
as means to draw * water from the wells of salvation,' and to

424 THE GRACE AND DUTY OF

receive iii 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 open by faith, he cometh in and suppeth with men,
giving them a gracious refreshment, by the testimony of his
own love, and the love of the Father; Rev. iii. 20. John xiv.
23. This believers look for in, and this they do in various
measures receive by the ordinances of divine worship. And
although some, through their fears and temptations, are not
sensible hereof, yet do they secretly receive these 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 impres-
sions they have received of divine grace and love have con-
tinued with them unto their unspeakable consolation. They
remember what they have received in the opening and ap-
plication of the 'exceeding great and precious promises,' that
are given unto them, whereby they are gradually more and
more made 'partakers of the divine nature;' how many a time
they have received light in darkness, refreshment under
despondencies, relief in their conflicts with dangers and
temptations, in and by them. For this cause do affections
that are spiritually renewed cleave unto them. Who can but
love and delight in that which he hath found by experience
• to be the way and means of communicating unto him the
most invaluable mercy, the most inestimable benefit, whereof
in this life he can be made partaker? He who hath found a
hidden treasure, although he should at once take away the
whole of it, yet will 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 occasion,
yet is so full and boundless, as that whenever he comes again
to seek for it, he shall he sure to obtain present supply, he
will always value it, and constantly apply himself unto it.
And such is the treasure of grace and divine love, that is in
the ordinances of divine worship.

If we are strangers unto these things, if we have never
received efficacious intinuitions of divine love unto our

BEING SPIRITUALLY MINDED. 425

souls, in and by the duties of divine worship, we cannot 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? What
do they expect to receive from him ? Do they come unto
God as the eternal fountain of living waters? As the God of
all grace, peace, and consolation ? Or do they come unto his
worship without any design, as unto a dry and empty show?
Do they fight uncertainly with these things as men beating
the air? Or do they think they bring something unto God,
but receive nothing from him? that the best of their busi-
ness is to please him in doing what he commands ; but to
receive any thing from him they expect not, nor do ever
examine themselves whether they have done so or no ? It is
not for persons who walk in such ways, ever to attain a due
delight in the ordinances of divine worship.

Believers have other designs herein; and among the rest,
this in the first place, that they may be afresh made par-
takers of refreshing, comforting pledges of the love of God
in Christ; and thereby of their adoption, of the pardon of
their sins, and acceptance of their persons. According as
they meet with these things in the duties of holy worship,
public or private, so will they love, value, and adhere unto
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 sen-
sible of the need they stand in, to have fresh communications
of them made unto their souls ; supposing that they can do
well enough without a renewed sense of divine love every
day; some are so ignorant of what they ought to design, to
look after, 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 negligent 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 need they have of them, that they may be en-
couraged and strengthened unto all other duties of obedi-
ence; they do not prepare their minds for their reception
of them, nor come with expectation of their communication
unto them; they do not rightly fix their faith on this truth,
namely, that these holy administrations and duties are apr-

426 THE GRACE AND DUTY OF

pointed of God in the first place, as the ways end means of
conveying his love and a sense of it unto our souls. From
hence springs all that luke-warniness, coldness, and indifFe-
rency in and unto the duties of holy worship, that are grow-
ing among us. For if men have lost the principal design of
faith in them, and disesteem the chiefest benefit which is to
be obtained by them, whence should zeal for them, delight
in ihem, or diligence in attendance unto them, arise ? Let not
any please themselves under the power of such decays ; they
are indications of their inward frame, and those infallible.
Such persons will grow cold, careless, and negligent, as
unto the duties of public worship ; they will put themselves
neither to charge nor trouble about them; every occasion of
life diverts them, and finds ready entertainment in their
minds; and when they do attend upon them, it is with great
indifference and unconcernedness. Yet would they have it
thought, that all is still well within, as ever it was ; they have
as good a respect unto 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 ; what-
ever they pretend unto the contrary, they are under the
power of woful decays from all due regard unto spiritual and
eternal things. And I would avoid the society of such per-
sons, as those who carry an infectious disease about them,
unless it were to help on their cure.

But herein it is that affections spiritually renewed do
manifest themselves. When we do delight in, and value the
duties of God's worship, because we find by experience that
they are, and have been unto us, means of communicating a
sense and renewed pledges of the love of God in Christ, with
all the benefits and privileges which depend thereon ; then
are our affections renewed in and by the Holy Ghost.

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

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

2. The conflict with, and conquest over, temptations.

BEING SPIRITUALLY MINDED. 427

About these things are we continually exercised. Hence
the great thing which we desire, labour for, and pant after,
is spiritual strength and ability for the discharge of our-
selves in a due manner with respect unto 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
measure for these ends, let what will befall him, he desireth
no more in this world. God in Christ is the only fountain
of all this grace. There is not one drachm of it to be ob-
tained but from him alone. And as he doth communicate
it unto 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
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.'

All grace and spiritual strength is originally seated in the
nature of God ; ver. 28. But what relief can that afford unto
us who are weak, feeble, fainting ? He will act suitably unto
his nature, in the communication of this grace and power;
ver. 29. But how shall we have an interest in this grace, in
these operations ? wait on him in the ordinances of his wor-
ship, ver. 31. The word as preached is the food of our
souls, whereby God administereth growth and strength unto
them; John xvii. 17. 1 Pet. ii. 2,3. 'Desire,' says he, * the
sincere milk of the word, that ye may grow thereby.' But
what encouragement have we thereunto ; ' if so be,' saith he,
*ye 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 unto your
souls, you cannot but desire it and delight in it : and other-
wise, you will not do so. When men have sat some good
while under the dispensation of the word, and in the enjoy-
ment of other ordinances, without tasting in them^ and by

428 THE GRvVCE AND DUTY OF

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 unto him, to obtain a parti-
cipation of all needful grace, which therefore he has pro-
posed unto us in the promises of the covenant, that we may
know what to ask, and how to plead for it. In the Sacra-
ments the same promises are sealed unto us, and the grace
represented in them effectually exhibited. Meditation con-
firms our souls in the exercise of faith about it, and is the
especial opening of the heart unto the reception of it. By
these means, I say, doth God communicate all supplies of
renewing, strengthening, and sanctifying grace unto us, that
we may live unto him in all holy obedience, and be able to
get the victory over our temptations. Under this apprehen-
sion do believers approach unto God in the ordinances of
his worship. They come unto them as the means of God's
communication unto their souls. Hence they cleave unto
them with delight, so far as their affections are renewed.
So the spouse testifieth of herself; *I sat down under his
shadow with great delight ;' Cant. ii. 3. In these ordinances
is the protecting, refreshing presence of Christ. This she
rested in with great delight.

3. As they come unto them with these designs and expec-
tations, so they have experience of the spiritual benefits and
advantages which they receive by them, which more and
more engaoeth them unto them in their affections and de-
lights. All these things, those who have a change wrought
in their affections, but not a spiritual renovation, are strangers
unto. They neither have the design before mentioned in
coming to them, nor the experience of this efficacy now pro-
posed in their attendance on them. But these benefits are
great; as for instance, when men find the worth and effect
of the word preached on their souls in its enlightening, re-
freshing, strengthening, transforming power ; when they
find their hearts warmed, their graces excited and strength-
ened, the love of God improved, their desponding spirits
under trials and temptations relieved, their whole souls gra-
dually more and more conformed unto Christ ; when they
find themselves by it extricated out of snares, doubts, fears,
temptations, and brought unto sanctification and rest ; they
cannot but delight in the dispensation of it, and rejoice in it

BEING SPIRITUALLY MINDED. 429

as the food of their souls. And it is a great hinderance unta
the increase of spiritual life, and obstruction unto fruitful-
ness, thankfulness, and consolation, when we are negligent
in our meditation about the benefits that we receive by the
word, and the advantages which we have thereby. For
whilst it is so with us, we can neither value the grace of
God, in granting this inestimable privilege, nor perform any
duty with respect unto it, in a right manner. This renders
it an especial object of our affections as spiritually renewed.
That secret love unto, and heavenly delight in, the statutes
and testimonies of God, which David expresseth, Psal.cxix.
arose from the spiritual benefit and advantage which he re-
ceived by them, as he constantly declares. And the sole
reason, on the other hand, why men grow so careless, negli-
gent, and cold in their attendance unto the preaching of the
word, is because they have no experience of any spiritual
benefit, or advantage by it. They have been brought unto it
by one means or another, mostly by conviction of their duty.
Their minds have been variously affected with it, unto a joy
in the hearing of it, and readiness unto sundry duties of
obedience. But after awhile, when a sense of those tem-
porary impressions is worn off, finding no real spiritual be-
nefit by it, they lose all delight in it, and become very in-
different as unto its enjoyment. The frame which such per-
sons at length arrive unto is described, Mai. i. 13. and iii. 14 .
none can give any greater evidence of the decay of all man-
ner of grace in them, or of their being destitute of all saving
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 withal.
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
themselves with other pretences. And when they are thus
insnared, 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 unto the hearing of the
word in general, so it is as unto the degrees of advantage
which they find by it. When men have enjoyed the dispen-
sation of the word in a peculiar manner, spiritual and effec-

430 THE GRACE AND DUTY OF

tual, if they can be content to forego it for that which is
more cold and lifeless, provided it possesseth the same time
and outward form with the other, it is no great evidence
that their souls do prosper. It is, therefore, those alone,
who having a sense of the efficacy of the word on their souls
and consciences unto all the holy ends of it, who cleave
unto it with spiritual love and delight. They continually
remember what holy impressions it hath made on them, what
encourao-ements it hath brouo;ht their souls into, what en-
couragements unto faith and obedience it hath furnished
them withal, and long after renewed sense of its enjoyments.
When we do not find in ourselves this foundation of spiritual
delight in the dispensation of the gospel, we can have no
great evidence that our affections are renewed.

So also it is in the duties of prayer and meditation.
When the soul of a believer hath had experience of the com-
munion which it hath had of God in them, or either of them,
of the spiritual refreshment which it hath had from them, of
the benefits and mercies which are obtained by them in re-
covery from temptations, snares, despondencies, in victory
over sin and Satan, in spiritual impressions, working it unto
a holy watchful frame, which hath abode in it in other ways
and occasions, with the like advantages wherewith fervent
and effectual prayer and sincere heavenly meditation are ac-
companied, it cannot but have love unto them and delight in
them; but if, indeed, we have no experience of these things,
if we find not these advantages in and by these duties, they
cannot but be a burden unto us, nor do serve unto any other
end but to satisfy convictions. He who hadthebenefit of a se-
rene and wholesome air in a recovery from many diseases and
distempers, with the preservation of his health so obtained,
will love it and prize it; and so will he these duties, who hath
been partaker of any of these saving mercies and privileges
wherewith they are accompanied. Some have been delivered
from the worst of temptations, and the nearest approach of
their prevalency (as to destroy themselves), by a sudden re-
membrance 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 unto
sin, when they have been carried away under the power of
their corruptions, and all circumstances have concurred

BEING SPIRITUALLY MINDED. 431

under the apprehensions of it : a sudden thought of such a
prayer or meditation, with the engagement they made of
themselves therein unto God, hath caused all the weapons of
sin to fall out of its hands, and all the beauties of its allure-
ments to disappear.

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

Heartless, lifeless, wordy prayer, the fruit of convictions
and gifts, or of custom and outward occasions, however mul'
tiplied, and whatever devotion they seem to be accompanied
withal, will never engage spiritual affections unto them.
When these things are absent, when the soul hath not ex-
perience of them, prayer is but a lifeless form, a dead car-
cass, which it would be a torment unto a soul spiritually alive
to be tied unto. 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 gracious com-
munications from him : but this is done only for a time, and
principally to stir them up unto that fervency and perse-
verance in prayer, as may recover them into their former, or
a better estate than yet they have attained unto. The like
may be said concerning all other duties of religion, or ordi-
nances of divine worship.

4. Believers, whose affections are spiritually renewed,
do delight greatly in the duties of divine worship, because
they are the great instituted way whereby they may give
glory unto God. This is the first and principal end of
all duties of religion as they respect divine appointment,
namely, to ascribe and give unto God the glory that is his
due. For in them all, acknowledgment is made of all the
glorious excellencies of the divine nature, our dependance

432 THE GRACE AND DUTY OP

on him, and relation unto him. And this is that which, in
the first place, believers design in all the duties of divine
worship. And the pattern set us by our blessed Saviour in
the prayer he taught his disciples, directs us thereunto. All
the first requests of it concern immediately the glory of God,
and the advancement thereof : for therein also all the bless-
edness and safety of the church is included. Those who
fail in this design, do err in all that they do ; they never tend
unto the mark proposed unto them. But this is that which
principally animates the souls of them that believe in all
their duties ; this their universal relation unto him, and love
in that relation, makes necessary. Wherefore that way and
means whereby they may directly and solemnly ascribe and
give glory unto God, is precious and delightful unto them.
And such are all the duties of divine worship. These are
some of the things wherein the respect of affections spiritu-
ally renewed, unto ordinances and duties of divine worship,
doth differ from the actings of aflfections toward the same
object which are not so sanctified and renewed.

