Nature and compliant with its inclinations Wherefore these Thoughts give the best measure of the frame of our Minds and Hearts I mean such as are Voluntary such as the mind of its own accord is apt for inclines and ordinarily betakes it self unto Men may have a multitude of Thoughts about the Affairs of their Callings and the Occasions of life which yet may give no due measure of the inward frame of their Hearts So men whose calling and work it is to study the Scripture or the things revealed therein and to preach them unto others cannot but have many Thoughts about Spiritual things and yet may be and oftentimes are most remote from being spiritually minded They may be forced by their Work and Calling to think of them early and late Evening and Morning and yet their Minds be no way rendred or proved Spiritual thereby It were well if all of us who are Preachers would diligently examine our selves herein So is it with them who oblige themselves to read the Scripture it may be so many Chapters every day notwithstanding the diligent performance of their Task they may be most remote from being spiritually minded See Ezek. 33.31 But there is a certain Track and Course of Thoughts that men ordinarily betake themselves unto when not affected with present Occasions If these be vain foolish Proud Ambitious sensual or filthy such is the mind and its frame If they be Holy Spiritual and Heavenly such may the frame of the mind be judged to be But these things must be more fully explained It is the great Character and description of the frame of mens minds in an unregenerate Condition or before the Renovation of their Natures That every Imagination of the Thoughts of their Hearts are only evil continually Gen. 6.5 They are continually coyning Figments and Imaginations in their Hearts stamping them into Thoughts that are vain foolish and wicked All other Thoughts in them are occasional these are the natural genuine product of their Hearts Hence the clearest and sometimes first discovery of the bottomless evil Treasure of filth folly and wickedness that is in the Heart of man by nature is from the innumerable multitude of evil Imaginations which are there coyned and thrust forth every day So the wicked are said to be like the troubled Sea when it cannot rest whose waters cast up mire and dirt Isa. 57.20 There is a fulness of evil in their Hearts like that of water in the Sea This fulness is troubled or put into continual Motion by their Lusts and impetuous desires Hence the mire and dirt of evil Thoughts are continually cast up in them It is therefore evident that the Predominancy of Voluntary thoughts is the best and most sure indication of the inward frame and State of the mind For if it be so on the one side as unto the Carnal mind it is so on the other as unto the Spiritual Wherefore to be spiritually minded in the first place is to have the Course and Stream of those Thoughts which we ordinarily retreat unto which we approve of as suited unto our Affections to be about spiritual things Therein consists the minding of the Spirit But because all men unless horribly profligate have thoughts about spiritual things yet we know that all men are not spiritually minded we must consider What is required unto such Thoughts to render them a certain Indication of the state of our minds And there are these three things required hereunto 1. That they be natural arising from our selves and not from outward occasions The Psalmist mentions the inward thoughts of men Psal. 49.11 64.6 But whereas all thoughts are the inward Acts of the mind it should seem that this expression makes no distinction of the especial kind of Thoughts intended from those of another sort But the difference is not in the formal Nature of them but in the Causes Springs and Occasions Inward thoughts are such as arise meerly and solely from mens inward Principles Dispositions and Inclinations that are not suggested or excited by any outward Objects Such in wicked men are those actings of their Lusts whereby they entice and seduce themselves Jam. 1.14 Their Lusts stir up thoughts leading and encouraging them to make Provision for the flesh These are their inward Thoughts Of the same Nature are those thoughts which are the minding of the Spirit They are the first natural egress and genuine acting of the habitual disposition of the Mind and Soul Thus in Covetous men there are two sorts of thoughts whereby their Covetousness acts it self First Such as are occasioned by outward Objects and Opportunities So it was with Achan Josh. 7.21 When saith he I saw among the Spoyls a goodly Babylonish Garment and two hundred Shekels of Silver and a Wedge of Gold then I coveted them His sight of them with an Opportunity of possessing himself of them excited covetous thoughts and desires in him So is it with others every day whose Occasions call them to converse with the Objects of their Lusts. And some by such Objects may be surprized into Thoughts that their minds are not habitually inclined unto And therefore when they are known it is our duty to avoid them But the same sort of Persons have thoughts of this nature arising from themselves only their own dispositions and inclinations without any outward Provocations The vile Person will speak villany and his heart will work iniquity Isa. 32.6 And this he doth as the liberal deviseth liberal things v. 8. from his own disposition and inclination he is contriving in his thoughts how to act according to them So the Vnclean Person hath two sorts of thoughts with respect unto the satisfaction of his Lusts. First Such as are occasioned in his mind by the external Objects of it Hereunto Stage-playes Revellings Dancings with the Society of bold Persons Persons of corrupt Communication do contribute their wicked Service For the avoidance of this Snare Job made a Covenant with his Eyes Chap. 31.1 And our Saviour gives that holy Declaration of the evil of it Mat. 5.28 But he hath an habitual Spring of these thoughts in himself constantly enclining and disposing him thereunto Hence the Apostle Peter tells us that such Persons have eyes full of an Adulteress that cannot cease from sin 2 Ep. 2.14 Their own Affections make them restless in their thoughts and contrivances about sin So is it with them who are given to excess in Wine or strong Drink They have pleasing thoughts raised in them from the Object of their lust represented unto them Hence Solomon gives that advice against the Occasion of them Prov. 23.31 But it is their own habitual disposition which carries them unto pleasing thoughts of the satisfaction of their Lusts which he describes v. 34 35. So is it in other Cases The thoughts of this latter sort are mens inward thoughts and such must these be of Spiritual things whence we may be esteemed spiritually minded Psal. 45.1 Saith the
the Old Man which is corrupt according to deceitful Lust or depraved Affections v. 22. These therefore are that Spirit of the Mind which encline bend and lead it to act suitably unto its Inclinations which is to be renewed And when our Affections are enclined by the saving Grace of the holy Spirit then are they renewed and not else No other Change will give them a Spiritual Renovation Hereby those things which are only natural Affections in themselves in them that believe become Fruits of the Spirit Gal. 5.22 The Fruit of the Spirit is Love Joy Peace c. They continue the same as they were in their Essence Substance and natural Powers but are changed in their Properties Qualities Inclinations when ever a new Nature is given unto them So the Waters at Marah were the same Waters still before and after their Cure But of themselves and in their own nature they were bitter so as that the People could not drink them in the casting of a Tree into them they were made sweet and useful Exod. 15.25 26. So was it with the Waters of Jerico which were cured by casting Salt into them 2 King 19 20 21. Our Affections continue the same as they were on their Nature and Essence but they are so cured by Grace as that their Properties Qualities and Inclinations are all cleansed or renewed The Tree or Salt that is cast into these Waters whereby the Cure is wrought is the Love of God above all proceeding from Faith in him by Christ Jesus CHAP. XIII The Work of the Renovation of our Affections How differenced from any other Impression on or Change wrought in