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
contract the Guilt of There are more ways of Spiritual and Eternal death than one as well as of Natural All that dye have not the Plague and all that perish eternally are not guilty of the same profligate sins The Covetous are excluded from the Kingdom of God no less severely than Fornicators Idolaters Adulterers and Thieves 1 Cor. 6.9 10. But there is a Degree in being earthly minded which they suppose their Interest Advantages Relations and Occasions of life do call for which they would be a little indulged in They may abide in such a frame without a disparagement of their Profession And the truth is they have too many companions to fear an especial Reflexion on themselves The Multitude of the Guilty take away the sense and shame of the Guilt But besides they hope well that it is not inconsistent absolutely with being spiritually minded Only they cannot well deny but that it is contrary unto such degrees in that grace such thriving in that Duty as is recommended unto them They think well of others who are Spiritually minded in an eminent degree At least they do so as unto the thing it self in general for when they come unto particular Instances of this or that man for the most part they esteem what is beyond their own Measure to be little better than pretence But in general to be Spiritually minded in an eminent degree they cannot but esteem it a thing excellent and desirable But it is for them who are more at leasure than they are their Circumstances and Occasions require them to satisfie themselves with an inferior measure To obviate such Pretences I shall insist on nothing in the Declaration of this Duty and the necessity of it but what is incumbent on all that believe and without which they have no Grounds to assure their Conscience before God And at present in general I shall say Whoever he be who doth not sincerely aim at the highest degree of being spiritually minded which the means he enjoyeth would lead him unto and which the light he hath received doth call for who judgeth it necessary unto his present Advantages Occasions and Circumstances to rest in such measures or degrees of it as he cannot but know that they come short of what he ought to aim at and so doth not endeavor after Compleatness in the Will of God herein can have no satisfaction in his own mind hath no unfailing Grounds whereon to believe that he hath any thing at all of the Reality of this Grace in him Such a Person possibly may have Life which accompanies the Essence of this Grace but he cannot have Peace which follows on its Degree in a due Improvement And it is to be feared that far the greatest number of them who satisfie themselves in this Apprehension willingly neglecting an Endeavour after the further Degrees of this Grace and growth in this Duty which their Light or Convictions and the means they enjoy do suggest unto them are indeed carnally minded and every way obnoxious unto death CHAP. II. A particular Account of the Nature of this Grace and Duty of being Spiritually minded How it is Stated in and evidenced by our Thoughts HAving Stated the General Concernments of that Frame of mind which is here recommended unto us we may proceed to enquire more particularly into the Nature of it according unto the Description before given in distinct Propositions And we shall carry on both these Intentions together First to shew What it is and wherein it doth consist and then how it doth evidence it self so as that we may frame a right Judgment whether it be in us or no. And we shall have no regard unto them who either neglect or despise these things on any pretence whatever For this is the Word according unto which we shall all shortly be Judged To be Carnally minded is Death but to be Spiritually minded is Life and Peace Thoughts and Meditations as proceeding from spiritual Affections are the first things wherein this Spiritual mindedness doth consist and whereby it doth evidence it self Our Thoughts are like the Blossoms on a Tree in the Spring You may see a Tree in the Spring all covered with Blossoms that nothing else of it appears Multitudes of them fall off and come to nothing Oft-times where there are most Blossoms there is least fruit But yet there is no fruit be it of what sort it will Good or Bad but it comes in and from some of those Blossoms The mind of man is covered with Thoughts as a Tree with Blossoms Most of them fall off vanish and come to nothing end in Vanity and sometimes where the mind doth most abound with them there is the least Fruit The Sap of the mind is wasted and consumed in them Howbeit there is no Fruit which actually we bring forth be it good or bad but it proceeds from some of these Thoughts Wherefore ordinarily these give the best and surest Measure of the Frame of mens minds As a man Thinketh in his Heart so is he Pro. 23.7 In case of strong or violent Temptations the real frame of a mans heart is not to be judged by the Multiplicity of Thoughts about any object For whether they are from Satans Suggestions or from inward Darkness trouble and horror they will impose such a continual sense of themselves on the mind as shall engage all its thoughts about them As when a man is in a Storm at Sea the current of his Thoughts runs quite another way than when he is in safety about his occasions But ordinarily Voluntary Thoughts are the best measure and indication of the frame of our minds As the nature of the Soil is judged by the Grass which it brings forth so may the disposition of the Heart by the predominancy of Voluntary thoughts They are the original acting of the Soul the way whereby the Heart puts forth and empties the Treasure that is in it the waters that first rise and flow from the fountain Every mans Heart is his Treasury and the Treasure that is in it is either Good or Evil as our Saviour tells us There is a good and bad Treasure of the Heart but whatever a man hath be it good or evil there it is This Treasure is opening emptying and spending it self continually though it can never be exhausted For it hath a Fountain in Nature or Grace which no Expence can diminish yea it increaseth and getteth strength by it The more you spend of the Treasure of your Hearts in any kind the more will you abound in Treasure of the same kind Whether it be Good or Evil it grows by Expence and Exercise And the principal way whereby it puts forth it self is by the Thoughts of the mind If the Heart be Evil they are for the most part vain filthy corrupt wicked foolish If it be under the Power of a Principle of Grace and so have a good Treasure in it it puts forth it self by thoughts suitable unto its