Thefe are yet other things accompanied with the same
evidence of the difference between affections spiritually re-
newed, and those which have only a general 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 renewed, but also what is the nature and opera-
tion of our affections, whereby we are constituted and de-
nominated spiritually minded, which is the subject of our
whole inquiry. Herein then we shall proceed.

CHAP. XVI.

Assimilation unto things heavenly and spiritval in affections spiritually
renewed. This assimilation the work of faith: how, and whereby.
Reasons of the want of growth in our spiritual affections as unto this
assimilation.

When affections are spiritually renewed in their exercise,
or fixing of themselves on spiritual things ; there is an assi-
milation wrought in them, and in the whole soul unto those

BEING SPIRITUALLY MINDED. 433

spiritual and heavenly things by faith. But when there is
a change in them only, from other causes and occasions,
and not from renewing grace, there is an assimilation ef-
fected of spiritual and heavenly things unto themselves, unto
those affections, by imagination.

This must somewhat at large be spoken unto, 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 en-
suing observations.

1. Affections spiritually renewed are in all their actings,
in their 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 shall do hereafter by sight. If our affections
deviate or decline in the least from the guidance of the faith,
they degenerate from their spirituality, and give up them-
selves unto the service of superstition. Next unto corrupt
secular interest in the management of crafty, selfish seducers,
this hath been the great inlet of all superstition and false
worship into the world. Blind affection groping in the dark
after 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 practices, con-
tinuing to do so at this day. And wherever they will lead
the way, when faith goeth not before them to discover both
way and end, they that lead, and the mind that is led, must
fall into one snare and pit or another.

Wherefore affections that are spiritually renewed, move
not, act not, but as faith discovers their object, and directs
them unto it. It is faith that works by love ; we can love
nothing sincerely with divine love, but what we believe sav-
ingly with divine faith. Let our affections unto any spi-
ritual things be never so vehement, if they spring not from
faith, if they are not guided by it, they are neither accepted
with God, nor will promote the interest of spirituality and
holiness in our own souls; Heb. xi. 6. Matt. vi. 22, 23. And
this is the reason whence we ofttimes see great and plau-
sible 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
VOL. XIII. 2 F

434 THE GRACE AND DUTY OF

the light of faith to guide them unto their proper object,
they either wither and die, as unto any appearing of spi-
ritual motions, or else keep the mind tossed up and down in
perpetual disquietment, without rest or peace. 'The foolish
man vvearieth himself, because he cannot find the way to the
city.' So was it with them who on the account of their at-
tendance unto the doctrine of Christ, are called his disciples ;
John vi. Having preached unto them about the bread which
came down from heaven, and giveth life unto them that feed,
they were greatly affected with it, and cried out, ' Lord, ever-
more give us of this bread ;' ver. 34. But when he pro-
ceeded to declare the mystery of it, they having not faith
to discern and apprehend it, their affections immediately
decayed, and they forsook both him and his doctrine ;
ver. 66.

We may consider one especial instance of this nature.
Persons every day fall under great and effectual convictions
of sin, and of their danger or certain misery thereby. This
stirs up and acts all their affections, especially their fears,
hopes, desires, sorrow, self-revenge, according as their con-
dition calls for them. Hence sometimes they grow restless
in their complaints, and turn themselves every way for re-
lief, like men that are out of the way, and bewildered in the
night. But in this state and condition tell them of the only
proper way and means of their relief, which, let the world
say what it will, is Christ and his righteousness alone, with
the grace of God in him, and they quickly discover that
they are strange things unto them, such as they do not un-
derstand, nor indeed approve. They cannot see them, they
cannot discern them, nor any beauty in them for which they
should be desired.

Wherefore after their affections have been tossed up and
down for a season, under the power and torment of this con-
viction, they come unto 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 them-
selves 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

BEING SPIRITUALLY MINDED. 435

affections towards spiritual things, not guided by the light of
faith, do come unto.

2. Faith hath a clear prospect into, and apprehension
of, spiritual things, as they are in themselves, and in their
own nature. It is true, the light of it cannot fully com-
prehend the nature of all those things which are the ob-
jects of its affections ; for they are infinite and incompre-
hensible, 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 dis-
cerned;' 1 Cor. ii. 14. which is the reason why the natural
man cannot receive them, namely, because he hath not abi-
lity spiritually to discern them. And this is the principal
end of the renovation of our minds, the principal quality and
effect of faith, namely, the communication unto 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 Ephes. i. 17 — 19. * That the
God of our Lord Jesus Christ, the Father of glory, may give
unto you the spirit of wisdom and revelation in the know-
ledge of him : the eyes of your understanding being en-
lightened ; 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
usward who believe, according to the working of his mighty
power.' 2 Cor. iv. 6, ' God shines in our hearts, to give the
light of the knowledge of his glory in the face of Jesus
Christ.' The end God designs, is to draw our hearts and
affections unto himself. And unto this end, he gives unto
us a glorious internal light, whereby we may be enabled to
discern the true nature of the things that we are to cleave
unto with love and delight. Without this we have nothing
but false images of spiritual things in our minds ; not always
as unto the truth or doctrine concerning them, but as unto
their reality, power, and efficacy. This is one of the prin-
cipal effects of faith, as it is the principal part of the renova-
tion of our minds, namely, to discover in the soul and repre-
sent unto the affections things spiritual and heavenly, in their

2 f2

436 THE GRACE AND DUTY OF

nature, beauty, and genuine excellency. This attracts them
if they be spiritually renewed, and causeth them to cleave
with delight unto what is so proposed unto them. He that
believes in Christ in a due manner, who thereon discovers
the excellency of his person, and the glory of his mediation,
will both love him, and on his believing 'rejoice with joy
unspeakable, and full of glory.' So is it in all other in-
stances ; the more steady is our view by faith of spiritual
things, the more firm and constant will our affections be in
cleaving unto 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,

3. Affections thus led unto, and fixed on spiritual
and heavenly things under the light and conduct of faith,
are more and more renewed, or made in themselves more
spiritual and heavenly. They are in their cleaving unto
them, and delight in them, continually changed and assimi-
lated unto the things themselves ; becoming more and more
to be what they are, namely, spiritual and heavenly.

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

1 . 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 af-
fections are passive ; they do not transform us, but are trans-
formed.

2. Gradual as unto its increase; and therein faith works
in and by the affections.

Whenever the affections do cleave intensely unto any ob-
ject, they receive an impression from it, as the wax doth from
the seal when applied unto it, which changeth them into its
own likeness. So the apostle affirms of sensual unclean

BEING SPIRITUALLY MINDED. 437

persons, they * have eyes full of adultery ;' 2 Pet. ii. 14. Their
afFections are so wholly possessed and filled with their lust-
ful objects, as that they have brought forth their own likeness
upon their imaginations. 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 carries
along with it all their other afFections, their hopes, fears,
and desires, unto a constant exercise about the same ob-
ject, they become earthly minded. Their minds are so
changed into the image of the things themselves, by the ef-
fectual working of the corrupt principles of sin, self-love, and
lust, as if they were made up of the earth, and therefore have
no savour of any thing else.

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

This is the way whereby one grace is added unto another,
2 Pet. i. 5, 6. in degrees. Great is the assimilation between
renewed afFections and their spiritual objects, that by this
means may be attained.

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

Love, in its proper exercise, gives a mutual inhabitation
unto God and believers. In brief, he whose afFections are
set upon heavenly things in a due manner, will be heavenly
minded. And in the due exercise of them, will that heavenly
mindedness be increased. The transformation and assimi-
lation that is wrought, is not in the object or spiritual things
themselves ; they are not changed neither in themselves, nor
in the representation made of them unto our minds ; but the
change is in our afFections, which are made like unto them.

Two cases deriving from this principle and consideration,
may be here spoken unto, and shall be so ; the first in this,
and the other in the following chapter. The one is concern-

438 THE GRACE AND DUTY OF

ing the slowness and imperceptibility of the growth of our
affections in their assimilation unto heavenly things, with
the causes and reasons of it. The other is, the decays that
frequently befall men in their affections unto spiritual things,
instead of growing and thriving in them, with the reasons
and causes thereof.

1. This progress and growth of our affections into spi-
rituality and heavenliness, into conformity unto the things
they are set upon, is ofttimes very slow, and sometimes im-
perceptible. 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 wilderness, which see not when good
Cometh, and are not like plants in a garden enclosed, which
is watered every day. But it is not so without our folly and
our sin.

1. 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 religion, and deprives the souls of
men of peace and consolation. But so it is, men have some
grounds of persuasion, or at least they hope, and suppose
they have such grounds, that they are * passed from death
unto life,' that they are in a state of grace and acceptance
with God. This state they will endeavour to preserve by a
diligent performance of the duties it requireth, and the
avoidance of such sins, whereby they might make a forfei-
ture of it. But as for earnest watchful endeavours and dili-
gence to thrive in this state, to grow in grace, to be changed
from glory to glory into the image of Christ, to ' press for-
ward towards the mark of the high-calling,' and after per-
fection to lay hold upon eternal life, to be more holy, more
humble, more righteous, more spiritually minded, to have
their affections more and more transformed into the likeness
of things above; they are but few, that sincerely and diligently
apply themselves unto it, or unto the means of these things.
The measures which they have attained unto, give satisfac-
tion unto the church, and reputation in the world, that they
are professors ; and some so speak peace unto their own
souls. To be more holy and heavenly, to have their a flec-
tions more taken up with the things above, they suppose

BEING SPIRITUALLY MINDED. 439

somewhat inconsistent with their present occasions and af-
fairs. By this means hath religion lost much of its glory,
and the souls of men have been deprived of the principal ad-
vantages of it in this world.

Such persons are like unto men who live in a country
wherein they are not only pressed with poverty, and all sorts
of misery, but are also obnoxious unto 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 are arrived, they shall be freed from all fear of
danger of punishment, and if they pass farther into it, they
shall meet with riches, plenty, and a fair inheritance provided
for them. Hereon they betake themselves unto their voyage
to obtain 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 farther, to enjoy the good things of the country
whereunto 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 endeavoured
to enter into the heart of the country, and have possessed
the good things thereof. At best, being only in the borders,
they lead a poor life all their days, exposed to wants and
danger.

So it is in this case. Men falling under the power of con-
victions, and those restless fears wherewith they are accom-
panied, 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 proposed
unto 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 at-
tained so far, as that they have some hopes of pardon and
freedom from the curse, so as to deliver them from their tor-

440 THE GRACE AND DUTY OF

raenting fears, will endeavour to preserve those hopes, and
keep that state ; but will not pass on to a full enjoyment of
the precious things of the gospel, by growth in grace and
spiritual affections. But how many of them fall under woful
mistakes. For supposing themselves to be in a gospel state,
it proves in the issue that they never entered into it. They
were not, it may be, far from the kingdom of heaven, in the
same sense as it was spoken of him who never came thither.
There is no way to secure an interest in the gospel, as to
pardon and mercy, safety and deliverance, but by a growth
in grace, holiness, and spirituality, which gives an entrance
into the choicest mercies and privileges of it.

This folly of men in taking up with their measures, en-
deavouring only to maintain that state and condition which
they hope they have attained, is the great reason why their
affections do not daily grow up into spirituality, through
an assimilation unto heavenly things. And a folly it is, at-
tended with innumerable aggravations. As for instance.

Lit is contrary and destructive unto the genuine and
principal property of gospel grace. For it is everywhere
compared by our Saviour unto things which from small seeds
and beginnings, do grow up by a continual increase unto
large measures, as to a grain of mustard seed, a little leaven,
and the like.

That grace in whose nature it is not to thrive and grow,
may justly be suspected, and ought diligently to be exa-
mined by them who take care of their own souls, and would
not be eternally deceived.

2. It is contrary unto the most excellent or invaluable
evangelical promises recorded in the Old Testament and
the New ; and which are amongst the principal supportments
of the faith, hope, and comfort of believers. God hath
given them unto us, to encourage us unto an expectation of
such supplies of grace, as shall cause us to thrive and grow
against all opposition, unto the utmost of our continuance in
this world. And they are so multiplied as that there is no
need to mention any of them in particular; God evidencing
thereby how great is the grace, and how precious, which he
so often promiseth, and of what consideration it is of unto
ourselves: see Psal. xcii. 13—15. Isa. xl. 28 — 31. Where-

V

BEING SPIIUTUALLY MINDED. 441

fore the folly of taking up with present measures of grace,
holiness, and spirituality, is attended with two unspeakable
evils.

1. A signal contempt of the love, grace, faithfulness,
and wisdom of God, in giving of us such promises of grace,
to make us to increase, thrive, and grow. How can it be
done more effectually, than by such a neglect of his pro-
raised grace.

