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 denyed to have these two Advantages first that it is seasonable and secondly that it is sincerely intended And if it have this only successe that it may occasion others who have more Ability and opportunity then I have to bring in their Assistance for an opposition unto the vehement and Importunate insinuations of the World in these things to have an entertainment in the Minds of Professors this Labour will not be Lost. But things are come to that pass amongst us that unless a more than ordinary vigorous Exercise of the Ministry of the Word with other meanes appointed unto the same end be ingag'd in to recall Professors unto that strict Mortification that Sincerity of Conversation that seperation from the ways of the World that Heavenly Mindedness that Delight in the Contemplation of Spiritual things which the Gospel and the whole Nature of Christian Religion do require we shall loose the Glory 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 themselves thereby This is that wiâ—h 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 withering 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 Prepar'd in a due manner or made meet for the Inheritance of the Saints in Light Wherfore as was said to direct and provoke Men unto that which is the only remedy of all these Evils which alone is the meanes of giving them a view into and a fore tast of Eternal Glory Especially unto such who are in my own Condition namely in a very neer approach unto a Departure out of this World is the Design and Scope of the ensuing Discourse wiâ—h is recommended unto the Grace of God for the benefit of the Reader ROM viii 6. But to be Spiritually minded is Life and Peace CHAP. I. The Words of the Text explained THE Expression in our Translation sounds differently from that in the Original To be spiritually minded say we In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that in the former part of the Verse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 rendring of the words in all Translations both ancient and modern Prudentia Sapientia Intelligentia Mens Cogitatio Discretio id quod Spiritus sapit the Wisdom the Vnderstanding 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 Tindals the first of them have constantly used to be spiritually minded Neither do I know any words whereby the Emphasis of the Original considering the design of the Apostle in the place can be better expressed But the Meaning of the Holy Ghost in them must be further enquired 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 Ruine The Opposite Subjects are the minding of the Flesh and the minding of the Spirit or the being carnally minded and spiritually minded And these two do constitute two States of Mankind unto the One of which every individual Person in the World doth belong And it is of the highest Concernment unto the Souls of men to know whetherof them they appertain unto As unto the Qualities expressed 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. 5.17 Thus different contrary actings in the same Subject constitute not distinct States But where either of them is predominant or hath a prevalent Rule in the Soul there it makes a different State This Distinction of States the Apostle expresseth v. 9. But ye are not in the Fesh but in the Spirit Some are in the flesh and cannot please God v. 8. They are after the flesh v. 5. they walk after the flesh v. 1. they live after the flesh v. 13. This is one State Others are in the Spirit v. 9. after the Spirit v. 5. walk after the Spirit v. 1. This is the other State The first sort are carnally minded the other are 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 Difference between these two States is 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 minding of the Flesh is death but the minding of the Spirit is Life and Peace I. To be carnally minded is death Death as it is absolutely poenal 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. 2.1 For those who fulfill the desires of the flesh and of the mind are by nature Children of wrath v. 3. are penally under the power of spiritual death They are dead in sins and the uncircumcision of the flesh Col. 2.13 And it is death eternal Meritoriously For if ye live after the flesh ye shall dye Rom. 8.13 as the Wages of Sin is death Chap. 6.23 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
to consider 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 Admiration of Divine Grace This therefore is required of us that in our Thoughts and Meditations we compare the state of Blessedness and Eternal Glory as a free and absolute effect of the Grace of God in and through Christ Jesus with that state of Eternal Misery which we had deserved And if there be any spark of Grace or of holy Thankfulness in our Hearts it will be stirred up 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 further unto this afterwards at present I shall only suggest two things 1. If you cannot attain yet continue to follow after get your minds in a perpetual endeavour after an abode in spiritual Thoughts Let your minds be rising towards them every hour yea an hundred times a day on all occasions on a continual sense of Duty and sigh within your selves for deliverance when you find Disappointments or not a continuance in them It is the sence of that Place Rom. 8.23 24 25 26 27. 2. Take care you go not backwards and lose what you have wrought If you neglect these things for a season you will quickly find your selves neglected by them So I observe it every day in the hearing of the Word Whilst Persons keep up themselves to a diligent Attendance on it where they 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 diverted from it for a season after a while it grows indifferent unto them any thing will satisfy them that pretends unto the same Duty 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 unto Thoughts of Eternal Misery The Use of such Thoughts Advantage in Sufferings IT will be unto our Advantage having stated right Notions of the Glory of the blessed State above in our minds to fix on some particulars belonging unto it as the especial Object of our Thoughts and Meditations As 1. Think much of him who unto us is the Life and Center 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 behold his Glory For in and through him is the Beatifical manifestation of God and his Glory made for evermore And through him are all Communications of