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
excess in it both weakens Spiritual Life and disturbs yea destroys all solid Spiritual Peace I have occasionally spoken unto it before as also the way whereby our minding of the things that are above in a due manner doth deliver and preserve our Souls from the Snares of it And if we diligently examine our selves we shall find that in our inordinate Affections and cleaving unto these things the principal Causes why we thrive no more in the power of Spiritual Life and whence we meet with so many Disquietments and Dejections of Spirit unto the disturbance of our Prace and Rest in God is from hence For there is no Grace which is not impaired by it in its nature or not obstructed by it in its Exercise Wherefore to be Spiritually Minded is Life and Peace because it subdues and expells that inordinate Love unto present things which is destructive of them both and inconsistent with them 4 It preserves the Mind in a due and holy Frame in the Performance of all other Duties This also is indispensibly required unto the Preservation of Life and Peace especially unto the improvement of them They will not abide much less thrive and flourish in any Persons who are negligent in holy Duties or do not perform them in a due manner And there are four things which impede or hinder us from such an attendance unto Holy Duties as may be advantagious unto our Souls against all which we have relief by being Spiritually Minded 1 Distractions 2 Despondencies 3 Weariness 4 Unreadiness of Grace for Exercise 1 Distraction of Mind and Thoughts hath this evil Effect which many complain of few take the right way of Deliverance from For this Evil will not be cured by attendance unto any particular Directions without a change of the whole Frame of our Minds Nothing can give us Relief herein but a prevalent Delight in being exercised about things Spiritual and Heavenly For hence arise all our Distractions the want of fixing our minds on Spiritual things with Delight makes them obnoxious to be diverted from them on all occasions yea to seek occasions for such Diversions It is this frame alone namely of Spiritual Mindedness that will give us this Delight For thereby the Soul is transformed into the likness of Spiritual things so as that they are suited unto it and pleasant unto our Affections The mind and the things themselves are thereby so fitted unto each other that on every occasion they are ready for mutual Embraces and not easily drawn off by any cause or means Of the Distractions so complained of yea they will all be prevented hereby 2 Despondencys in Duties arise from the frequent Incursions of the Guilt of Sin The remembrance hereof frequently sollicites the Minds of Persons in their first entrances into Duty unless they are under especial actings of Grace stirring them up unto earnestness and fervency in what they undertake At other seasons it renders men Lifeless and Heartless so as that they know not whether they had best Pray or no when Duty and Opportunity call them thereunto To be Spiritually Minded we have manifested in many Instances is the great Preservative against these disheartening incursions of sin It is the Souls watch and guard against them whence ever they arise or proceed No lust or corruption can be Prevalent in a Spiritual mind And this is the Principal cause of such Incursions of Sin as affect the Soul with a disheartening sense of Guilt No Affections can abide in any sinful Disorder where the Mind is so affected This also gives sin an entrance unto a distracting sense of Guilt But the fole Cure hereof lyes in this Grace and Duty The like may be said of all other wayes meanes and Occasions of such Incursions of Sin 3 Weariness in and of Spiritual Duties abate their tendency unto the Improvement of Life and Peace in us This Evil ariseth from the same Cause with that or Distraction before mentioned And it is oft-times encreased by the Weakness and Indispositions of the Flesh or of the outward man Sometimes the Spirit is willing but through the weakness of the Flesh it is disappointed The principal cure hereof lyes in that Delight which spiritual Mindedness gives unto the Soul in Spiritual things For where there is constant Delight in any thing there will be no weariness at least not such as shall hinder any from cleaving firmly unto the things wherein he doth delight Whil'st therefore we are exercised in a delight in Spiritual things weariness cannot prevalently assault the Mind And it is the only Relief against that Weariness which proceeds from the Indispositions of the outward man For as it will preserve the Mind from attending too much unto their Solicitations crying spare thy self by filling and possessing the Thoughts with other things so it will offer an holy Violence unto the Complaints of the Flesh silencing them with a sense of and delight in holy Duties 4 The Unreadiness of Grace for its due and proper Excercise is another thing which defeats us of the Benefit of holy Duties The Seasons of them are come sense of Duty carries men unto an Attendance unto them and the performance of them But when they should enter upon them those Graces of Faith Love Fear and Delight wherein the Soul and Being of them do consist are out of the way unready for a due Exercise so as that men take up and satisfy themselves with the meer outward Performance of them The Heart and Mind have been taken up with other things due Preparation hath been wanting men come unto them with reaking Thoughts of earthly Occasions and it is no easy matter in or immediately out of such a Frame to stir up Grace unto a due Exercise But herein lyeth the very Life of being Spiritually Minded The nature of it consists in the keeping and preserving all Grace in a Readiness for its Exercise as our Occasions require And this is an effectual way whereby this Grace come to be Life and Peace For they cannot be attained they cannot be preserved without such a constancy and Spirituality in all holy Duties as we shall never arive at unless we are Spiritually Minded Lastly this frame of mind brings the Soul unto and keeps it at its nearest approaches unto Heaven and Blessedness wherein lye the eternal springs of life and Peace According unto the Degrees of this Grace in us such are those of our approaches unto God Nearness unto him gives us our initial conformity unto him by the Renovation of his Image in us as our Presence with him will give us Perfection therein for when we see him we shall be like unto him He therefore alone as he is in Christ being the fountain of Life and Peace by our drawing nigh unto him and by our Likeness of him will they thrive and flourish in our Souls FINIS
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
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
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
Duty it self when we find the daily fruit and advantage of them especially in the preservation of our Souls in an holy humble watchfull frame Innumerable are the Advantages Benefits and Effects of Prayer which are commonly spoken unto Growth in Grace and Consolation is the substance of them Where there is continuance in Prayer there will be Spiritual Growth in some proportion For men to be Earnest in Prayer and Thriftless in Grace is a certain Indication of prevalent corruptions and want of being Spiritually Minded in Prayer it self If a man eats his daily food let him eat never so much or so often if he be not nourished by it his Body is under the Power of prevalent distempers And so is his Spiritual Constitution who thriveth not in the use of the food of the New Creature But that which I fix upon with respect unto the present enquiry is the Frame that it preserves the soul in It will keep it humble and upon a diligent watch as unto it's dispositions and actings He who prays as he ought will endeavour to live as he prayes This none can do who doth not with diligence keep his heart unto the things he hath prayed about To pray earnestly and live carelesly is to proclaim that a man is not Spiritually minded in his prayer Hereby then we shall know what is the Spring of those spiritual Thoughts which our minds are exercised withall in our supplications If they are influenced unto a constant daily watch for the preservation of that frame of Spirit those dispositions and Inclinations unto spiritual things which we pray for they are from an internal Spring of Grace If there be generally an unsuitableness in our minds unto what we seem to contend for in our Prayers the Gift may be in exercise but the Grace is wanting If a man be every day on the Exchange and there talketh diligently and earnestly about Merchandize and the Affairs of Trade but when he comes home thinks no more of them because indeed he hath nothing to do no interest in them he may be a very poor man notwithstanding his pretences And he may be spiritually very poor who is on occasions fervent in prayer if when he retires unto himself he is not carefull and diligent about the matter of it 4. When Spiritual Affections and due preparation of heart unto the Duty do excite and animate the Gift of Prayer and not the Gift