mistake to suppose that any external Duties of Worship as hearing the Word Prayer or the Sacraments are appointed for themselves or accepted for themselves Such thoughts the Jews of Old had concerning their Sacrifices namely that they were appointed for their own Sakes and were acceptable Service unto God meerly on their own Account Wherefore God to deliver them from this pernicious Mistake affirms ofttimes that he never appointed them at all that is for any such End Jer. 7.22 23. Isa. 1.12 13 14 c. And now under the Gospel Sundry things destructive to the Souls of men have proceeded from such a Supposition Some hereon have alwayes satisfyed and contented themselves with the external Observance of them without desiring or endeavouring any holy communion with God in them or by them This constitutes the State and Condition mentioned Rev. 3.1 And by following this tract the generality of Christians do wander out of the Way they cannot leave them nor do know how to use them unto their Advantage until they come wholly unto that woful State Isai. 29.13 And some to establish this Deceit have taught that there is much more in the Outward Work of these Duties than ever God put into them and that they are sanctifyed meerly by Vertue of the Work wrought But all the Duties of the Second Commandment as are all Instituted Ordinances of Worship are but means to express and exercise those of the First as Faith Love Fear Trust and Delight in God The end of them all is that through them and by them we may act those Graces on God in Christ Where this is not attended unto when the Souls of Men do not apply themselves unto this Exercise of Grace in them let them be never so Solemn as to their Outward Performance be attended unto with Diligence be performed with earnestness and delight they are neither acceptable unto God nor beneficial unto themselves Isai. 1.11 This therefore is the first general Spring of the Love of Believers of them whose Affections are Spiritually renewed unto the Ordinances of Divine Worship and their delight in them They have Experience that in and by them their Faith and Love are excited unto a gracious Exercise of themselves on God in Christ. And when they find it otherwise with them they can have no rest in their Souls For this end are they ordained sanctifyed and blessed of God and therefore are effectual means of it when their Efficacy is not defeated by Unbelief And those who have no Experience hereof in their attendance unto them do as hath been said fall into pernitious Extreams Some continue their Observance with little regard unto God in Cursed Formality So they make them a means of their ruine by Countenancing of them in their Security Others utterly reject them at least the most Solemn of them and therein both the Wisdom and Grace and Authority of God by whom they are appointed Because through the Power of their own Unbelief they find nothing in them This being the immediate end of all Divine Institutions this being the only way whereby we may give Glory unto God in their Observance which is their ultimate End in this World this being the Design in general of Believers in that Obedience they yield unto the Lord Christ in their diligent Observation of them We may consider how in what way and by what meanes those whose Affections are Spiritually renewed do and ought to apply their Minds and Souls unto their Observance And we may consider herein first What they do design and then what they endeavour to be found in the Exercise and Practice of in their use and Enjoyment First They come unto them with this Desire Design and Expectation namely to be enabled directed and excited by them unto the Exercise of Divine Faith and Love VVhen it is not so with any where there is not this Design they do in various degrees take the Name of God in vain in their Observance These are Approximationes Dei The ways of drawing nigh unto God as they are every where called in Scripture To suppose that a drawing nigh unto God may consist meerly in the Outward Performance of Duty VVhatever be its Solemnity is to reject all due Reverence of him Forasmuch saith the Lord as this People draw near me with their Mouth and with their Lips do honour me but have removed their Hearts far from me therefore I will proceed against them Isaiah 29.13 The Mouth and Lips are put by a Synechdoche for all the means of outward worship and honour These men may use diligently attend unto whil'st their Hearts are far from God that is when they do not draw nigh to him by Faith and Love But all this VVorship is rejected of God with the highest Tokens of his displeasure and Indignation against it First Our Souls then have no way of approach unto God in Duties of VVorship but by Faith no way of adherance or cleaving unto him but by Love no way of abiding in him but by Fear Reverence and Delight When ever these are not in Excercise Outward Duties of Worship are so far from being a meanes of such an Approach unto him as that they set us at a greater Distance from him than we were before at least are utterly useless and fruitless unto us So indeed they are unto the most who come unto them they know not why and behave themselves under them they care not how Nor is there any evil in the Hearts and ways of Men whereof God complaineth more in his Word as that which is accompanied with the highest Contempt of him And because these Ordinances of Divine Worship are means which the VVisdom and Grace of God hath appointed unto this end namely the Exercise and Increase of Divine Faith and Love and therefore doth Sanctify and Bless them thereunto I do not believe that they have any Delight in the Exercise of these Graces nor do design growth in them by whom these great meanes of them are despised or neglected And although I have seen those Vallies of publick Worship forsaken either on Pretences of higher Attainments in Faith Light and Love than to stand in need of them any more or on a Foolish Opinion that they cease upon the Dispensation of the Spirit which is given unto us to make them useful and effectual or on some Provocations that have been given unto some Men or which they have taken unto themselves which they have thought they could revenge by a neglect of Publick Administrations or through Slavish Peace and Negligence in times of Difficulty as is the manner of some who forsake the Assemblies of the Saints Heb. 16.25 Yet I never saw but it issued in a great decay if not in an utter loss of all exercise of Faith and Love and sometimes in open Profaneness For such Persons Contemn the way and meanes which God in his infinite Wisdom and Goodness hath appointed for their Exercise and Increase and this shall
