Obstruction unto Fruitfulness Thrnkfulness 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 whil'st it is so with us we can neither value the Grace of God in granting us this Inestimable Priviledge 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 119. arose from the Spiritual Benefit and Advantage which he received by them as he constantly declares And the sole Reason on the other hand why men grow so careless negligent 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 a while when a sense of those Temporary Impressions is worn off finding no real Spiritual Benefit by it they loose all delight in it and become very indifferent as unto its Enjoyment The Frame which such Persons at length arrive unto is described Mal. 1.13 and 3.14 And none can give any greater Evidence of the Decay of all manner of Grace in them or of their being destitute of all Saving-Grace than when they apostatize from some 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 ensnared every foolish Prejudice every Provocation every wanton Opinion and Imagination will confirm them in and increase their gradual Backsliding And as it is with Believers as unto the hearing of the Word in general so it is as unto the Degrees of Advantage which they find by it VVhen Men have enjoyed the Dispensation of the Word in a peculiar manner Spiritual and Effectual if they can be content to forego it for that which is more cold and lifeless provided it possesseth the same time and outward Form with the other it is no great Evidence that their Souls 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 Engagements it hath brought their Souls into what encouragements unto Faith and Obedience it hath furnished them withal and long after renewed Sense of its Enjoyments When we do not find in our selves 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 VVhen the Soul of a Believer hath had Experience of the Communion which it hath had with God in them or either of them of the Spiritual Refreshment which it hath had from them of the Benefits and Mercies which are obtained by them in recovery from Temptations Snares Despondencies in Victory over Sin and Sathan in Spiritual Impressions working it unto an holy watchful Frame which hath abode with it in other VVayes and Occasions with the like Advantages wherewith fervent and Effectual Prayer and sincere Heavenly Meditation are accompanied 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 satisfie Convictions He who had the benefit of a serene and wholsome 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 Priviledges 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 Remembrance of the Frame of their Souls and the Intimations of Gods 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 concurr'd 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 Allurements to disappear When others have been under the Power of such Dispondencies 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 evidenced it self in former Duties Multitudes in Feares Distresses and Temptations have found Relief unto their Spirits and Encouragement unto their Faith in the Remembrance of the Returnes 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 multiplyed and whatever Devotion they seem to be accompanied withal will never ingage Spiritual Affections unto them When these things are absent when the Soul hath not Experience of them Prayer is but a lifeless Form a dead Carcase 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 Communications from him but this is done only for a time and principally to stir them up unto that Fervency and Preseverance 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 Ordinances of Divine Worship Fourthly 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 Acknowledgement is made of all the glorious Excellencies
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 lyes your great Duty with respect unto your Temptations namely in a constant exercise of your Thoughts on the Love Care Compassion and tenderness of Christ with his Ability to help succour and save them that do believe so to strengthen your Faith and Trust in him which will prove assuredly successeful 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 therein what if he should be perswaded 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 Indifferency unto Holy Duties are the effects of this hour of Temptation I do not say determinately that so it is let others judge as they see cause But if any one do so judge undoubtedly it is his Duty to be exercised in his Thoughts how he may escape in this day of Tryal and be counted worthy to stand before the Son of Man He will find it his concernment to be conversant in his mind with the Reasons and Motives unto watchfulness and how he may obtain such supplies of Grace as may effectually preserve him from such Decayes 3. All things in Religion both in Faith and Practice are to be the Objects of such Thoughts As they are proposed or occurr unto 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 Ruine of many Souls I shall therefore choose out some Instances as was before proposed of those things which I judge that they who would be Spiritually minded ought to abide and abound in Thoughts concerning them 1. It is our Duty greatly to mind the things that are above eternal things both as 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. 3.1 2. If ye then be risen with Christ seek those things that are above where Christ sitteth at the right hand of God Set your Affections or your Thoughts Mind much the things that are above It becomes those who through the vertue 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. 4.16 17 18. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal weight of Glory Whilst we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Not to faint under the daily Decays of our outward man and the Approaches of Death thereby to bear afflictions as things light and Momentary to thrive under all in the inward man are unspeakable Mercies and Priviledges Can you attain a better frame Is there any thing that you would more desire if you are Believers Is it not better to have such a mind in us than to enjoy all the Peace and security that the world can afford One principal means whereby we are made partakers of these things is a due Meditation on things 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 withall Heb. 6.19 20. whereof we shall speak more afterwards Without doubt the generality of Christians are greatly defective in this Duty partly for want of Light into them partly for want of Delight in them they think little of an eternal Countrey Wherever men are they do not use to neglect Thoughts of that Countrey wherein their Inheritance lyes 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 Countrey wherein lyes our Eternal Inheritance is not regarded Men do not as they ought exercise themselves unto thoughts of things Eternal and Invisible It were impossible if they did so that their Minds should be so earthly and their Affections cleave so as they do 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 Vail will be cast by it on all the desireable 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 perswasion 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 Concerns do lye as well as those which are excellent and glorious in themselves The Direction thereon is that we would make Heavenly Things the things of the future State of Blessedness and Glory a principal Object of our Thoughts that we would think much about them that we