make impressions on the Affections then are we Spiritually Minded therein Gifts are Servants not Rulers in the Mind are bestowed on us to be serviceable unto Grace not to lead it but to follow it and to be ready with their Assistance on its exercise For the most part where they lead all they are all alone This is the natural order of these things Grace habitually inclineth and disposeth the heart unto this Duty Providence and Rule gives the occasions for its excercise Sence of Duty calls for preparation Grace coming into actual exercise Gifts come in with their Assistance If they lead all all is out of order It may be otherwise sometimes A Person indispos'd and lifeless ingaging into Prayer in a way of Obedience upon conviction of Duty may in and by the Gift have his Affections excited and Graces engaged unto its proper Work It may be so I say but let men take heed how they trust unto this Order and Method For where it is so there may be little or nothing of the Exercise of true Grace in all their fervour and Commotion of Affections But when the genuine Actings of Faith Love holy Reverence and gracious Desires do stir up the Gift unto its Exercise calling in its assistance unto the expression of themselves then are the Heart and Mind in their proper Order 5. It is so when other Duties of Religion are equally regarded and attended unto with Prayer it self He all whose Religion lyes in Prayer and Hearing hath none at all God hath an equal respect unto all other Duties and so must we have also So is it expressed as unto the Instance of Alms Acts 10.31 And James placeth all Religion herein because there is none without it Jam. 1.27 I shall not value his Prayers at all be he never so earnest and frequent in them who gives not Alms according to his Ability And this in an especial manner is required of us who are Ministers that we be not like an hand set up in cross Wayes directing others which way to go but staying behind it self This digression about the Rise and Spring of Spiritual Thoughts in Prayer I judged not unnecessary in such a time and season wherein we ought to be very jealous lest Gifts impose themselves in the room of Grace and be careful that they are employed only unto their proper End which is to be serviceable unto Grace in its Exercise and not otherwise 3. There is another Occasion of Thoughts of spiritual things when they do not spring from a living Principle within and so are no evidence of being spiritually minded And this is the Discourse of others They that fear the Lord will be speaking one to another of the things wherein his Glory is concerned Mal. 3.16 To declare the Righteousness the Glory of God is the Delight of his Saints Psal. 145. 3 4 5 6 7 8. Great is the Lord and greatly to be Praised and his Greatness is unsearchable One Generation shall praise thy Works to another and shall declare thy mighty Works I will speak of the Glorious honour of thy Majesty and of thy wondrous Works And men shall speak of the might of thy terrible Acts and I will declare thy Greatness They shall abundantly utter the memory of thy great Goodness and shall sing of thy Righteousness The Lord is gracious and full of Compassion slow to Anger and of great Mercy And accordingly there are some who are ready on all occasions to be speaking or making mention of things Divine Spiritual and Holy and it is to be wished that there were more of them All the flagitious sins that the World is filled withall are not a greater evidence of the Degeneracy of Christian Religion than this is that it is grown unusual yea a shame or scorn for men to speak together of the things of God It was not so when Religion was in its primitive Power and Glory nor is it so with them who really fear God and are sensible of their Duty Some I say there are who embrace all occasions of Spiritual Communication Those with whom they do converse if they are not Profligate if they have any spiritual Light cannot but so far comply with what they say as to think of the things spoken which are spiritual Oft times the Track and Course of mens thoughts lye so out of the way are so contrary unto such things that they seem strange unto them they give them no Entertainment You do but cross their way with such Discourses whereon they stand still a little and
absolutely evil and corrupt and Superstition suggests other Objects for them which they readily embrace but it is a vain Attempt The Minds and Hearts of men are continually Minting and Coining new Thoughts and Imaginations The cogitative Faculty is always at work As the streams of a mighty River running into the Ocean so are the Thoughts of a natural man and through self they run into Hell It is a fond thing to set a Damme before such a River to curb its streams For a little space there may be a stop made but it will quickly break down all Obstacles or overflow all its bounds There is no way to divert its Course but only by providing other Channels for its Waters and turning them thereinto The mighty Stream of the evil Thoughts of men will admit of no Bounds or Dammes to put a stop unto them There are but two wayes of Relief from them the one respecting their moral Evil the other their natural Abundance The first by throwing Salt into the Spring as Elisha cured the Waters of Jericho that is to get the Heart and Mind seasoned with Grace for the Tree must be made good before the Fruit will be so The other is to turn their Streams into new Chanels putting new Aims and Ends upon them fixing them on new Objects so shall we abound in Spiritual Thoughts for abound in Thoughts we shall whether we will or no. To this Purpose is the Advice of the Apostle Ephes. 5. 18 19. And be not drunk with Wine wherein is Excess but he filled with the Spirit speaking to your selves in Psalms and Hymns and Spiritual Songs When men are drunk with Wine unto an Excess they make it quickly evident what Vain Foolish Ridiculous Imaginations it filleth their minds withall In opposition hereunto the Apostle adviseth Believers to be filled with the Spirit to labour for such a Participation of him as may fill their Minds and Hearts as others fill themselves with Wine To what End unto what Purpose should they desire such a participation of him to be so filled with him It is unto this end namely that he by his Grace may fill them with Holy Spiritual Thoughts as on the contrary men Drunk unto an Excess as filled with those that are Foolish Vain and Wicked So the words of ver 19. do declare for he adviseth us to express our abounding Thoughts in such Duties as will give an especial vent unto them Wherefore when we are Spiritually minded we shall abound in Spiritual thoughts or Thoughts of Spiritual Things That we have such Thoughts will not sufficiently Evidence that we are so unless we abound in them And this leads us unto the principal Enquiry on this Head namely what measure we ought to assign hereof how we may know when we abound in Spiritual Thoughts so as that they may be an Evidence of our being Spiritually minded I answer in general among other Scriptures read over Psal. 119. with understanding Consider therein what David expresseth of himself as unto his constant Delight in and continual Thoughts of the Law of God which was the only means of Divine Revelation at that season Try your selves by that Pattern Examine your selves whether you can truly speak the same words with him at least if not in the same Degree of Zeal yet with the same sincerity of Grace You will say that was David It is not for us it is not our Duty to be like unto him at least not to be equal with him But as far as I know we must be like him if ever we intend to come to the place where he is It will ruine our Souls if when we read in the Scripture how the Saints of God express their Experience in Faith Love Delight in God and constant Meditations on him we grant that it was so with them that they were Good and Holy men but it is not necessary that it should be so with us These things are not written in the Scripture to shew what they were but what we ought to be All things concerning them were written for Admonition 1 Cor. 10.11 And if we have not the same Delight in God as they had the same Spiritual mindedness in Thoughts and Meditations of Heavenly things we can have no Evidence that we please God as they did or shall go to that place whither they are gone Profession of the Life of God passeth with many at a very low and easie Rate Their Thoughts are for the most part vain and earthly their Communication unsavoury and sometimes corrupt their lives at best uneven and uncertain as unto the Rule of Obedience yet all is well all is Life and Peace The Holy men of old who obtained this Testimany that they Pleased God did not so walk before him They meditated continually in the Law thought of God in the night seasons spake of his Ways his Works his Praise their whole Delight was in him and in all things they followed hard after him It is the Example of David in particular that I have proposed And it is a Promise of the Grace to be administred by the Gospel that he who is feeble shall be as David Zech. 12.8 And if we are not so in his being Spiritually minded it is to be