have rejected Prov. 1.24 25 31. Our Affections are upon the Matter our all They are all we have to give or bestow the only Power of our Souls whereby if we may give away our selves from our selves and become anothers Other Faculties of our Souls even the most noble of them are suited to receive in unto our own advantage by our Affections we can give away what we are and have Hereby we give our Hearts unto God as he requireth Wherefore unto him we give our Affections unto whom we give our All our selves and all that we have and to whom we give them not what ever we give upon the matter we give nothing at all In what we do unto or for others whatsoever is good valuable or praise-worthy in it procceds from the Affections wherewith we do it To do any thing for others without an animating Affection is but a contempt of them for we Judge them really unworthy that we should do any thing for them To give to the Poor upon their importunity without Pity or Compassion To supply the wants of Saints without Love and Kindnesss with other actings and Duties of the like Nature are things of no value things that recommend us neither unto God nor men It is so in general with God and the World Whatsoever we do in the Service of God whatever duty we perform on his Command whatever we undergo or suffer for his Name-Sake if it proceed not from the cleaving of our Souls unto him by our Affections it is dispised by him he owns us not As if a Man would give all the Substance of his House for Love it would utterly be coutemned Cant. 5. It is not to be bought nor purchased with Riches So if a man would give to God all the Substance of his House without Love it would in like manner be dispised And however on the other hand we may be diligent industrous and sedulous in and about the things of this World yet if it have not our Affections we are not of the World we belong not unto it They are the Seat of all Sincerity which is the Jewel of divine and humane Conversation the Life and Soul of every thing that is good and praise-worthy whatever Men pretend as their Affections are so are they Hypocrisy is a deceitful Interposition of the Mind on various Reasons and Pretences between Mens Affections and their Profession whereby a Man appears to be what he is not Sincerity is the open avowment of the Reality of Mens Affections which renders them good and useful Affections are in the Soul as the Helm in the Ship if it be laid hold on by a Skilful Hand he turneth the whole Vessel which way he pleaseth If God hath the Powerful Hand of his Grace upon our Affections he turns our Souls unto a compliance with his Institutions Instructions in Mercy Affâ—ctions Tryals all sorts of Providences and holds them firm against all Winds and Storms of Temptations that they shall not hurry them on pernitious Dangers Such a Soul alone is tractable and pliable unto all Intimations of Gods Will. All others are stubborn and obstinate stout Hearted and far from Righteousness And when the World hath the Hand on our Affections it turns the Mind with the whole Industry of the Soul unto its Interest and Concerns And it is vain to contend with any thing that hath the Power of our Affections in its disposal it will prevail at last On all these Considerations it is of the highest importance to consider a right how things are stated in our Affections and what is the prevailing bent of them Iron sharpneth Iron so a Man sharpeneth the Countenance of his Friend sayeth the wise Man Prov. 27.17 Every man hath his Edge which may be sharpened by outward helps and advantages The predominant Inclination of a Mans Affections is his Edge According as that is set so he cutteth and works that way he is sharp and keen but blunt unto all other things Now because it must be that our affections are either Spiritual or Earthly in a Prevailing degree that either God hath our hearts or the World that our edge is towards Heaven or towards things here below before I came to give an account of the Nature and Opperations of Spiritual Affections I shall consider and propose some of those Arguments and Motives which God is pleased to make use of to call off our Affections from the desireable things of this World For as they are wightly and cogent such as cannot be neglected without the greatest contempt of Divine Wisdom and Goodness So they serve to press and enforce those arguments and motives that are proposed unto us to set our Affections on things that are above which is to be Spiritually minded First He hath in all manner of Instances powred Contempt on the things of this World in comparison of things Spiritual and Heavenly All things here below were at first made beautiful and in order and were declared by God himself to be exceeding good and that not only in their being and nature but in the use whereunto they were designed They were then desireable unto men and the enjoyment of them would have bin a blessing without danger of Temptation For they were the Ordinance of God to lead us unto the knowledge of him and love unto him But since the entrance of sin weherby the World fel under the Curse into the power of Satan the things of it in his managment are become effectual means to draw off the heart and the Affections from God For it is the World and the things of it as sum'd up by the Apostle 1 Joh. 2.15 16 that alone strive for our Affections to be the Object of them Sin and Sathan do but woe for the World to take them off from God By them doth the God of this World Blind the Eyes of them that believe not and the principle way whereby he worketh in them is by promises of satisfaction unto all the lusts of the minds of men with a proposall of whatever is dreadful and terrible in the want of them Being now in this State and condition and used unto this end through the Craft of Sathan and the folly of the minds of men God hath shewed by various Instances that they are all vain empty unsatisfactory and every way to be dispised in comparison of things Eternal First He did it most eminently and signally in the Life Death and Cross of Christ. What can be seen or found in this World after the Son of God hath spent his Life in it not having where to lay his Head and after he went out of it on the Cross. Had there bin ought of real worth in things here below certainly he had enjoyed if not Crowns and Empires which where all in his Power yet such Goods and Posessions as men of sober reasonings and moderate affeons do esteem a competency But things were quite otherwise disposed To manifest that there is nothing
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
so pass on Even the Countenances of some men will change hereon and they betake themselves unto an unsatisfied silence untill they can divert unto other things Some will make such replies of empty words as shall evidence their Hearts to be far enough estranged from the things proposed unto them But with others such occasional Discourses will make such Impressions on their minds as to stir up present thoughts of Spiritual things But though frequent occasions hereof may be renewed yet will such Thoughts give no evidence that any man is spiritually minded For they are not genuine from an internal Spring of Grace From these causes it is that the Thoughts of Spiritual Things are with many as Guests that come into an Inn and not like Children that dwell in the House They enter occasionally and then there is a great stir about them to provide meet entertainment for them Within a while they are disposed of and so depart unto their own occasions being neither lookt nor enquired after any more Things of another nature are attended unto New Occasions bring in new Guests for a season Children are owned in the House are missed if they are out of the way and have their daily Provision constantly made for them So is it with these occasional Thoughts about Spiritual things By one means or other they enter into the mind and there are entertained for a season On a sudden they depart and men hear of them no more But those that are Natural and Genuine arising from a living spring of Grace in the Heart disposing the mind unto them are as the Children of the House They are expected in