2. 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 do desire
the least of grace or privilege by Christ, without which they
can have any hopes to get to heaven. This sufficiently dis-
covers 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.

3. It is repugnant unto the honour of gospel grace, as
though it would carry us so far, and no farther, 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 true 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-mindedness, it is
utterly impossible but that ordinarily he will be pressing for-
ward towards farther attainments, and farther degrees of spiri-
tual strength in the life of God. So the apostle declares it in
his own example; Phil. iii.lO — 14. What thoughts can these
persons have concerning the glory, power, and efficacy of
gospel grace, which they suppose they have received. If
they measure them by the effects which they find in them-
selves, either as unto the mortification of sin, or strength
unto, and delight in, duties of holiness, or as unto spiritual
consolation, they can see no excellency nor beauty in them.
For they do not manifest themselves but in their success, as
they transform the soul daily into the image of Christ.

4. It is that which hath lost the reputation and glory
of religion in the world, and therein the honour of the
gospel itself. For the most of professors do take up with
such measures as put no lustre upon it, as give no commen-
dation unto the religion they profess. For their measures

442 THE GRACE AND DUTY OF

allow them such a conformity unto the world, in their ways,
words, and actions, in their gestures, apparel, and attire, as
that they are no way visibly to be distinguished from it.
Yea, the ground and reason why the most do rest in their
present measures, is because they will not be farther differ-
enced from the world. This hath greatly lost the glory,
honour, and reputation of religion amongst us. And on
the other side, if all visible professors would endeavour
continually to grow and thrive in spirituality of mind, and
heavenliness of affections, with fruits suited thereunto, it
would bring a conviction on the world, that there is a secret
invisible power, accompanying the religion they profess,
transforming them daily into the image and likeness of
God.

5. Whatever is pretended unto the contrary, it is in-
consistent with all solid peace of conscience. For no
such thing is promised unto any who live in such a con-
tempt 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 no, 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 con-
viction 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 heavenly,
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 satisfied with their present measures
or attainments in religion, as that the utmost of their en-
deavours have been but to preserve their station, or not to
forfeit it by open sins, to keep their souls alive from the se-
vere 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 press towards
perfection, are things they have not designed 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,

BEING SPIRITUALLY MINDED. 443

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 them-
selves that they are cold, lifeless, and fruitless, yet will
they not be convinced, that there is a necessity of making
a daily progress in spirituality and heavenly-mindedness,
whereby 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, callings, and occasions ; not
necessary as they hope unto their salvation, nor, it may be,
to be attained by them if they should set themselves about
it. This apprehension or imagination, upon the beginning
of the declension and decay of Christian religion in the
many, cast off holiness and devotion unto 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 unto the souls
of men.

Those who have made the greatest progress in the con-
formity of their affections unto 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 there is yet to be attained, and the more
they do desire to attain what is behind. Forgetting those
things which are behind, they reach forth unto the things
that are yet before them ; like men running in a race, whose
prize and 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, because it is so rare.
The generality of them take up with those measures, which
neither glorify God, nor bring in durable peace into 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 unto the

444 THE GRACE AND DUTY OF

guilt of their sloth. It reflects upon the words of our Sa-
viour, 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 unto the experience of all who have
with any sincerity and diligence engaged in the ways of
gospel obedience. And the whole cause of the pretended
difficulty lies in themselves alone ; which may be reduced
unto these two heads :

1. 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 accom-
panied with insuperable difficulties. This is the first prin-
ciple of religion, of gospel obedience, that all things are
to be despised for Christ. But this difficulty ariseth not
from the thing itself, but from our indisposition unto it, and
unfitness for it. That which is an easy pleasant walk unto a
sound and healthy man, is a toilsome journey to him that is
diseased and infirm. In particular, whilst men will retain an
inordinate respect unto 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 en-
joyments, our reputations, doth cleave unto us, we shall
labour in the fire when we engage in this duty; or rather
we shall not at all sincerely engage in it ; wherefore the
apostle tells us, that in this case we must cast off ' every
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.

2. It is because men dwell continually upon the en-
trances of religion in the first and lowest exercise of
grace : some are always beginning at religion, and the be-
ginning of things are always difficult. They design not to
he complete in the whole will of God, nor to give all graces
their perfect work. They do not with use habituate grace
unto a readiness in all the actings of it, which the apostle
commends in them that are perfect or complete; Heb. v. 14.
Hence he calls such persons babes, and carnal, compara-
tively unto them that are strong men and spiritual. Such
persons do not oblige themselves unto the whole work, and

BEING SPIRITUALLY MINDED. 445

all the duties of religion, but only what they judge neces-
sary unto them in their present circumstances. In parti-
cular, they do not attempt a thorough work in the mortifica-
tion of any sin, but are hewing and hacking at it, as their
convictions are urgent or abate, the wounds whereof in the
body of sin are quickly healed. They give not any grace
its perfect work, but are always making essays, and so
give over.

Whilst it is thus with any, they shall always be deluded
with the apprehensions of insuperable difficulties, 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 af-
fections truly spiritual and graciously renewed in some per-
sons, who yet do not thrive in an assimilation and con-
formity unto heavenly things. Men take up with their pre-
sent measures ; and thereon pretend either necessary occa-
sion, or discouragements from difficulties in attempting
spiritual growth in the inward man. But they may thank
themselves, if as they bring no honour unto Christ, so they
have no solid peace in their own souls.

2. As the evil proceedeth from folly, so it is always
the consequent of sin, of many sins, of various sorts.
Let us not dwell on heartless complaints, that we do not
find our affections lively and heavenly; that we do not find
the inward man to thrive or grow. Let us not hearken after
this or that relief or comfort under this consideration, as
many things are usually insisted on unto 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, nor retired unto. The general reason of this evil
state, is our own sinful carelessness, negligence, and sloth,
with perhaps an indulgence unto some known lust or cor-
ruption. 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 unto a lethargy. It
would be too long to give instances of these sins, which
fail not effectually to obstruct the thriving of spiritual af-

446 THE GRACE AND DUTY OF

fections. But in general, when men are careless as unto
that continual watch which they ought to keep over their
hearts ; whilst they are negligent in holy duties, either as
unto the seasons of them, or the manner of their perform-
ance ; when they are strangers unto holy meditation and
self-examination; whilst they inordinately pursue the things
of the world, or are so tender and delicate, as that they will
not undergo the hardship of a heavenly life, either as unto
the inward or outward man ; much more when they are vain
in their conversation, corrupt in their communication, espe-
cially if under the predominant influence of any particular
lust; it is vain to think of thriving in spiritual affections.
And yet thus it is with all who ordinarily, and in their con-
stant course, are thriftless herein.

CHAP. XVII.

Decays in spiritual affections, with the causes and danger of them. Advice
unto them who are sensible of the evil of spiritual decays.

It must be acknowledged, that there is yet that which is
worse than what we have yet insisted on, and more opposite
unto the growth of affections in conformity unto heavenly
things, which is the proper character of those that are spi-
ritually renewed. And this is their spiritual decay mani-
festing itself in sensible and visible effects.

Some there are, yea many, who upon the beginning of a
profession of their conversion unto God, have made a great
appearance of vigorous, active, spiritual affections ; 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 vigour of spiritual affections is from the real
power of grace, exerting its efficacy on their hearts and in
their minds. In others, it is from other causes, as for in-
stance, relief from conviction by spiritual illumination will
produce this effect. And this falls out unto their 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.

BEING SPIRITUALLY MINDED. 447

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 valuation of earthly
things, with their care about them and converse in them, they
abate and decay in their spiritual affections every day. They
will abide in their profession, but have lost their first 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, do 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 profession of religion and
conversation unto God, are attended with vigorous, active
affections toward spiritual things. Of them who really and
sincerely believed, it is said that on their believing, * they
rejoiced with joy unspeakable, 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 affec-
tions 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 unto their affections about spiritual
things, and consequently in their whole profession and con-
versation, their moisture becomes as the drought in summer.
They have no experience of the life and actings of them in
themselves, nor any comfort or refreshment from them ;
they honour not the gospel with any fruits of love, zeal, or
delight, nor are useful any way unto others by their ex-
ample. Some of them have had seeming recoveries, and are
yet again taken into a lifeless frame : warnings, afflictions,
sicknesses, the word, have awakened them, but they are fallen
again into a dead sleep ; so as that they seem to be trees
whose fruit withereth, without fruit, twice dead, plucked up
by the roots.

448 THE GRACE AND DUTY OF

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

1. There may be a time of temptation, wherein a soul may
apprehend in itself not only a decay in, but an utter loss of,
all spiritual affections, when yet it is not so. As believers
may apprehend and judge that the Lord hath forsaken and
forgotten them when he hath not done so, Isa. xlix. 14, 15.
So they may under their temptations apprehend, that they
have forsaken God, when they have not done so : and 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 tempta-
tion 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 spi-
ritual affections gave unto them. But yet, it may be, the
same grace works in godly sorrow, by mourning, humilia-
tion, and self-abasement, no less effectually, nor less accep-
tably unto God. Such as these I separate from the present
consideration.

2. There may be a decay in affections themselves as unto
their actings towards any objects whatever; at least as
unto the outward symptoms and effects of them, and on
this ground, their operations toward spiritual things may be
less sensible. So men in their younger days may be more
ready to express their sorrow by tears, and their joy by sen-
sible 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 burden unto them in whom it
is. They cannot but mourn and have a godly jealousy over
themselves, least the decays they find should not be in the
outward, but the inw^ard, not in the natural, but the spiritual
man. And they will labour that in all duties, and at all times,
it may be with them, as in days of old, although they cannot

BEING SPIKITUALLY MINDED. 449

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

2. There will be in such persons no decays in hoH-
ness of life, nor as unto diligence in all religious duties. If
the decay be really of grace in the affections, it will be ac-
companied with a proportionable decay in all other things,
wherein the life of God is concerned. But if it be only as
unto the sensible actings of natural affections, no such decay
will ensue.

3. Grace will in this case more vigorously act itself in
the other faculties and powers of the soul, as the judg-
ment and the will in their approbation of, and firm adherence
unto, spiritual things. But,

4. When men find, or may find, their affections yet
quick, active, and intent on other things, as the lawful en-
joyments 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 be, 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 occasions,
there may be an apprehension of a decay in spiritual affec-
tions, when it may not be so, at least not unto the degree
that is apprehended. But when it is so really, as it is evi-
dently 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 unto
that spiritual mindedness which is life and peace. It is a
consumption of the soul which threatens it with death every
day.

It belongs not unto my design to treat of it in particular;
yet I cannot let it pass without some remarks upon it, it
being an evil almost epidemical among professors, and pre-
valent in some unto 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 dis-
covered as the causes of the want of the growth of our affec-
tions in spirituality and heavenliness, which in this case of
their decay are more abominable, there is a multiplication

VOL. XIII. 2 G

450 THE GRACE AND DUTY OF

of evils wherewith this state of heart and mind is accom-
panied. For,

1. It is that which of all things the Lord Christ is most
displeased with in churches or professors. He pities them
in their temptation^, he suffers with them in their per-
secution, he intercedes for them on their surprisal, but
threatens them under their spiritual decays ; Rev. ii. 4, 5.
iii. 2. This he cannot bear with, as that which both
reflects dishonour upon himself, and which he knows to be
ruinous unto those in whom it is. He will longer bear with
them who are utterly dead, than with those who abide under
these decays; Rev. iii. 15, 16. This is the only case wherein
he threatens to rej ect and cast off a professing church, to take
away his candlestick from it, unless it be that of false worship
and idolatry. He that spake thus unto the churches of old,
speaks now the same unto us ; for he lives for ever, and is al-
ways 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 displeasure
against us ; and if he be against us, who shall plead for us.
Consider what he says in this case, Rev. ii. 5. iii. 3. O
who can stand before these dreadful intimations of his dis-
pleasure ! 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.

2. It is that wherewith above all things the Holy Spirit
is grieved. His work it is to give grace an increase and
progress in our souls. He begins it, and he carries it
on. And there can be no greater grief unto a wise and gra-
cious worker, than to have his work decay and go backward
under his hand. This is the occasion of those complaints
of God which we find in the Scripture, of the unprofitable-
ness and backsliding of men after the use of means and re-
medies for their fruitfulness and cure. 'What,' saith he,
' could I have done more for my vineyard than I have done ?
Why, then, when I looked for grapes, did it bring forth wild
grapes ?' Can any thing be apprehended to be such a just
matter of grief and complaint unto the Holy Spirit, to see
and find those whom he had once raised up unto holy and

BEING SPIRITUALLY MINDED. 451

heavenly affections, so as that their delights were in, and
their thoughts much upon, the things that are above, to
become earthly or sensual, to have no sensible actings of
any of his graces in them, which is the state of them who
are under the power of spiritual decays 1 And this is the
only cause wherein God speaks unto men in the way of com-
plaint and expostulation ; and useth all sorts of arguments
to convince them of their folly herein,

When a wise, tender, and careful parent, hath been dili-
gent in the use of all means for the education of his child,
and he for some time hath given good hopes of himself, finds
him to slacken in his diligence, to be careless in his calling,
to delight in evil company, how solicitous is his heart about
him, how much is he grieved and affected with his mis-
carriage. The heart of the Spirit of God is infinitely more
tender towards us, than that of the most affectionate parent
can be towards an only child. And when he with cost and
care hath nourished and brought us up unto some growth
and progress in spiritual affections, wherein all his concerns
in us do lie, for us to grow cold, dull, earthly-minded, to
cleave unto 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 evidence
of a profligate hardness in sin.