inward Glory unto us The present Resplendency of Heavenly Glory consists in his Mediatory Ministry as I have at large elsewhere declared And he will be the means of all glorious communications between God and the Church unto Eternity Wherefore if we are Spiritually minded we should fix our Thoughts on Christ above as the Center of all Heavenly Glory To help us herein we may consider the things that follow 1. Faith hath continual Recourse unto him on the account 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 sence 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 rejoyce not at the Remembrance of his present Glory if the Thoughts of it be not frequent with us and refreshing unto us how dwelleth his Love in us 2. Our Hope is that e're 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 present with him here is by Faith and Love acting themselves in Spiritual Thoughts and Affections And it is an absurd thing for men to esteem themselves Christians who scarce think of Christ all the day long Yet some as one complained of old scarce ever think or speak of him but when they swear by his Name I have read of them who have lived and dyed 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 otherwise with them who love him in sincerity yet I wish I did not know more who give evidences that it is a rare thing for them to be exercised in serious Thoughts and Meditations about him Yea there are some who are not averse upon occasions to speak of God of Mercy of Pardon of his Power and Goodness who if you mention Christ 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 Religion 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 conceived 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 befalling carnal minds did once by the means of Superstition ruine 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 truely like unto him they gave up themselves unto many foolish Inventions and Imaginations by which they
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 First This Progress and Growth of our Affections into Spirituality and Heavenliness into Conformity unto the things they are set upon is oft-times very slow and some times imperceptible Yea for the most part it is a hard thing to find it Satisfactorily in our selves 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 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 pernitious Folly it is that both ruines the Glory of Religion and deprives the Souls of Men of Peace and Consolation But so it is Men have some grounds of Perswasion 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 Dutys it requireth and the avoidance of such Sins whereby they might make a forfeiture of it But as for earnest watchful Endeavours and Diligence to thrive in this State to grow in Grace to be changed from Glory to Glory into the Image of Christ to press forwards towards the mark of the High-Calling and after Perfection 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 attain'd unto give Satisfaction unto the Church and Reputation in the World that they are Professours and some so speak Peace unto their own Souls To be more holy and heavenly to have their Affections more taken up with the things above they suppose somewhat inconsistent with their present Occasions and Affairs By this means hath Religion lost much of its Glory and the Souls of Men have been deprived of the principal Advantages of it in this World Such Persons are like unto men who live in a Country whereni they are not only pressed with Poverty and all sorts of Misery but are also obnoxious unto grievous Punishments and Death it self 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 further 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 further to enjoy the good things of the Country whereunto they are come And it falls out with many of them that through their Sloath 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 surprize them unawares This ruine 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 dayes exposed to wants and danger So it is in this case Men falling under the Power of Convictions and those restless Fears wherewith they are accompanied will stir up themselves and enquire 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 attain'd so far as that they have some hopes of Pardon and Freedom from the Curse so as to deliver them from their tormenting Fears will 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 entred 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 Priviledges of it This Folly of Men in taking up with their Measures endeavouring only to maintain that State and Condition which they hope they have attained is the great reason why their Affections do not dayly grow up into Spirituality through an Assimulation unto Heavenly things And a Folly it is attended with innumerable Aggravations As for Instance First It is contrary and destructive unto the genuine and principal Property of Gospel Grace For it is every where compared by our Saviour unto things which from small Seeds and Beginings 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 examined by them who take care of their own Souls and would not be eternally deceived Secondly 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 multiplyed as that there is no need to mention any of them in particular God evidencing thereby how great is the Grace and how pretious which he so often promiseth and of what Consideration it is of unto our selves see Psal. 92.13 14 15. Isai. 40.28 29 30 31. Wherefore the Folly of taking up with present measures of Grace Holiness and Spirituality is attended with two unspeakable Evils First