their places and at their seasons If they are missing they are enquired after The Heart calls it self unto an Account whence it is that it hath been so long without them and calls them over into its wonted converse with them CHAP. IV. Other Evidences of Thoughts about Spiritual things arising from an Internal Principle of Grace whereby they are an Evidence of our being Spiritually Minded The abounding of these Thoughts how far and wherein such an Evidence II. THe second Evidence that our Thoughts of Spiritual things do proceed from an Internal Fountain of sanctified Light and Affections or that they are Acts or Fruits of our being Spiritually minded is that they abound in us that our minds are filled with them We may say of them as the Apostle doth of other Graces If these things are in you and abound you shall not be barren It is well indeed when our minds are like the Land of Egypt in the years of Plenty when it brought forth by handfulls when they flow from the Well of Living Water in us with a full Stream and Current But there is a measure of abounding which is necessary to evidence our being Spiritually minded in them There is a double Effect ascribed here unto this Frame of Spirit First Life and then Peace The Nature and Being of this Grace depends on the former Consideration of it namely its procedure from an Internal Principle of Grace the Effect and Consequence whereof is Life But that it is Peace also depends on this Degree and measure of the Actings of this part of it in our Spiritual Thoughts And this we must consider It is the Character of all men in the state of depraved Nature and Apostasie from God that every Imagination of the Thoughts of their Hearts is only evil continually Gen. 6.5 All Persons in that condition are not Swearers Blasphemers Drunkards Adulterers Idolaters or the like These are the vices of particular Persons the effects of particular Constitutions and Temptations But thus it is with them all and every one of them all the Imaginations of the Thoughts of their Hearts are evil and that continually Some as unto the Matter of them some as unto their End all as unto their Principle for out of the evil Treasure of the Heart can proceed nothing but what is evil That infinite multitude of open sins which is in the World doth give a clear Prospect or Representation of the Nature and Effects of our Apostasie from God But he that can consider the numberless number of Thoughts which pass through the minds of every individual Person every day all evil and that continually he will have a farther Comprehension of it We can therefore have no greater Evidence of a change in us from this State and Condition than a change wrought in the course of our Thoughts A Relinquishment of this or that particular sin is not an Evidence of a Translation from this state For as was said such particular sins proceed from particular Lusts and Temptations and are not the immediate universal Consequence of that Depravation of Nature which is equal in all Such alone is the vanity and wickedness of the Thoughts and Imaginations of the Heart A change herein is a blessed Evidence of a change of State He who is cured of a Dropsie is not immediately healthy because he may have the prevailing seeds and matter of other Diseases in him and the next day die of a Lethargy But he who from a state of Sickness is restored in the Temperature of the Mass of Blood and the Animal Spirits and all the Principles of Life and Health unto a good Crasis and Temperature his state of Body is changed The Cure of a particular sin may leave behind it the seeds of Eternal Death which they may quickly effect But he who hath obtained a change in this Character which belongs essentially unto the state of depraved Nature is spiritually recovered And the more the stream of our Thoughts is turned the more our minds are filled with those of a contrary Nature the greater and more firm is our Evidence of a Translation out of that depraved state and condition There is nothing so unaccountable as the Multiplicity of Thoughts of the minds of men They fall from them like the Leaves of Trees when they are shaken with the Wind in Autumn To have all these Thoughts all the several Figments of the Heart all the conceptions that are framed and agitated in the mind to be evil and that continually what an Hell of Horrour and Confusion must it needs be A deliverance from this Loathsom hateful state is more to be valued than the whole World Without it neither Life nor Peace nor Immortality or Glory can ever be attained The design of Conviction is to put a stop unto these Thoughts to take off from their Number and thereby to lessen their Guilt It deserves not the name of Conviction of Sin which respects only outward Actions and regards not the inward Actings of the mind And this alone will for a season make a great change in the Thoughts especially it will do so when assisted by Superstition directing them unto other Objects These two in Conjunction are the rise of all that Devotional Religion which is in the Papacy Conviction labours to put some stop and bounds unto thoughts
them in conjunction will bring in Relief unto the glory of God and your own Peace without Application by Faith unto him who is able to succour them that are Tempted Wherefore 3. Herein lyes your great Duty with respect unto your Temptations namely in a constant exercise of your Thoughts on the Love Care Compassion and tenderness of Christ with his Ability to help succour and save them that do believe so to strengthen your Faith and Trust in him which will prove assuredly successeful and Victorious The same Duty is incumbent on us with respect unto any urgent prevalent general Temptation There are Seasons wherein an hour of Temptation comes on the earth to try them that dwell therein What if a man should judge that now it is such an hour and that the Power of Darkness is put forth therein what if he should be perswaded that a general security coldness deadness and Decay in Grace especially as to the vigorous Actings of Zeal Love and Delight in God with an Indifferency unto Holy Duties are the effects of this hour of Temptation I do not say determinately that so it is let others judge as they see cause But if any one do so judge undoubtedly it is his Duty to be exercised in his Thoughts how he may escape in this day of Tryal and be counted worthy to stand before the Son of Man He will find it his concernment to be conversant in his mind with the Reasons and Motives unto watchfulness and how he may obtain such supplies of Grace as may effectually preserve him from such Decayes 3. All things in Religion both in Faith and Practice are to be the Objects of such Thoughts As they are proposed or occurr unto our Minds in great variety on all sorts of occasions so we ought to give them entertainment in our Meditations To hear things to have them proposed unto us it may be in the way of a Divine Ordinance and to let them slip out or flow from us as Water that is poured into a leaking Vessel is the Ruine of many Souls I shall therefore choose out some Instances as was before proposed of those things which I judge that they who would be Spiritually minded ought to abide and abound in Thoughts concerning them 1. It is our Duty greatly to mind the things that are above eternal things both as unto their Reality their present State and our future enjoyment of them Herein consists the Life of this Grace and Duty To be Heavenly Minded that is to mind the things of Heaven and to be Spiritually Minded is all one Or it is the effect of being Spiritually Minded as unto its Original and essence or the first proper actings of it It is the Cause of it as unto its growth and Degrees and it is the Evidence of it in Experience Nor do I understand how it is possible for a Man to place his chief Interest in things above and not have many thoughts of them It is the great Advice of the Apostle on a supposition of our Interest in Christ and Conformity unto him Col. 3.1 2. If ye then be risen with Christ seek those things that are above where Christ sitteth at the right hand of God Set your Affections or your Thoughts Mind much the things that are above It becomes those who through the vertue of the Resurrection of Christ are raised unto Newness of Life to have their Thoughts exercised on the State of things above with respect unto the Presence of Christ among them And the singular use of our Prospect into these things or our Meditations on them he instructs us in 2 Cor. 4.16 17 18. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal weight of Glory Whilst we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Not to faint under the daily Decays of our outward man and the Approaches of Death thereby to bear afflictions as things light and Momentary to thrive under all in the inward man are unspeakable Mercies and Priviledges Can you attain a better frame Is there any thing that you would more desire if you are Believers Is it not better to have such a mind in us than to enjoy all the Peace and security that the world can afford One principal means whereby we are made partakers of these things is a due Meditation on things unseen and Eternal These are the things that are within the Vail whereon we ought to cast the Anchor of our Hope in all the Storms we meet withall Heb. 6.19 20. whereof we shall speak more afterwards Without doubt the generality of Christians are greatly defective in this Duty partly for want of Light into them partly for want of Delight in them they think little of an eternal Countrey Wherever men are they do not use to neglect Thoughts of that Countrey wherein their Inheritance lyes If they are absent from it for a season yet will they labour to acquaint themselves with the principal Concernments of it But this Heavenly Countrey wherein lyes our Eternal Inheritance is not regarded Men do not as they ought exercise themselves unto thoughts of things Eternal and Invisible It were impossible if they did so that their Minds should be so earthly and their Affections cleave so as they do unto present things He that looks steadily on the Sun although he cannot bear the lustre of its beams fully yet his sight is so affected with it that when he calls off his eyes from it he can see nothing as it were of the things about him they are all dark unto him And he who looks steadily in his Contemplations on things above eternal things though he cannot comprehend their Glory yet a Vail will be cast by it on all the desireable Beauties of Earthly things and take off his Affections from them Men live and act under the Power of a Conviction that there is a State of Immortality and Glory to come With a perswasion hereof they much relieve themselves in their Sorrows Sufferings and Temptations Yet with many it is only a Reserve when they can be here no more But as unto daily Contemplation of the Nature and Causes of it or as unto any entrance into it by Faith and Hope the most are Strangers thereunto If we are Spiritually minded nothing will be more natural unto us than to have many Thoughts of Eternal things as those wherein all our own principal Concerns do lye as well as those which are excellent and glorious in themselves The Direction thereon is that we would make Heavenly Things the things of the future State of Blessedness and Glory a principal Object of our Thoughts that we would think much about them that we
banks But if a Flood be turned into them they know no bounds but overflow all about them The encrease of Wealth and Riches enlargeth the Desires of men after them beyond all bounds of wisdom sobriety or safety He that labours hard for his daily bread hath seldom such earnest vehement Desires of an Addition unto what he hath as many have who already have more than they know how to use or almost what to do withal This they must have more and the last Advantage serves for nothing but to stir them up to look out for another And yet such men would on other Accounts be esteemed good Christians and Spiritually minded as all Good Christians are 2. They draw the Heart to value and esteem them as those which bring in their satisfaction and make them to differ from those whom they see to be poor and miserable Now these things are contrary unto and where they are habitually prevalent inconsistent utterly with being Spiritually minded Nor is it possible that any who in the least degree are under their power can ever attain Deliverance unless their Thoughts are fixed and their Minds thereby possessed with due apprehensions of invisible things and eternal Glory These are some few of those many Advantages which we may obtain by fixing our Thoughts and Meditations and thereby our Affections on the things that are above And there are some things which make me willing to give some few Directions for the practice of this Duty For whatever else we are and do we neither are nor can be truely Spiritually minded whereon Life and Peace depend unless we do really exercise our Thoughts unto Meditations of Things above Without it all our Religion is but vain And as I fear men are generally wanting and defective herein in point of Practice so I do also that many through the Darkness of their Minds the weakness of their Intellectuals and Ignorance of the nature of all things unseen do seldom set themselves unto the Contemplation of them I shall therefore give some few Directions for the Practice of this Duty CHAP. VI. Directions unto the Exercise of our Thoughts on things above things future invisible and eternal On God himself with the Difficultyes of it and Oppositions unto it and the way of their Removal Right Notions of future Glory stated WE have treated in general before of the proper Objects of our Spiritual Thoughts as unto our present Duty That which we were last ingaged in is an Especial Instance in Heavenly Things Things future and invisible with the Fountain and Spring of them all in Christ and God himself And because men generally are unskilled herein and great Difficulties arise in the way of the Discharge of this Part of the Duty in hand I shall give some especial Directions concerning it 1. Possess your Minds with right notions and apprehensions of things above and of the state of future Glory We are in this duty to look at the things which are not seen 2 Cor. 4.16 It is Faith only whereby we have a prospect of them for we walk by Faith and not by sight And Faith can give us no interest in them unless we have due apprehensions of them For it doth but assent and cleave unto the Truth of what is proposed unto it And the greatest part of Mankind do both deceive themselves and feed on Ashes in this matter They fancy a future Estate which hath no foundation but in their own Imaginations Wherefore the Apostle directing us to seek and mind the things that are above addes for the guidance of our