3. This is that which in an especial manner provok-
eth the judgments of God against any church, as was
intimated before, when in the order of profession and wor-
ship, 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 external 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 suddenly break out towards such a house of God.

4. It is absolutely inconsistent with all comfortable as-
surance of the love of God. Whatever persons under the
power of such a frame, pretend unto of that kind, it is sinful
security, not gracious assurance or peace. And constantly
as professors grow cold and decay in their spiritual affec-

2g2"

452 THE GRACE AND DUTY OF

tions, stupidity of conscience, and security of mind, do
grow also upon them. It is so, I say, unless they are some-
times surprised or overtaken with some greater sin, which
reflects severely on their consciences, and casts them for a
time under troubles and distresses. But that peace with
God, and a comfortable assurance of salvation, should be
consistent with an habitual decay in grace, especially in
those graces which should act themselves in our affections,
is contrary to the whole tenor and testimony of the Scrip-
ture ; and the supposition of it would be the bane and poison
of religion. I do not say that our assurance and peace
with God do arise wholly from the actings of grace in us ;
there are other causes of them, whereinto they are princi-
pally resolved : but this I say, under an 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 dili-
gent 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 desperate. Yea, I must say,
that it is impossible that many professors, whom we see and
converse withal, should have any solid peace with God.
' Do men gather figs from thorns, or grapes from thistles V 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 de-
ceive them. Nothing can be so ruinous unto our profession
as once to suppose it is an easy matter, a thing of course,
to maintain our peace with God. God forbid but that our
utmost diligence, and continued endeavours to thrive in
every grace, should be required thereunto. The whole
beauty and glory of our religion depends hereon. ' To be
spiritually minded is life and peace.'

5. Such a decay as that described, is a dangerous symp-
tom 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 unto
the contrary, and that they are well enough satisfied of and

BEING SPIRITUALLY MINDED. 453

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 do so. 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 willingly 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 spi-
ritual affections 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 unto the bot-
tom. 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 professed. Conviction of sin,
communication of spiritual light and gifts, alteration upon
the affections, change of society and conversation, have
made it up. Now it is the nature of such a work greatly
to flourish for a season, in all the principal parts and duties
of profession. But it is in its nature also gradually to de-
cay, until it be quite withered away. In some it is lost by
the power of some vigorous temptations, and particular lusts
indulged unto, ending in worldliness and sensuality ; but
in the most it decays gradually, until it hath lost all its
savour and sap ; see John 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 in 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 groweth, as the whole Scripture testi-
fieth : but it is this false and imperfect working that hath
no root, and is thus subject to withering.

454 THE GRACE vVNU DUTY OF

6. Persons in such an estate are apt to deceive them-
selves with false hopes and notions, whereby the deceit-
fulness of sin doth put forth its power, to harden them
unto their ruin. Two ways there are whereby this perni-
cious 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 unto the first of these, there are three false notions,
whereby the deceitfulness of sin deludes the souls of men.

1. 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 other they will be exact enough. 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
unto. 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 unto 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 unto the
eternal condition of his soul. The rule is peremptory unto
this purpose ; Jam. ii. 10, 11. One sin willingly lived in is
as able to destroy a man's soul as a thousand. Besides, it
is practically false. There is no man that lives in any
one known sin, but he really lives in more, though that only
bear the chiefest sway. With some such persons, these sins
appear unto others, who observe their frame and spirit,
though they appear not to themselves ; in some they are
manifest in themselves, although they are hidden from others ;
1 Tim. V. 24. But let no man relieve himself with thoughts
that it is but one sin, whilst that one sin keeps him in a con-
stant neglect of God. Hence,

2. 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 not-
w ithstanding this one Zoar, this lesser sin, which their consti-

BEING SPIRITUALLY MINDED. 455

tution and their circumstances engage them in, that it maybe
well with them at the last. This also is a false notion, a mere
instrument in the hand of sin to act its deceit by. For no
man that willingly liveth in any sin, 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.

3. They determine that at such or such a season or time,
after such satisfaction given unto 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 deceitfulness of sin. He that will not
now give over, who will not immediately upon the discovery
of the prevalency of any sin, and warning about it, endea-
vour 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 do they
harden themselves unto ruin.

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

1. That although they have some cause to mistrust them-
selves, 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 disquietment. But this is a false notion also; for
every decay is dangerous, especially such as the mind is
ready to plead for, and to countenance itself in.

2. They are prone to suppose that this decay doth not
arise from themselves, and the evil of their own hearts ; but
from their circumstances, business, present occasion, and
state of life, which when they are freed from, they will at
least return unto their former love, and delight in spiritual

456 THE GRACE AND DUTY OF

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.

3. 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 of it. But this is a false no-
tion also. Recovery from backsliding is the hardest task
in Christian religion, and which few make either comfortable
or honourable work of.

In this state, I say, men are apt by such false reasonings
to deceive themselves unto 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 unto
others, that they are under a decay in their spiritual condi-
tion ; if they rest in that state, without groaning, labouring,
endeavouring for deliverance from it, they can have no well-
grounded hopes in themselves of life and immortality ; yea,
they are in those * paths which go down unto the chambers
of death.'

I cannot let this pass without something of advice unto
them who find themselves under such decays, 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 vigour of your affections, and com-
pare your present state, enjoyment, peace, and quiet, with
what they were then. This will be a great principle of re-
turn to God ; Hos. ii. 7. And to put a little weight upon it,
we may consider,

1. God himself makes it on his part a ground and rea-
son of his return unto us in a way of mercy, and of the con-
tinuance 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 tempta-
tions, which moves his compassion towards them. And the
way to have God thus remember it, is for us to remember

BEING SPIRITUALLY MINDED. 457

with delight and longing of soul that it were with us as in
those days of old, when we had the love of espousals for
God in Christ; Jer. xxxi. 18 — 20.

2. It is the way whereby the saints of old have refreshed
and encouraged themselves under their greatest despond-
encies. So doth the psalmist in many places, as for instance,
Psal. xlii. 6. * O my God, my soul is cast down within me:
therefore will I remember thee from the land of Jordan, and
of the Hermonites, from the hill Mizar.' David in the time
of his persecution by Saul, when he wandered up and down in
deserts, wildernesses, and solitudes, had, under his fears,
distresses, and exercise, great, holy, spiritual communion
with God, as many of his Psalms composed on such occa-
sions do testify. And the greater his distresses were, the
more fervent were his affections in all his addresses unto God.
And he was never in greater 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. 3. Then
was he in the land of the Hermonites, the hill Hermon being
the boundary eastward of the Israelites' possession next to
Moab; Deut. iii. 8, 9. There no doubt David had a blessed
exercise of his faith, and of all his affections towards God,
wherein his soul found great refreshment. Being now in
great distress and disconsolation of spirit, among other things
under a sense that God had forgotten him, ver. 9. he calls to
mind the blessed experience he had of communion with God
in the land of the Hermonites, wherein he now found support
and refreshment. So at other times, he called to remem-
brance • 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 tempta-
tion to destroy himself, was relieved and delivered in the in-
stant of ruin, by a sudden remembrance that at such a time,
and in such a place, he had prayed fervently with the en-
gagement of all his affections unto God.

Wherefore you that are sensible of these decays, or ought
so to be, take the advice of our Saviour, * Remember 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

458 THE GRACE AND DUTY OF

of the things of God, and they were sweet and precious unto
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?' When you poured forth your souls
with freedom, and enlarged affections before him, and were
sensible of the visits and refreshments of his love ? Re-
member what peace, what tranquillity of mind, what joy you
had, whilst it was so with you ; and consider what you have
gotten since you have forsaken God, in any measure or de-
gree. Dare to deal plainly with yourselves. Is not all
wherein you have now to do with God, either form, custom,
and selfishness, or attended with trouble, disquietment, and
fears ? Do you truly know, either how to live, or how to
die ? Are you not sometimes a terror unto yourselves ? It
must be so, unless you are hardened through the deceitful-
nessof sin. What have ail your lovers done for you, that
you have entertained in the room of God in Christ, and spi-
ritual things ? Speak plainly, have they not defiled you,
wounded you, weakened you, and brought you into that
condition, that you know not what you are, nor to whom ye
do belong? What are your thoughts when you are most
awake, when you are most yourselves ? Do you not some-
times 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 remembrance
of former things ; then one of these two great evils you are
certainly under. For 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 affec-
tions for a season, which, now it is worn off, leaves no sweet
remembrance of itself upon your minds. 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 unto you. Or else,

2. You are hardened through the deceitfulness of sin,
and there is no way left to give a sense or impression of spi-
ritual 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.

BEING SPIRITUALLY MINDED. 459

As unto those unto whom this frame is a burden, there
is no more effectual means to stir them unto endeavours for
deliverance, than a continual remembrance of former things,
and experiences they have had of holy intercourse and com-
munion vi^ith God. This will revive, quicken, and strengthen
the things that are ready to die, and beget a self-abhorrency
in them, in consideration of that vvoful frame and temper of
mind, which by their sins and negligence they have brought
themselves into.

Secondly, Consider that as there are many things dread-
fully pronounced in the Scriptiu'e against backsliding and
backsliders in heart, as it is with you, yet also there are espe-
cial calls and promises given and proposed unto those in your
condition. And know assuredly, that upon your compliance
or non-compliance with them, depends your everlasting
blessedness or woe.

Consider both call and promise in that word of God's
grace, Jer. iii. 12 — 14. ' Go, and proclaim these words toward
the north, and say. Return thou backsliding Israel, saith the
Lord, and I will not cause mine anger to fall upon you : for
I am merciful, saith the Lord, and I will not keep anger for
ever. Only acknowledge thine iniquity that thou hast trans-
gressed 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 backsliding
children, saith the Lord, for I am married unto you : and I
will take you one of a city, and two of a family, and I will
bring you to Zion.' Add thereunto this blessed promise,
Hos. xiv. 4. * I will heal their backsliding, 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
unto this call, and pleading this promise before God, mixing
it with faith. Your return must be by the word ; Isa. Ivii.
18, 19. Here lies your great encouragement and direction,
herein lieth your only relief. As you value your souls,
defer not the duty you are called unto one moment. You
know not how soon you may be without the reach of calls
and promises. And he that can hear them without stirring
up himself in sincerity to comply with them, hath made al-
ready a great progress towards that length.

Thirdly, As unto those who on these and the like consi-

460 THE GRACE AND DUTY OF

derations do not only desire, but will endeavour also to re-
trieve 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 return, ' return and come,'
make thorough work of it. You must do so at one time or
another, or you will perish. Why not now ? Why is not this
the best season? Who knows but it may be the only time
you will have for it ? It were easy to multiply all sorts of
arguments unto this purpose. Trifling endeavours, occa-
sional resolutions and attempts, like the early cloud, and
morning dew, shifting with warnings and convictions, by
renewed duties until their impressions are worn out, will
ruin your souls. Unless there be universal diligence and
permanency in your endeavours, you are undone. Then shall
ye know the Lord, if you follow on to know him.

But now to return. These things, I say, through our
sloth, negligence, and sin, may befall us, as unto our spiri-
tually renewed affections. Their progress in conformity unto
spiritual and heavenly things, may be slow, imperceptible,
yea, totally obstructed for a season ; 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 doth lead unto ; this is
that which, in the diligent use of means, they will grow up
unto, whereon our comfort and peace do depend ; namely, a
holy assimilation unto those spiritual and heavenly things
which they are set and fixed on, wherein they are renewed
and made more spiritual and heavenly every day.

CHAP. XVIII.

It remains only as unto this head now spoken unto, that
we briefly consider what is the state of spiritual aff"ections
thus daily exercised and improved. And this we shall do
by shewing,

First, What is their pattern.

Secondly, What is their rule.

Thirdly, What is their measure, or whereunto they may
attain.