a discriminating character of Believers 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 Godliness judge there can be any Glory in rough unwrought Grace they know not what lustre and beauty the polishing of the Heavenly hand will give 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 understand 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 mens 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 Nature as manifested in him are an effectual Means for the improvement of spiritual Life and the encrease 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 Secondly 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 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 lyes the great Trial whether we are spiritually minded or no by vertue of this Rule If we are risen with Christ we will mind the things that are above Col. 3.3 2. Here lyes the great Means whereby we may attain further degrees in that blessed frame of mind if it be already formed in us by vertue 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. 3.18 3. Here lyes 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 vertue of that Rule Where our Treasure is there will our Hearts be also Are they our Treasure our Portion our Reward in comparison whereof all other things are but loss and dung we shall assuredly be conversant in our minds about them 4. It cannot be imagined that a man should have in him a Principle cognate and suited unto things above of the same kind and nature with them that his Soul should be under the conduct of those habits of Grace which strive and naturally tend unto Perfection labouring greatly here under the weight of their own weaknesses as it is with all who are truely Spiritually Minded and yet not have his Thoughts greatly exercised about these things 1 Joh. 3.3 It were well if we would trye our selves by things of so uncontroulable 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 turmoyl 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 they 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 it but only that they would not go to Hell But most would dye 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 lye in them not to abound in Meditation concerning them it argues indeed that whatever they profess they are earthly and carnal Again Meditate and think of the Glory of Heaven so as to compare it with the opposite state of Death and eternal Misery Few men care to think much of Hell and the Everlasting Torments of the Wicked therein Those do so least who are in 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 Opinion that there is no such Place because it is their Interest and Desire that there should be none Some out of Profaneness make a Scoffe 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 self 〈◊〉 in all the Scripture besides These Thoughts â—â—â—…ost proceed from an unwillingness to be troubled 〈◊〉 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
especial particular Lust may be so warmed and fomented by mens constitutions 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 predominancy enquired after And the Difference between the perplexing sollicitation of any corruption unto sin and the conquering prevalency of it lyes in this that under the former the Thoughts contrivances and actings of the mind are generally disposed and enclined 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 it self is sweet unto such Persons under this notion as it is that which will deliver them from the perplexing Power of their Corruptions so is the state of such a Soul at large represented Rom. 7. 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 fulfill it in the Lusts thereof It fills the mind with pleasing contemplations of its Object and puts it on contrivances for satisfaction Yea part of the Bitterness of Death unto such Persons is that it will make an everlasting separation between them and the satisfaction they have received in their Lusts. It is bitter in the Thoughts of it 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 predominant 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 rendred in the Multitude 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 mens corruptions and sayes to their proud waves thus far shall ye proceed and no farther He either layes a restraint on their minds that when Lust hath fully conceived it shall not bring forth sin or he sets an hedge before them in his Providence that they shall not be able in their circumstances to find their way unto what perhaps they do most earnestly desire A woful Life it is that such Persons lead They are continually tortured between their 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 discovered in this world in others they are not For some mens sins go before them unto Judgment and some follow after Some fall into sin upon surprizal from a concurrence 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 an 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 restraint removes his hindrances and gives them up unto their own Hearts Lusts to do the things that are not convenient All things hereon suits their Desires and they rush into actual sins and follies setting their feet in the paths that go down to the Chambers of Death The uncontrollable Power of sin in such Persons and the greatness of Gods 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 on 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 delight in are towards the Pleasures of it If any Thoughts of God come in as a faint Tyde for a few minutes and drive back the other stream they are quickly repelled and carryed away with the strong current of those which proceed from their powerful Inclinations Yet may such Persons abide in the Performance of outward holy Duties or attendance 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 expresly affirmed Ezek. 33.31 32. But