Thoughts the consideration of the principal concernment of them where Christ sitteth at the right hand of God Col. 3.1 2. He would lead us unto distinct Apprehensions of those Heavenly things especially of the presence of Christ in his Exaltation and Glory Wherefore the true Notion of these things which we are to possess our minds withal may here be considered All that have an Apprehension of a future State of Happiness do agree in this matter that it contains in it or is accompanied with a deliverance and freedom from all that is evil But in what is so they are not agreed Many esteem only those things that are grievous troublesome wasting and destructive unto Nature to be so that is what is poenal in pain sickness sorrow loss poverty with all kind of outward Troubles and Death it self are evil Wherefore they suppose that the future state of Blessedness will free them from all these things if they can attain unto it This they will lay in the Ballance against the Troubles of Life and sometimes it may be against the Pleasures of it which they must forego Yea Persons profane and profligate will in words at least profess that Heaven will give them rest from all their Troubles But it is no place of Rest for such Persons Unto all others also unto Believers themselves these things are evil such as they expect a Deliverance from in Heaven and Glory And there is no doubt but it is lawful for us and meet that we should contemplate on them as those which will give us a Deliverance from all outward Troubles Death it self and all that leads thereunto Heaven is promised as Rest unto them that are troubled 2 Thes. 1.7 It is our Duty under all our Sufferings Reproaches Persecutions Troubles and Sorrows to raise up our minds unto the contemplation of that state wherein we shall be freed from them all It is a blessed Notion of Heaven that God shall therein wipe away all tears from our eyes Rev. 7.17 or remove far from us all causes of sorrow And it would be unto our Advantage if we did accustome our minds more unto this kind of Relief than we do If upon the Incursion of fears dangers sorrows we did more readily retreat unto Thoughts of that State wherein we shall be freed from them all even this most inferiour consideration of it would render the Thoughts of it more familiar and the thing it self more useful unto us Much better it were than on such occasions to be exercised with heartless complaints uncertain hopes and fruitless contrivances But there is that which unto them who are truely Spiritually minded hath more evil in it than all these things together and that is sin Heaven is a state of Deliverance from sin from all sin in all the causes concomitants and effects of it He is no true Believer unto whom sin is not the greatest burden sorrow and trouble Other things as the Loss of Dear Relations or extraordinary pains may make deeper Impressions on the Mind by its natural Affections at some seasons than ever our sins did at any one time in any one Instance So a man may have a greater Trouble in sense of pain by a fit of the Tooth-ache which will be gone in an hour than in an Hectick Feavour or Consumption which will assuredly take away his Life But take in the whole course of our Lives and
a discriminating character of Believers This is no Heaven unto any others Those who have not an experience of the Excellency of these things in their initial state in this World and their incomparable Transcendency unto all other things cannot conceive how heavenly Glory and Blessedness should consist in them Unskilful men may cast away rough unwrought Diamonds as useless Stones they know not what polishing will bring them unto Nor do men unskilful in the Mysteries of Godliness judge there can be any Glory in rough unwrought Grace they know not what lustre and beauty the polishing of the Heavenly hand will give unto it It is generally supposed that however men differ in and about Religion here yet they agree well enough about Heaven they would all go to the same Heaven But it is a great Mistake they differ in nothing more they would not all go to the same Heaven How few are they who value that Heavenly State which we have treated of or do understand how any blessedness can consist in the enjoyment of it But this and no other Heaven would we go unto Other notions there may be there are of it which being but fruits and effects of mens own Imaginations the more they dwell in the contemplation of them the more carnal they may grow at best the more superstitious But spiritual Thoughts of this Heaven consisting principally in freedom from all sin in the Perfection of all Grace in the vision of the Glory of God in Christ and all the excellencies of the Divine Nature as manifested in him are an effectual Means for the improvement of spiritual Life and the encrease of all Graces in us For they cannot but effect an Assimilation in the Mind and Heart unto the things contemplated on where the Principles and Seeds of them are already inlaid and begun This is our first Direction Secondly Having fixed right Notions and Apprehensions of Heavenly things in our minds it is our Duty to think and contemplate greatly on them and our own concernment in them Without this all our Speculations concerning the nature of eternal things will be of no use unto us And unto your Encouragement and Direction take these few short Rules relating unto this Duty 1. Here lyes the great Trial whether we are spiritually minded or no by vertue of this Rule If we are risen with Christ we will mind the things that are above Col. 3.3 2. Here lyes the great Means whereby we may attain further degrees in that blessed frame of mind if it be already formed in us by vertue of that Rule Beholding the Glory of God as in a Glass we are changed into the same Image from Glory to Glory 2 Cor. 3.18 3. Here lyes the great Evidence whether we have a real interest in the things above or no whether we place our Portion and Blessedness in them by vertue of that Rule Where our Treasure is there will our Hearts be also Are they our Treasure our Portion our Reward in comparison whereof all other things are but loss and dung we shall assuredly be conversant in our minds about them 4. It cannot be imagined that a man should have in him a Principle cognate and suited unto things above of the same kind and nature with them that his Soul should be under the conduct of those habits of Grace which strive and naturally tend unto Perfection labouring greatly here under the weight of their own weaknesses as it is with all who are truely Spiritually Minded and yet not have his Thoughts greatly exercised about these things 1 Joh. 3.3 It were well if we would trye our selves by things of so uncontroulable Evidence What can any object unto the Truth of these things or the Necessity of this Duty If it be otherwise with us it is from one of these two causes either we are not convinced of the Truth and Reality of them or we have no delight in them because we are not spiritually minded Do we think that men may turmoyl themselves in earthly Thoughts all the day long and when they are freed of their Affairs betake themselves unto those that are vain and useless without any stated converse with things above and yet enjoy Life and Peace We must take other measures of things if we intend to live unto God to be like him and to come unto the enjoyment of him What is the matter with men that they are so