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
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
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
distinctly unto what is mentioned in the third place concerning the Complacency of the Mind in what its Affections are fixed on for it will fall in with sundry other things that are to be spoken unto But before we do proceed it is not amiss as I suppose to put a remark upon those important Truths which are directly contained in the Words proposed as the Foundation of the present Discourse As 1. To be spiritually minded is the great distinguishing Character of true Believers from all Vnregenerate Persons As such is it here asserted by the Apostle All those who are carnally minded who are in the flesh they are unregenerate they are not born of God they please him not nor can do so but must perish for ever But those who are spiritually minded are born of God do live unto him and shall come to the Enjoyment of him Hereon depends the Trial and Determination of what State we do belong unto 2. Where any are Spiritually minded there and there alone is Life and Peace What these are wherein they do consist what is their Excellency and Preheminence above all things in this World how they are the Effects and Consequents of our being spiritually minded shall be afterwards declared There is neither of these Considerations but is sufficient to demonstrate of how great Concernment unto us it is to be spiritually minded and diligently to enquire whether we are so or no. It will therefore be no small Advantage unto us to have our Souls and Consciences alwayes affected with and in due Subjection unto the Power of this Truth Namely that to be spiritually minded is Life and Peace whence it will follow that whatever we may think otherwise if we are not so we have neither of them neither Life nor Peace It will I say be of use unto us if we are affected with the Power of it For many greatly deceive themselves in hearing the Word They admit of Sacred Truths in their Understanding and assent unto them but take not in the Power of them on their Consciences nor strictly judge of their State and Condition by them which proves their Ruine For hereby they seem to themselves to believe that whereof in truth they believe not one Syllable as they ought They hear it they understand it in the Notion of it they assent unto it at least they do not contradict it yea they commend it oftentimes and approve of it But yet they believe it not For if they did they would judge themselves by it and reckon on it that it will be with them at the last day according as things are determined therein Or such Persons are as the Apostle James declares like a man beholding his natural face in a Glass for he beholdeth himself and goeth his ways and straightway forgetteth what manner of man he was Jam. 1.23 24. There is a Representation made of them their State and Condition unto them in the Word they behold it and conclude that it is even so with them as the Word doth declare But immediately their minds are filled with other thoughts acted by other Affections taken up with other Occasions and they forget in a moment the Representation made of themselves and their Condition Wherefore all that I have to offer on this Subject will be utterly lost unless a firm perswasion hereof be fixed on our minds unless we are under the Power of it that to be spiritually minded is life and peace so that whatever our Light and Profession be our Knowledge or our Duty without this we have indeed no real Interest in Life and Peace These things being premised I shall more practically open the Nature of this Duty and what is required unto this frame of spirit To be Spiritually minded may be considered either as unto the Nature and Essence of it or as unto its Degrees for one may be so more than another or the same Person may be more so at one time than another In the first way it is opposed unto being carnally minded in the other unto being earthly minded To be carnally minded is as the Apostle speaks Death it is so every way and they who are so are dead in trespasses and sins This is opposed unto being Spiritually minded as unto its Nature or Essence Where a man as unto the Substance and Being of the Grace and Duty intended is not Spiritually minded he is carnally minded that is under the power of Death spiritual and obnoxious unto death Eternal This is the principal Foundation we proceed upon whence we demonstrate the indispensible necessity of the frame of mind enquired after There are two ways wherein Men are Earthly-minded The one is absolute when the love of earthly things is wholly predominant in the mind This is not formally and properly to be carnally minded which is of a larger extent The one Denomination is from the Root and Principle namely the Flesh the other from the Object or the things of the Earth The latter is a branch from the former as its root To be earthly minded is an operation and effect of the carnal mind in one especial way and Instance And it is as exclusive of Life and Salvation as the Carnal mind it self Phil. 3.19 1 Joh. 2.16 This therefore is opposed unto the Being of Spiritual mindedness no less than to be carnally minded is When there is in any a Love of earthly things that is predominant whence a Person may be rightly denominated to be earthly minded he is not nor can be spiritually minded at all he hath no Interest in the frame of heart and Spirit intended thereby And thus it is evidently with the greatest part of them who are called Christians in the World let them pretend what they will to the contrary Again there is a being Earthly-minded which consists in an inordinate Affection unto the things of this World It is that which is sinful which ought to be mortified yet is it not absolutely inconsistent with the Substance and Being of the Grace enquired after Some who are really and truely spiritually minded yet may for a time at least be under such an inordinate Affection unto and care about earthly things that if not absolutely yet comparatively as unto what they ought to be and might be they may be justly said to be earthly minded They are so in respect of those degrees in being spiritually minded which they ought to aim at and may attain unto And where it is thus this Grace can never thrive or flourish it can never advance unto any eminent degree This is the Zoar of many Professors that little one wherein they would be spared Such an earthly-mindedness as is wholly inconsistent with being Spiritually minded as unto the State and Condition which depends thereon they would avoid For this they know would be absolutely exclusive of Life and Peace They cannot but know that such a frame is as inconsistent with Salvation as living in the vilest sin that any man can