in these things they have no immediate real Thoughts of God none that they delight in none that they seek to stirr up in themselves and those which impose themselves on them they reject 2. As they will not so they dare not think of God They will not because of the Power of their Lusts they dare not because of their Guilt No sooner should they begin to think of him in Good Earnest but their sin would lose all its desirable forms and appearances and represent it self in the Horror of Guilt alone And in that condition all the Properties of the Divine Nature are suited to encrease the Dread and Terror of the sinner Adam had heard Gods voice before with Delight and satisfaction But on the hearing of the same voice after he had sinned he hid himself and cryed 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 may be an Evidence of our being so 1. That we take delight in them Psal. 30.4 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 stirrs them up unto Thankfulness 1. They rejoyce in what God is in himself Whatever is good amiable or desireable 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
Soul and Body 1 Thes. 5.23 When we say that we are Sanctifyed in part only we do not say that any Part Power or Faculty of the Soul is unsanctifyed but only that the work is not absolutely perfect in any of them All Sin may retain Power in some one Affection as Anger fear or Love as unto actual Irruptions and Effects more than in all the rest As one Affection may be more eminently Sanctifyed in some than in others For it may have advantages unto this End from Mens 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. 18.23 I have known Persons shining examplarily in all other Graces who have been scarce free from giving great Scandal by the excess of their Passions and easy Provocations thereunto And yet they have known that the setting themselves unto the sincere vigorous Mortification of that disorder is the most eminent Pledg of their Sincerity in other things For the Tryal of our self denyal lyes in the things that our natural Inclinations lye strongest towards Howbeit as was said there is no Affection where there is this Work of Renovation but it is sanctifyed 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 inabled unto 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 Dammage 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. 7.7 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 sanctifyed 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 crucifyed in all the Members of it because of its adherence unto the whole Person in all its Powers and Faculties So the Grace implanted 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 accepted from the Renovation that is by Grace He in whom any one Affection is utrerly 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 require the whole Heart and will have it or more The chief work of a Christian is to make all his Affections in all their Operations subservient unto the Life of God Rom. 6.17 And he who is wise will keep a continual Watch over those wherein he finds the greatest Reluctancy thereunto And every Affection is originally sanctifyed according unto the use it is to be of in the Life of Holiness and Obedience To be intire for God to follow him wholly to cleave unto him with purpose of Heart to have the Heart circumcis'd to love him is to have all our Affections renewed and sanctifyed without which we can do none of them When it is otherwise there is a double Heart an Heart and a Heart which he abhors Their Heart is divided now shall they be found faulty Hosea 10.2 So it is in the other Change mentioned What ever is or may be wrought upon our Affections when they are not Spiritually 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 it self 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 10.17 18 19 20 21 22. Thus there are many who in other things are reduced unto Moderation Sobriety and Temperance yet there remaineth in them the Love of Mony 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 principal Devotionists in the Church of Rome and elsewhere we may see some go soberly about the Persecution and Destruction of other Christians Some will cherish one Secret Lust or other which they cannot but know to be pernitious unto their Souls Some love the Praise of Men which will never permit them to be truely Spiritually Minded so our Saviour testifyeth of some that they could not believe because they loved the Praise of Men. This was the known Vice of all the antient Philosophers They had many of them on the Principles of Reason and by severe Exercise subdued their Affections unto great Moderation about Temporary things But in the mean time were all of them Slaves to vain glory and the praise of men untill by the publick 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
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 Judgement 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. 10.3 4. They looked and sought for Righteousness 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 Ruine Rom. 9 31 32 33. And when men were perswaded that Righteousness was to be attained by Works of Munificence and supposed Charity in the dedication of their Substance unto the Use of the Church they who otherwise were covetous and greedy and oppressing would lavish Gold out of the Bag and give up their whole Patrimony with all their ill gotten Goods to attain it so powerfull 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 oft times abound in a Multiplication of them Especially will they do so if they may be performed in such a way and manner as pleaseth their Affections with a shew of Humility and Devotion requiring nothing of the Exercise of Faith or sincere Divine Love therein So is it with many in all kinds of Religion whether the way of their Worship be true or false whether it be appointed of God or rejected by him And the declaration hereof is the subject of the Discourse of the Prophet Isaiah 1.11 12 13 14 15 16 17 18 19. Also Mich. 6.7 8. Fourthly The Reputation of Devotion in Religious Duties may insensibly affect the unrenewed Minds of Men with great diligence and delight in their performance However Men are divided in their Apprehension and Practice about Religion 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 Religion which according to their own Light and Perswasion they judge incumbent on them This greatly affects the Minds of Men whil'st 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 Devotion 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 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 publick 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 desire 