stupid They all generally desire to go to Heaven at least when they can live here no longer Some indeed have no other regard unto it but only that they would not go to Hell But most would dye the Death of the Righteous and have their latter end like his yet few there are who endeavour to attain a right Notion of it to try how it is suited unto their Principles and Desires but content themselves with such general notions of it as please their Imaginations It is no wonder if such Persons seldom exercise their Minds or Thoughts about it nor do they so much as pretend to be Spiritually minded But as for those who are instructed in these things who profess their chiefest Interest to lye in them not to abound in Meditation concerning them it argues indeed that whatever they profess they are earthly and carnal Again Meditate and think of the Glory of Heaven so as to compare it with the opposite state of Death and eternal Misery Few men care to think much of Hell and the Everlasting Torments of the Wicked therein Those do so least who are in most danger of falling thereinto They put far from them the evil day and suppose their Covenant with Death and Hell to be sure Some begin to advance an Opinion that there is no such Place because it is their Interest and Desire that there should be none Some out of Profaneness make a Scoffe at it as though a future Judgment were but a Fable Most seem to think that there is a Severity in thoughts about it which it is not fit we should be too much terrified withal Some transient Thoughts they will have of it but not suffer them to abide in their minds lest they should be too much discomposed Or they think it not consistent with the Goodness of Christ to leave any men in that condition whereas there is more spoken directly of Hell its Torments and their Eternity by himself self 〈◊〉 in all the Scripture besides These Thoughts â—â—â—…ost proceed from an unwillingness to be troubled 〈◊〉 their sins and are useful unto none It is the height of Folly for men to endeavour the hiding of themselves for a few Moments from that which is unavoidably coming upon them unto Eternity and the due consideration whereof is a means for an Escape from it But I speak only of true Believers And the more they are conversant in their Thoughts about the future estate of Eternal Misery the greater Evidence they have of the Life and confidence of Faith It is a necessary Duty
Temptation in some and the ordinary State of Mind and Affections in others There may be a season wherein God in his holy wise Orderings of all things towards us and for his own Glory in his holy blessed Ends may suffer a Lust or Corruption to break loose in the Heart to strive tempt suggest and tumultuate unto the great trouble and disquietude of the Mind and Conscience Neither can it be denyed but that falling in conjunction with some vigorous Temptation it may proceed so far as to surprize the Person in whom it is into actual sin unto his defilement and amazement In this case no man can say he is tempted of God for God tempeth no man but every man is tempted of his own Lust and enticed But yet Temptations of what sort soever they be so far as they are afflictive corrective or penal are ordered and disposed by God himself For there is no evil of that nature and he hath not done it And where he will have the Power of any corruption to be afflictive in any Instance two things may safely be ascribed unto him 1. He withholds the supplies of that Grace whereby it might be effectually mortifyed and subdued He can give in a Sufficiency of Efficacious Grace to repell any Temptation to subdue any or all our Lusts and Sins For he can and doth work in us to will and to do according to his Pleasure Ordinarily he doth so in them that believe so that although their Lusts may rebell and war they cannot defile or prevail But unto the continual supplies of this actual prevailing Grace he is not obliged When it may have a Tendency unto his holy Ends he may and doth withhold it When it may be a proud Soul is to be humbled a careless Soul to be awakened an unthankful Soul to be convinced and rebuked a backsliding Soul to be recovered a froward selfish passionate Soul to be broken and meekened he can leave them for a season unto the sore exercise of a prevalent corruption which under his holy guidance shall contribute greatly unto his blessed Ends. It was so in the Temptation of Paul 2 Cor. 11.7 8 9. If a man through disorder and excesses is contracting many habitual Distempers of Body which gradually and insensibly tend unto his Death it may be an advantage to be cast into a violent feavour which threatens immediately to take away his Life For he will hereby be throughly awakened unto the consideration of his Danger and not only labour to be freed from his Feavour but also for the future to watch against those Disorders and Excesses which cast him into that condition And sometimes a loose careless Soul that walks in a secure formal Profession contracts many Spiritual Diseases which tend unto Death and ruine No Arguments or Considerations can prevail with him to awaken himself to shake himself out of the Dust and to betake himself unto a more diligent and humble walking before God In this state it may be through the permission of God he is surprized into some open actual sin Hereon through the vigorous actings of an enlightened Conscience and the stirrings of any sparks of Grace which yet remain he is amazed terrifyed and stirs up himself to seek after Deliverance 2. God may and doth in his Providence administer Objects and Occasions of mens Lusts for their Trial. He will place them in such Relations in such Circumstances as shall be apt to provoke their Affections Passions Desires and Inclinations unto those Objects that are suited unto them In this state any Lust will quickly get such Power in the Mind and Affections as to manage continual solicitations unto sin It will not only dispose the Affections towards it but multiply Thoughts about it and darken the mind as unto those Considerations which ought to prevail unto its Mortification In this condition it is hard to conceive how God should be in the Thoughts of men in a due manner However this state is very different from the habitual Prevalency of any secret sin or corruption in the ordinary course of mens walking in the world and therefore I do not directly intend it If any one shall enquire how we may know this Difference namely That is between the occasional Prevalency of any Lust or Corruption in conjunction with a Temptation and the Power of sin in any Instance habitually and constantly complyed withall or indulged in the Mind I answer 1. It is no great matter whether we are able to distinguish between them or no. For the End why God suffers any corruption to be such a Snare and Temptation such a Thorn and Bryar is to awaken the Souls of men out of their security and to humble them for their pride and negligence The more severe are their apprehensions concerning it the more effectual it will be unto this end and purpose It is Good it may be that the Soul should apprehend more of what is sinful in it as it is a corruption than of what is afflictive in it as it is a Temptation For if it be conceived as a predominant Lust if there be any spark of Grace remaining in the Soul it will not rest untill in some measure it be subdued It will also immediately put it upon a diligent search