them and how it is Evidenced so to be The first Instance in the Universality accompanying of Affections Spiritually renewed The Order of the Exercise of our Affections with Respect unto their Objects THat which is our Concernment herein is to enquire of what Nature that Work is which hath been on our own Affections or in them and how it differs from those which whatever they do or effect yet will not render us nor themselves Spiritual And we ought to use the best of our Diligence herein because the great means whereby Multitudes delude and deceive their own Souls perswading themselves that there has been an effectual Work of the Grace of the Gospel in them is the Change that they find in their Affections which may be on many Occasions without any Spiritual Renovation First As unto the temporary and Occasional Impressions in the Affections before mentioned whether from the Word or any other divine warning by Afflictions or Mercies they are common to all sorts of Persons Some there are whose Consciences are seared with a hot Iron 1 Tim. 4.2 who thereon being past feeling sensless of all Calls Warnings and rebukes do give themselves over unto Lasciviousness to work all uncleanness with Greediness Eph. 4.19 Such Persons having hardned themselves in a long Course of Sin and being given up unto a Reprobate Mind or Vile Affections in a way of Judgment have it may be no such Impressions on their Affections on any Occasion as to move them with a sense of things Spiritual and Eternal They may be terrified with Danger sudden Judgments and other Revelations of the Wrath of God from Heaven against the Ungodliness of Men but they are not drawn to take shelter in thoughts of Spiritual things Nothing but Hell will awaken them unto a due Consideration of themselves and things Eternal It is otherwise with the generality of Men who are not profligate and impudent in Sinning For although they are in a natural Condition and a course of Sin in the neglect of known Duties yet by one meanes or other most frequently by the preaching of the Word their Affections are stirred towards Heavenly Things Sometimes they are afraid sometimes they have hopes and desires about them These put them on Resolutions and some temporary Endeavours to change their Lives to abstain from Sin and to perform holy Duties But as the Prophet complains their Goodness is as the morning Cloud and as the early Dew so passeth it away Yet by means hereof do many poor ignorant Souls deceive themselves and cry Peace Peace when there is no Peace And they will sometimes so express how they are affected with Complaints of themselves as unto their long neglect of Spiritual things that others may entertain good hopes concerning them but all comes to nothing in the Tryal There is no difficulty unto Spiritual Light to distinguish between these occasional Impressions on the Affections and that Spiritual Renovation of them which we enquire after This alone is sufficient to do it that they are all of them temporary and evanid They abide for a while only as our Saviour speaks and every Occasion defeats all their Efficacy They may be frequently renewed but they never abide Some of them immediately pass away and are utterly lost between the place where they hear the Word and their own habitations and in vain shall they enquire after them again they are gone for ever Some have a larger Continuance endure longer in the Mind and produce some outward Effects None of them will hold any Tryal or Shock of Temptation Yet I have somewhat to say unto those who have such Impressions on their Affections and warning by them 1 Despise them not for God is in them Although he may not be in them in a way of Saving Grace yet he is in them in that which may be preparatory thereto They are not common humane accidents but especial Divine Warnings 2 Labour to retain them or a Sence of them upon your Hearts and Consciences You have got nothing by loosing so many of them already And if you proceed in their neglect after a while you will hear of them no more 3 Put no more in them than belongs unto them Do not presently conclude that your State is good because you have been affected at the hearing of the Word or under a sickness or in a danger Hereon many think that now all is well with them wherewith they please themselves untill they are wholly immersed in their former security Secondly We may consider the Difference that is between the Habitual Change of the Affections before described that Renovation by Grace which renders them Spiritual And this is of great Concernment unto us all to enquire into it with Diligence Multitudes are herein deceived and that unto their Ruine For they resolve their present Peace into and build their hopes of Eternal Life on such a Change in themselves as will not abide the Tryal This Difference therefore is to be examined by Scripture Light and the Experience of them that do believe And 1. There is a double Universality with respect unto the Spiritual Renovation of our Affections 1 That which is subjective with respect unto the Affections themselves And 2 That which is Objective with respect unto Spiritual things First Sanctification extends it self unto the whole Spirit
is pleased to grant us through Jesus Christ. And 2 It will fix our Thoughts and Affections upon the Grace and Love of God communicating such an inestimable Mercy unto us as is a Sense of his Love which is the only meanes for the Preservation of a Relish of it in our Hearts He who is in this Frame of Mind will remember call over and ruminate upon all such gracious Pledges of divine Favour as David is often remembring and calling over what he received in such Places as in the Land of the Hermonites and at the Hill Missar Psal. 42. This is the great way whereby this Treasure may be preserved 3 A Person so minded and he alone will have a due Valuation of such Intimations and Pledges of Divine Love Those who are full of other things whose Affections cleave unto them do never esteem Heavenly Mercies and Priviledges as they ought The full Soul loatheth the Honey-Comb And God is well pleased when an high Valuation is put upon his kindness as he is greatly provoked by the contrary Frame which indeed nothing but infinite Patience could bear withal It is an high Provocation of God when men are regardless of and unthankful for Outward temporal Mercies when they receive them and use them as if they were their own that they were Lords of them at least that they are due unto them Much more is he provoked with our regardlesness of the least of those Mercies which are the peculiar purchase of the Blood of his Son and the Effects of his Eternal Love and Grace He alone who is spiritually-Minded valueth prizeth and layes up these ininestimable Jewels in a due manner 4 Such Persons only know how to use and improve all Communications of a sense of Divine Love These things are not granted unto us to lye by us without any use of them They are gratious Provisions wherewith we are furnished to enable us unto all other Duties Conflicts and Tryals On all Occasions are they to be called over for our Spiritual Relief and Encouragement Hereby are they safely retained For in the due improvement of them they grow more bright in our Minds every day and are ready for use in which posture they are safely preserved But these things will yet be farther manifest in the Instances that ensue 2 This Frame of Mind casts out all Principles and Causes of Trouble and Disquietment which are inconsistent with Life and Peace There are in us by nature Principles of Contrariety and Opposition unto Spiritual Life and Peace with sundry things whose Abode and Prevalency in us is inconsistent with them I shall give only one or two Instances hereof 1 It will cast out all Filthiness and Superfluity of naughtiness from our Minds Without this we can receive no Benefit by the meanes of Grace nor perform any Duty in a right manner Jam. 1.27 This is that which stands in direct immediate Opposition and Contrariety unto our being spiritually Minded so as they can have no Consistency in the same Person And they Expel on another like heat and Cold. And where there is this Filthyness and Superfluity of Naughtiness there is neither Life nor Peace Unclean Lusts of the Flesh or of the Spirit working tumultuating acting themselves in the Minds of Men will not suffer either the Life of Holiness to