BEING SPIRITUALLY MINDED. 461

First, The pattern which we ought continually to bear in
our eyes, whereunto our affections ought to be conformed, is
Jesus Christ, and the affections of his holy soul. The mind
is the seat of all our affections ; and this is that we ought
continually to design and endeavour, namely, that the ' same
mind be in us, that was in Christ Jesus ;' Phil. ii. 5. To have
our 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 considerable degree
in spiritual mindedness, who is not much in the contempla-
tion of the same mind in Christ ; 2 Cor. iii. 18. To this pur-
pose 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 unto us, and we ought to be conversant in our me-
ditations on them. What glorious things are spoken of his
love to God, and his delight in him, whence also he 'delighted
to do his will, and his 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 dis-
tresses? 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 readiness
for the cross, to do or suffer according to the will of God.
If this pattern be continually before us, it will put forth a
transforming efficacy, to change us unto the same image.
When we find our minds liable unto any disorders, cleaving
inordinately unto the things of this world, moved with in-
temperate passions, vain and frothy in conversation, dark-
ened, 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 thei-e-
fore is an evidence that our affections are spiritually renewed,
and that they have received some progress in an assimila-
tion unto heavenly things ; namely, when the soul is de-
lighted in making Christ their pattern in all things.

Secondly, The rule of our affections in their utmost spi-
ritual improvement is the Scripture. And two things are
respected in them :

1. Their internal actings.

462 THE GKACE AND DUTY OF

2. Their exercise in outward ways and means whereby
they are expressed. Of them both the Scripture is the entire
rule. And with respect unto the former, it gives us one
general law or rule that is comprehensive of all others ;
namely, * that we love the Lord our God with all our hearts,
souls, minds, and strength. The actings of all our affec-
tions towards God in the utmost degree of perfection is re-
quired of us ; that in all instances we prefer and value him
above all things; that we inseparably cleave unto him, and
do nothing whatever at any time, that is not influenced and
directed by the love of God. This perfection, as we shall
see immediately, is not attainable absolutely in this life ;
but it is proposed unto us as that which the excellency of
God's nature requires, and which the faculties and powers
of our nature were created for, and which we ought in all
things to design and aim at. But the indispensable obliga-
tion of this rule is, that we should always be in a sincere
endeavour to cleave unto God continually in all things, to
prefer him above all, and delight in him as our chiefest good.
When this frame and disposition is habitually fixed in our
minds, it will declare and act itself in all instances of duties,
on all occasions of trial, when other things put in for a pre-
dominant interest in our affections, as they do every day.
And if it be not so with us, we shall be at a continual loss
in all our ways. This is that which makes us lifeless and
heartless in duties, careless in temptations or occasions of
them, forgetful of God, when it is impossible we should be
preserved from sin without a due remembrance of his holi-
ness. In brief, the want of a predominant love unto God,
kept in continual exercise, is the spring of all that unprofit-
able profession of religion that the world is filled withal.

2. 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 spiritual affections doth take
its course unto God. The graces required therein, are to act
themselves by ; the duties it prescribes, are those which they
stir up and enliven; the religious worship 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 ungovernable. All the superstitions that the

BEING SPIRITUALLY MINDED. 463

world is filled withal, owe their original principally unto
men's affections set at loose from the rule of the word. There
is nothing so fond, absurd, and foolish, but they have im-
boudaged the souls of men unto, nothing so horrid and dif-
ficult but they have engaged them in. And having once
taken unto tlremselves 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 auste-
rities ; in such outward duties of devotion, as are trouble-
some and chargeable; in every thing that hath a show of
wisdom in will-worship, 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
which God proposeth unto them to draw their affections
unto himself. Nothing is more extravagant than the affec-
tions of men, tinctured with some devotion, if they forsake
the rule of the Scripture.

Thirdly, There is considerable concerning them, the mea-
sure of their attainments, or what through due exercise and
holy diligence they may be raised unto. Now this is not ab-
solute perfection. 'Not as though I had already attained,
or were already perfect, but I follow after,' as the apostle
speaks, Phil. iii. 12. But there is that attainable, which
those who pretend highly unto perfection seem to b€
strangers unto. And the state of our affections under a due
exercise on heavenly things, and in their assimilation unto
them, may be fixed in these three things.

1. An habitual suitableness unto spiritual things, upon
the proposal of them. The ways whereby spiritual things
are proposed unto our minds are various. They are so di-
rectly in all ordinances of divine worship; they are so in-
directly and in just conse'quence, by all the especial provi-
dences 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 pro-
posal are various, so the times and seasons wherein a repre-
sentation of them is made unto us, are comprehensive of all.

4G4 THE GRACE AND DUTY OF

at least are not exclusive of any, times and seasons of our
lives. Be the way of their proposal what it will, and when-
ever be the season of it, if our affections are duly improved
by spiritual exercises, they are suited unto them, and will be
ready to give them entertainment. Hence, or for want here-
of, on the other hand, are tergiversations and shiftings in
duties, proneness to comply with diversion, all to keep oft"
the mind from closing with, and receiving of, those spiritual
things which it is not suited unto. Wherefore, as unto the
solemn way of proposing spiritual things unto our minds
which is in and by the ordinances of divine worship, when
men have a prevalent loathness to engage in them, or when
they are satisfied with an outward attendance on them, but
not enabled unto a vigorous stirring up of the inward man
unto a holy affectionate converse with spiritual and hea-
venly 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 che-
rish them in thoughts of the lusts that they kindle, but
quickly quench the motions of the Spirit, stirring them up
unto the embracing of heavenly things; they are carnal, and
carnally minded. When providences of concernment in
afflictions, trials, deliverances, do not engage the mind into
thoughts of spiritual things, and excite the affections unto
the entertainment 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 unto it, we are carnal.

It is otherwise when our affections are conformed unto
things spiritual and heavenly. Upon every proposal of this the
mind finds a suitableness unto itself, like that which a well-
disposed appetite finds unto savoury meat. As the * full soul
loaths the honey-comb,' so a mind under the power of carnal
affections hath an aversion unto all spiritual sweetness.
But spiritualized affections desire them, have an appetite
unto them, readily receive them on all occasions, as those
which are natural unto them, as milk is unto new-born babes.

2. Affections so disposed constantly, find a gust, a plea-
sant taste, a relish in spiritual things. They do in them
* taste that the Lord is gracious;' 1 Pet. ii. 3. To taste of

BEING SPIRITUALLY MINDED. 465

God's goodness, is to have an experience of a savoury relish
and sweetness, in converse and communion with him. And
persons whose affections are thus renewed, and thus im-
proved, do taste a sweet savour 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 do 'rejoice with joy unspeakable and full
of glory.' Neither is there any of them however condited
with afflictions or mortifications, but it is sweet unto 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 appetite unto heavenly things,
however any of them in their own nature, or in their dis-
pensation, may be bitter to flesh and blood, as are all the
doctrines of the cross, they are all sweet unto 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 un-
savoury and sapless, or as Job speaks, ' like the white of an
egg wherein there is no taste.' There may be in the dispen-
sation of the word a taste or pleasing relish given unto the
fancy; there may be so unto the notional understanding,
when the affections find no complacency in the things them-
selves. But unto them who are spiritually minded unto the
degree intended, they are all sweet, savoury, 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 occasions. 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 con-
tinually, and which God hath made provision 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 ;

VOL. Xlll. 2 H

466 THE GRACE AND DUTY OF

for there is room in them for all the graces of the Spirit to
inhabit; and do readily comply with the light and direction
of faith unto their exercise. When faith discerns and de-
termines that there is any thing to be done or suffered in a
way of duty unto the glory of God, the affections thus dis-
posed do not shut up or stifle the graces that are in them, but
carefully offer them unto their proper exercise.

These are some of those things which our affections, con-
formed unto heavenly things, will attain unto. And thus it
is with affections spiritually renewed, by being fixed on
things spiritual and heavenly, they are more and more con-
formed unto 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, on the con-
trary, such persons do 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 understanding, as do not give
a clear distinct representation of them in their own nature
unto them. For where they are not themselves 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 unto them as they ought, nor will ever be
conformed unto them.

2. Those notions in such persons are oft-times variously
influenced and corrupted by fancy and imagination. 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 spi-
ritual things as may render them suitable unto natural un-
renewed affections.

3. This in the progress of it produceth superstition, false

BEI'NG SPIRITUALLY MINDED. 467

worship, and idolatry. For they are all of them an attempt
to represent spiritual things in a way suited unto carnal un-
renewed affections ; hence men suppose themselves to be ex-
cited by them unto love, joy, fear, delight, in the things
themselves, when they all respect that false representation
of them, whereby they are suited unto them as carnal. These
have been the spring of all false worship and idolatry in the
Christian world.

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

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

3. The carnal minds of men, having no proper dis-
tinct apprehensions and notions of spiritual things in their
own nature, do endeavour to represent them under such no-
tions and images as may suit them unto their carnal unre-
newed affections. For it is implanted almost indelibly upon
them, that the end of all knowledge of spiritual things is to pro-
pose them unto the embraces of the affections. It were easy
to manifest that from these three corrupt springs, arose that
flood of idolatry and false worship which spread itself over
the church of Rome, and with whose machinations the minds
of men are yet too much replenished.

4. Where it is not thus, yet carnal affections do va-
riously debase spiritual things, to bring them into a con-
formity with themselves. And this may proceed so far, until
men think! wickedly, that God is altogether like unto them.
But I shall not insist on these things any farther.

2h2

468 THE GRACE AND DUTY OF

Lastly, Where affections are spiritually renewed, the per-
son of Christ is the centre of them; but where they are
changed only, they tend unto an end in self. Where the
new man is put on, * Christ is all in all ;' Col. iii. 10, 11. He
is the spring, by his Spirit, that gives them life, light, and
being ; and he is the ocean that receives all their streams.
God, even the Father, presents not himself in his beauty and
amiableness as the object of our affections, but as he is in
Christ, acting his love in him; 1 John iv. 8, 9. And as unto
all other spiritual things, renewed affections cleave unto
them, according as they derive from Christ, and lead unto
him; for he is unto them * all and in all.' It is he whom the
souls of his saints do love for himself, for his own sake, and
all other things of religion in and for him. The air is plea-
sant 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
refreshment could be received by it? Christ is ' the Sun of
Righteousness,' and if his beams do 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 affections spiritually renewed. They can
rest in nothing but in Christ; they fix on nothing but what is
amiable by a participation of his beauty; and in whatever he
is, therein do 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 in-
stances, that Christ, in the mystery of his person, and in the
glory of his mediation, are the only things that they dislike
in religion. False representations of him by images and
pictures they may embrace, and delight in false notions of his
present glory ; greatness and power may affect them ; a
worship of their own devising they may give unto him, and
please themselves in it : corrupt opinions concerning his
office and grace may possess their minds, and they may con-
tend for them; but those who are not spiritually renewed,
cannot love the Lord Jesus Christ in sincerity: yea, they
have an inward secret aversation 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 affec-

BEING SPIRITUALLY MINDED. 46S^

tions 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 renewed.

The things that remain will admit of a speedy despatch
as I suppose.

CHAP. XIX.

The second thing required that we may be spiritually
minded, as unto the interest of our affections therein, is the
object of them about which they are conversant, and where-
unto they do adhere. What this is materially, or what are
the spiritual things which our affections are to be set upon,
hath been declared already under the 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.
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 adherence unto them. For as
was intimated before, men may have false notions of spiritual
things, under which they may like them and embrace them
with unrenewed affections. Wherefore we shall inquire into
some of those considerations of heavenly things, under which
affections spiritually renewed do satisfactorily cleave unto
them with delight and complacency.

1. And the first is, that as they comprehend God in
Christ, and all other things, as deriving from him, and
tending-unto him, they have an infinite beauty, goodness,
and amiableness in them, which are powerfully 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 prevalent affection in the whole soul.
But it cannot be fixed on any object, without an apprehen-
sion, true or false, of an amiableness and desirableness in it,
from a suitable goodness unto all its desires.

And our fear, so far as it is spiritual, hath divine good-
ness for its object ; Hos. iii. 5. Unless this be that which
draws our hearts unto God, and the things of God, in all

470 THE GRACE AND DUTY OF

pretence of love unto him, men do but frame idols to them-
selves according to their own understanding, as the prophet
speaks, Hos. xiii. 2. Wherefore that our affections may cleave
unto 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 spi-
ritual things, but they know not why. Why they love other
things they know well enough, but why they love God they
cannot tell. Many are afraid of him, and suppose they ought
to love him, and therefore pretend so to do, though indeed
they know they do not; they do but flatter him with their
lips when their hearts are far from him. Some are much
affected with the benefits and mercies they receive from him,
and suppose that they love him on that account. But this
love is no other but what the devil falsely charged Job withal,
chap. i. 8 — 11. Some have delight in the outward modes
and rites of divine worship, wherewith they satisfy them-
selves that they love God and spiritual things, when they
only please their own imaginations and carnal minds. Many
have a traditional apprehension that they ought to love God,
they know no reason why they should not, they know it will
be ill for them if they do not, and these take it for granted
that they do. How few are there who have that spiritual
discerning and apprehension of the divine excellencies, that
view of the excellency of the goodness and love of God in
Christ, as thereby alone to be drawn after him, and to de-
light in him ; yet is this the ground of all sincere real love
unto God. Two things are required that we may apprehend
an amiable goodness in any thing, and cleave unto it with
sincere affection.