feared we are not Partakers of the Promise But that we may the better judge of our selves therein I shall add some few Rules unto this Direction by Example 1. Consider what proportion your Thoughts of Spiritual Things bears with those about other things Our principal Interest and Concern as we profess lyes in things Spiritual Heavenly and Eternal Is it not then a foolish thing to suppose that our Thoughts about these things should not hold some proportion with those about other things nay that they should not exceed them No man is so vain in earthly things as to pretend that his Principal concern lyeth in that whereof he thinks very seldom in comparison of other things It is not so with men in reference unto their Families their Trades their occasions of Life It is a truth not only consecrated by the Testimony of him who is Truth but evident also in the Light of Reason That where our Treasure is there will our Hearts be also And the Affections of our Hearts do Act themselves by the Thoughts of our minds Wherefore if our principal Treasure be as we profess in things Spiritual and Heavenly and wo unto us if it be not so on them will our Affections and consequently our Desires and Thoughts be principally fixed That we may the better Examine our selves by this Rule we must consider of what sorts mens other Thoughts are and as unto our present purpose they may be reduced unto these heads 1. There are such as are exercised about their Callings and lawful occasions These are numberless and endless especially among a sort of men who rise early and go to bed late and eat the Bread of carefulness or are particularly industrious and diligent in their
wayes These thoughts men approve themselves in and judge them their Duty as they are in their proper place and measure But no Heart can conceive the Multitude of these Thoughts which partly in Contrivances partly in Converse are ingaged and spent about these things And the more men are Immersed in them the more do themselves and others esteem them diligent and Praise-worthy And there are some who have neither necessity nor occasion to be ingaged much in the Duties of any especial Calling who yet by their Words and Actions declare themselves to be confined almost in their thoughts unto themselves their Relations their Children and their self concerns which though most of them are very Impertinent yet they justifie themselves in them All sorts may do well to Examine what proportion their Thoughts of Spiritual things do bear unto those of other things I fear with most it will be found to be very small with many next to none at all What evidence then can they have that they are Spiritually minded that their principal Interest lyes in things above It may be it will be asked whether it be necessary that men should think as much and as often about things Spiritual and Heavenly as they do about the lawful Affairs of their Callings I say more and more often if we are what we profess our selves to be Generally it is the best sort of men as to the things of God and Man who are busied in their Callings some of one sort some of another But even among the best of these many will continually spend the strength of their Minds and vigour of their Spirits about their Affairs all the day long and so they can pray in the Morning and Evening with some Thoughts sometimes of Spiritual things occasionally administred do suppose they acquit themselves very well As if a man should pretend that his great Design is to prepare himself for a Voyage unto a far Country where is his Patrimony and his Inheritance But all his Thoughts and Contrivances are about some few Trifles which if indeed he intend his Voyage he must leave behind him and of his main Design he scarce thinketh at all We all profess that we are bound for Heaven Immortality and Glory but is it any Evidence we really design it if all our Thoughts are consumed about the Trifles of this World which we must leave behind us and have only occasional Thoughts of things above I shall elswhere shew if God will How men may be Spiritually minded in their earthly Affairs If some Relief may not be thence obtained I cannot tell what to say or answer for them whose Thoughts of Spiritual things do not hold Proportion with yea exceed them which they lay out about their Callings This whole Rule is grounded on that of our Saviour Math. 6.31 32 33 34. Take no thought saying What shall we eat or what shall we drink or wherewith we shall be cloathed But seek first the Kingdom of God and his Righteousness and all these things shall be added unto you Take therefore no thought for to morrow When we have done all we can when we have made the best of them we are able all earthly things as unto our Interest in them amount to no more but what we eat what we drink and wherewith we are cloathed About these things our Saviour forbids us to take any Thought not absolutely but with a double Limitation As first that we take no such Thought about them as should carry along with it a disquietment of mind through a distrust of the Fatherly Care and Providence of God This is the design of the Context Secondly No Thought that for Constancy and Ingagement of Spirit should be like unto those which we ought to have about Spiritual Things Seek first the Kingdom of God and his Righteousness Let that be the chief and principal thing in your Thoughts and Consciences We may therefore conclude that at least they must hold an exceeding Proportion with them Let a man industriously ingaged in the way of his Calling try himself by this Rule every Evening Let him consider what have been his Thoughts about his earthly Occasions and what about Spiritual things and thereon ask of himself whether he be Spiritually minded or no. Be not deceived as a man thinketh so is he And if we account it a strange thing that our Thoughts should be more exercised about Spiritual things than about the Affairs of our Callings we must not think it strange if when we come to the trial we cannot find that we have either Life or Peace Moreover it is known how often when we are engaged in Spiritual Duties other Thoughts will interpose and impose themselves on our minds Those which are about mens secular Concernments will do so The World will frequently make an inroad on the ways to Heaven to disturb the Passengers and wayfaring men There is nothing more frequently complained of by such as are awake unto their Duty and sensible of their weakness Call to mind therefore how often on the other hand Spiritual Thoughts do interpose and as it were impose themselves on your minds whilest you are engaged in your earthly Affairs Sometimes no doubt but with all that are true Believers it is so Or ever I was aware saith the Spouse my Soul made me as the Chariots of Amminadab Cant. 6.12 Grace in her own Soul surprised her into a ready willing Frame unto Spiritual Communion with Christ when she was intent on other Occasions But if these thoughts of Heavenly things so arising in us bear no proportion with the other sort it is an Evidence what Frame and Principle is predominant in us 2. There are a multitude of Thoughts in the minds of men which are vain useless and altogether unprofitable These ordinarily through a dangerous mistake are looked on as not sinful because as it is supposed the matter of them is not so And therefore men rather shake them off for their Folly than their Guilt But they arise from a corrupt Fountain and wofully pollute both the Mind and Conscience Wherever there are vain Thoughts there is Sin Jerem. 4.14 Such are those numberless Imaginations whereby men fancy themselves to be what they are not to do what they do not to enjoy what they enjoy not to dispose of themselves and others at their pleasure That our Nature is liable unto such a pernicious folly which some of tenacious Fancies have turned into Madness we are beholding alone to our cursed Apostasie from God and the vanity that possessed our minds thereon Hence the Prince of Tyrus thought he was a God and sate in the Seat of God Ezek. 28.2 So it hath been with others And in those in whom such Imaginations are kept unto some better order and bounds yet being traced unto their Original they will be found to Spring some of them immediately from Pride some from sensual Lusts some from the Love of the World all from self and the
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