flourish in them or any solid Peace to abide with them The Soul is weakned by them as unto all Spiritual Actings and made like a troubled Sea that cannot rest whose Waters cast up mire and dirt Where they are absolutely predominant there is an Hell within of Darkness Confusion and Enmity against God preparing men for an Hell of Punishment without unto Eternity And according as they remain or have any Prevalency in us so are Spiritual Life and Peace impaired and obstructed by them Now the very nature of this Grace and its universal Exercise is suited to the casting out of all the Relicks of this Filthiness and Supersfluity of Naughtiness It brings in a Principle into the Mind directly contrary unto that from whence they do proceed All the Actings of it which we have described lie in direct tendency unto the Extirpation of these Causes of Filthiness which ruine Life and Peace nor will they by any other way be cast out If the Mind be not Spiritual it will be carnal if it mind not Things above it will not fix it self inordinately on things below 2 That Disorder which is by nature in the Affections and Passions of the Mind which is directly opposite unto spiritual Life and Peace is cast out or cured hereby It is a blessed Promise of the times of the New Testament of the Kingdom and Rule of Christ that through the Efficacy of Gospel Grace The Lion shall lye down with the Lamb and the Leopard with the Kid Isaiah 11.6 Persons of the most intemperate and outragious Passions shall be made meek and lovely Where this is not in some measure effected according unto the Degrees of the Prevalency of such Passions in us we have not been made Partakers of Evangelical Grace It were an easy Task to demonstrate how the Disorder of our Affections and Passions is destructive of Spiritual Life and Peace The Contrariety that is in them and Contradiction unto one another their Violence Impetuousness and Restlesness their readiness to receive and take in Provocations on all Occasions and frequently on none at all but what Imagination presents unto them are sufficient Evidences hereof Can we think that Life and Peace do inhabit that Soul wherein Anger Wrath Envy Excess in Love unto earthly things no dwell and on all Occasions exert themselves there where there is a continual Tumult Fighting and Rebellion as there is where the Passions of the Mind are not under the Conduct of Reason nor of Grace The Nature and principal Effect of this spiritual Mindedness is to bring all the Affections and Passions of our Minds into that holy Order wherein they were created This was that uprightness wherein God made us namely the whole blessed Order of all the Powers Faculties and Affections of our Souls in all their Operations in order unto our living unto God And this is restored unto us by this Grace this Duty of being Spiritually Minded And wherein it falls short of that Perfection which we had originally for the remainders of that Disorder which befell us by Sin will still in part continue it is recompenced by the Actings of that new Principle of Gospel Grace which is exercised in it For every Act of of our Affections towards God in the Power of Grace exceeds and is of another nature above that we could do or attain unto in the State of nature uncorrupted Hereby are Life and Peace brought into our Souls and preserved in them 3 It is that whereby our Hearts and Minds are taken off from the World and all inordinate Love thereunto Where this is in prevalent Degree there is neither Life nor Peace And every
carnally minded is death it is not meet it should be any thing else That which is Enmity against God is under the Curse of God In Opposition hereunto it is affirmed that to be spiritually minded or the minding of the Spirit is life and peace And these are the things which we are particularly to enquire into Namely What is this minding of the Spirit and then How it is Life and Peace 1. The Spirit in this Context is evidently used in a double sence as is usual where both the Holy Spirit himself and his Work on the Souls of men are related unto 1. The Person of the Spirit of God himself or the Holy Ghost is intended by it v. 9. If so be that the Spirit of God dwelleth in you And so also v. 11. The Spirit of him that raised up Jesus from the dead He is spoken of as the principal efficient Cause of all the spiritual Mercies and Benefits here and afterwards insisted on 2. It is used for the Principle of spiritual Life wrought in all that are regenerate by the Holy Ghost For that which is born of the Spirit is Spirit Joh. 3.6 It is most probable that the name Spirit is here used in the latter sense not for the Spirit-himself but for that which is born of the Spirit the Principle of spiritual Life in them that are born of God For it is in its Nature Actings Inclinations and Operations opposed unto the flesh v. 1.4 5 But the Flesh here intended is that inherent corrupt Principle of Depraved Nature whence all evil Actions do proceed and wherewith the Actions of all Evil Men are vitiated The Opposition between them is the same with that mentioned and declared by the Apostle Gal. 5.17 18 c. Wherefore the Spirit in this Place is the holy vital Principle of new Obedience wrought in the Souls of Believers by the Holy Ghost enabling them to live unto God 2. Unto this Spirit there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed which as we have intimated is translated with great Variety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the principal Power and Act of the mind It is its Light Wisdom Prudence Knowledge Understanding and Discretion It is not so with respect unto Speculation or Ratiocination meerly which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is its Power as it is practical including the habitual frame and Inclination of the Affections also It is its faculty to conceive of things with a delight in them and adherence unto them from that suitableness which it finds in them unto all its Affections Hence we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes to think that is to conceive and judge Rom. 12.3 Sometimes to set the Affections Col. 3.2 to have such an Apprehension of things as to cleave unto them with our Affections Sometimes to mind to mind earthly things Phil. 3.19 which includeth that relish and savour which the mind finds in the things it is fixed on No where doth it design a Notional Conception of things only but principally the engagement of the Affections unto the things which the mind apprehends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used expresseth the actual exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Power of the mind before described Wherefore the minding of the Spirit is the actual exercise of the mind as renewed by the Holy Ghost as furnished with a principle of spiritual life and light in its conception of spiritual things and the setting of its Affections on them as finding that relish and savour in them wherewith it is pleased and satisfied And something we must yet further observe to give light unto this Description of the minding of the Spirit as it is here spoken of 1. It is not spoken of absolutely as unto what it is in it self but with respect unto its Power and Prevalency in us significantly rendred to be spiritually minded that is to have the mind changed and renewed by a Principle of spiritual Life and Light so as to be continually acted and influenced thereby unto thoughts and Meditations of spiritual things from the Affections cleaving unto them with delight and satisfaction So on the contrary it is when Men mind earthly things From a Principle of love unto them arising from their suitableness unto their corrupt Affections their Thoughts Meditations and Desires are continually engaged about them Wherefore 2. Three things may be distinguished in the great Duty of being spiritually minded under which Notion it is here recommended unto us 1. The actual exercise of the Mind in its thoughts Meditations and desires about things spiritual and Heavenly So is it expressed in the Verse foregoing They that are after the flesh do mind the things of the flesh they think on them their contrivances are about them and their desires after them But they that are after the Spirit the things of the Spirit They mind them by fixing their Thoughts and Meditations upon them 2. The Inclination Disposition and frame of the