1. A real worth or excellency in itself.

2. A suitableness therein unto our condition, state, and
desires after rest and blessedness. The first of these is in
God, from what he is in himself; the latter is from what
he is unto us in Christ ; from both he is the only suitable ob-
ject unto our affections. Under this apprehension do we love
God for himself, or for his own sake ; not exclusively unto
our own advantage therein. For a desire of union and en-
joyment, which is our only advantage, is inseparable from
this love.

BEING SPIRITUALLY MINDED. 471

It may be, some cannot say that a distinct apprehension
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 skirt of his own love over the heart of a
poor sinner, and efficaciously draws it unto himself, without a
distinct apprehension 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 thereby, that he ran after him, and
would not be deferred, though Elijah said, ' Go back again;
for what have I done unto 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 unto thee ?'
its answer is, ' Lord, whither shall I go ?' I cannot leave thee,
my heart is given up unto thee, and shall never be taken
from thee.

But I say unto such, and to all others, that if we would
have refreshing evidences of our love unto God, that it is sin-
cere, if we would have it thrive and flourish, be fervent and
constant, we are to exercise ourselves unto the contempla-
tion of the divine goodness, and the suitableness of it unto
our souls in and by Jesus Christ. Nor can we cleave unto
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 desir-
able unto us. And it is to be bewailed to see how many walk
at random in profession, that know neither what they do, nor
where they go.

2. As we must see a goodness and probableness in spi-
ritual things absolutely, so as that we may fix our affec-
tions on them in a due manner, so we must see it compara-
tively with respect unto all other things, which gives them a
preference in our affections before and above them all. The
trial of love lies in the prevailing degree ; on more or less.
If we love other things, father, mother, houses, lands, pos-
sessions, 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 those things, we love him not at all.

472 'fHE GRACE AND DUTY OF

Wherefore that our affections may cleave unto them in a
due manner, we must seean 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 embraces do they
cleave unto them ? They see that in them which is amiable,
which is desirable and suitable unto their affections. Let
them pretend what they please, if they see not a greater
goodness, that which is more amiable, more desirable in spi-
ritual things, they love them not in a due manner ; it is tem-
poral things that hath the rule of their affections. Our
psalmist prefers 'Jerusalem before his chiefest joy ;' Psal.
cxxxvii. 6. Another affirms, ' that the law of God's mouth
was better to him than thousands of gold and silver ;' cxix.
72. ' More to be desired are the statutes of the Lord than
gold ; yea, than much fine gold, sweeter also than honey, or
the honey-comb ;' xix. 1. ' For wisdom is better than rubies ;
and all things that may be desired are not to be compared
unto it;' Prov. viii. 11. This is the only stable foundation
of all divine affections. A spiritual view and judgment of a
goodness, an excellency in them, incomparably above what-
ever is in the most desirable things of this world, are required
thereunto. 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 good
ness and excellency which is in spiritual things, which they
desire in them, upon the account whereof they do sincerely
value and esteem them above all things in this world what-
ever. And let not any deceive themselves with vain words
and pretences, whilst their esteem and valuation of present
enjoyments 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 spiritual things, we
must say, ' How dwelleth the love of God in them V Much
more when we see men not only giving up the whole of their
time and strength, with the vigour of their spirits, but sacri-
ficing their consciences also unto the attaining of dignities,

BEING SPIRITUALLY MINDED. 473

honours, preferments, wealth, and ease in the world ; who know
in their own hearts that they perform religious duties with
respect unto temporal advantages; I cannot conceive how it
is possible they should discern and approve of a goodness
and excellency in spiritual things above all others.

A due consideration is required hereunto, that all spiri-
tual things do proceed from, and are resolved into, an infinite
fountain of goodness, so as that our affections may abso-
lutely come unto rest and complacency, and find full assured
satisfaction in them. It is otherwise as unto all temporal
things. Men would very fain have them to be such, as
might give absolute rest and satisfaction unto all their
affections. But they are every one of them so far from it,
that all of them together cannot compose their minds in
rest and peace for one hour. They gain sometimes a trans-
port of affections, and seem for a season to have filled the
whole soul, so as it hath no leisure to consider their empti-
ness and vanity. But a little composure of men's thoughts,
shew that they are but a diversion in a journey or labour,
they are no rest. Hence are they called ' broken cisterns 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 in-
stances ; let him possess them in abundance beyond whatever
any man enjoyed in this world, or his own imagination could
beforehand reach unto ; 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 his folly.

But all spiritual things derive from, and lead unto, that
which is infinite, which is therefore able to fill all our af-
fections, and to give them full satisfaction with rest and
peace. They all lead us to the fountain of living waters,
the eternal spring of goodness and blessedness.

I do not say that our affections do attain unto this full
rest and satisfaction in this life. But what they come short
of therein, ariseth not from any defect in the things them-
selves to give this rest and satisfaction, as it is with the

474 THE GRACE AND DUTY OF

whole world; but from the weakness of our affections them-
selves, which are in part only renewed, 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 re-
ceive them in our minds and souls, the more firmly we ad-
here unto them, the nearer approaches we make unto our
rest and centre.

2. 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 spiritual truths, all spiritual and hea-
venly things whereby God reveals and communicates him-
self unto the souls of men, and all the ways and means of our
approach unto him in faith and obedience through Christ
Jesus, I now intend. All these are filled with divine wisdom ;
see 1 Cor. ii. 7. Eph. iii. 10. i. 8, 9. Now wisdom in
itself, and in all the effects of it, is attractive of rational af-
fections. Most men are brutish in them and their actings,
for the most part, pouring them out on things fleshly, sen-
sual, and carnal. But where they are at all reduced under
the conduct of reason, nothing is so attractive of them, so
suited unto them, which they delight in, as that which hath
at least an appearance of wisdom, A wise and good man
doth command the affections of others, unless it be their
interest to hate and oppose him, as commonly it is. And
where there is true wisdom in the conduct of civil affairs,
sober men cannot but approve of it, like it, delight in it, and
men of understanding do bewail the loss of it, since craft,
falsehood, treachery, and all sorts of villany, have driven it
out of the world. So is divine wisdom attractive of divine
gracious affections. The psalmist declares his admiration
of, and delight in, the works of God, 'because he hath made
them all in wisdom ;' Psal. 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 dispen-
sation of his grace and goodness unto us by him. The con-
sideration hereof fills the souls of believers with holy admi-

BEING SPIRITUALLY MINDED. 475

ration and delight, and thereon they cleave unto them with
all their affections. When we see there is light in them, and
all other things are in darkness, that wisdom is in them, in
them alone, and all other things are filled with vanity and
folly, then are our souls truly affected with them, and do re-
joice 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 spiritual affections unto spiritual things,
who hath not a spiritual view of the wisdom of God in them.

This is that which attracts our souls by holy admira-
tion unto unspeakable delight. And the reason why men
do so generally decline from any love unto the gospel, and
lose all satisfaction in the mystery of it, is because they are
not able to discern that infinite wisdom which is the spring,
life, and soul of it. When our minds are raised unto the
admiration of this wisdom in divine revelations, then will
our affections cleave unto the things that are revealed.

3. The acting of our affections in their adherence
unto 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
unto brutality, yea, whereby it becomes in some respects
more vile than the nature of beasts, is the giving up of the
affections unto things sensual, unclean, base, and unworthy
of its more noble principles. Hence are men said ' to de-
base themselves unto hell ;' Isa. Ivii, 9. And their affections
do 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 nothing more vile,
nothing more contemptible, nothing more like to beasts in
baseness, and to hell in punishment, than is the condition of
them who have enslaved their nature unto brutish sensual
affections. I say vile affections, fixed on, and cleaving unto,
sensual objects, dq^ debase the nature of man, and do both
corrupt and enslave all the more noble faculties of it ; the
very consciences and minds of men are defiled by them. If
you see a man whose affections are set inordinately on any

476 THE GRACE AND DUTY OF

thing here below, it is easy to discern how he goes ofF from
his native worth, and debaseth himself therein.

But the fixing of spiritual affections on spiritual objects
is perfective of our present state and condition. Not that
we can attain perfection by it; but that therein our souls
are in a progress towards perfection. This may be granted;
look how much vile affections fixed on, and furiously pur-
suing, things carnal and sensual, do debase our natures be-
neath its rational constitution, and make it degenerate into
bestiality ; so much spiritual affections fixed on, and cleaving
unto things spiritual and heavenly, do exalt our nature above
its mere natural capacity, making an approach unto the
state of angels, and of just men made perfect. And as
brutish affections, when they have the reins, as they say, on
their necks, and are pursued with delight and greediness,
do 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 alter-
eththe understanding) ; so holy affections fixed on spiritual
things, do elevate, raise, and enlighten the mind with true
wisdom and understanding. 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 fill the soul and
conscience with tumult, disorder, fear, and shame, where
men are not utterly profligate so as that the minds, thoughts,
and consciences of persons under their power, is a very hell,
for confusion and troubles ; so spiritual affections, duly
exercised on their proper objects, do preserve all things in
order in the whole soul ; they are life and peace. All things
are quiet and secure in the mind ; there is order and peace in
the whole soul, in all its faculties, and all their operations,
whilst the aff^ections are in a due prevailing manner fixed
upon the things that are above. Hence many persons, after
great turraoilings in the world, after they have endeavoured
by all means to come to rest and satisfaction therein, have
utterly renounced all concernments in earthly things, and
betaken themselves unto 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 tranquillity of mind

BEING SPIRITUALLY MINDED. 477

was attainable only in setting our affections on things above.
James 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 ? are they not from
hence ? The question is put unto yourselves, and your own
consciences, namely, from your lusts, that is the disorderly
affections that tumultuate in you. Do but search yourselves,
and you will quickly see whence all your troubles and dis-
quietments do arise. Your lusts, or corrupt and inordinate
affections, do 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 never 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 unto them, it so bringeth them unto it, and gives them
such a subsistence in it, as that all the powers and faculties
of it are in a progress towards their perfection ; see 2 Cor.
vii. 1. True wisdom and understanding, with soundness of
judgment in eternal things in the mind, holiness in the af-
fections themselves, liberty in the will, power in the heart,
and peace in the conscience, do in their measures all ensue
hereon. Whatever tastes we may have of these things,
whatever temporary experience we have of them, they will
not flourish in us, they will not abide with us in any con-
stancy, unless we are thus spiritually minded.

4. In the future enjoyment of the present object of
our spiritual affections, doth our eternal blessedness con-
sist. All men who are convinced of a future eternal condi-
tion, do desire when they depart hence to enter into blessed-
ness and glory. Howbeit what that blessedness, even as
unto 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 unto the affections of believers ; they know

478 THE GRACE AND DUTY OF

that in the enjoyment of God in Christ, their eternal blessed-
ness doth consist. How this is their happiness and glory,
how it will give them an everlasting overflowing satisfaction
and rest, they understand in the first fruits of it which they
here receive. And this is the ultimate object of their ufFec-
tions in this world, and they go forth unto all other spiritual
things in order thereunto. The more therefore their affec-
tions are fixed on them, the more they are kept up unto that
due exercise, the nearer approaches they make unto 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 unto God with fervent love and delight, in vain shall
any other objects rise up in competition to draw them off
unto themselves. The more we love God, the more like we
are unto him, and the more near the enjoyment of him.

CHAP. XX.

Having considered the nature of spiritual affections as re-
newed by grace, and those notions of their objects under
which they cleave unto them, it remains only that we in-
quire into the way of the soul's application of itself unto those
objects by its affections, which belong also unto our being
spiritually minded. And I shall give an account hereof in
some few particulars, with brief observations on them.

1. It is required that our adherence unto all spiritual
things with love and delight be firm and stable. The affec-
tions are the powers and instruments of the soul whereby it
makes application unto any thing without itself, and cleaves
unto it. This is their nature and use with reference unto
things spiritual. Transient thoughts of spiritual things,
with vanishing desires, may rise out of present convictions,
as they did with them who cried out unto our Saviour, ' Lord,
give us evermore of this bread,* and immediately left him.
Such occasional thoughts and desires are common unto all
sorts of men, yea, the worst of them ; ' let me die the death of
the righteous, and let my end be as his.' Fading satisfaction
with joy and delight do often befall men in their attendance on
the word, who yet never come to have it rooted in their hearts.

BEING SPIRITUALLY MINDED. 479

There are sundry things wanting unto the sincerity of
these affections.

1. Those in whom they are, never had a clear spiritual
view of the things themselves, in their own nature, which they
pretend to be affected withal.

2. They have not a sincere love unto them, and delight
in them, for their own sakes, but are only affected with some
outward circumstances and concernments of them.