in the Moon and Starres than in the Sun but because the light of the Sun is greater then our visive Faculty can directly bear and behold So we can more clearly discover the Truth and distinct Nature of things Moral and Natural than we can of things that are Heavenly and Spiritual See John 3.14 Not that there is more substance or reality in them but because the Ability of our Understanding is more suited unto the Comprehension of them The other are above us We know but in Part and our minds are liable to be hindred and disordered in their apprehension of things Heavenly and Spiritual by Ignorance Temptations and Prejudices of all sorts In nothing more are men subject unto mistakes than in the application of things unto themselves and a Judgement of their Interest in them Fear self-love with the prevalency of Temptations and Corruptions do all engage their Powers to darken the light of the mind and to pervert its Judgement In no case doth the deceitfulness of the heart or of sin which is all one more act it self Hence Multitudes say Peace to themselves to whom God doth not speak Peace and some who are Children of Light do yet walk in darkness Hence is that fervent Prayer of the Apostle for help in this case Ephes. 1.16 17 18 19. There is also a great similitude between Temporary Faith and that which is Saving and durable and between Gifts and Grace in their Operations which is that that is under present Consideration It is acknowledged therefore that without the especial light and conduct of the Spirit of God no man can make such a Judgement of his State and his Actions as shall be a stable Foundation of giving Glory to God and of obtaining peace unto his own soul. And therefore the greatest part of mankind do constantly deceive themselves in these things But ordinarily under this blessed Conduct in the search of our selves and the Concernments of our duty we may come unto a satisfaction whether they are influenced by Faith and have Grace exercised in them especially this duty of Prayer or whether it derive from the power of our natural Faculties raised by Light and spiritual Gifts only and so whether our spiritual Thoughts therein do spring from a Vital Principle of Grace or whether they come from occasional impressions on the mind by the performance of the Duty it self If men are willing to deceive themselves or to hide themselves from themselves to walk with God at all per adventures to leave all things at hazard to put off all Trials unto that at the last day and so never call themselves unto an account as unto the nature of their Duties in any particular Instance it is no wonder if they neither do nor can make any distinction in this matter as unto the true nature of their Thoughts in Spiritual Duties Two things are required hereunto 1. That we impartially and severely examine and try the Frames and actings of our minds in holy Duties by the Word of Truth and thereon not be afraid to speak that plainly unto our Souls which the Word speaks unto us This diligent search ought to respect our Principles Aims Ends Actings with the whole deportment of our Souls in every duty See 2 Cor. 13.5 If a man receiveth much Money and look only on the outward Form and Superscription when he supposeth that he hath great store of currant Coin in Gold and Silver he may have only heaps of Lead or Copper by him But he that trades in it as the comfort and support of his natural life and condition he will try what he receives both by the Ballance and the Touch-stone as the occasion requires especially if it be in a time when much adulterated Coin is passant in the World And if a man reckons on his Duties by Tale and Number he may be utterly deceived and be spiritually poor and a Bankrupt when he esteems himself rich encreased in Goods and wanting nothing Some Duties may appearingly hold in the Ballance as to Weight which will not hold it at the Touch-stone as to Worth Both means are to be used if we would not be mistaken in our Accounts Thus God himself in the midst of a multitude of Duties calls the People to try and examine themselves whether or no they are such as have Faith and Grace in them and so like to have acceptance with him Isa. 58.2 3 4 5. 2. Add we must unto our own diligent enquiry fervent Prayers unto God that he would search and try us as unto our sincerity and discover unto us the true frame of our hearts Hereof we have an express example Psal. 139.23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting This is the only way whereby we may have the Spirit of God witnessing unto our sincerity with our own spirits There is need of calling in divine Assistance in this matter both from the importance of it and from its difficulty God alone knowing fully and perfectly what is in the hearts of men I no way doubt but that in the impartial use of these means a man may come to assured satisfaction in his own mind such as wherein he shall not be deceived whether he doth animate and quicken his thoughts of Spiritual things in Duties with inward Vital Grace or whether they are impressions on his mind by the occasion of the Duty A Duty this is of great Importance and necessity now Hipocrisie hath made so great an in-rode on Profession and Gifts have doflowred Grace in its principal Operations No Persons are in greater danger of walking at hazard with God than those who live in the exercise of Spiritual Gifts in Duties unto their own satisfaction and others For they may countenance themselves with an Appearance of every thing that should be in them in reality and power when there is nothing of it in them And so it hath fallen out We have seen many earnest in the Exercise of this Gift who have turned vile and debauched Apostates Some have been known to live in sin and an indulgence of their Lusts and yet to abide constant in their Duties Isa. 1.15 And we may hear Prayers sometimes that openly discover themselves unto Spiritual sense to be the Labour of the Brain by the help of Gifts in Memory and Invention without an Evidence of any mixture of Humility Reverence or Godly fear without any acting of Faith and Love They flow as Wine yet smell and taste of the unsavoury Cask from whence they proceed It is necessary therefore that we should put our selves on the severest trial lest we should be found not to be spiritually minded in Spiritual Duties Gifts are gracious vouchsafements of Christ to make Grace useful unto our selves and others yea they may make them useful unto the Grace of others who have no Grace in themselves But as