mind in all its Affections whereby it adheres and cleaves unto spiritual things This minding of the Spirit resides habitually in the Affections Wherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit or the mind as renewed and acted by a spiritual Principle of light and life is the Exercise of its Thoughts Meditations and desires on spiritual things proceeding from the Love and delight of its Affections in them and engagement unto them 3. A Complacency of mind from that Gust Relish and Savour which it finds in spiritual things from their suitableness unto its Constitution Inclinations and desires There is a Salt in Spiritual things whereby they are condited and made savoury unto a renewed Mind though to others they are as the White of an Egge that hath no taste or savour in it In this Gust and Relish lyes the sweetness and satisfaction of spiritual Life Speculative Notions about Spiritual things when they are alone are drye sapless and barren In this Gust we taste by Experience that God is Gracious and that the Love of Christ is better than Wine or whatever else hath the most grateful relish unto a sensual Appetite This is the proper Foundation of the Joy which is unspeakable and full of Glory All these things do concurr in the minding of the Spirit or to constitute any Person spiritually minded And although the Foundation of the whole Duty included in it lyes in the Affections and their immediate Adherence unto spiritual things whence the Thoughts and Meditations of the mind about them do proceed yet I shall treat of the distinct Parts of this Duty in the Order layd down beginning with the Exercise of our Thoughts and Meditations about them For they being the first genuine Actings of the Mind according unto the Prevalency of Affections in it they will make the best and most evident discovery of what nature the Spring is from whence they do arise And I shall not need to speak
Hearts and Affections 3. Earnestness and appearing Fervency in Prayer as unto the outward delivery of the Words of it yea though the mind be so affected as to contribute much thereunto will not of themselves prove that the Thoughts of men therein do arise from an Internal Spring of Grace There is a Fervency of Spirit in Prayer that is one of the best Properties of it being an earnest Acting of Love Faith and Desire But there is a Fervency wherewith the mind it self may be affected that may arise from other Causes 1. It may do so from the ingagement of Natural Affections unto the Object of their Prayer or the things Prayed for Men may be mighty Earnest and Intent in their minds in praying for a Dear Relation or for Deliverance from Eminent Troubles or Imminent Dangers and yet all this Fervour arise from the vehement Actings of Natural Affections about the things prayed for excited in an especial manner by the present Duty Hence God calls the earnest cryes of some for Temporal things not a Crying unto him but an Howling Hosea 7.14 That is the cry of hungry Ravenous Beasts that would be satisfied 2. Sometimes it ariseth from the sharpness of Convictions which will make men even Roar in their Prayers for disquietment of Heart And this may be where there is no true Grace as yet received nor it may be ever will be so For the perplexing Work of Convictions goes before real Conversion and as it produceth many other Effects and Changes in the mind so it may do this of great Fervency in Vocal Prayers especially if it be accompanied with outward Afflictions Pains or Troubles Psal. 78.34 35. 3. Oft-times the Mind and Affections are very little concerned in that Fervour and Earnestness which appear in the outward Performance of the Duty But in the exercise of Gifts and through their own utterance men put their Natural Affections into such an Agitation as shall carry them out into a great Vehemency in their Expressions It hath been so with sundry Persons who have been discovered to be Rotten Hypocrites and have afterwards turned Cursed Apostates Wherefore all these things may be where there is no gracious Spring or Vital Principle Acting it self from within in Spiritual Thoughts Some it may be will design an Advantage by their Conceptions unto the Interest of Prophaneness and Scoffing For if there may be these evils under the Exercise of the Gift of Prayer both in Constancy and with Fervency if there may be a total want of the Exercise of all true Grace with it and under it then it may be all that is pretended of this Gift and its Use is but Hypocrisie and Talk But I say 1. It may be as well pretended that because the Sun shining on a Dung-hill doth occasion offensive and noisom Steams therefore all that is pretended of its Influence on Spices and Flowers causing them to give out their Fragrancy is utterly false No man ever thought that Spiritual Gifts did change or renew the Minds and Natures of Men where they are alone they only help and assist unto the useful Exercise of Natural Faculties and Powers And therefore where the Heart is not savingly renewed no Gifts can stir up a saving Exercise of Faith But where it is so they are a means to cause the Savour of it to flow forth 2. Be it so that there may be some Evils found under the Exercise of the Gift of Prayer what remedy for them may be proposed Is it that men should Renounce their use of it and betake themselves unto the Reading of Prayers only 1. The same may be said of all Spiritual Gifts whatever for they are all of them liable unto Abuse And shall we reject all the Powers of the World to come the whole complexe of Gospel Gifts for the Commuication whereof the Lord Christ hath promised to continue his Spirit with his Church unto the end of the World because by some they are abused 2. Not only the same but far greater evils may be found in and under the Reading of Prayers which needs no further Demonstration than what it gives of it self every Day 3. It is hard to understand how any benefit at all can accrew unto any by this Relief when the Advantages of the other way are evident Wherefore the Enquiry remains How we may know unto our own satisfaction that the Thoughts we have of Spiritual things in the Duty of Prayer are from Internal fountain of Grace and so are an evidence that we are Spiritually minded whereunto all these things do tend Some few things I shall offer towards Satisfaction herein 1. I take it for granted on the Evidence before given that Persons who have any Spiritual Light and will diligently Examine and Try their own Hearts will be able to discern what real Actings of Faith of Love and Delight in God there are in their Duties and consequently what is the Spring of their Spiritual Thoughts In general we are assured that he that believeth hath the Witness in himself 1 Joh. 5.10 Sincere Faith will be its own Evidence And where there are Sincere Actings of Faith they will evidence themselves if we try all things impartially by the Word But if men do as for the most part they do content themselves with the Performance of any Duty without an Examination of their Principles Frames and Actings of Grace in them it is no wonder if they walk in all Uncertainty 2. When the Soul finds a sweet Spiritual Complacency in and after its Duties it is an Evidence that Grace hath been acted in its Spiritual Thoughts and Desires Jer. 31. The Prophet receiveth a long gracious Message from God filled up with Excellent Promises and Pathetical Exhortations unto the Church The whole is as it were summ'd up in the close of it Ver. 25. For I have satiated the weary Soul and I have replenished every sorrowful Soul Whereon the Prophet adds Vpon this I awaked and beheld and my Sleep was sweet unto me God's gracious Message had so composed his spirits and freed his mind from Trouble as that he was at quiet Repose in himself like a man asleep But after the end of it he stirrs up himself unto a Review and Consideration of what had been spoken unto him I awaked and beheld or I stirred up my self and considered what had been delivered unto me And saith he my Sleep was sweet unto me I found a gracious Complacency in and Refreshment unto my Soul from what I had heard and received So is it oft-times with a Soul that hath had real Communion with God in the Duty of Prayer It finds it self both in it and afterwards when it is awakened unto the consideration of it spiritually refreshed it is sweet unto him This holy Complacency this Rest and sweet Repose of mind is the Foundation of the Delight of Believers in this Duty They do not pray only because it is their Duty so to do nor yet because