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 Fifthly I should in the last place insist on Superstition As this is an undue Fear of the Divine Nature Will and Opperations 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 outward Way and Means of Religious Service and consists in the devout Performance of such Duties as God indeed accepts not but forbids so it belongs only to Religion as it is false and corrupt How in both 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 humane 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 Spiritually 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 Spiritually 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 nothing of this Supernatural Renovation our present enquiry is what are the Differences that are between the actings of the Affections 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 oft times 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 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 Affections are Spiritually renewed do delight in the Institutions of Divine Worship and attend unto their Observance with great heed and diligence And
A Signal Contempt of the Love Grace Faithfulness and Wisdom of God in giving of us such Promises of Grace to make us to encrease thrive and grow How can it be done more effectually than by such a neglect of his Promised Grace Secondly An Evidence that such Persons love not care not for Grace or Holiness for their own Souls but meerly to serve their turn at present as they suppose nor do desire the least of Grace or Priviledge by Christ without which they can have any hopes to get to Heaven This sufficiently discovers men to be wholly under the Power of Self-Love and to center therein for if they may have so much Grace and Mercy as may save them they care for no more Thirdly 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 forward towards farther Attainments and farther Degrees of Spiritual Strength in the Life of God So the Apostle declares it in his own Example Phil. 3.10 11 12 13 14. What thoughts can these Persons have concerning the Glory Power and Efficacy of Gospel Grace which they suppose they have received If they measure them by the Effects which they find in themselves either as 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 dayly into the Image of Christ. Fourthly It is that which hath lost the Reputation and Glory of the Religion in the World and therein the Honour of the Gospel it self For the most of Professors do take up with such Measures as put no lustre upon it as give no Commendation unto the Religion they profess For their measures allow them such a Conformity unto the World in their Wayes Words and Actions in their Gestures Apparrel and Attire as that they are no way visibly to be distinguished from it Yea the Ground and Reason why the most do rest in their present measures is because they will not be further differenced from the World This hath greatly lost the Glory Honour and 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 Heavenlyness 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 dayly into the Image and Likeness of God Fifthly Whatever is pretended unto the contrary it is inconsistent with all solid Peace of Conscience For so such thing is promised unto any who live in such a Contempt of Divine Promises nor is it attainable but by the diligent Exercise of all those Graces which lye 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 Tryals 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 Tryal or Word of Conviction befalls them they cannot but enquire 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 lyes in this Frame and Disposition They have been so far satisfyed with their present measures or attainments in Religion as that the utmost of their Endeavours have been but to preserve their Station or not to forfeit it by open Sins to keep their Souls alive from the severe Reflections of the Word and their Reputation fair in the Church of God Spiritually to thrive to prosper in their Souls to wax fat and flourishing in the Inward Man to bring forth more fruit as Age increaseth to 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 there they are another like Shrubs in the Wilderness not like the Plants in the Garden of God not as Vines planted in a very fruitful Hill Yea though many are sensible themselves that they are cold lifeless and fruitless Yet will they not be convinced that there is a necessity of making a dayly 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 of Imagination upon the beginning of the Declension and decay of Christian Religion in the many Cast of all 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 Conformity of their Affections unto things Spiritual and Heavenly know most of its Necessity Excellency and Desireableness 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. 3.13 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 glorifie 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 guilt of
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 ingage 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 Mens Profession of Religion and Conversation unto God are attended with vigorous active Affections towards Spiritual things Of them who really and sincerely believed it is said that on their believing they rejoyced 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 Affections be wholly transformed into the Image and likeness of things above But with many of all sorts it is not so they fall into woful Decayes as unto their Affections about Spiritual things and consequently in their whole Profession and Conversation their Moisture becomes as the drought in Summer They have no Experience of the Life and Actings of them in themselves nor any 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 Example Some of them have had seeming Recoveries and are yet again taken into a lifeless Frame Warnings Aflictions 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 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 Assimulation unto Heavenly things And what shall be spoken may be applied unto all the Degrees of these Decayes though all of them are not alike dangerous or perillous First There may be a time of Temptation wherein a Soul may apprehend in it self 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 Isaiah 49.14 15. So they may under their Temptations apprehend that they have forsaken God when they have not done so As a man in the Night may apprehend he hath lost his way and be in great Distress when he is in his proper Road. For Temptation brings Darkness and Amazement and leads into Mistakes and a false Judgement in all things They find not it may be Grace working