Hearts and Affections 3. Earnestness and appearing Fervency in Prayer as unto the outward delivery of the Words of it yea though the mind be so affected as to contribute much thereunto will not of themselves prove that the Thoughts of men therein do arise from an Internal Spring of Grace There is a Fervency of Spirit in Prayer that is one of the best Properties of it being an earnest Acting of Love Faith and Desire But there is a Fervency wherewith the mind it self may be affected that may arise from other Causes 1. It may do so from the ingagement of Natural Affections unto the Object of their Prayer or the things Prayed for Men may be mighty Earnest and Intent in their minds in praying for a Dear Relation or for Deliverance from Eminent Troubles or Imminent Dangers and yet all this Fervour arise from the vehement Actings of Natural Affections about the things prayed for excited in an especial manner by the present Duty Hence God calls the earnest cryes of some for Temporal things not a Crying unto him but an Howling Hosea 7.14 That is the cry of hungry Ravenous Beasts that would be satisfied 2. Sometimes it ariseth from the sharpness of Convictions which will make men even Roar in their Prayers for disquietment of Heart And this may be where there is no true Grace as yet received nor it may be ever will be so For the perplexing Work of Convictions goes before real Conversion and as it produceth many other Effects and Changes in the mind so it may do this of great Fervency in Vocal Prayers especially if it be accompanied with outward Afflictions Pains or Troubles Psal. 78.34 35. 3. Oft-times the Mind and Affections are very little concerned in that Fervour and Earnestness which appear in the outward Performance of the Duty But in the exercise of Gifts and through their own utterance men put their Natural Affections into such an Agitation as shall carry them out into a great Vehemency in their Expressions It hath been so with sundry Persons who have been discovered to be Rotten Hypocrites and have afterwards turned Cursed Apostates Wherefore all these things may be where there is no gracious Spring or Vital Principle Acting it self from within in Spiritual Thoughts Some it may be will design an Advantage by their Conceptions unto the Interest of Prophaneness and Scoffing For if there may be these evils under the Exercise of the Gift of Prayer both in Constancy and with Fervency if there may be a total want of the Exercise of all true Grace with it and under it then it may be all that is pretended of this Gift and its Use is but Hypocrisie and Talk But I say 1. It may be as well pretended that because the Sun shining on a Dung-hill doth occasion offensive and noisom Steams therefore all that is pretended of its Influence on Spices and Flowers causing them to give out their Fragrancy is utterly false No man ever thought that Spiritual Gifts did change or renew the Minds and Natures of Men where they are alone they only help and assist unto the useful Exercise of Natural Faculties and Powers And therefore where the Heart is not savingly renewed no Gifts can stir up a saving Exercise of Faith But where it is so they are a means to cause the Savour of it to flow forth 2. Be it so that there may be some Evils found under the Exercise of the Gift of Prayer what remedy for them may be proposed Is it that men should Renounce their use of it and betake themselves unto the Reading of Prayers only 1. The same may be said of all Spiritual Gifts whatever for they are all of them liable unto Abuse And shall we reject all the Powers of the World to come the whole complexe of Gospel Gifts for the Commuication whereof the Lord Christ hath promised to continue his Spirit with his Church unto the end of the World because by some they are abused 2. Not only the same but far greater evils may be found in and under the Reading of Prayers which needs no further Demonstration than what it gives of it self every Day 3. It is hard to understand how any benefit at all can accrew unto any by this Relief when the Advantages of the other way are evident Wherefore the Enquiry remains How we may know unto our own satisfaction that the Thoughts we have of Spiritual things in the Duty of Prayer are from Internal fountain of Grace and so are an evidence that we are Spiritually minded whereunto all these things do tend Some few things I shall offer towards Satisfaction herein 1. I take it for granted on the Evidence before given that Persons who have any Spiritual Light and will diligently Examine and Try their own Hearts will be able to discern what real Actings of Faith of Love and Delight in God there are in their Duties and consequently what is the Spring of their Spiritual Thoughts In general we are assured that he that believeth hath the Witness in himself 1 Joh. 5.10 Sincere Faith will be its own Evidence And where there are Sincere Actings of Faith they will evidence themselves if we try all things impartially by the Word But if men do as for the most part they do content themselves with the Performance of any Duty without an Examination of their Principles Frames and Actings of Grace in them it is no wonder if they walk in all Uncertainty 2. When the Soul finds a sweet Spiritual Complacency in and after its Duties it is an Evidence that Grace hath been acted in its Spiritual Thoughts and Desires Jer. 31. The Prophet receiveth a long gracious Message from God filled up with Excellent Promises and Pathetical Exhortations unto the Church The whole is as it were summ'd up in the close of it Ver. 25. For I have satiated the weary Soul and I have replenished every sorrowful Soul Whereon the Prophet adds Vpon this I awaked and beheld and my Sleep was sweet unto me God's gracious Message had so composed his spirits and freed his mind from Trouble as that he was at quiet Repose in himself like a man asleep But after the end of it he stirrs up himself unto a Review and Consideration of what had been spoken unto him I awaked and beheld or I stirred up my self and considered what had been delivered unto me And saith he my Sleep was sweet unto me I found a gracious Complacency in and Refreshment unto my Soul from what I had heard and received So is it oft-times with a Soul that hath had real Communion with God in the Duty of Prayer It finds it self both in it and afterwards when it is awakened unto the consideration of it spiritually refreshed it is sweet unto him This holy Complacency this Rest and sweet Repose of mind is the Foundation of the Delight of Believers in this Duty They do not pray only because it is their Duty so to do nor yet because