day of our Tryal This is the first thing wherein we may Evidence our selves unto our selves to be under the conduct of the minding of the Spirit or to be spiritually minded And I have insisted the longer on it because it contains the first sensible Egress of the Spring of living waters in us the first acting of spiritual Life unto our own experience I should now proceed unto the consideration of our Affections of whose frame and state these Thoughts are the only genuine Exposition But whereas there are or may be some who are sensible of their own weakness and deficiency in the discharge of that part of this duty in being spiritually minded which we have passed through and may fall under discouragements thereon we must follow him as we are able who will not Quench the smoaking Flax nor break the bruised Reed by offering something unto the relief of them that are sincere under the sense of their own weakness CHAP. X. Sundry things tendred unto such as Complain that they know not how that they are not able to abide in holy Thoughts of God and Spiritual or Heavenly things for their Relief Instruction and Direction Rules concerning stated Spiritual Meditation SOme will say yea many on all occasions do say That there is not any thing in all their Duty towards God wherein they are more at a loss than they are in this one of fixing or exercising their Thoughts or Meditations on things Heavenly or Spiritual They acknowledge knowledge it a Duty they see an Excellency in it with inexpressible usefulness But although they often try and attempt it they cannot attain unto any thing but what makes them ashamed both of it and themselves Their Minds they find are unsteady apt to rove and wander or give entertainment unto other things and not to abide on the Object which they design their Meditation towards Their Abilities are small their Invention barren their Memories frail and their Judgments to dispose of things into right order weak and unable They know not what to think on for the most part and when they fix on any thing they are immediately at loss as unto any progress and so give over Hence other Thoughts or Thoughts of other things take advantage to impose themselves on them and what began in spiritual Meditation ends in carnal Vanity On these considerations oft-times they are discouraged to enter on the Duty oft-times give it over so soon as it is begun and are glad if they come off without being losers by their Endeavours which often befals them With respect unto other Duties it is not so with them Unto such as are really concerned in these things unto whom their want and defect is a Burden who mourn under it and desire to be freed from it or refreshed in their conflict with it I shall offer the things that ensue 1. That sense of the Vanity of our Minds which this consideration duely attended unto will give us ought greatly to humble and abase our Souls Whence is it thus with us that we cannot abide in Thoughts and Meditations of things Spiritual and Heavenly It is because they are such things as we have no great concernment in It may be they are things worthless and unprofitable so that it is to purpose to spend our Thoughts about them The Truth is they alone are worthy useful and desireable all other things in comparison of them are but Loss and dung Or it is because the faculties and Powers of our Souls were not originally suited unto the contemplation of them and delight in them This also is otherwise They were all given unto us all created of God for this End all fitted with Inclinations and power to abide with God in all things without aversation or weariness Nothing was so natural easie and pleasant unto them as steadiness in the contemplation of God and his works The cause therefore of all this evil lyes at our own doors All this therefore and all other Evils came upon us by the entrance of sin And therefore Solomon in his Enquiry after all the Causes and Effects of Vanity brings it under this Head Lo this only have I found that God made man upright but they have sought out many Inventions Eccles. 7.29 For hereby our Minds that were created in a state of blessed Adherence unto God where wholly turned off from him and not only so but filled with Enmity against him In this state that Vanity which is prevalent in them is both their Sin and their Punishment Their sin in a perpetual Inclination unto things vain foolish sensual and wicked So the Apostle describes it at large Ephes. 4.17 18 19. Tit. 3.3 And their punishment in that being turned off from the chiefest Good wherein alone Rest is to be found they are filled with darkness confusion and disquietment being like a troubled Sea that cannot rest whose waters cast up mire and dirt By grace our Minds are renewed that is changed and delivered from this frame but they are so partially only The Principle of Vanity is no longer predominant in us to alienate us from the life of God or to keep us in Enmity against him Those who are so renewed do not walk in the Vanity of their Minds as others do Ephes. 4.17 They go up and down in all their wayes and occasions with a Stream of vain Thoughts in their Minds But the remainders of it are effectually Operative in us in all the actings of our minds towards God affecting them with Vncertainty and Instability As he who hath received a great wound in any principal part of his Body though it may be so cured as that death shall not immediately ensue thereon yet it may make him go weak and lame all his dayes and hinder him in the Exercise of all the powers of Life The Vanity of our Minds is so cured as to deliver us from spiritual death but yet such a wound such a weakness doth remain as both weakens and hinders us in all the operations of Spiritual life Hence those who have made any progress in Grace are sensible of their Vanity as the greatest Burden of their Souls and do groan after such a compleat Renovation of their Minds as whereby they may be perfectly freed from it This is that which they principally regard in that complaining desire Rom. 7.24 O wretched man that I am who shall deliver me from this body of death Yea they groan under a sence of it every day nor is any thing such a trouble unto them observing how it defeats them in their designs to contemplate on Heavenly things how it frustrates their best Resolutions to abide in the spiritual actings of Faith and Love how they are imposed on by it with the Thoughts of things which either in themselves or in their consequences they most abhorre nothing are they so afraid of nothing is so grievous and burdensome unto them nothing do they more groan for deliverance from When there is War
are two other Heads of things that offer themselves unto our Consideration First The Ways Means Arguings and Enticements which the VVorld makes use of to draw keep and secure the Affections of Men unto it self Secondly The Secret Powerful Efficacy of Grace in taking off the Heart from these things turning and drawing it unto God with the Arguments and Motives that the holy Spirit maketh use of in and by the VVord unto this End and wherein we must shew what is the Act of conquering Grace wherein the Heart is finally prevailed on to choose and adhere unto God in Love immutable But these things cannot be handled in any measure according to their nature and importance without such length of Discourse as I cannot not here divert unto I shall therefore proceed unto that which is the proper and peculiar Subject before us CHAP. XII What is required in and unto our Affections that they may be Spiritual A threefold work on the Affections described TO declare the Interest of our Affections in this Frame of being Spiritually-Minded and what they contribute thereunto I shall do these three things First Declare what is required hereunto that our Affections may be Spiritual wherein lyes the Foundation of the whole Duty Secondly What are their Actings when they are so Spiritual Thirdly What are the means whereby they may be kept and preserved in that Frame with sundry other things of the like nature How our Affections are concerned in or do belong unto the Frame of Mind enquired after hath been before declared Without Spiritual Affections we cannot be Spiritually-Minded And