the Text from whence the whole is educed is to manifest how it is Life and Peace which is affirmed by the Apostle This shall be done with all brevity as having passed through that which was principally designed And two things are we to enquire into 1 What is meant by Life and Peace 2 In what Sense to be Spiritually Minded is both of them 1 That Spiritual Life whereof we are made Partakers in this World is threefold or there are three Gospel Priviledges 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. 5.18 It gives unto Believers a Right and Title to Life for they that receive the abundance of Grace and the Gift of Righteousness shall reign in Life by one Christ Jesus vers 17. This is not the Life here intended for this Life depends solely on the Soveraign Grace of God by Jesus Christ and the Imputation of his Righteousness unto us unto Pardon Right to Life and Salvation 2 There is a Life of Sanctification As Life in the foregoing sense in opposed unto Death spiritual as unto the the Guilt 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 Impotency unto all Acts of Spiritual Life yea an Enmity against them This is that Life wherewith we are quickned by Christ Jesus when before we were dead in Trespasses and Sins Ephes. 2.1 5. Of this Life the Apostle treats directly in this place for having in the first four verses of the Chapter declared the Life of 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 it self consists in the Infusion and Communication 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 whereunto many Duties do concur and that not only as to the Actings of all Grace in them but as unto the Degrees of their Exercise cannot be this Life formally But it is that wherein the Power of this Principle of Life doth in the first and chiefest place put forth it self All Actings of Grace all Duties of Obedience internal and external do proceed from this Spring and Fountain Nothing of that kind is acceptable unto God but what is influenced by it and is an Effect of it but it principally puts forth its Vertue and Efficacy in rendring our Minds Spiritual which if it effect not it works not at all that is we are utterly destitute of it The next and immediate Work of the Principle of Life in our Sanctification is to renew the Mind to make it Spiritual and thereon gradually 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 Communication of it unto him being by an Almighty Act of creating Power Ephes 2.10 It is not easily discernable so as to help us to make a right Judgement of it from its Essence or Form But where things are in themselves indiscernable we may know them from their proper and inseperable Adjuncts which are therefore called by the Names of the Essence or the Form it self Such is this being Spiritually-Minded with respect unto the Life of Sanctification it is an inseperable Property and Adjunct of it whereby it infallibly evidenceth if self 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 Thes. 3.8 Now we live if you stand fast in the Lord now our Life will do us good we have the Comforts the Refreshments and the Joyes of it Non est vivere Sed valere vita The Comforts and Satisfactions of Life are more Life than Life it self 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 chearful 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 containes 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 not our Sanctification Rom. 5.1 Being justifyed 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. 2.14 15. Hereof our being Spiritually-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 an holy Frame in them is another The former is communicated unto us by an immediate Act of the Holy Spirit dwelling in us Rom. 5.5 The latter is an Effect on our Minds begun and gradually carryed on by the Duties we have before at large declared The immediate Actings of the holy Spirit in sealing us witnessing unto our Adoption 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 2 Peace is taken for a peculiar Fruit of the Spirit consisting in a gracious Quietness and Composure of Mind in the mid'st 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 it 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
distinctly unto what is mentioned in the third place concerning the Complacency of the Mind in what its Affections are fixed on for it will fall in with sundry other things that are to be spoken unto But before we do proceed it is not amiss as I suppose to put a remark upon those important Truths which are directly contained in the Words proposed as the Foundation of the present Discourse As 1. To be spiritually minded is the great distinguishing Character of true Believers from all Vnregenerate 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 Determination 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 Preheminence above all things in this World how they are the Effects and Consequents of our being spiritually minded shall be afterwards declared There is neither of these Considerations but is sufficient to demonstrate of how great Concernment unto us it is to be spiritually minded and diligently to enquire whether we are so or no. It will therefore be no small Advantage unto us to have our Souls and Consciences alwayes 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 their Consciences nor strictly judge of their State and Condition by them which proves their Ruine 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 ways and straightway forgetteth what manner of man he was Jam. 1.23 24. There is a Representation made of them their State and Condition unto them in the Word they behold it and conclude that it is even so with them as the Word doth declare But immediately their minds are filled with other thoughts acted by other Affections taken up with other Occasions and they 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 perswasion hereof be fixed on our minds unless we are under the Power of it that to be spiritually minded is life and peace so that whatever our Light and Profession be our Knowledge or our Duty 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 and they who are so are dead in trespasses 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 Eternal This is the principal Foundation we proceed upon whence we demonstrate the indispensible necessity of the frame of mind enquired 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 it self Phil. 3.19 1 Joh. 2.16 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 predominant 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 is it not absolutely inconsistent with the Substance and Being of the Grace enquired after Some who are really and truely 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 degrees in being spiritually minded which they ought to aim at and may attain unto And where it is thus this Grace can never thrive or flourish it can never advance unto any eminent degree This is the Zoar of many Professors that little one wherein they would be spared Such an earthly-mindedness as is wholly inconsistent with being Spiritually minded as unto the State and Condition which depends thereon they would avoid For this they know would be absolutely exclusive of Life and Peace They cannot but know that such a frame is as inconsistent with 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 dye 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. 