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
reckon that the Sufferings of this present time are not to be compared with the Glory that shall be revealed in us there is no comparison between them as if one had as much Evil and Misery in them as the other hath of Good and Blessedness as though his State was any way to be complained of who must undergo the one whilest he hath an interest in the other or as though to escape the one he hazard the enjoyment of the other It is inseparable from our Nature to have a fear of and aversation from great distressing Sufferings that are above the power of Nature to bear Even our Lord Jesus himself having taken on him all the sinless Properties of our Natures had a fear and aversation though holy and gracious with respect unto his own Those who through a stout-heartedness do contemn them before their Approach boasting in themselves of their Abilities to undergo them censuring such as will not unadvisedly engage in them are such as seldom glorify God when they are really to conflict with them Peter alone trusted unto himself that he would not forsake his Master and seemed to take the Warning ill that they should all do so and he alone denyed him All Church Stories are filled with Instances of such as having born themselves high before the Approach of Trials have shamefully miscarried when their Trials have come Wherefore it is moreover allowed unto us to use all lawfull means for the avoiding of them Both Rules and Examples of the Scripture give sufficient warranty for it But there are Times and Seasons wherein without any Tergiversation they are to be undergone unto the Glory of God and in the discharge of our Duty confessing Christ before men as we would be owned by him before his Father in Heaven All things do now call us to prepare for such a season to be Martyrs in Resolution though we should never really lose our lives by Violence Nothing will give us this Preparation but to have our minds exercised in the Contemplation of Heavenly things of things that are Invisible and Eternal He who is thus Spiritually Minded who hath his Thoughts and Affections set on things above will have alwayes in a Readiness what to oppose unto any circumstance of his Sufferings Those views which such an one hath had by Faith of the increated Glories above of the things in Heavenly Places where Christ sits at the right hand of God of the Glory within the Vail whereby they have been realized and made present unto his Soul will now visit him every moment abide with him continually and put forth their efficacy unto his supportment and refreshment Alas what will become of many of us who are grovelling continually on the Earth whose Bellies cleave unto the Dust who are strangers unto the Thoughts of Heavenly Things when distressing troubles shall befall us Why shall we think that refreshing Thoughts of things above will then visit our Souls when we resisted their admittance in dayes of Peace Do you come to me in your distress saith Jepthe when in the time of your Peace you drove me from you When we would thus think of Heavenly things to our Refreshment we shall hardly get them to make an abode with us I know God can come in by the mighty Power of his Spirit and Grace to support and comfort the Souls of them who are called and even surprized into the greatest of Sufferings Yet do I know also that it is our Duty not to Tempt him in the neglect of the ways and means which he hath appointed for the communication of his Grace unto us Our Lord Jesus Christ himself as the Author and finisher of our Faith for the Joy that was set before him endured the Cross and despised the Shame Heb. 12.2 His Mediatory Glory in the Salvation of the Church was the Matter of the Joy set before him This he took the view and prospect of in all his Sufferings unto his Refreshment and Supportment And his Example as the Author and finisher of our Faith is more efficaciously instructive than any other Rule or Precept Eternal Glory is set before us also It is the Design of Gods Wisdom and Grace that by the contemplation of it we should relieve our selves in all our Sufferings yea and rejoyce with Joy unspeakable and full of Glory How many of those blessed Souls now in the enjoyment of God and Glory who passed through fiery Trials and great Tribulations were enabled to sing and rejoyce in the Flames by a Prepossession of this Glory in their Minds through Believing yea some have been so filled with them as to take off all sence of pain under the most exquisite Tortures When Stephen was to be Stoned to encourage him in his Sufferings and comfort him in it the Heavens were opened and he saw Jesus standing at the right hand of God Who can conceive what contempt of all the Rage and madness of the Jews what a neglect of all the pains of Death this view raised his holy Soul unto To obtain therefore such views frequently by Faith as they do who are truely Spiritually minded is the most effectual way to encourage us unto all our Sufferings The Apostle gives us the force of this encouragement in a comparison with Earthly things 1 Cor. 9.25 Every man who striveth for the mastery is temperate in all things Now they do it to obtain a corruptible Crown but we an incorruptible If men when a corruptible Crown of vain Honour and Applause is proposed unto them will do and endure all that is needfull for the Attainment of it and relieve themselves in their hardships with Thoughts and Imaginations of attaining it grounded on uncertain hopes shall not we who have a Crown immortal and invisible proposed unto us and that with the highest assurance of the enjoyment of it chearfully undergo endure and suffer what we are to go through in the way unto it 4. This is the most effectual Means to wean the heart and affections from things here below to keep the mind unto an undervaluation yea a Contempt of them as occasion shall require For there is a season wherein there is such a contempt required in us of all Relations and enjoyments as our Saviour calleth the hating of them that is not absolutely but comparatively in comparison of him and the Gospel with the Duties which belong unto our Profession Luke 14.26 If any man come to me and hate not Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple Some I fear if they did but consider it would be apt to say This is an hard saying who can bear it and others cry out with the Disciples in another case Lord who then can be saved But it is the Word whereby we must be judged nor can we be the Disciples of Christ on any other Terms But here in an especial manner lyes the wound and weakness of