that they may be of this use three things are required First Their Principle Secondly Their Object Thirdly The way and manner of their Application unto their proper Object by Vertue of that Principle First As unto the Principle acting in them that our Affections may be Spiritual and the Spring of our being Spiritually-Minded it is required that they be changed renewed and in-laid with Grace Spiritual and Supernatural To clear the Sense hereof we must a little consider what is their State by Nature and then by what means they may be wrought upon as unto a Change or a Renovation For they are like unto some things which in themselves and their own Nature are poisonous but being corrected and receiving a due Temperament from a mixture of other Ingredients become Medicinal and of excellent Use. First By nature our Affections all of them are depraved and corrupted Nothing in the whole Nature of Man no Power or Faculty of the Soul is fallen under greater Disorder and Depravation by the Entrance of Sin than our Affections are In and by them is the Heart wholly gone and turned off from God Tit. 3.3 It were a long work to set forth this Depravation of our Affections nor doth it belong unto our present Design Some few things I shall briefly observe concerning it to make way unto what is proposed concerning their Change First This is the only Corruption and Depravation of our Nature by the Fall evident in and unto Reason or the Light of Nature it self Those who were wise among the Heathen both saw it and complained of it They found a weakness in the Mind but saw nothing of its darkness and depravation as unto things Spiritual But they were sensible enough of this Disorder and Tumult of the Affections in things moral which renders the Minds of men like a troubled Sea whose Waters cast up Mire and Dirt. This greatly aggravates the neglect of them who are not sensible of it in themselves seeing it is discernable in the Light of Nature Secondly They are as depraved the Seat and Subject of all Lusts both of the Flesh and of the Spirit Yea Lust or evil Concupiscence is nothing but the irregular Motion and Acting of our Affections as depraved defiled corrupted Rom. 7.9 Hence no one Sin can be mortifyed without a Change wrought in the Affections Thirdly They are the Spring Root and Cause of all actual Sin in the World Mat. 15.9 The evil Heart in the Scripture is the corrupt Affections of it with the Imaginations of the Mind whereby they are excited and acted Gen. 6.5 These are they which at this time fill the whole World with Wickedness Darkness Confusion and Terror And we may learn what is their Force and Efficacy from these Effects So the nature of the Plague is most evident when we see thousands dying of it every week Fourthly They are the way and means whereby the Soul applies it self unto all sinful Objects and Actings Hence are they called our Members our earthly Members because as the Body applies it self unto its Operations by its Members So doth the Soul apply it self unto what belongs unto it by its Affections Rom. 6.13 Col. 3.5 Fifthly They will not be under the Conduct of the Mind its Light or Convictions Rebellion against the Light of the Mind is the very form whereby their Corruption acts it self Job 24.13 Let the Apprehensions of the Mind and its Notions of Good and Evil be what they will they reject them and lead the Soul in pursuit of their Inclinations Hence no natural Man whatsoever doth in any measure answer the Light of his Mind or the Convictions of his Understanding but he sees and approves of better things following those that are worse And there is no greater Spiritual Judgement than for men to be given up unto themselves and their own evil Affections Rom. 1.26 Many other Instances might be given of the greatness of that Depravation which our Affections are fallen under by Sin these may suffice as unto our present purpose In general this Depravation of our Affections by nature may be reduced unto two Heads First An utter Aversation from God and all Spiritual things In this lyes the Spring of all that Dislike of God and his Ways that the Hearts of Men are filled withal Yea they do not only produce an Aversation from them and Dislike of them but they fill the Mind with an Enmity against them Therefore Men say in their Hearts unto God Depart from us for we desire not the Knowledge of thy Ways What is the Almighty that we should serve him Or what profit should we have if we Pray unto him Job 21.14 15. see Rom. 1.28 Chap. 8. 7 8. Secondly An inordinate cleaving unto things vain earthly and sensual causing the Soul to engage into the pursuit of them as the Horse rushes into the Battle Whil'st our Affections are in this State and Condition we are far enough from being Spiritually-Minded nor is it possible to engage them into an Adherence unto or Delight in Spiritual things In this State they may be two ways wrought upon and yet not so renewed as to be serviceable unto this End First There may be various temporary Impressions made on them sometimes there is so by the Preaching of the Word Hereon Men may hear it with joy and do many things gladly Sometimes it is so by
Judgements Dangers Sicknesses Apprehensions of the approach of Death Psal. 34 78.35 37. These things take men off for a season from their greedy Delight in earthly things and the pursuit of the Interest of Lust in making Provision for the Flesh. On many other Occasions by great variety of Causes there may be temporary Impressions made on the Affections that shall seem for a season to have turned the stream of them And thereon we have many who every day will be wholly as it were for God resolved to forsake Sin and all the Pleasures of it but the next return unto all their former Excesses For this is the Effect of those Impressions that whereas Men ordinarily are predominantly acted by Love Desire and Delight which lead them to act according unto the true natural Principles of the Soul now they are for a Season acted by Fear and Dread which put a kind of Force on all their Inclinations Hereon they have other thoughts of Good and Evil of Things Eternal and Tmporal of God and their own Duty for a season And hereon some of them may and do perswade themselves that there is a Change in their Hearts and Affections which there is not like a Man who perswades himself that he hath lost his Ague because his present Fit is over The next trial of Temptation carries them away again unto the World and Sin There are sometimes sudden Impressions made on Spiritual Affections which are always of great Advantage to the Soul renewing its Engagements unto God and Duty So was it with Jacob Gen. 28.16 17 18 19 20. So is it often with Believers in hearing the Word and other Occasions On all of them they renew their cleavings unto God with Love and Delight But the Effect of these Impressions on unrenewed Affections are neither Spiritual nor durable Yea for the most part they are but Checks given in the Providence of God unto the raging of their Lusts. Psal. 9.20 Secondly They are liable unto an habitual Change This the Experience of all Ages gives Testimony to There may be an habitual Change wrought in the Passions and Affections of the Mind as unto the inordinate and violent pursuit of their Inclinations without any gracious Renovation of them Education Philosophy or Reason long Afflictions Spiritual Light and Gifts have wrought this Change So Saul upon his Call to be King became another Man Hereby Persons naturally passionate and furious have been made sedate and moderate and those who have been sensual have become temperate yea and haters of Religion to be Professors of it All these things and many more of the like nature have proceeded from a Change wrought upon the Affections only whil'st the Mind Will and Conscience have been totally unsanctified By this Change where it is alone no man ever became Spiritually-Minded For whereas there are two parts of the Depravation of our Affections that whereby they are turned off from God and that whereby they inordinately cleave unto other things their Change principally if not only respects the latter They are brought into some Order with respect unto present things The Mind is not continually tossed up and down by them as the Waves of the Sea that are troubled and cast up mire and dirt They do not carry those in whom they are into vitious sensual Actions