in any place it behoveth them that are concerned to have an Eye and regard unto all their Enemies and their Attempts against them But if they are Vigilant and diligent in their Oppositition unto those that are without that visibly contend with them and in the mean time Neglect such as trayterously act within among themselves betraying their Councels and weakning their Strength they will be undoubtedly ruined Wise men do first take care of what is within as knowing if they are there betrayed all they do against their open Enemies is to no purpose In the warfare wherein we are engag'd we have Enemies of all sorts that openly and visibly in various Temptations fight against our Souls These it is our Duty to watch against to conflict with and to seek a conquest over But it is this internal vanity of mind that endeavours in all things to betray us to weaken us in all our Graces or to hinder their due operations and to open the doors of our Hearts unto our cursed Enemies If our principal Endeavour be not to discover suppress and destroy this Traytor we shall not succed in our spiritual warfare This therefore being the original cause of all that disabilty of mind as unto steadiness in holy Thoughts and Meditations whereof you do complain when you are affected therewith turn unto the consideration of that from whence it doth proceed Labour to be humbled greatly and to walk humbly under a sence of the Remainders of this Vanity of mind So some wholesom Fruits may be taken from this bitter Root and Meat may come out of this Eater If when you cannot abide in holy Thoughts of God and your Relation unto him you reflect on this cause of it to your further Humiliation and self-abasement your Good designs and purposes are not lost Let such an one say I began to think of God of his Love and Grace in Christ Jesus of my Duty towards him and where now in a few minutes do I find my self I am got into the Ends of the earth into things useless and earthly or am at such a loss as that I have no mind to proceed in the work wherein I was ingaged O wretched man that I am what a cursed Enemy have I within me I am asham'd of my self weary of my self loath my self who shall deliver me from this Body of Death Such Thoughts may be as useful unto him as those which he first designed True it is we can never be freed absolutely from all the Effects of this Vanity and Instability of Mind in this world Vnchangeable cleaving unto God alwayes in all the Powers and Affections of our Minds is reserved for Heaven But yet great degrees may be attained in the conquest and expulsion of it such as I fear few have experience of yet ought all to the labour after If we apply our selves as we ought to the increase of Spiritual Light and Grace if we labour diligently to abide and abound in Thoughts of spiritual things and that in Love to them and delight in them if we watch against the entertainment and approbation of such Thoughts and things in our minds as whereby this vain frame is pleased and confirmed there is though not an absolute perfection yet a blessed degree of Heavenly Mindedness to be attain'd and therein the nearest approach unto Glory that in this world we are capable of If a man cannot attain an Athletick Constitution of Health or a strength like that of Sampson yet if he be wise he will not omit the use of such means as may make him to be useful in the ordinary Duties of Life And although we cannot attain Perfection in this matter which yet is our Duty to be continually pressing after yet if we are wise will be endeavouring such a cure of this spiritual distemper as we may be able to discharge all the duties of the Life of God But if men in all other things feed the Vanity of their own Minds if they permit them to Rove continually after things foolish sensual and earthly if they wilfully supply them with Objects unto that End and labour not by all means for the Mortification of this evil frame in vain shall they desire or expect to bring them at any time on any occasion to be Steady in the Thoughts of Heavenly things If it be thus with any as it is to be feared it is with many it is their duty to mind the words of our Lord Jesus Christ in the first place Make the Tree Good and then the Fruit will be Good and not before When the power of Sanctifying Grace hath made the Mind habitually Spiritual and Heavenly Thoughts of such things will be natural unto it and accompanyed with delight But they will not be so untill the God of Peace have Sanctified us in our whole Spirits Souls and Bodies whereby we may be preserved blameless unto the comeing of Jesus Christ. 2. Be alwaies sensible of your own Insufficincy to raise in your Minds or to managed spiritual Thoughts or Thoughts of things spiritual and Heavenly in a due manner But in this case men are apt to suppose that as they may so they can think of what they please Thoughts are their own and therefore be they of what sort they will they need no assistance for them They cannot think as they ought they can do nothing at all And nothing will convince them of their folly untill they are burdened with an experience of the contrary as unto Spiritual things But the advice given is expressely laid down by the Apostle in the Instance of himself 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God He speaks principally of Ministers of the Gospel and that of such as were most eminently furnished with Spiritual Gifts and Graces as he declares v. 6. And If it be so with them and that with respect unto the work and Duties of their Calling how much more is it so with others who have not their Graces nor their Offices Wherefore if men without regard unto the present actual Grace of God and the supplies of his Spirit do suppose that they can of themselves exercise their Minds in spiritual Thoughts and so only fret at themselves when they fall into disappointment not knowing what is the matter with them they will live in a lifeless barren frame all their dayes By the strength of their natural Abilities men may frame Thoughts of God and heavenly things in their Minds according unto the knowledge they have of them They may Methodize them by Rules of Art and express them elegantly unto others But even while they do so they may be far enough from being spiritually minded For there may be in their Thoughts no actings of Faith Love or holy Delight in God or any Grace at all But such alone are things which we enquire after they are such only as wherein the Graces of the Spirit
are in their proper Exercise With respect unto them we have no sufficiency in our selves all our sufficiency must be of God There is no Truth among persons of Light and Knowledge more generally granted in the notion of it than this that of our selves we can do nothing and none more neglected in daily practice Men profess they can do nothing of themselves and yet go about their Duties as if they could do all things 3. Remember that I have not at present treated of solemn stated Meditation Concerning which other Rules and Instructions ought to be given By solemn or stated Meditation I intend the Thoughts of some Subject Spiritual and Divine with the fixing forcing and ordering our Thoughts about it with a design to affect our own Hearts and Souls with the matter of it or the things contained in it By this design it is distinguish'd from the study of the Word wherein our principal aim is to learn the Truth or to declare it unto others And so also from Prayer whereof God himself is the immediate Object But in Meditation it is the affecting of our own Hearts and Minds with Love Delight and Humiliation At present I have only shewed what it is to be Spiritually minded and that in this Instance of our Thoughts as they proceed from the habitual frame of our hearts and affections or of what sort the constant course of our Thoughts ought to be with respect unto all the occasions of the Life of God This persons may be in a readiness for who are yet unskilful in and unable for stated Meditation For there is required thereunto such an Exercise of our Natural Faculties and Abilities as some through their weakness and Ignorance are incapable of But as unto what we have hitherto insisted on it is not unattainable by any in whom is the Spirit of Faith and Love For it is but the frequent actings of them that I intend Wherefore do your Hearts and Affections lead you unto many Thoughts of God and Spiritual Things do they spring up in you as water in a well of living Waters Are you ready on all occasions to entertain such Thoughts and to be conversant with them as opportunity doth offer it self Do you labour to have in a readiness what is useful for you with respect unto Temptations and Duties Is God in Christ and the things of the Gospel the ordinary Retreat of your Souls Though you should not be able to carry on an orderly stated Meditation in your minds yet you may be spiritually minded A man may not have a Capacity and Ability to carry on a great Trade of Merchandize in the world The knowledge of all sorts of Commodities and Seasons of the World and Nations of it with those Contrivances and Accounts which belong unto such Trade may be above his comprehension and he may quickly ruine himself in undertaking such an Employment Yet may the Abilities of this man serve him well enough to carry on a retail Trade in a private Shop wherein perhaps he may thrive as well and get as good an Estate as any of those whose greater Capacities lead them forth unto more large and hazardous Employments So it may be with some in this case The natural Faculties of their minds are not sufficient to enable them unto Stated Meditation They cannot cast things into that method and order which is required thereunto nor frame the conceptions of their minds into words significant and expressive yet as unto frequency of Thoughts of God and a disposition of Mind thereunto they may thrive and be skilful beyond most others of greater natural Abilities Howbeit because even Stated