Thought to express their Love and conformity unto him They would have Images of him which they would embrace adore and bedew with their tears They would have Crucifixes as they called them which they would carry about them and wear next unto their hearts as if they resolved to lodge Christ alwayes in their bosoms They would go in Pilgrimage to the place where he dyed and rose again through a thousand dangers and purchase a feigned Chip of a Tree whereon he suffered at the price of all they had in the world They would endeavour by long Thoughtfulness Fastings and Watchings to cast their Souls into Raptures and Extasies wherein they fancied themselves in his Presence They came at last to make themselves like him in getting impressions of wounds on their sides their hands and feet Unto all these things and sundry others of an alike Nature and Tendency did Superstition abuse and corrupt the Minds of men from a pretence of a Principle of Truth For there is no more certain Gospel Truth than this that Believers ought continually to contemplate on Christ by the actings of Faith in their Thoughts and Affections and that thereby they are changed and transformed into his Image 2 Cor. 3.18 And we are not to forego our Duty because other men have been mistaken in theirs nor part with practical fundamental Principles of Religion because they have been abused by Superstition But we may see herein how dangerous it is to depart in any thing from the conduct of Scripture Light and Rule when for want thereof the best and most noble Endeavours of the minds of men even to love Christ and to be like unto him do issue in Provocations of the highest nature Pray therefore that you may be kept unto the Truth in all things by a diligent Attendance unto the only Rule thereof and conscientious subjection of Soul unto the Authority of God in it For we ought not to suffer our Affections to be entangled with the paint or Artificial Beauty of any way or means of giving our Love unto Christ which are not warranted by the Word of Truth Yet I must say that I had rather be among them who in the actings of their Love and Affections unto Christ do fall into some irregularities and excesses in the manner of expressing it provided their Worship of him be neither Superstitious nor Idolatrous than among those who professing themselves to be Christians do almost disavow their having any Thoughts of or Affection unto the Person of Christ But there is no need that we should foolishly run into either of these extreams God hath in the Scripture sufficiently provided against them both He hath both shewed us the Necessity of our diligent acting of Faith and Love on the Person of Christ and hath limited out the way and means whereby we may so do And let our Designs be what they will where in any thing we depart from his Prescriptions we are not under the conduct of his Spirit and so are sure to lose all that we do Wherefore two things are required that we may thus think of Christ and Meditate on him according to the mind and will of God 1. That the means of bringing him to Mind be what God hath promised and appointed 2. That the continued Proposal of him as the Object of our Thoughts and Meditations be of the same kind For both these ends the superstitious minds of men invented the wayes of Images and Crucifixes with their Appurtenances before mentioned And this rendred all their Devotion an Abomination That which tends unto these ends among Believers is the Promise of the Spirit and the Institutions of the Word Would you then think of Christ as you ought take these two directions 1. Pray that the Holy Spirit may abide with you continually to mind you of him which he will do in all in whom he doth abide For it belongs unto his Office 2. For more fixed Thoughts and Meditations take some express place of Scripture wherein he is set forth and proposed either in his Person Office or Grace unto you Gal. 3.1 4. This Duty lyes at the Foundation of all that blessed communion and entercourse that is between Jesus Christ and the Souls of Believers This I confess is despised by some and the very Notion of it esteemed ridiculous But they do therein no less than renounce Christianity and turn the Lord Christ into an Idol that neither knoweth seeth nor heareth But I speak unto them who are not utter strangers unto the Life of Faith who know not what Religion is unless they have real spiritual entercourse and communion with the Lord Christ thereby Consider this therefore as it is in particular exemplified in the Book of Canticles There is not one Instance of it to be found which doth not suppose a continual Thoughtfulness of him And in answer unto them as they are actings of Faith and Love wherein he is delighted doth he by his Spirit insinuate into our Minds and Hearts a gracious sence of his own Love Kindness and Relation unto us The great variety wherein these things are mutually carryed on between him and the Church the singular endearments which ensue thereon and blessed Estate in Rest and Complacency do make up the substance of that Holy Discourse No Thoughts then of Christ proceeding from Faith accompanyed with Love and Delight shall be lost They that sow this seed shall return with their sheaves Christ will meet them with gracious Intimations of his Acceptance of them delight in them and return a sense of his own Love unto them He never will be he never was behind with any poor Soul in returns of Love Those gracious and blessed Promises which he hath made of coming unto them that believe in him of making his abode with them and of supping with them all expressions of a Gracious Presence and intimate Communion do all depend on this duty Wherefore we may consider three things concerning these Thoughts of Christ. 1. That they are exceeding acceptable unto him as the best pledges of our Cordial Affection Cant. 2.14 O my Dove that art in the clefts of the Rock in the secret places of the stairs let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely When a Soul through manifold discouragements and despondencies withdraws and as it were hides it self from him he calleth to see a poor weeping blubbered face and to hear a broken voice that scarce goes beyond sighs and groans 2. These Thoughts are the only Means whereby we comply with the gracious intimations of his Love mentioned before By them do we hear his Knocking know his Voice and open the door of our Hearts to give him entrance that he may abide and sup with us Sometimes indeed the Soul is surprized into Acts of Gracious Communion with Christ Cant. 6.11 But they are not to be expected unless we abide in those wayes and means which prepare