but they allow them to make Vertue in Moderation Sobriety Temperance Fidelity and Usefulness in several Ways to be their Design And it is admirable to think what Degrees of Eminency in all sorts of Moral Vertues upon this one Principle of moderating the Affections even many among the Heathens attained unto But as unto their Aversation from God and Spiritual things in the true Spiritual Notion of them they are not cured by this Change At least this Change may be and yet this latter not be wrought Again This Alteration doth but turn the Course or Stream of Mens Affections it doth not change the Nature of them They are the same in their Spring and Fountain as ever they were only they are habituated unto another Course than what of themselves they are inclined unto You may take a young Whelp of the most fierce and savage Creatures as of a Tygar or a Wolf and by custom or usage make it as tame and harmless as any domestick Creature a Dog or the like But although it may be turned unto quite another way or course of acting than what it was of it self enclined unto yet its nature is not changed And therefore frequently on Occasion Opportunity or Provocation it will fall into its own savage Inclination And having tasted of the Blood of Creatures it will never be reclaimed So is it with the depraved Affections of men with respect unto their Change their streams are turned they are habituated unto a new Course their Nature is not altered at least not from rational unto Spiritual from earthly unto heavenly Yet this is that which was most beautiful and desirable in nature the Glory of it and the utmost of its Attainments He who has by any means proceeded unto such a moderation of his Affections as to render him kind benign patient useful preferring publick Good before private inordinate and temporate in all things will rise up in Judgement against those who professing themselves to be under the Conduct of the Light of Grace do yet by being morose angry selfish wordly manifest that their Affections are not subdued by the Power of that Grace Wherefore that we may be Spiritually-minded there is yet another work upon our Affections required which is their internal Renovation whereby not only the Course of their Actings is changed but their Nature is altered and Spiritually renewed I intend that which is expressed in that great Evangelical Promise Isai. 17.6 7 8 9. The Wolf shall dwell with the Lamb the Leopard shall lye down with the Kid and the Calf and the young Lion and the Fatlings together and a little Child shall lead them and the Cow and the Bear shall feed their young ones shall lye down together and the Lion shall eat Straw like the Ox and the sucking Child shall play on the hole of the Asp and the weaned Child shall put his Hand on the Cockatrice Den. They shall not hurt nor destroy in all my holy Mountain A Change and Alteration is promised in the Natures Principles and first Inclinations of the worst and most Savage Sinners who pass under the Power of Gospel Grace This is that which is required of us in a way of Duty Ephes. 4.13 And be ye renewed in the Spirit of your Minds There is a Renovation of the Mind it self by the Communication of Spiritual Saving Light and Understanding thereunto whereof I have treated elsewhere at large see Rom. 12.2 Ephes. 1.17 18. But the Spirit of the Mind that whereby it is enlivened lead and disposed unto its Actings that is to be renewed also The Spirit of the Mind is in this Place opposed unto
Wilderness where no Refreshment is to be obtained To make a Pretence of Coming unto God and not with Expectation of receiving good and great things from him is to despise God himself to overthrow the nature of the Duty and deprive our own Souls of all Benefit thereby And want hereof is that which renders the worship of the most useless and fruitless unto themselves VVe are alwayes to come unto God as unto an Eternal Spring of Goodness Grace and Mercy of all that our Souls do stand in need of of all we can desire in order unto our Everlasting Blessedness and all these things as unto Believers may be reduced unto the two Heads before mentioned First They come for a Communication of a Sense of his Love in Jesus Christ. Hence doth all our Peace Consolation and Joy all our Encouragement to do and suffer according to the VVill of God all our Supportments under our Sufferings solely depend In these things do our Souls live and without them we are of all Men the most miserable It is the Holy Spirit who is the immediate efficient Cause of all these things in us He sheds abroad the Love of God in our Hearts Rom. 5.5 He witnesseth our Adoption unto us Chap. 8.15 16. And thereby an Intrest in the Love of the Father in God as he is Love But the Outward Way and means whereby he communicates these things unto us and effects them in us is by the Dispensation of the Gospel or the Preaching of it ordinarily He doth the same work also in Prayer oft-times in other Holy Administrations For this end for a Participation of this Grace of these Mercies do Believers come unto God by them They use them as meanes to draw Water from the Wells of Salvation and to receive in that Spiritual Sense of Divine Love which God by them will communicate So Christ by his VVord knocks at the Door of the Heart if it be opened by Faith he cometh in and Suppeth with men giving them a gracious Refreshment by the Testimony of his own Love and the Love of the Father Rev. 3.20 Joh. 14.23 This Believers look for in and this they do in various measures receive by the Ordinances of Divine VVorship And although some through their Fears and Temptations are not sensible hereof yet do they secretly receive these blessed gracious Supplies whereby their Souls are held in Life without which they would pine away and perish So he dealeth with them Cant. 4.5 6. These are the Gardens and Galleries of Christ wherein he gives us of his Love Cant. 7.12 Those who are humble and sincere know how often their Souls have been refreshed in them and how long sometimes the Impressions they have received of Divine Grace and Love have continued with them unto their unspeakable Consolation They remember what they have received in the Opening and Application of the exceeding great and pretious Promises that are given unto them whereby they are gradually more and more made Partakers of the Divine Nature how many a time they have received Light in Darkness Refreshment under Despondencies Relief in their Conflicts with dangers and temptations in and by them For this Cause do Affections that are Spiritually renewed cleave unto them VVho can but love and delight in that which he hath found by experience to be the way and means of Communicating unto him the most invaluable Mercy the most inestimable Benefit whereof in this Life he can be made partaker He who hath found an hidden Treasure although he should at once take away the whole of it yet will esteem the place where he found it But if it be of that nature that no more can be found or taken of it at once but what is sufficient for the present Occasion yet is so full and boundless as that whenever he comes again to seek for it he shall be sure to obtain present Supply he will alwayes value it and constantly apply himself unto it And such is the Treasure of Grace and divine Love that is in the Ordinances of divine VVorship If we are Strangers unto these things if we have never received Efficatious Intimations of Divine Love unto our Souls in and by the Duties of Divine Worship we cannot love them and delight in them as we ought VVhat do men come to hear the VVord of God for What do they pray for VVhat do they expect to receive from him Do they come unto God as the Eternal Fountain of Living Waters as the God of all Grace Peace and Consolation Or do they come unto his VVorship without any Design as unto a dry and empty shew Do they fight uncertainly with these things as men beating the Air or do they think they bring something unto God but receive nothing from him that the best of their Business is to please him in doing what he commands but to receive any thing from him they expect not nor do ever examine themselves whether they have done so or no It is not for Persons who walk in such wayes ever to attain a due Delight in the Ordinances of Divine Worship Believers have other Designs herein and among the rest this in the First place that