in Love Joy and Delight as formerly nor that Activity of Heart and Mind in Holy Duties which Spiritual Affections gave unto them But yet it may be the same Grace works in Godly Sorrow by Mourning Humiliation and Self-Abasement no less effectually nor less acceptably unto God Such as these I seperate from the present Consideration Secondly 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 Opperations towards Spiritual things may be less sensible So men in their younger days may be more ready to express their Sorrow by tears and their Joy by sensible Exaltation and Motion of their Spirits than in riper Years And this may be so when there is no Decay of Grace in the Affections as renewed But 1 When it is so it is a Burthen unto them in whom it is They cannot but mourn and have a Godly-Jealousy over themselves least the Decayes they find should not be in the Outward but the Inward 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 Dayes of old although they cannot attain Strength in them that vigour of Spirit that Life Joy Peace and Comfort which any have had Experience of Secondly There will be in such Persons no Decayes in Holiness of Life nor as unto Diligence in all Religious Duties If the Decay be really of Grace in the Affections it will be accompanied with a proportionable Decay in all other things wherein the Life of God is concerned But if it be only as unto the sensible Actings of natural Affections no such Decay will ensue Thirdly Grace will in this case more vigorously act it self in the other Faculties and Powers of the Soul as the Judgment and the Will in their Approbation of and firm adherence unto Spiritual things But Fourthly When men find or may find their Affections yet quick active and intent on other things as the lawful Enjoyments and Comforts of this Life it is in vain for them to relieve themselves that the Decayes they find are in their Affections as natural and not as they ought to be gratious 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 Affections when it may not be so at least not unto the Degree that is apprehended But when it is so really as it is evidently with many I had almost said with the most in these Dayes 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 prevalent 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 discovered as the Causes of the want of the Growth of our Affections in Spirituality and Heavenliness which in this case of their Decay are more abominable there is a multiplication of Evils wherewith this State of Heart and
is a dangerous Symtom 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 satisfyed of and with their own Sincerity in many things so as that it is impossible to fix upon the the Sense and Conviction of being but Hypocrites But this Apprehension ariseth from a false notion of Hypocrisy No man they suppose is an Hypocrite but he that generally or universally pretends himself in Religion to be what he is not and what he knows himself not to be or at least might easily do so And it is true that this is the broadest Notion of Pharisaical Hypocrisy But take an Hypoerite 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 Spiritual Affections is an Hypocrite God forbid I only say that where it continues without Remedy it is such a Symtome 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 bottom For it seemes 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 Socicty 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 decay 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 decayes gradually until it hath lost all its Savour and Sap see Joh. 15.3 Wherefore whil'st men find this Decay in themselves unless they are fallen under the Power of a destructive Security unless thay are hardned through be 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 Gods Elect which works by Love seeing it is with them as though they had only a work of another nature For a Saving Work in its own nature and in the diligent use of Means Thrives and Groweth as the whole Scripture testifyeth but it is this false and imperfect working that hath no Root and is thus subject to withering Sixthly Persons in such an Estate are apt to deceive themselves with false Hopes and Notions whereby the Deceitfulness of Sin doth put forth its Power to harden them unto their Ruine Two ways there are whereby this pernitious 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. 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 5.18 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. 2.10 11. One Sin willingly lived in is as able to destroy a Mans Soul as a thousand Besides it is practically false There is no man that lives in any one known Sin but he really lives in more though that only bears the chiefest Sway. With some such Persons these Sins appear 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. 5.24 But let no man relieve himself with thoughts that it is but one Sin whil'st that one Sin keeps him in a constant Neglect of God Hence Secondly They deceive themselves hereby for they Judge that although they cannot as yet shake off their Sin yet they will continue still to love God and abound in the Duties of his Worship They will not become Haters of God and his Wayes and Persecutors for all the World and therefore hope that notwithstanding this one Zoar this lesser Sin which their Constitution and their Circumstances ingage them in that it may be well with them at the last This also is a false Notion a meer 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 Joh. 2.15 It is but a false Pretence of Love to God that any man hath who liveth in any known Sin Where God is not loved above all he is not loved at all And he is not so where men will not part with one Cursed Lust for his Sake Let not your Light deceive you nor your Gifts nor your Duties nor your Profession if you live in Sin you love not God Thirdly They determine that at such or such a Season on time after such Satisfaction given unto their Lusts or Pleasures they will utterly give over so as that Iniquity shall not be their Ruine 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 imediately upon the Discovery of the Prevalency of any Sin and warning about it endeavour 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 mens Decays are from the Prevalency of particular Sins by these and the like false Notions do they harden themselves unto Ruine For those who are pining away under Hectical Consumption a general Decay of the vital Spirits of Religion they have also false Notions whereby they deceive themselves As First that although they have some Cause to mistrust themselves yet indeed their Condition is not so bad as some may apprehend it or as they are