and make our Souls meet for the Reception and entertainment of him Wherefore 3. Our want of experience in the power of this Holy entercourse and communion with Christ ariseth principally from our Defect in this Duty I have known one who after a long Profession of Faith and Holiness fell into great Darkness and distress meerly on this account that he did not experience in himself the Sweetness Life and Power of the Testimonies given concerning the real Communications of the Love of Christ unto and the intimation of his Presence with Believers He knew well enough the Doctrine of it but did not feel the Power of it at least he understood there was more in it than he had experience of God carryed him by Faith through that Darkness but taught him withal that no sence of these things was to be let into the Soul but by constant Thoughtfulness and Contemplations on Christ. How many blessed visits do we lose by not being exercised unto this Duty See Cant. 5.1 2 3. Sometimes we are busie sometimes careless and negligent sometimes slothful sometimes under the power of Temptations so that we neither enquire after nor are ready to receive them This is not the way to have our Joyes abound Again I speak now with especial respect unto him in Heaven The Glory of his Presence as God and Man eternally united the Discharge of his Mediatory Office as he is at the right hand of God the Glory of his present acting for the Church as he is the Minister of the Sanctuary and the true Tabernacle which God hath fixed and not Man the Love Power and Efficacy of his Intercession whereby he takes care for the Accomplishment of the Salvation of the Church the approach of his Glorious coming unto Judgment are to be the Objects of our daily Thoughts and Meditations Let us not mistake our selves To be spiritually minded is not to have the Notions and Knowledge of spiritual things in our minds it is not to be constant no not to abound in the performance of Duties both which may be where there is no Grace in the Heart at all It is to have our Minds really exercised with delight about Heavenly things the things that are above especially Christ himself as at the right hand of God Again So think of eternal things as continually to lay them in the Ballance against all the sufferings of this Life This use of it I have spoken unto somewhat before and it is necessary it should be pressed upon all occasions It is very probable that we shall yet suffer more than we have done Those who have gone before us have done so it is foretold in the Scripture that if we will live Godly in Christ Jesus we must do so we stand in need of it and the World is prepared to bring it on us And as we must suffer so it is necessary unto the Glory of God and our own Salvation that we suffer in a due manner Meer sufferings will neither commend us unto God nor any way advantage our own Souls When we suffer acording to the will of God it is an eminent Grace Gift and Priviledge Psal. 1.29 But many things are required hereunto It is not enough that men suppose themselves to suffer for Conscience sake though if we do not so all our sufferings are in vain Nor is it enough that we suffer for this or that way of Profession in Religion which we esteem to be true and according to the Mind of God in opposition unto what is not so The Glory of Sufferings on these accounts solely hath been much sullied in the dayes wherein we live It is evident that Persons out of a natural Courage accompanied with deep radicate perswasions and having their minds influenced with some sinister ends may undergo things hard and difficult in giving Testimony unto what is not according to the Mind of God Examples we have had hereof in all Ages and in that wherein we live in an especial manner See 1 Pet. 4.14 15 16. We have had enough to take off all paint and appearance of Honour from them who in their sufferings are deceived in what they profess But men may from the same Principles suffer for what is indeed according to the Mind of God yea may give their bodyes to be burned therein and yet not to his Glory nor their own eternal Advantage Wherefore we are duely to consider all things that are requisite to make our sufferings acceptable unto God and honourable unto the Gospel I have observed in many a frame of Spirit with respect unto sufferings that I never saw good event of when it was tryed to the uttermost Boldness confidence a pretended contempt of hardships and scorning other men whom they suppose defective in these things are the Garments or Livery they wear on this Occasion Such Principles may carry men out in a bad Cause they will never do so in a good Evangelical Truth will not be honourably witnessed unto but by Evangelical Graces Distrust of our selves a due apprehension of the nature of the evils to be undergone and of our own frailty with continual Prayers to be delivered from them or supported under them and prudent care to avoid them without an inroad on conscience or neglect of Duty are much better preparations for an entrance into a state of Suffering Many things belong unto our Learning aright this first and last Lesson of the Gospel namely of bearing the Cross or undergoing all sorts of sufferings for the Profession of it But they belong not unto our present Occasion This only is that which we now press as an evidence of our sincerity in our sufferings and an effectual means to enable us chearfully to undergo them which is to have such a continual prospect of the future state of Glory so as to lay it in the Ballance against all that we may undergo For 1. To have our Minds filled and possessed with Thoughts thereof will give us an Alacrity in our entrance into sufferings in a way of Duty Other considerations will offer themselves unto our Relief which will quickly fade and disappear They are like a Cordial Water which gives a little Relief for a Season and then leaves the Spirits to sink beneath what they were before it was taken Some relieve themselves from the consideration of the Nature of their Sufferings they are not so great but that they may conflict with them and come off with safety But there is nothing of that kind so small which will not prove too hard and strong for us unless we have especial Assistance Some do the same from their Duration they are but for ten dayes or six months and then they shall be free Some from the Compassion and esteem of Men. These and the like considerations are apt to occur unto the minds of all sorts of Persons whether they are spiritually minded or no. But when our Minds are accustomed unto Thoughts of the Glory that shall be