into it self which will issue in deep self-abasement the principal End designed But 2. For the Relief of them that may be perplexed in their Minds about their state and condition I say there is an apparent Difference between these things A Lust or Corruption arising up or breaking forth into a violent Temptation is the continual Burthen Grief and Affliction of the Soul wherein it is And as the Temptation for the most part which befalls such a Person will give him no rest from its reiterated solicitations so he will give the Temptation no Rest but will be continually conflicting with it and contending against it It fills the Souls with an Amazement at it self and continual self-abhorrency that any such seeds of filth and folly should be yet remaining in it With them in whom any sin is ordinarily prevalent it is otherwise According to their Light and renewed occasional convictions they have trouble about it they cannot but have so unless their Consciences are utterly seared But this Trouble respects principally if not solely its Guilt and Effects They know not what may ensue on their complyance with it in this world and another Beyond this they like it well enough and are not willing to part with it It is of this latter sort of Persons of whom we speak at present 2. We must distinguish between the perplexing sollicitation of any Lust and the conquering Predominancy of it The Evil that is present with us will be solliciting and pressing unto sin of its own accord even where there is no such especial Temptation as that spoken of before So is the case stated so are the nature and Operations of it described Rom. 1. Gal. 5. And sometimes an
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
Heavenly things with the Causes and Reasons of it The other is the Decays that frequently befall Men in their Affections unto Spiritual things instead of growing and thriving in them with the Reasons and Causes thereof First This Progress and Growth of our Affections into Spirituality and Heavenliness into Conformity unto the things they are set upon is oft-times very slow and some times imperceptible Yea for the most part it is a hard thing to find it Satisfactorily in our selves or others Our Affections stand like Shrubs in the Wilderness which see not when good cometh and are not like Plants in a Garden enclosed which is watered every day But it is not so without our Folly and our Sin The Folly that keeps many in this Condition consists herein The generality of Christians are contented with their present measures and design little more than not to lose the ground they have gained And a pernitious Folly it is that both ruines the Glory of Religion and deprives the Souls of Men of Peace and Consolation But so it is Men have some grounds of Perswasion or at least they hope and suppose they have such grounds that they are passed from Death unto Life that they are in a State of Grace and Acceptance with God This State they will endeavour to preserve by a diligent Performance of the Dutys it requireth and the avoidance of such Sins whereby they might make a forfeiture of it But as for earnest watchful Endeavours and Diligence to thrive in this State to grow in Grace to be changed from Glory to Glory into the Image of Christ to press forwards towards the mark of the High-Calling and after Perfection to lay hold upon Eternal Life to be more holy more humble more righteous more Spiritually-minded to have their Affections more and more transformed into the likeness of things above they are but few that sincerely and diligently apply themselves unto it or unto the means of these things The Measures which they have attain'd unto give Satisfaction unto the Church and Reputation in the World that they are Professours and some so speak Peace unto their own Souls To be more holy and heavenly to have their Affections more taken up with the things above they suppose somewhat inconsistent with their present Occasions and Affairs By this means hath Religion lost much of its Glory and the Souls of Men have been deprived of the principal Advantages of it in this World Such Persons are like unto men who live in a Country whereni they are not only pressed with Poverty and all sorts of Misery but are also obnoxious unto grievous Punishments and Death it self if they are taken in it In this Condition they are told and assured of another Country wherein so soon as they are arrived they shall be freed from all Fear of danger of Punishment and if they pass further into it they shall meet with Riches Plenty and a fair Inheritance provided for them Hereon they betake themselves unto their Voyage to obtain an entrance into it and Possession of it But no sooner do they come within the Borders and so are free from Danger or fear of Punishment and Death but they sit down and will go no further to enjoy the good things of the Country whereunto they are come And it falls out with many of them that through their Sloath Negligence and Ignorance they take up short of the true Bounds and Limits of the Country of Liberty and Peace which they aimed at whereby Danger and Death surprize them unawares This ruine could not have befallen them had they industriously endeavoured to enter into the heart of the Country and have possessed the good things thereof At best being only in the Borders they lead a poor Life all their dayes exposed to wants and danger So it is in this case Men falling under the Power of Convictions and those restless Fears wherewith they are accompanied will stir up themselves and enquire how they may fly from the Wrath to come how they may be delivered from the State of Sin and the Eternal Misery which will ensue thereon In the Gospel not only Mercy and Pardon are proposed unto them on their believing which is the first entrance into the Heavenly Country But Peace and Joy and Spiritual Strength upon their Admission into it and a progress made in it by Faith and Obedience But many when they have attain'd so far as that they have some hopes of Pardon and Freedom from the Curse so as to deliver them from their tormenting Fears will endeavour to preserve those hopes and keep that State but will not pass on to a full Enjoyment of the precious things of the Gospel by Growth in Grace and Spiritual Affections But how many of them fall under woful Mistakes For supposing themselves to be in a Gospel State it proves in the Issue that they never entred into it They were not it may be far from the Kingdom of Heaven in the same Sense as it was spoken of him who never came thither There is no way to secure an Interest in the Gospel as to Pardon and Mercy Safety and Deliverance but by a Growth in Grace Holiness and Spirituality which gives an entrance into the choicest Mercies and Priviledges of it This Folly of Men in taking up with their Measures endeavouring only to maintain that State and Condition which they hope they have attained is the great reason why their Affections do not dayly grow up into Spirituality through an Assimulation unto Heavenly things And a Folly it is attended with innumerable Aggravations As for Instance First It is contrary and destructive unto the genuine and principal Property of Gospel Grace For it is every where compared by our Saviour unto things which from small Seeds and Beginings do grow up by a continual Increase unto large measures as to a grain of Mustard Seed a little leaven and the like That Grace in whose nature it is not to thrive and grow may Justly be suspected and ought diligently to be examined by them who take care of their own Souls and would not be eternally deceived Secondly It is contrary unto the most excellent or invaluable Evangelical Promises recorded in the Old Testament and the New and which are amongst the principal Supportments of the Faith Hope and Comfort of Believers God hath given them unto us to encourage us unto an Expectation of such Supplies of Grace as shall cause us to thrive and grow against all Opposition unto the utmost of our Continuance in this World And they are so multiplyed as that there is no need to mention any of them in particular God evidencing thereby how great is the Grace and how pretious which he so often promiseth and of what Consideration it is of unto our selves see Psal. 92.13 14 15. Isai. 40.28 29 30 31. Wherefore the Folly of taking up with present measures of Grace Holiness and Spirituality is attended with two unspeakable Evils First