Meditation is a necessary Duty yea the principal way whereby our spiritual Thoughts do profitably act themselves I shall have regard thereunto in the following Direction wherefore 4. Whatever Principle of Grace we have in our minds we cannot attain unto a ready exercise of it in a way of spiritual Meditation or otherwise without great Diligence nor without great Difficulty It was shewed at the entrance of this Discourse that there is a Difference in this Grace between the Essence Substance or Reality of it which we would not exclude men from under many failings or infirmities and the useful Degrees of it wherein it hath its principal exercise As there is a difference in Life natural and its actings in a weak deseased sickly Body and in that which is of a Good Constitution and in a vigorous health Supposing the first the Reality of this Grace be wrought in us or implanted in our Minds by the holy Ghost as a principal part of that new Nature which is the workmanship of God created in Christ Jesus unto good works yet unto the growth and improvement of it as of all other Graces our own diligent Care Watchfulness and spiritual striving in all holy Duties are required Unless the most fruitful Ground be manured it will not bring forth an useful Crop Let not any think that this frame of a Spiritual mind wherein there is a disposition unto and a readiness for all holy Thoughts of God of Christ of spiritual and heavenly things at all times and on all occasions will befall him and continue with him he knows not how As good it is for a poor man to expect to be rich in this world without Industry or a weak man to be strong and healthy without Food and Exercise as to be spiritually minded without an earnest endeavour after it It may be enquired what is requisite thereunto And we may name some of those things without which such an holy frame will not be attained As 1. A continual watch is to be kept in and on the Soul against the Incursions of vain Thoughts and Imaginations especially in such seasons wherein they are apt to obtain Advantage If they are suffer'd to make an inroad into the mind if we accustom our selves to give them entertainment if they are wont to lodge within in vain shall we hope or desire to be spiritually minded Herein consists a principal part of that duty which our Saviour so frequently so emphatically chargeth on us all namely to Watch Mark 3.37 Unless we keep a strict watch herein we shall be betray'd into the hands of our spiritual enemies for all such Thoughts are but making provision for the flesh to fullfill its desires in the lusts thereof however they may be disappointed as unto actual sin This is the substance of the advice given us in charge Prov. 4.23 Keep thy heart with all diligence for out of it are the Issues of Life 2. Careful Avoidance of all societies and businesses of this life which are apt under various pretences to draw and seduce the mind unto an earthly or sensual frame If men will venture on those things which they have found by Experience or may find by Observation that they seduce and draw off their Minds from an Heavenly frame unto that which is contrary thereunto and will not watch unto
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
Obstruction unto Fruitfulness Thrnkfulness and Consolation when we are negligent in our Meditation about the Benefits that we receive by the Word and the Advantages which we have thereby For whil'st it is so with us we can neither value the Grace of God in granting us this Inestimable Priviledge nor perform any Duty with respect unto it in a right manner This renders it an especial Object of our Affections as Spiritually renewed That Secret Love unto and Heavenly Delight in the Statutes and Testimonies of God which David expresseth Psal 119. arose from the Spiritual Benefit and Advantage which he received by them as he constantly declares And the sole Reason on the other hand why men grow so careless negligent and cold in their Attendance unto the Preaching of the Word is because they have no Experience of any Spiritual Benefit or Advantage by it They have been brought unto it by one means or another mostly by conviction of their Duty Their Minds have been variously affected with it unto a Joy in the hearing of it and readiness unto sundry Duties Of Obedience But after a while when a sense of those Temporary Impressions is worn off finding no real Spiritual Benefit by it they loose all delight in it and become very indifferent as unto its Enjoyment The Frame which such Persons at length arrive unto is described Mal. 1.13 and 3.14 And none can give any greater Evidence of the Decay of all manner of Grace in them or of their being destitute of all Saving-Grace than when they apostatize from some degree of Zeal for and Delight in the Dispensation of the Word of God with such a cursed Indifferency as many are overtaken withal It cannot be otherwise For seeing this is a way and means of the Exercise of all Grace it will not be neglected but where there is a Decay of all Grace however Men may please themselves with other Pretences And when they are thus ensnared every foolish Prejudice every Provocation every wanton Opinion and Imagination will confirm them in and increase their gradual Backsliding And as it is with Believers as unto the hearing of the Word in general so it is as unto the Degrees of Advantage which they find by it VVhen Men have enjoyed the Dispensation of the Word in a peculiar manner Spiritual and Effectual if they can be content to forego it for that which is more cold and lifeless provided it possesseth the same time and outward Form with the other it is no great Evidence that their Souls do prosper It is therefore those alone who having a sense of the Efficacy of the Word on their Souls and Consciences unto all the holy Ends of it who cleave unto it with Spiritual Love and Delight They continually remember what holy Impressions it hath made on them what Engagements it hath brought their Souls into what encouragements unto Faith and Obedience it hath furnished them withal and long after renewed Sense of its Enjoyments When we do not find in our selves this Foundation of Spiritual delight in the Dispensation of the Gospel we can have no great Evidence that our Affections are renewed So also it is in the Duties of Prayer and Meditation VVhen the Soul of a Believer hath had Experience of the Communion which it hath had with God in them or either of them of the Spiritual Refreshment which it hath had from them of the Benefits and Mercies which are obtained by them in recovery from Temptations Snares Despondencies in Victory over Sin and Sathan in Spiritual Impressions working it unto an holy watchful Frame which hath abode with it in other VVayes and Occasions with the like Advantages wherewith fervent and Effectual Prayer and sincere Heavenly Meditation are accompanied it cannot but have Love unto them and Delight in them But if indeed we have no Experience of these things if we find not these Advantages in and by these Duties they cannot but be a Burden unto us nor do serve unto any other End but to satisfie Convictions He who had the benefit of a serene and wholsome Air in a recovery from many Diseases and Distempers with the Preservation of his Health so obtained will love it and prize it and so will he these Duties who hath been Partaker of any of these Saving Mercies and Priviledges wherewith they are accompanied Some have been delivered from the worst of Temptations and the nearest Approach of their Prevalency as to destroy themselves by a sudden Remembrance of the Frame of their Souls and the Intimations of Gods Love in such or such a Prayer at such a time Some have had the same Deliverance from Temptations unto Sin when they have been carried away under the Power of their Corruptions and all Circumstances have concurr'd under the Apprehensions of it a Sudden Thought of such a Prayer or Meditation with the Engagement they made of themselves therein unto God hath caused all the weapons of Sin to fall out of its hands and all the Beauties of its Allurements to disappear When others have been under the Power of such Dispondencies and Disconsolations as that no present tenders of Relief can approach unto them they have been suddenly raised and refreshed by the Remembrance of the intimate Love and Kindness between Christ and their Souls that hath evidenced it self in former Duties Multitudes in Feares Distresses and Temptations have found Relief unto their Spirits and Encouragement unto their Faith in the Remembrance of the Returnes they have had unto former Supplications in the like Distresses These are Grounds of Spiritual Delight in these Duties Heartless Lifeless wordy Prayer the Fruit of Convictions and Gifts or of Custom and outward Occasions however multiplyed and whatever Devotion they seem to be accompanied withal will never ingage Spiritual Affections unto them When these things are absent when the Soul hath not Experience of them Prayer is but a lifeless Form a dead Carcase which it would be a torment unto a Soul Spiritually alive to be tied unto There may be a Season indeed when God will seem to hide himself from Believers in their Prayers so as they shall neither find that Life in themselves which they have done formerly nor be sensible of any gracious Communications from him but this is done only for a time and principally to stir them up unto that Fervency and Preseverance in Prayer as may recover them into their former or a better Estate than yet they have attained unto The like may be said concerning all other Duties of Religion or Ordinances of Divine Worship Fourthly Believers whose Affections are Spiritually renewed do delight greatly in the duties of Divine Worship because they are the great instituted way whereby they may give Glory unto God This is the first and principal End of all Duties of Religion as they respect divine Appointment namely to ascribe and give unto God the Glory that is his due For in them all Acknowledgement is made of all the glorious Excellencies