3. They find not a suitableness in them unto the ruling
principles of their minds. They do not practically, they can-
not 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, vanishing,
as unto their exercise and operations. They are on and off,
now pleased, and anon displeased ; earnest for a little while,
and then cold and indifferent. Hence the things which they
seem to affect, have no transforming efficacy upon their souls;
they dwell not in them, in their power.

But where our affections unto spiritual things are sincere,
where they are the true genuine application of the soul, and
adherence unto them, they are firm and stable ; love and
delight are kept up unto such a constant exercise, as ren-
ders them immoveable ; this is that which we are exhorted
unto, 1 Cor. xv. 58. ' Therefore, my beloved brethren, be ye
steadfast, unmoveable, always abounding in the work of the
Lord, forasmuch as ye know that your labour is not in vain
in the Lord.' Transient affections, with their occasional
operations, deceive multitudes, ofttimes they are pregnant
in their actions, as those that are most sincere ; and many
effects in joys, in mournings, in complaints, they will pro-
duce, especially when excited by any outward affliction, sick-
ness, and the like. But their goodness is like the early
cloud, or morning dew. Let none therefore please them-
selves with the operations of transient affections with respect
unto spiritual things, be they never so urgent, or so pleasant,
or so frequent in their returns ; those that are sincere, are at
all times firm and stable.

2. That the soul do find a spiritual relish and savour
in the things which it so adheres unto. The affections are
the palate of the soul, whereby it tastes of all things which

480 THE GRACE AND DUTY OF

it receiveth or refuseth ; and it will not long cleave unto any
thing which they find not a savour 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 suitableness unto the aflPections, inclinations, and dis-
positions of the mind. Hence they have no relish unto men
of carnal minds. Whoever therefore would know whether his
affections do sincerely adhere unto spiritual things, let him
examine what relish, what sweetness, what savour 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 ad-
here unto them in a due manner.

This 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 experience. This
makes us long for what we have formerly enjoyed, and
strengthens faith, as unto 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. Oh ! saith such a one, that it were now with
me as in former days ; I know he who then gave me such
refreshing tastes of his own goodness,who made every thing
of himself sweet and pleasant unto me, can renew this work
of his grace towards me ; he can give me a new spiritual
appetite and relish, and he can make all spiritual things
savoury unto me again.

As a man under a languishing sickness, or when he is
chastened with strong pain, so as that his soul abhorreth
bread, and his daily meat, can remember what appetite he
had, with what gust and relish he was wont to take in his
food in the days of his health, which makes him to know
that there is such a condition, and to desire a return unto
it : so is it with a sin-sick soul ; it can find no relish, no gust,
no sweetness in spiritual things ; he finds no savour in the
bread of the word, nor any refreshment in the ordinances of
the gospel, which yet in themselves are daily meat, ' a feast
of fat things, and of wine well refined.' Yet doth it remem-
ber former days, when all these things were sweet unto him.
And if he have any spark of spiritual life yet remaining, it

BEING SPIRITUALLY MINDED. 481

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 or relish in spiritual things ; unto whom the
word is not savoury, nor other ordinances powerful ? Call to
mind how it hath been with you in former days ; and what
ye found in these things ; ' if so be,' saith the apostle, * that
ye have tasted that the Lord is gracious.' If you have not,
it is to be feared that you have never yet had the least sin-
cere love unto spiritual things ; for where that is, it will give
a spiritual relish of them. If you have, how is it you can
give yourselves rest one moment, without an endeavour after
the healing of your backsliding ?

3. It is required that our affections be so set on spi-
ritual things, so as to be a continual spring of spiritual
thoughts and meditations. No man can be so forsaken 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 in-
generate in him continual thoughts about it. Let men try
themselves as unto their relations, or their enjoyments, 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 pre-
tence and religion is vain. Where our affections are duly
placed on heavenly things, so as that we are indeed spi-
ritually minded, they will be a constant spring of spiritual
thoughts and meditations. But this also hath been before
spoken unto.

4. When our affections are thus applied unto spiritual
things, they will be prevalant and victorious against soli-
citations unto the contrary, or allurements to draw them
off unto 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 immediate impression on the mind and
conscience. Such are his injection of diabolical blasphemous
thoughts concerning God, his being, nature, and will ; and
the distresses which he reduceth men unto in their con-
sciences, through darkness, and misrepresentations of God

VOL. XIII. I

482 THE GRACE AND DUTY OF

and his goodness. But the high road and constant practice
of all our spiritual adversaries, is by the solicitation of our
affections unto objects that are in themselves, or in the de-
gree of our affections towards them, evil and sinful. Of the
first are all sensual pleasures of the flesh, in drunkenness,
uncleanness, gluttony, chambering, and wantonness, with all
sorts of sensual pleasures. Of the latter is all our inordi-
nate love unto self, our families, and the whole world, or the
things of it. Unto 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 withal. Solicitations they are of
our affections to draw them off from things spiritual and
heavenly, and to divert them unto other things. Hereby do
our enemies endeavour to beguile us, as the serpent be-
guiled Eve ; with fair and false representations of other be-
loveds, 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 beguiled
by the specious pretences wherewith we are solicited.

That our affections in the degree treated about, suppose
of love unto the world and the things of it, are lawful 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 unto it, as
renders them fruitless, useless, senseless, and is inconsistent
with that prevailing adherence of affections unto spiritual
things, that ought to be in us. Others are deluded by a pre-
tence, 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 the affections unto, in all other things they will be entire
for God ; the vanity of which pretence we have spoken unto
before. Others are ruined by giving place unto their soli-
citations, with respect unto any one affection whatever. As
suppose it be that of fear. In times of danger for profession,
multitudes have lost all their affections unto 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
affection, or a prevalent interest in it, they will not fail to

BEING SPIRITUALLY MINDED. 483

draw all others into a defection from Christ and the gospel.
He that loves his life shall lose it.

Wherefore, it is no ordinary nor easy thing to preserve our
affections pure, entire, and steady, in their vigorous adherence
unto spiritual things, against all these solicitations. Watch-
fulness, prayer, faith in exercise, and a daily examination of
ourselves, are required hereunto. For want of a due attend-
ance unto these things, and that with respect unto this end,
namely, the preservation of our spiritual affections in their
integrity, many, even before they are awarq, die away as to
all power and vigour of spiritual life.

5. Affections thus fixed upon things spiritual and hea-
venly, will give great relief against the remainders of that
vanity of mind which believers themselves are ofttimes per-
plexed withal. Yea, I do not know any thing that is a greater
burden unto 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 unto many. Nothing
can give the soul any relief herein, nothing can give bounds
unto 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 unto their production and main-
tenance, but only the growth of spiritual affections, ^vith their
continual vigorous actings on heavenly things. For hereby
the heart and mind will be so united unto them, (that which
the psalmist prays for, Psal. Ixxxvi. 11.) as that they will not
be ready to depart from them, and give entertainment unto
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 ima-
ginations which the foolish mind is apt to give entertainment
unto, are vain, empty, fruitless, and such as end in shame
and trouble.

Again, the vanity of the mind in an indulgence unto
foolish imaginations ariseth from, or is animated and in-
creased by, that gust and relish which it finds in earthly

2 i2

484 THE GRACE AND DUTV OF

things, and enjoyments of them, whether lawful 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 traveller, who, though he be en-
gaged in a journey on the most earnest occasion, yet he can-
not 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 alehouse. When men are engaged in im-
portant duties, yet if they always carry about them a strong
gust and relish of earthly things, they will ever and anon in
their thoughts divert unto them, either as unto such real ob-
jects as they are accustomed unto, or as unto what present
circumstances do administer unto corrupt affections, or as to
what they fancy and create in their own minds. And some-
limes, it may be, after they have made them a few shorter
visits, they take up with them, and lose wholly the work
they were engaged in. Nothing, as was said, will give re-
lief herein, but the vigorous and constant 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 unto the whole soul. They will so place the cross of
Christ in particular on the heart, as that the world shall be
crucified unto it, losing all that brightness, beauty, and
savour, which it made use of to solicit our minds unto
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 wan-
dering and roving of the outward senses. The senses, espe-
cially that of the eye, are ready to become purveyors to make
provisions for the vanity and lusts of the mind. Hence the
psalmist prays, 'Turn away mine eyes from beholding va-
nity.' If the eyes rove after vain objects, the mind will
ruminate upon them ; and another afHrms, 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 a useful labour, would this place admit of it, to dis-
cover the ready serviceableness of the outward senses and
members of the body unto sin and folly, if not watched
against ; Rom. vi. 13. 19. Of the same nature is the inces-
sant working of the fancy and imagination, which of itself

BEING SPIRITUALLY MINDED. 485

is evil continually, and all the day long. This is the food of
a vain mind, and the vehicle or means of conveyance for all
temptations from Satan and the world. Besides, sundry oc-
casions of life and conversation are usually turned, or abused
unto 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 withal, is maintained and excited- Nor without
this prevalency in the mind, will ever a work of mortification
be carried on in the soul; Col. iii. 2. 4, 5.

CHAP. XXI.

Having declared wherein this duty of being spiritually
minded doth consist, that which remains in compliance with
the text, from whence the whole is educed, is to manifest
how it is life and peace, which is affirmed by the apostle.
Tiiis shall be done with all brevity, as having passed through
that which was principally designed.

And two things are we to inquire into.

First, What is meant by life and peace.

Secondly, In what sense to be spiritually minded, is both
of them.

First, That spiritual life whereof we are made partakers in
this world, is threefold, or there are three gospel privileges
or graces so expressed.

1. There is the life of justification. Therein the just by
faith do live, as freed from the condemnatory sentence of the
law. So ' the righteousness of one comes on all that believe
unto the justification of life;' Rom. v. 18. It gives unto be-
lievers a right and title to life; for they that 'receive the
abundance of grace, and the gift of righteousness, shall reign
in life by one, Christ Jesus ;' ver. 17. This is not the life here
intended, for this life depends solely on the sovereign grace
of God by Jesus Christ, and the imputation of his righteous-
ness unto us, unto pardon, right to life and salvation.

2. There is a life of sanctification. As life in the fore-
going sense is opposed unto death spiritual as unto the guilt

486 THE GRACE AND DUTY OF

of it, and the condemnatory sentence of death wherewith it
was accompanied ; so in this it is opposed unto it, as unto
its internal power* on, and efficacy in, the soul, to keep it
under an inipotency unto 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;' Ephes. ii. 1 — 5. Of this life the apo-
stle treats directly 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 sanctification, whereby we are
freed from it.

And to be spiritually minded is 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 communica-
tion of a principle of life, that is, of faith and obedience, unto
all the faculties and powers of our soul, enabling us to live
unto God. To be spiritually minded, which is a grace where-
unto many duties do concur, and that not only as to the act-
ings of all grace in them, but as unto the degree of their
exercise, cannot be this life formally. But it is that where-
in the power of this principle of life doth in the first and
chiefest place put forth itself. All actings of grace, all
duties of obedience, internal and external, do proceed from
this spring and fountain. Nothing of that kind is accept-
able unto 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 sanctifi-
cation, is to renew the mind, to make it spiritual ; and there-
on gradually to carry it on unto 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 com-
munication of it unto him, being by an almighty act of
creating power, Ephes. ii. 10. it is not easily discernible, so
as to help us to make a right judgment of it, from its
essence or form. But where things are themselves indis-
cernible, we may know them from their proper and insepa-

BEING SPIRTTUALLV MINDED. 487

lable adjuncts, which are therefore called by the nam€s of
the essence or the form itself. Such is this being spiritually
minded with respect unto the life of sanctification ; it is an
inseparable property and adjunct of it, whereby it infallibly
evidenceth itself unto them in whom it is. In these two
respects it is the life of sanctification.

3. Life is taken for the comforts and refreshments of
life; so speaks the apostle, 1 Thess. iii. 8. * Now we live, if
ye stand fast in the Lord ;' now our life will do us good, we
have the comforts, the refreshments, and the joys of it. ' Non
est vivere, sed 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 unto it, which make it pleasant and desirable.
And I do suppose this is that which is principally 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. 1. General and absolute, that is, peace
with God through Jesus Christ, which is celebrated in the
Scripture, and which is the only original spring and fountain
of all consolation unto believers ; that which virtually con-
tains in it every thing that is good, useful, or desirable unto
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, notour 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 spi-
ritually minded is no way the cause or reason, only it is an
evidence and pledge of it, as we shall see.

2. Not as unto 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 unto us by an immediate act of the
Holy Spirit dwelling in us ; Rom. v. 5. the latter is an effect
on our minds begun, and gradually carried on, by the duties
we have before at large declared. The immediate actings
of the Holy Spirit, in sealing us, witnessing unto our adop-
tion, and being an earnest of glory, are required unto the
former ; our own sedulity and diligence in duties, and the
exercise of all grace, are required unto the latter.