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
unto there are two things from which we are secured by this Peace which is an Effect of being Spiritually Minded The first is Offences There is nothing of whose Danger we are more warned in the Gospel than of Offences Wo to the World saith our Saviour because of Offences All Ages all Times and Seasons are filled with them and they pâ—ove pernitious and destructive to the Souls of many Such are the Scandalous Divisions that are among Christians the endless Differences of Opinions and diversity of practices in Religion and the Worship of God the Falls and Sins of Professors the fearful ends of some of them the Reproaches that are cast on all that ingage into any peculiar way of Holiness and strictness of Life with other things of the like nature whereby the souls of innumerable Persons are disquieted subverted or infected are to be reckoned unto this Head Against any hurtful or noxious Influence on our Minds from these things against Disquietments Dejections of Spirit and Disconsolations are we secured by this Peace So the Psalmist assures us Psal. 119.165 Great Peace have they that love thy Law and nothing shall offend them The Law or the Word of God is the only way of the Revelation of God and his Will unto us and the only outward Way and Rule of our Converse and Communion with him Wherefore to love the Law is the principal part of our being heavenly Minded yea virtually that which comprehends the whole For such as do so nothing none of the things before mentioned nor any other of the like nature shall be an Offence a stumbling Block or cause of falling into sin And the reason is because they have such an Experience in themselves of the Truth Power Efficacy and Holiness of the Gospel as that the Miscarriages of Men under a Profession of it shall never be unto them an Occasion of falling or being offended at Christ. And I look upon it as a sign of a very evil Frame of Heart when men are concerned in the Miscarriages of some that have made Profession whereby they are it may be damaged in their Outward Concerns so as that they are surprized into Reflections on that Religion which they profess professing the same themselves 2 The second is Afflictions Persecutions and Sufferings of all Sorts It is known by all It were well if it were not so well known what Disquietments Dejections and Disconsolations these things are apt to fill the Minds of Men withal What Fears Troubles Sorrows they reflect upon them Against all these Effects of them this Peace intended gives us Security It makes us to preserve a peaceable yea a joyous Life in our Conflict with them see Joh. 16.33 Both these as here joyned together Life and Peace do comprize an holy Frame of Heart and Mind wherein the Souls of Believers do find Rest Quietness Refreshment and Satisfaction in God in the midst of Temptations Afflictions Offenâ—es and Sufferings It is the Souls Composure of it self in God in his Love in Christ Jesus so as not greatly to be put out of Order to be cast down with any thing that may befall it but affords men Chearfulness and Satisfaction in themselves though they walk sometimes in the Valley of the Shadow of Death Such Persons have that in them abiding with them as will give them Life and Peace under all Occurrences 2 Our next enquiry is how this Spiritual Mindedness is Life and Peace or what it contributes unto them how it produceth the Frame of Heart and Mind so expressed And this it doth several wayes 1 It is the only meanes on our part of retaining a Sense of Divine Love The Love of God in a gracious Sense of it as shed abroad in our Hearts by the Holy Ghost is the first and only Foundation of all durable Comforts Such as will support and refresh us under all Oppositions and Distresses that is of Life and Peace in our Souls in any Condition This God communicates by an Act of Soveraign Grace for the most part without any Preparation for it in our selves He creates the Fruit of the Lips Peace Peace But although Divine Love be in it self unchangeable and alwayes the same yet this Sense of it may be lost as it was in David when he prayed that God would restore unto him the Joys of his Salvation Psal. 51.12 And so many others have found it by woful Experience To insist upon all that is required on our parts that we may retain a gratious refreshing Sense of Divine Love after it is once granted unto us belongs not unto my present purpose But this I say there is not any thing wherein we are more concerned for to be careful and diligent in than as unto what belongs to that end For men who by a meer Act of Soveraign Grace have tasted herein of the Goodness of God who have had the Consolation and Joys of it to be negligent in the keeping and preserving it in their Souls is a Provocation that they will at one time or other be sensible of There is nothing doth more grieve the Holy Spirit than to have his especial Work whereby he Seales us unto the Day of Redemption neglected or despised And it argues a mighty Prevalency of some Corruption or Temptation that shall cause men willingly and by their own Sloth to forfeit so inestimable a Grace Mercy and Priviledge And it is that which there are but few of us who have not reason to bewail our Folly in Every Intimation of Divine Love is an inestimable Jewel which if safely treasured up in our Hearts adds unto our Spiritual Riches and being lost will at one time or another affect us with Sorrow And I am afraid that many of us are very negligent herein unto the great prejudice of our Souls and Spiritual State Many such Intimations are given us by the Holy Ghost through the Word which we take little notice of either we know not the Voice of Christ in them or do not hearken unto him in a due manner or refuse a Compliance with him when we cannot but know that he speaks unto us see Cant. 5.2 3. Or if we recieve any Impressions of a gratious Sense of Divine Love in them we quickly lose them not knowing how much the Life of our Souls is concerned therein and what use of them we may have in our following Temptations Tryals and Duties Now the great means of retaining a Sense of the Love of God which is the only spring of Life and Peace unto our Souls is this Grace and Duty of being Spiritually-Minded This is evident from the very nature of the Duty For 1 It is the Souls preserving of it self in a Frame meet to receive and retain this sense of Gods Love What other way can there be on our part but that our Minds which are so to receive it and retain it are Spiritual and Heavenly alwayes prepared for that holy Converse and Communion with himself which he