Mind is accompanied For First It is that which of all things the Lord Christ is most displeased with in Churches or Professors He pitties them in their Temptations he suffers with them in their Persecution he interceeds for them on their Surprizal but threatens them under their Spiritual Decayes Rev. 2.4 5. Chap. 3.2 This he cannot bear with as that which both reflects Dishonour upon himself and which he knows to be ruinous unto those in whom it is He will longer bear with them who are utterly dead than with those who abide under these Decayes Rev. 3.15 16. This is the only Case wherein he threatens to reject and cast off a Professing Church to take away his Candlestick from it unless it be that of False Worship and Idolatry He that spake thus unto the Churches of old speaks now the same unto us for he lives for ever and is alwayes the same and his Word is living and unchangeable There is not one of us who are under this Frame but the Lord Christ by his Word and Spirit testifyeth his displeasure against us and if he be against us who shall plead for us Consider what he says in this Case Revel 2.5 Chapter 3.3 O who can stand before these dreadful Intimations of his Displeasure The Lord help us to mind it least he in whom we profess to place our only trust be in our Tryal found our greatest Enemy Take heed of such sins as Christ himself our only Advocate hath put a mark upon as those which he will not save us in Secondly It is that wherewith above all things the Holy Spirit is grieved His work it is to give Grace an Encrease and Progress in our Souls He begins it and he carries it on And there can be no greater grief unto a wise and gratious Worker than to have his work decay and go backward under his hand This is the Occasion of those Complaints of God which we find in the Scripture of the unprofitableness and backsliding of Men after the use of means and remedies for their Fruitfulness and Cure What saith he could I have done more for my Vineyard than I have done Why then when I looked for Grapes did it bring forth wild Grapes Can any thing be apprehended to be such a just matter of Grief and Complaint unto the Holy Spirit to see and find those whom he had once raised up unto Holy and Heavenly Affections so as that their Delights were in and their Thoughts much upon the things that are above to become Earthly or sensual to have no sensible Actings of any of his Graces in them which is the State of them who are under the Power of Spiritual Decayes And this is the only cause wherein God speaks unto men in the way of complaint and Expostulation and useth all sorts of Arguments to convince them of their Folly herein When a wise tender and careful Parent hath been diligent in the use of all means for the Education of his Child and he for some time hath given good hopes of himself finds him to slacken in his diligence to be careless in his calling to delight in evil Company how solicitous is his heart about him how much is he grieved and affected with his miscarriage The heart of the Spirit of God is infinitely more tender towards us than that of the most affectionate Parent can be towards an only Child And when he with Cost and Care hath nourished and brought us up unto some Growth and Progress in Spiritual Affections wherein all his Concerns in us do lye for us to grow cold dul earthly-Minded to cleave unto the Pleasures or Lusts of this World how is he grieved how is he provoked It may be this Consideration of grieving the Holy Spirit is of no great weight with some they should have little Concernment herein if they could well free themselves in other Respects but let such Persons know it is impossible for them to give a greater Evidence of a profligate hardness in Sin Thirdly This is that which in an especial manner provoketh the Judgements of God against any Church as was intimated before When in the Order of Profession and Worship any Church hath a Name to live but as to the Power of Grace acting in the Affections is dead when it is not so cold as to forsake the external Institutions of Worship nor so hot as to enliven their Duties with Spiritual Affections the Lord Christ will not long bear with them yea Judgement will suddenly break out towards such an House of God Fourthly It is absolutely inconsistent with all Comfortable Assurance of the Love of God Whatever Persons under the Power of such a Frame pretend unto of that kind it is sinful Security not gracious Assurance or Peace And constantly as Professors grow cold and decay in their Spiritual Affections Stupidity of Conscience and Security of Mind do grow also uâ—on them It is so I say unless they are sometimes surprised or overtaken with some greater Sin which reflects severely on their Consciences and casts them for a time under Troubles and Distresses But that Peace with God and a comfortable Assurance of Salvation should be consistent with an habitual Decay in Grace especially in those Graces which should act themselves in our Affections is contrary to the whole Tenour and Testimony of the Scripture and the Supposition of it would be the Bane and Poyson of Religion I do not say that our Assurance and Peace with God do arise wholly from the Actings of Grace in us there are other Causes of them whereinto they are principally resolved But this I say under an habitual Declension or Decay of Grace in the Spirituality of our Affections no man can keep or maintain a gracious Sense of the Love of God or of Peace with him And therefore there is no Duty more severely to be pressed on all at this Day than a diligent Examination and Trial of the grounds of their Peace least it should be with any of them as it was with Luodicen who was satisfyed in her good State and Condition when it was most miserable and almost desperate Yea I must say that it is impossible that many Professors whom we see and converse withal should have any solid Peace with God Do men gather Figs from Thorns or Grapes from Thistles It is a Fruit that will not grow on a vain earthly selfish Frame of Mind and Conversation And therefore such Persons whatever they pretend are either asleep in a sinful Security or live on most uncertain Hopes which probably may deceive them Nothing can be so ruinous unto our Profession as once to suppose it is an easy Matter a thing of Course to maintain our Peace with God God forbid but that our utmost Diligence and continued Endeavours to thrive in every Grace should be required thereunto The whole Beauty and Glory of our Religion depends hereon To be Spiritually-Minded is Life and Peace 5. Such a decay as that described
is a dangerous Symtom of an Evil State and Condition and that those in whom it is will at last be found to be but Hypocrites I know such Persons will or may have pretended Evidences unto the contrary and that they are well enough satisfyed of and with their own Sincerity in many things so as that it is impossible to fix upon the the Sense and Conviction of being but Hypocrites But this Apprehension ariseth from a false notion of Hypocrisy No man they suppose is an Hypocrite but he that generally or universally pretends himself in Religion to be what he is not and what he knows himself not to be or at least might easily do so And it is true that this is the broadest Notion of Pharisaical Hypocrisy But take an Hypoerite for him who under Light Profession Gifts Duties doth habitually and willingly fail in any Point of sincerity he is no less a perishing Hypocrite than the former and it may alter the Case with them I do not say that every one in whom there is this prevalent Decay in Spiritual Affections is an Hypocrite God forbid I only say that where it continues without Remedy it is such a Symtome of Hypocrisy as that he who is wise and hath a care of his Soul will not rest until he hath searched it unto the bottom For it seemes as if it were thus with such Persons They have had a false or imperfect Work in that Conversion unto God which they have professed Conviction of Sin Communication of Spiritual Light and Gifts Alteration upon the Affections Change of Socicty and Conversation have made it up Now it is the nature of such a Work greatly to flourish for a Season in all the principal Parts and Duties of Profession But it is in its Nature also gradually to decay until it be quite