6.9 10. But there is a Degree in being earthly minded which they suppose their Interest Advantages Relations and Occasions of life do call for which they would be 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 Reflexion 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 it self in general for when they come unto particular Instances of this or that man for the most part they esteem what is beyond their own Measure to be little better than pretence But in general to be 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 leasure than they are their Circumstances and Occasions require them to satisfie 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 enjoyeth would lead him unto and which the light he hath received doth call for who judgeth it necessary unto his present Advantages Occasions and Circumstances to rest in such measures or degrees of it as he cannot but know that they come short of what he ought to aim at and so doth not endeavor after Compleatness 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 satisfie themselves in this Apprehension willingly neglecting an Endeavour after the further Degrees of this Grace and growth in this Duty which their Light or Convictions and the means they enjoy do suggest unto them are indeed carnally minded and every way obnoxious unto death 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 enquire 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 it self 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 mindedness doth consist and whereby it doth evidence it self 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 Oft-times where there are most Blossoms there is least fruit But yet there is no fruit be it of what sort it will Good or Bad but it comes in and from some of those Blossoms The mind of man is 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 Howbeit there is no Fruit which actually we bring forth be it good or bad but it proceeds from some of these Thoughts Wherefore ordinarily these give the best and surest Measure of the Frame of mens minds As a man Thinketh in his Heart so is he Pro. 23.7 In case of strong or violent Temptations the real frame of a mans heart is not to be judged by the Multiplicity of Thoughts about any object For whether they are from Satans Suggestions or from inward Darkness trouble and horror they will impose such a continual sense of themselves on the mind as shall engage all its thoughts about them As when a man is in a Storm at Sea the current of his Thoughts runs quite another way than when he is in safety about his occasions But ordinarily Voluntary Thoughts are the best measure and indication of the frame of our minds As the nature of the Soil is judged by the Grass which it brings forth so may the disposition of the Heart by the predominancy of Voluntary thoughts They are the original acting of the Soul the way whereby the Heart puts forth and empties the Treasure that is in it the waters that first rise and flow from the fountain Every mans Heart is his Treasury and the Treasure that is in it is either Good or Evil as our Saviour tells us There is a good and bad Treasure of the Heart but whatever a man hath be it good or evil there it is This Treasure is opening emptying and spending it self continually though it can never be exhausted For it hath a Fountain in Nature or Grace which no Expence 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 Expence and Exercise And the principal way whereby it puts forth it self is by the Thoughts of the mind If the Heart be Evil they are for the most part vain filthy corrupt wicked foolish If it be under the Power of a Principle of Grace and so have a good Treasure in it it puts forth it self by thoughts suitable unto its
Psalmist My Heart is enditing 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 Allusion taken from a quick Spring of living Waters From its own life and fulness it bubbles up the water that runs and flows from it So is it with these thoughts in them that are Spiritually minded There is a living fulness of 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 Joh. 4.12 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 v. 10. Sir saith she thou hast nothing to draw and the Well is deep whence wilt thou have this Water V. 11. True saith he such is the nature of this Well and Water dead earthly things They are of no use unless we have Instruments Lines and Buckets to draw withall 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 it self and from it self without any external Influence on it incline and dispose the whole Soul unto spiritual Actings that tend unto Eternal Life Such are the thoughts of them that are Spiritually minded They arise from the inward Principle Inclination and Disposition of the Soul are the bublings of this Well of living water they are the mindings of the Spirit So our Saviour describes them Matth. 12.35 A Good man out of the Good Treasure of the Heart bringeth forth Good things First the Man is Good as he said before make the Tree Good or the Fruit cannot be Good v. 33. He is made so by Grace in the Change and Renovation of his Nature For in our selves 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 enquired 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 Convictions 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 descending towards its center So is it with mens Thoughts oft-times 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 forceth the egress of its Thoughts upwards towards Heavenly things It will think much and frequently of them as if that were their proper motion and Course But so soon as the Power of the Conviction decayes or wears off that the mind is no more sensible of its force and impression the thoughts of it return again unto their old Course and Track as the water tends downwards This State and frame is graphically described Psal. 78.35 36 37. When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their Rock and the high God their Redeemer Nevertheless they did but flatter him with their mouths and they lyed unto him with their tongues for their Heart was not right with him neither were they stedfast 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. 