488 THE GRACE AND DUTY OF

2. Peace is taken for a peculiar fruit of the Spirit, con-
sisting in a gracious quietness and composure of mind in the
midst of difficulties, temptations, troubles, and such other
things as are apt to fill us with fears, despondencies, and
disquietments. This is that which keeps the soul in its own
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 unto, there are two
things from which we are secured by this peace, which is an
effect of being spiritually minded.

1. The first is offences. There is nothing of whose danger
we are more warned in the gospel, than of offences. ' Woe
to the world,' saith the 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 divisions that are among Christians; the
endless differences of opinions, and diversity of practices in
religion and the worship of God ; the falls and sins of pro-
fessors, the fearful end of some of them ; the reproaches that
are cast on all that engage into any peculiar way of holiness
and strictness of life; with other things of the like nature,
whereby the souls of innumerable persons are disquieted,
subverted, or infected, are to be reckoned unto this head.
Against any hurtful or noxious influence on our minds from
these things, against disquietments, dejections of spirit, and
disconsolations, are we secured by this peace. So the
psalmist assures us, Psal. cxix. 165. ' Great peace have they
that love thy law, and nothing shall offend them.' The law,
or the word of God, is the only way of the revelation of God
and his will unto us, and the only outward way and rule of
our converse and communion with him. Wherefore, to
love the law, is the principal part of our being heavenly
minded ; yea, virtually that which comprehends the whole.
For such as do so, nothing, none of the things before-men-
tioned, nor any other of the like nature, shall be an offence,
a stumbling-block, or cause of falling into sin. And the
reason is, because they have such an experience in them

BEING SPIRITUALLY MINDED. 489

selves of the truth, power, efficacy, and holiness of the gos-
pel, as that the miscarriages of men, under a profession of it,
shall never be unto them an occasion of falling, or being of-
fended at Christ. And I 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 sur-
prised 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 all (it were well if it were not
so well known) what disquietments, dejections, and discon-
solations these things are apt to fill the minds of men withal ;
what fears, troubles, sorrows, they reflect upon them. Against
all these effects of them, this peace intended, gives us secu-
rity. It makes us to preserve a peaceable, yea, a joyous life
in our conflict with them. See John xvi. 33.

Both these, as here joined together, life and peace, do
comprise a holy frame of heart and mind, wherein the souls
of believers do find rest, quietness, refreshment, and satis-
faction in God, in the midst of temptations, afflictions, of-
fences, and sufferings. It is the soul's composure 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 occurrences.

Secondly, Our next inquiry is. How this spiritual minded-
ness is life and peace, or what it contributes unto them ;
how it produceth the frame of heart and mind so expressed.
And this it doth several ways.

1. It is the only means on our part, of retaining a sense
of divine love. The love of God in a gracious sense of it,
as shed abroad in our hearts by the Holy Ghost, is the first
and only foundation of all durable 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 communicates by an act of sovereign grace, for the
most part without any preparation for it in ourselves. ' He
creates the fruit of the lips ; peace, peace.' But although di-

490 THE GRACE AND DUTY OF

vine love be in itself unchangeable, and always the same ; yet
this sense of it may be lost, as it was in David, when he
prayed that God would restore unto him the joys of his
salvation, Psal. 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 obtain a gracious refreshing sense of
divkie love, after it is once granted unto us, belongs not unto
my present purpose. But this I say, there is not any thing
wherein we are more concerned, for to be careful and diligent
in, than as unto what belongs to that end. For men who, by
a mere act of sovereign grace, have tasted herein of the good-
ness of God, who have had the consolation and joys of it,
to be negligent in the keeping and preserving it in their
souls, is a provocation' that they will at one 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
argues a mighty prevalency of some corruption or tempta-
tion, 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 unto our spiritual riches ; and being lost will,
at one time or another, affect us with sorrow.

And I am afraid that many of us are very negligent herein,
unto the great prejudice of our souls and spiritual state.
Many of such intimations are given us by the Holy Ghost
through the word, which we take little notice of; either we
know not the voice of Christ in them, or do not hearken unto
him in a due manner, or refuse a compliance with him, when
we cannot but know that he speaks unto us. See Cant. v. 2, 3.
Or if we receive any impressions of a gracious sense of divine
love in them, we quickly lose them, not knowing how much
the life of our souls is concerned therein, and what use of
them we may have in our following temptations, trials, and
duties.

Now the great means of retainins; a sense of the love of
God, which is the only spring of life and peace unto our
souls, is this grace and duty of being spiritually minded.
This is evident from the very nature of the duty. For,

1. It is the soul's preserving of itself in a frame meet

BEING SPIRITUALLY MINDED. 491

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 it and retain it, are spiritual and heavenly,
always prepared for that holy converse and communion
with himself, which he is pleased to grant us through Jesus
Christ. And,

2. It will fix our thoughts and affections upon the
grace and love of God, communicating such an inestimable
mercy unto 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 gracious pledges of divine fa-
vour, as David is often remembering and calling over what
he received in such places, as in the * land of the 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 affections cleave
unto them, do never esteem heavenly mercies and privileges
as they ought. The full soul loatheth the honeycomb. And
God is well pleased, when a high valuation is put upon his
kindness ; as he is greatly provoked by the contrary frame ;
which indeed nothing but infinite patience could bear withal.
It is a 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 unto
them. Much more is he provoked with our regardlessness
of the least of those mercies which are the peculiar purchase
of the blood of his Son, and the effects of his eternal love and
grace. He alone who is spiritually minded, valueth, prizeth,
and lays up these inestimable jewels in a due manner.

4. Such persons only know how to use and improve
all communications of a sense of divine love. These things
are not granted unto us to lie by us, without any use of
them. They are gracious provisions wherewith we are fur-
nished to enable us unto all other duties, conflicts, 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 improvement of them, they grow
more bright in our minds every day, and are ready for use, in

492 THE GRACE AND DUTY OF

which posture they are safely preserved. But these things
will yet be farther manifest in the instances that ensue.

2. This frame of mind casts out all principles and
causes of trouble and disquietment, which are inconsistent
with life and peace. There are in us by nature principles of
contrariety and opposition unto spiritual life and peace, with
sundry things, whose abode and prevalency in us is incon-
sistent 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 the means of grace, nor perform any duty in a
right manner; James i. 27. This is that which stands in di-
rect immediate opposition and contrariety unto 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 spirit, working, tumultuating, acting
themselves in the minds of men, will not suffer either the
life of holiness to flourish in them, or any solid peace to
abide with them. The soul is weakened by them as unto
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 a hell within, of darkness,
confusion, and enmity against God, preparing men for a
hell of punishment without, unto eternity. And according
as they remain, or have any prevalency in us, so are spiritual
life and peace impaired and obstructed by them. Now the
very nature of this grace and its universal exercise, is suited

to the casting; out of all the relics of this ' filthiness and su-
es

perfluity of naughtiness.' It brings in a principle into the
mind directly contrary unto that from whence they do pro-
ceed. All the actings of it, which we have described, lie in
direct tendency unto the extirpation of these causes of fil-
thiness which ruin life and peace ; nor will they by any
other way be cast out. If the mind be not spiritual, it will
be carnal; if it mind not things above, it will fix itself in-
ordinately on things below.

2. That disorder which is by nature in the affections and
passions of the mind, which is directly opposite unto spi-
ritual life and peace, is cast out, or cured hereby. It is a

BEING SPIRITUALLY MINDED. 493

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 unto the degrees of the prevalency of such pas-
sions in us, we have not been made partakers of evangelical
grace. It were an easy task to demonstrate how the dis-
order of our affections and passions is destructive of spi-
ritual life and peace. The contrariety that is in them, and
contradiction unto one another, their violence, impetuous-
ness, and restlessness, their readiness to receive and take in
provocations on all occasions, and frequently on none at all,
but what imagination presents unto them, are sufficient evi-
dences hereof. Can we think that life and peace do inhabit
that soul wherein anger, wrath, envy, excess in love unto
earthly things, do dwell, and on all occasions exert them-
selves ? there, where there is a continual tumult, fighting, and
rebellion, as there is where the passions of the mind are not
under the conduct of reason, nor of grace ?

The nature and principal effect of this spiritual minded-
ness, is to bring all the affections and passions of our minds
into that holy order wherein they were created. This was
that uprightness wherein God made us ; namely, the whole
blessed order of all the powers, faculties, and affections of
our souls, in all their operations, in order unto our living
unto God. And this is restored unto us by this grace, this
duty of being spiritually minded. And wherein it falls
short of that perfection which we had originally {for the
remainders of that disorder which befell 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 unto, in the state of nature uncorrupted.
Hereby are life and peace brought into our souls, and pre-
served in them.

3. It is that whereby our hearts and minds are taken off
from the world, and all inordinate love thereunto. Where
this is in prevalent degree, there is neither life nor peace-
and every excess in it both weakens spiritual life, and dis-

494 THE GRACE AND DUTY OF

turbs, yea, destroys all solid spiritual peace. I have occa-
sionally spoken unto 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 unto these things, the
principal causes why we thrive no more in the power of spi-
ritual life, and whence we meet with so many disquietments
and dejections of spirit unto the disturbance of our peace
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. Wherefore, * to be spiritually minded is life and
peace,' because it subdues and expels that inordinate love
unto present things, which is destructive of them both, and
inconsistent with them.

4. It preserves the mind in a due and holy frame in the
performance of all other duties. This also is indispensably
required, unto the preservation of life and peace, especially
unto 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 attendance unto holy duties, as may be advantageous unto
our souls; against all which we have relief by being spiritu-
ally minded.

1. Distractions.

2. Despondencies,

3. Weariness.

4. Unreadiness of grace for exercise.

1. Distraction of mind and thoughts hath this evil
effect, which many complain of, few take the right way of
deliverance from. For this evil will not be cured by attend-
ance unto any particular directions, without a change of the
whole frame of our minds. Nothing can give us relief here-
in, 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 de-
light, 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
into the likeness of spiritual things ; so as that they are

BEING SPIRITUALLY MINDED. 495

suited unto it, and pleasant unto our affections. The mind
and the things themselves are thereby so fitted unto each
other, that on every occasion they are ready for mutual em-
braces, 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 incur-
sions of the guilt of sin. The remembrance hereof fre-
quently solicits the minds of persons in their first entrances
into duty, unless they are under especial actings of grace,
stirring them up unto 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 no, when duty and opportunity call them thereunto.
To be spiritually minded, we have manifested in many in-
stances, is the great preservative against these disheartening
incursions of sin. It is the soul's watch and guard against
them, whencesoever they arise or proceed. No lust or cor-
ruption can be prevalent in a spiritual mind. And this is
the principal cause of such incursions of sin, as affect the
soul with a disheartening sense of guilt. No affections can
abide in any sinful disorder, where the mind is so affected.
This also gives sin an entrance unto 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, abate their ten-
dency unto the improvement of life and peace in us. This
evil ariseth from the same cause with that of distraction be-
fore-mentioned. And it is ofttimes increased by the weak-
ness and indispositions of the flesh, or of the outward man.
Sometimes the spirit is willing, but through the weakness of
the flesh, it is disappointed. The principal cure hereof lies
in that delight which spiritual mindedness gives unto the
soul in spiritual things. For where there is a constant de-
light in any thing, there will be no weariness, at least, not
such as shall hinder any from cleaving firmly unto the things
wherein he doth delight. 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 out-
ward man. For as it will preserve the mind from attending

496 THE GRACE AND DUTY, &C.

too much unto their solicitations, crying spare thyself, by
filling and possessing the thoughts with other things ; so it
will offer a holy violence unto the complaints of the flesh,
silencing them with a sense of, and delight in, holy duties.

4. The unreadiness of grace for its due and proper exer-
cise, is another thing which defeats us of the benefit of holy
duties. The seasons of them are come, sense of duty car-
ries men unto an attendance unto them, and the performance
of them. But when they should enter upon them, those
graces of faith, love, fear, and delight, wherein the soul and
being of them do consist, are out of the way, unready for a
due exercise ; so as that men take up and satisfy themselves
with the mere outward performance of them. The heart and
mind have been taken up with other things ; due preparation
hath been wanting ; men come unto 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 unto a
due exercise. But herein lieth the very life of being spi-
ritually 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 spi-
ritually minded.

Lastly ; this frame of mind brings the soul unto, and
keeps it at, its nearest approaches unto heaven and blessed-
ness, wherein lie the eternal springs of life and peace. Ac-
cording unto the degrees of this grace in us, such are those
of our approaches unto God. Nearness unto him gives us
our initial conformity unto him, by the renovation of his
image in us, as our presence with him will give us perfec-
tion therein ; for when we see him, we shall be like unto him.
He therefore alone as he is in Christ being the fountain of
life and peace, by our drawing nigh unto him, and by our
likeness of him, will they thrive and flourish in our souls.

THE END.

Printed by J. F. Davj:, St. John's Square.