withered away In some it is lost by the Power of some vigorous Temptations and particular Lusts indulged unto ending in Worldliness and Sensuality but in the most it decayes gradually until it hath lost all its Savour and Sap see Joh. 15.3 Wherefore whil'st men find this Decay in themselves unless they are fallen under the Power of a destructive Security unless thay are hardned through be Deceitfulness of Sin they cannot but think it their Duty to examine how things stand with them whether they ever effectually closed with Christ and had the Faith of Gods Elect which works by Love seeing it is with them as though they had only a work of another nature For a Saving Work in its own nature and in the diligent use of Means Thrives and Groweth as the whole Scripture testifyeth but it is this false and imperfect working that hath no Root and is thus subject to withering Sixthly Persons in such an Estate are apt to deceive themselves with false Hopes and Notions whereby the Deceitfulness of Sin doth put forth its Power to harden them unto their Ruine Two ways there are whereby this pernitious Effect is produced The one by the prevalency of a particular Lust or Sin the other by a neglect of Spiritual Duties and a vain Conversation in the World under which the Soul pines away and consumes As unto the first of these there are three false Notions whereby the Deceitfulness of Sin deludes the Souls of Men. The First is that it is that one Sin alone wherein they would be indulged Let them be spared in this one thing and in all other they will be exact enough This is the Composition that Naaman would have made in the Matters of Religion 2 Kings 5.18 And it is that which many trust unto Hence it hath by the Event been made to appear that some Persons have lived long in the Practice of some gross Sins and yet all the while used a Semblance of great diligence in other Duties of Religion This is a false Notion whereby poor Sinners delude their own Souls For suppose it possible that a man should give himself up unto any Lust or be under the Power of it and yet be observant of all other Duties yet this would give him no Relief as unto the Eternal Condition of his Soul The Rule is peremptory unto this purpose Jam. 2.10 11. One Sin willingly lived in is as able to destroy a Mans Soul as a thousand Besides it is practically false There is no man that lives in any one known Sin but he really lives in more though that only bears the chiefest Sway. With some such Persons these Sins appear unto others who observe their Frame and Spirit though they appear not to themselves In some they are manifest in themselves although they are hidden from others 1 Tim. 5.24 But let no man relieve himself with thoughts that it is but one Sin whil'st that one Sin keeps him in a constant Neglect of God Hence Secondly They deceive themselves hereby for they Judge that although they cannot as yet shake off their Sin yet they will continue still to love God and abound in the Duties of his Worship They will not become Haters of God and his Wayes and Persecutors for all the World and therefore hope that notwithstanding this one Zoar this lesser Sin which their Constitution and their Circumstances ingage them in that it may be well with them at the last This also is a false Notion a meer Instrument in the hand of Sin to act its Deceit by For no man that willingly liveth in any Sin can love God at all as is evident in that Rule 1 Joh. 2.15 It is but a false Pretence of Love to God that any man hath who liveth in any known Sin Where God is not loved above all he is not loved at all And he is not so where men will not part with one Cursed Lust for his Sake Let not your Light deceive you nor your Gifts nor your Duties nor your Profession if you live in Sin you love not God Thirdly They determine that at such or such a Season on time after such Satisfaction given unto their Lusts or Pleasures they will utterly give over so as that Iniquity shall not be their Ruine But this is a false Notion also an effectual Instrument of the Deceitfulness of Sin He that will not now give over who will not imediately upon the Discovery of the Prevalency of any Sin and warning about it endeavour sincerely and constantly its Relinquishment say what he will and pretend what he will he never intends to give over nor is it probable in an ordinary way that ever he will do so When mens Decays are from the Prevalency of particular Sins by these and the like false Notions do they harden themselves unto Ruine For those who are pining away under Hectical Consumption a general Decay of the vital Spirits of Religion they have also false Notions whereby they deceive themselves As First that although they have some Cause to mistrust themselves yet indeed their Condition is not so bad as some may apprehend it or as they are
that our Affections are Spiritually renewed and that they have received some Progress in an Assimulation unto heavenly things namely when the Soul is delighted in making Christ their Pattern in all things Secondly The Rule of our Affections in their utmost Spiritual Improvement is the Scripture And two things are respected in them 1 Their Internal Actings 2 Their Exercise in outward Wayes and Means whereby they are expressed Of them both the Scripture is the entire Rule And with respect unto the former it gives us one general Law or Rule that is comprehensive of all others namely that we Love the Lord our God with all our hearts Souls Minds and Strength The Actings of all our Affections towards God in the utmost Degree of Perfection is required of us that in all Instances we prefer and value him above all things that we inseperably cleave unto him and do nothing whatever at any time that is not influenced and directed by the Love of God This Perfection as we shall see immediately is not attainable absolutely in this Life But it is proposed unto us as that which the Excellency of Gods Nature requires and which the Faculties Powers of our nature were creared for and which we ought in all things to design and aim at But the indispensible Obligation of this Rule is that we should alwayes be in a sincere Endeavour to cleave unto God continually in all things to prefer him above all and delight in him as our chiefest Good When this Frame and Disposition is habitually fixed in our Minds it will declare and act it self in all Instances of Duties on all Occasions of Tryal when other things put in for a predominant Interest in our Affections as they do every day And if it be not so with us we shall be at a continual Loss in all our Wayes This is that which makes us lifeless and heartless in Duties careless in Temptations or Occasions of them forgetful of God when it is impossible we should be preserved from Sin without a due Remembrance of his Holiness In brief the want of a Predominant Love unto God kept in continual Exercise is the Spring of all that unprofitable Profession of Religion that the World is filled withal Secondly There are Outward Wayes and Duties whereby our Spiritual Affections are expressed The Rule of them also is the Scripture The way marked out therein is the onely Channel wherein the Stream of our Spiritual Affections doth take its Course unto God The Graces required therein are to act themselves by the Duties it prescribes arâ— those which they stir up and enliven the Religious Worship it appoints is that wherein they have their Exercise Where this Rule hath been neglected mens Religious Affections have grown irregular yea wild and ungovernable All the Superstitions that the World is fil'd withal owe their original principally unto mens Affections set at loose from the Rule of the word There is nothing so fond absurd and foolish but they have imbondaged the â—ouls of Men unto nothing so horrid and difficult but they have ingaged them in And having once taken unto themselves this Liberty the corrupt Minds of men are a thousand times more satisfyed than in the regular exercise of them according to the Word of God Hence they will rejoyce in such Penances as are not without their Austeritys in such outward Duties of Devotion as are troublesome and chargeable in every thing that hath a Shew of Wisdom in Will-Worship and humility and neglect of the Body Hence will all their Affections be more sensibly moved by Images and Pictures and a melting Devotion be stirred up in them than by all the Motives and Incentives which God proposeth unto them to draw their Affections unto himself Nothing is more extravagant than the Affections of Men tinctured with some Devotion if they forsake the Rule of the Scripture Thirdly There is considerable concerning them the measure of their Attainments or what through due Exercise and holy Diligence they may be raised unto Now this is not absolute Perfection Not as though I had already attain'd or were already perfect but I follow after as the Apostle speaks Phil. 3.12 But there is that attainable which those who pretend highly unto Perfection seem to be Strangers unto And the State of our Affections under a due Exercise on heavenly things and in their Assimulation unto them may be fixed in these three things 1 An habitual Suitableness unto