13.23 Can the Aethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed unto evil They have had another haunt been taught another course the habit and Inclination of the mind lyes 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 spiritually 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 withall 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 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 dryed 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 usefull yea appointed of God for this End among others that they may ingenerate and stir up holy Thoughts and Affections in us But there is a difference in their use and Operation In some they excite the inward Principle of the mind to act in holy Thoughts according unto its own sanctified disposition and prevalent Affections This is their proper End and Use. In others they occasionally suggest such thoughts unto the minds of men which spring only from the 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 plentifull crops of Corn it is an Evidence that the Soil it self is good and fertile the dressing of it only gives occasion and Advantage to put forth its own Fruit-bearing Vertue But if in the tilling of Land you lay much dung upon it and it brings forth here and there an handful where the dung lay you will say the Soil is barren it brings forth nothing of it self 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 Vertue and Power They stir up holy Affections unto holy Thoughts and desires But in others whose hearts are barren they only serve as it were some of them here and there to stir up spiritual Thoughts which gives no Evidence of a gracious Heart or Spirit But because this is a matter of great Importance it shall be handled distinctly by it self 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 1. SUch a Means is the preaching of the Word it self 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 such Thoughts and being wrought in the minds of men will produce more of the same Nature Yet were they all Hypocrites concerning whom these things are spoken and were never spiritually minded The cause of this Miscarriage is given us by our Saviour Math. 13.20 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 knowledge 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 Wherefore after a while their minds are dryed 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 multiplyed and confirmed by the preaching of the Word It is one end of its Dispensation one principal use of it in them by whom it is received And it hath this effect two wayes 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 administreth 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 Gods 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 something or other that is
Temptation in some and the ordinary State of Mind and Affections in others There may be a season wherein God in his holy wise Orderings of all things towards us and for his own Glory in his holy blessed Ends may suffer a Lust or Corruption to break loose in the Heart to strive tempt suggest and tumultuate unto the great trouble and disquietude of the Mind and Conscience Neither can it be denyed but that falling in conjunction with some vigorous Temptation it may proceed so far as to surprize 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 tempeth 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 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 unto him 1. He withholds the supplies of that Grace whereby it might be effectually mortifyed and subdued He can give in a Sufficiency of Efficacious Grace to repell 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 rebell 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 passionate 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. 11.7 8 9. If a man through disorder and excesses is contracting many habitual Distempers of Body which gradually and insensibly tend unto his Death it may be an advantage to be cast into a violent feavour which threatens immediately to take away his Life For he will hereby be throughly awakened unto the consideration of his Danger and not only labour to be freed from his Feavour but also for the future to watch against those Disorders and Excesses which cast him into that condition And sometimes a loose careless Soul that walks in a secure formal Profession contracts many Spiritual Diseases which tend unto Death and ruine 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 surprized 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 terrifyed and stirs up himself to seek after Deliverance 2. God may and doth in his Providence administer Objects and Occasions of mens 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 Inclinations 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 Mortification In this condition it is hard to conceive how God should be in the Thoughts of men in a due manner However this state is very different from the habitual Prevalency of any secret sin or corruption in the ordinary course of mens walking in the world and therefore I do not directly intend it If any one shall enquire 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 complyed withall or indulged in the Mind I answer 1. It is no great matter whether we are able to distinguish between them or no. For the End why God suffers any corruption to be such a Snare and Temptation such a Thorn and Bryar 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 remaining in the Soul it will not rest untill in some measure it be subdued It will also immediately put it upon a diligent search into it self which will issue in deep self-abasement the principal End designed But 2. For the Relief of them that may be perplexed in their Minds about their state and condition I say there is an apparent Difference between these things A Lust or Corruption arising up or breaking forth into a violent Temptation is the continual Burthen Grief and Affliction of the Soul wherein it is And as the Temptation for the most part which befalls such a Person will give him no rest from its reiterated solicitations so he will give the Temptation no Rest but will be continually conflicting with it and contending against it It fills the Souls with an Amazement at it self 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 complyance 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 sollicitation of any Lust and the conquering Predominancy of it The Evil that is present with us will be solliciting 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 described Rom. 1. Gal. 5. And sometimes an
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