they may be a fresh made Partakers of Refreshing Comforting Pledges of the Love of God in Christ and thereby of their Adoption of the Pardon of their Sins and acceptance of their Persons According as they meet with these things in the Duties of Holy Worship publick or private so will they love value and adhere unto them Some Men are full of other Thoughts and Affections so as that these things are not their principal Design or Desire or are contented with that measure of them which they suppose themselves to have attained or at least are not sensible of the need they stand in to have fresh Communications of them made unto their Souls supposing that they can do well enough without a renewed Sense of Divine Love every Day some are so Ignorant of what they ought to design to look after in the Duties of Gospel Worship as that it is impossible they should have any real Design in them Many of the better sort of Professors are too negligent in this matter They do not long and pant in the Inward man after renewed Pledges of the Love of God They do not consider how much need they have of them that they may be encouraged and strengthened unto all other Duties of Obedience they do not prepare their Minds for their Reception of them nor come with Expectation of their Communication unto them they do not rightly fix their Faith on this Truth namely that these Holy Administrations and Duties are appointed of God in the first place as the wayes and meanes of conveying his Love and a Sense of it unto our Souls From hence springs all that Luke-warmness Coldness and Indifferency in and unto the Duties of holy Worship that are growing among us For if Men have lost the Principal Design of Faith
the Affections It were easy to manifest that from these three corrupt Springs arose that Flood of Idolatry and False-Worship which spread it self over the Church of Rome and with whose Machinations the Minds of men are yet too much replenished Fourthly Where it is not thus yet carnal Affections do variously debase Spiritual things to bring them into a Conformity with themselves And this may proceed so far until men think wickedly that God is altogether like unto them But I shall not insist on these things any farther Lastly Where Affections are Spiritually renewed the Person oâ— Christ is the Center of them but where they are changed only they tend unto an End in Self Where the new man as â—ut on Christ is all in all Col. 3.10 11. He is the Spring by his Spirit that gives them Life Light and Being and he is the Ocean that receives all their Sâ—â—egâ—â—â— God even the Father presents not himself in his Beauty and Amiableness as the Object of our Affections but as he is in Christ acting his Love in him 1 Joh. 4.8 9. And as unto all other Spiritual things renewed Affections cleave unto them according as they derive from Christ and lead unto him for he is unto them all and in all It is he whom the Souls of his Saints do love for himself for his own Sake and all other things of Religion in and for him The Air is pleasant and useful that without which we cannot live or breath But if the Sun did not enlighten it and warm it with its Beams if it were alwayes one perpetual Night and cold what Refreshment could be received by it Christ is the Sun of Righteousness and if his Beams do not quicken animate and enlighten the best the most necessary Duties of Religion nothing desirable would remain in them This is the most certain Character of Affections Spiritually renewed They can rest in nothing but in Christ they fix on nothing but what is amiable by a Participation of his Beauty and in whatever he is therein do they find Complacency It is otherwise with them whose Affections may be changed but are not renewed That Truth is and it may be made good by all sorts of Instances that Christ in the Mystery of his Person and in the Glory of his Mediation are the only things that they dislike in Religion False Representations of him by Images and Pictures they may embrace and delight in false Notions of his present Glory Greatness and Power may affect them a Worship of their own devising they may give unto him and please themselves in it Corrupt Opinions concerning his Office and Grace may possess their Minds and they may contend for them but those who are not Spiritually renewed cannot love the Lord Jesus Christ in Sincerity yea they have an inward Secret Aversation from the Mystery of his Person and his Grace It is Self which all their Affections center in the wayes whereof are too long here to be declared This is the first thing that is required to render our Affections in such a State and Condition as that from and by them we may be Spiritually-Minded namely That they themselves are Spiritually and savingly renewed The things that remain will admit of a speedy dispatch as I suppose CHAP. XIX THE Second thing required that we may be Spiritually Minded as unto the Interest of our Affections therein is the Object of them about which they are conversant and whereunto they do adhere What this is materially or what are the Spiritual things which our Affections are to be set upon hath been declared already under the Consideration of the Object of our Thoughts and Meditations for they are the same Yea as hath been intimated the fixing of our Affections upon them is the Spring and cause of our Thoughts about them But that which we shall now enquire into is the true Notion and Consideration of Spiritual and Heavenly things which renders them the formal proper Object of Spiritual Affections and is the reason of their Adherance unto them For as was intimated before men may have false Notions of Spiritual things under which they may like them and embrace them with unrenewed Affections Wherefore we shall enquire into some of those Considerations of Heavenly things under which Affections Spiritually renewed do satisfactorily cleave unto them with Delight and Complacency 1. And the First is that as they comprehend God in Christ and all other things as deriving from him and tending unto him they have an infinite Beauty Goodness and Amiableness in them which are powerfully attractive of Spiritual Affections and which alone are able to fill to them to satisfy them to give them Rest and Acquiescency Love is the most ruling and prevalent Affection in the whole Soul But it cannot be fixed on any Object without an Apprehension true or false of an Amiableness and Desirableness in it from a suitable Goodness unto all its Desires And our Fear so far as it is Spiritual hath divine Goodness for its Object Hos. 3.5 Unless this be that which draws our Hearts unto God and the things of God in all Pretence of Love unto him men do but Frame Idols to themselves according to their own Understanding as the Prophet speaks Hos. 13.2 Wherefore that our Affections may cleave unto Spiritual things in a due manner three things are required 1 That we apprehend and do find a Goodness a Beauty and thence an Amiableness and Desirableness in them â—â—ech â— 17 Many pretend to love God and Spiritual things but they know not why Why they love other things they know well enough but why they love God they cannot tell Many are afraid of him suppose they ought to love him and therefore pretend so to do though indeed they know they do not they do but flatter him with their lips when their hearts are far from him Some are much affected with the Benefits and Mercies they receive from him and suppose that they love him on that account But this love is no other but what the Devil falsely charged Job withal Chap. 1.8 9 10 11. Some have Delight in the outward Modes and Rites of Divine Worship wherewith they satisfy themselves that they love God and Spiritual things when they only please their own Imaginations and Carnal Minds Many have a Traditional Apprehension that they ought to love God they know no reason why they should not they know it will be ill for them if they do not and these take it for granted that they do How few are there who have that Spiritual discerning and apprehension of the divine Excellencies that view of the Excellency of the Goodness and Love of God in Christ as thereby alone to be drawn after him and to delight in him yet is this the ground of all sincere real love unto God Two things are required that we may apprehend an amiable Goodness in any thing and cleave unto it with sincere Affection First A real Worth or