Spiritual things upon the proposal of them The wayes whereby Spiritual things are proposed unto our Minds are various They are so directly in all Ordinances of Divine Worship they are so indirectly and in just consequence by all the especial Providences wherein we are concern'd by our own thoughts and stated Meditations they are so by the motions of the Holy Spirit when he causeth us to hear a â—ord behind us saying this is the Way walk in it by holy Converse with others by all sorts of occurrences And as the ways of their Proposal are various so the Times and Seasons wherein a Representation of them is made unto us are comprehensive of all at least are not exclusive of any times and seasons of our Lives Be the way of their Proposal what it will and when ever be the season of it if our affections are duely improved by Spiritual Exercises they are suited unto them and will be ready to give them Entertainment Hence or for want hereof on the other hand are â—ergiversations and Shiftings in Duties Proneness to comply with Diversion all to keep off the Mind from closing with and receiving of those Spiritual things which it is not suited unto Wherefore as unto the solemn way of proposing Spiritual things unto our Minds which is in and by the Ordinances of Divine Worship when men have a prevalent loathness to ingage in them or when they are satisfyed with an outward Attendance on them but not enabled unto a vigorous stirring up of the inward man unto an holy affectionate converse with Spiritual and heavenly things it is because they are carnal When men can receive the fiery Darts of Satan in his Temptations into their Bosoms and suffer them to abide there yea foster and cherish them in thoughts of the Lusts that they kindle but quickly quench the Motions of the Spirit stirring them up unto the embracing of heavenly things they are carnal and carnally-Minded When Providences of Concernment in Afflictions Trials Deliverances do not ingage the Mind into thoughts of Spiritual things and excite the Affections unto the Entertainment of them Men are carnal and earthly When every Lust Corruption or Passion as Anger Envy Displeasure at this or that Person or thing can divert the Mind from compliance with the Proposal of Spiritual things that is made unto it we are carnal It is otherwise when our Affections are conformed unto things Spiritual and Heavenly Upon every Proposal of this the Mind finds a suitableness unto it self like that
Excellency in it self Secondly A suitableness therein unto our Condition State and Desires after Rest and Blessedness The first of these is in God from what he is in himself the latter is from what he is unto us in Christ from both he is the only suitable Object unto our Affections Under this Apprehension do we love God for himself or for his own sake not exclusively unto our Advantage therein For a desire of Union and Enjoyment which is our only Advantage is inseparable from this Love It may be some cannot say that a distinct Apprehension of these things was the first Foundation and Cause of their Love to God yet are they satisfyed that they do love him in Sincerity with all their souls And I say it may be so God sometimes calls the skirt of his own Love over the heart of a poor sinner and efficaciously draws it unto himself without a distinct Apprehension of these things by a meere sense of the Love it hath received So Elijah passed by Elisha and cast his Mantle upon him as a transient Act. But there was such a Communication of Virtue thereby that he ran after him and would not be deferred though Elijah said go back again for what have I done unto thee 1 Kings 19.19 20. When God hath so cast his Love on any soul it follows after him with all its Affections And whereas God may seem at some times to say go back again for what have I done unto thee its Answer is Lord whether shall I go I cannot leave thee my Heart is given up unto thee and shall never be taken from thee But I say unto such and to all others that if we would have refreshing Evidences of our Love unto God that it is sincere if we would have it thrive and flourish befervent and constant we are to exercise our selves unto the Contemplation of the Divine Goodness and the Suitableness of it unto our souls in and by Jesus Christ. Nor can we cleave unto any spiritual things whatever with sincere Affections but under these Notions of it First That it hath a real Worth or Excellency in it self Secondly That it is suitable and desirable unto us And it is to be bewailed to see how many walk at random in Profession that know neither what they do nor where they go Secondly As we must see a Goodness and Probableness in Spiritual things absolutely so as that we may fix our Affections on them in a due manner so we must see it comparatively with respect unto all other things which gives them a preference in our Affections before and above them all The Tryal of Love lyes in the prevailing Degree on more or less If we love other things Father Mother Houses Lands Possessions more than Christ we do not love him at all Nor is there any Equality allowed in this matter that we may equally love temporal and Spiritual things If we love not Christ more than all those things we love him not at all Wherefore that our Affections may cleave unto them in a due manner we must see an Excellency in things Spiritual and heavenly rendring them more desirable than all other things whatever With what loving Countenances do men look upon their temporal Enjoyments with what tenacious Embraces do they cleave unto them They see that in them which is amiable which is desirable and suitable unto their Affections Let them pretend what they please if they see not a greater Goodness that which is more amiable more desirable in Spiritual things they love them not in a due manner it is temporal things that hath the Rule of their Affections Our Psalmist preferrs Jerusalem before his chiefest Joy Psal. 137.6 Another affirms that the Law of Gods Mouth was better to him than Thousands of Gold and Silver Psal. 119.72 More to be desired are the Statutes of the Lord than Gold yea than much fine Gold sweeter also than Honey or the Honey-comb Psal. 19.1 For Wisdom is better than Rubies and all things that may be desired are not to be compared unto it Prov. 8.11 This is the only stable Foundation of all divine Affections A spiritual view and Judgement of a Goodness an Excellency in them incomparably above whatever is in the most desirable things of this World are required thereunto And if the Affections of many pretending highly to them should come to be weighed in this Ballance I fear they would be found light and wanting However it is the Duty of them who would not be deceived in this matter which is of Eternal importance to examine what is that Goodness and Excellency which is in Spiritual things which they desire in them upon the account whereof they do sincerely value and esteem them above all things in this World whatever And let not any deceive themselves with vain Words and Pretences whil'st their Esteem and Valuation of present Enjoyments doth evidently ingage all their Affections their Care their Diligence their Industry so as that a man of a discerning Spirit may even feel them turned into self whil'st they are cold formal negligent about spiritual things we must say How dwelleth the Love of God in them Much more when we see men not only giving up the whole of their time and strength with the vigour of their Spirits but sacrificing their Consciences also unto the attaining of Dignities Honours Preferments Wealth and Ease in the World who know in their own Hearts that they perform Religious Duties with respect unto temporal Advantages I cannot conceive how it is possible they should discern and approve of a Goodness and Excellency in Spiritual things above all others A due Consideration is required hereunto that all Spiritual things do proceed from and are resolved into an infinite Fountain of Goodness so as that our Affections may absolutely come unto Rest and Complacency and find full assured Satisfaction in them It is otherwise as unto all temporal things Men would very fain have them to be such as might give absolute Rest and Satisfaction unto all their Affections But they are every one of them so far from it that all of them together cannot compose their Minds in Rest and Peace for one hour They gain sometimes a Transport of Affections and seem for a season to have filled the whole Soul so as it hath no leasure to consider their Emptiness and Vanity But a little Composure of Mens thoughts shew that they are but a Diversion in a Journey or Labour they are no Rest. Hence are they called broken Cisterns that will hold no Water Let a man prize them at the highest rate that it is possible for a rational Creature to be reduced into the thoughts of whereof there have been prodigious Instances let him possess them in abundance beyond whatever any man enjoyed in this World or his own Imagination could before hand reach unto let him be assured of the utmost peaceable Continuance in the Enjoyment of them â—hat his and their natures are
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