the Text from whence the whole is educed is to manifest how it is Life and Peace which is affirmed by the Apostle This shall be done with all brevity as having passed through that which was principally designed And two things are we to enquire into 1 What is meant by Life and Peace 2 In what Sense to be Spiritually Minded is both of them 1 That Spiritual Life whereof we are made Partakers in this World is threefold or there are three Gospel Priviledges or Graces so expressed 1 There is the Life of Justification Therein the Just by Faith do live as freed from the Condemnatory Sentence of the Law So the Righteousness of one comes on all that believe unto the Justification of Life Rom. 5.18 It gives unto Believers a Right and Title to Life for they that receive the abundance of Grace and the Gift of Righteousness shall reign in Life by one Christ Jesus vers 17. This is not the Life here intended for this Life depends solely on the Soveraign Grace of God by Jesus Christ and the Imputation of his Righteousness unto us unto Pardon Right to Life and Salvation 2 There is a Life of Sanctification As Life in the foregoing sense in opposed unto Death spiritual as unto the the Guilt of it and the condemnatory Sentence of Death wherewith it was accompanied so in this it is opposed unto it as unto its internal Power on and Efficacy in the Soul to keep it under an Impotency unto all Acts of Spiritual Life yea an Enmity against them This is that Life wherewith we are quickned by Christ Jesus when before we were dead in Trespasses and Sins Ephes. 2.1 5. Of this Life the Apostle treats directly in this place for having in the first four verses of the Chapter declared the Life of Justification in the nature and Causes of it in the following he treats of Death spiritual in Sin with the Life of Sanctification whereby we are freed from it And to be Spiritually-Minded is this Life in a double Sense 1 In that it is the principal Effect and Fruit of that Life The Life it self consists in the Infusion and Communication of a Principle of Life that is of Faith and Obedience unto all the Faculties and Powers of our Soul enabling us to live unto God To be Spiritually-Minded which is a Grace whereunto many Duties do concur and that not only as to the Actings of all Grace in them but as unto the Degrees of their Exercise cannot be this Life formally But it is that wherein the Power of this Principle of Life doth in the first and chiefest place put forth it self All Actings of Grace all Duties of Obedience internal and external do proceed from this Spring and Fountain Nothing of that kind is acceptable unto God but what is influenced by it and is an Effect of it but it principally puts forth its Vertue and Efficacy in rendring our Minds Spiritual which if it effect not it works not at all that is we are utterly destitute of it The next and immediate Work of the Principle of Life in our Sanctification is to renew the Mind to make it Spiritual and thereon gradually to carry it on unto that Degree which is here called being Spiritually-Minded 2 It is the proper Adjunct and Evidence of it Would any one know whether he be Spiritually alive unto God with the Life of Sanctification and Holiness The Communication of it unto him being by an Almighty Act of creating Power Ephes 2.10 It is not easily discernable so as to help us to make a right Judgement of it from its Essence or Form But where things are in themselves indiscernable we may know them from their proper and inseperable Adjuncts which are therefore called by the Names of the Essence or the Form it self Such is this being Spiritually-Minded with respect unto the Life of Sanctification it is an inseperable Property and Adjunct of it whereby it infallibly evidenceth if self unto them in whom it is In these two respects it is the Life of Sanctification 3 Life is taken for the Comforts and Refreshments of Life So speaks the Apostle 1 Thes. 3.8 Now we live if you stand fast in the Lord now our Life will do us good we have the Comforts the Refreshments and the Joyes of it Non est vivere Sed valere vita The Comforts and Satisfactions of Life are more Life than Life it self It is Life that is that which makes Life to be so bringing in that Satisfaction those Refreshments unto it which make it pleasant and desirable And I do suppose this is that which is principally intended in the Words of the Apostle it is Life a chearful joyous Life a Life worth the living In Explication and Confirmation whereof it is added that it is Peace also Peace is twofold 1 General and absolute that is Peace with God through Jesus Christ which is celebrated in the Scripture and which is the only Original Spring and Fountain of all Consolation unto Believers that which virtually containes in it every thing that is good Useful or desirable unto them But it is not here precisely intended It is not so 1 As to the immediate ground and Cause of it which is our Justification not our Sanctification Rom. 5.1 Being justifyed by Faith we have Peace with God So Christ alone is our Peace as he who hath made Peace for us by the Blood of the Cross Ephes. 2.14 15. Hereof our being Spiritually-Minded is no way the cause or reason only it is an Evidence and Pledge of it as we shall see 2 Not as unto the formal nature of it Peace with God through the Blood of Christ is one thing and Peace in our Minds through an holy Frame in them is another The former is communicated unto us by an immediate Act of the Holy Spirit dwelling in us Rom. 5.5 The latter is an Effect on our Minds begun and gradually carryed on by the Duties we have before at large declared The immediate Actings of the holy Spirit in sealing us witnessing unto our Adoption and being an Earnest of Glory are required unto the former Our own Sedulity and Diligence in Duties and the Exercise of all Grace are required unto the latter 2 Peace is taken for a peculiar Fruit of the Spirit consisting in a gracious Quietness and Composure of Mind in the mid'st of Difficulties Temptations Troubles and such other things as are apt to fill us with Fears Despondencies and Disquietments This is that which keeps the Soul in its own Power free from Transports by Fears or Passions on all the abiding Grounds of Gospel Consolation For although this be a peculiar especial Grace yet it it that which is influenced and kept alive by the Consideration of all the Love of God in Christ and all the Fruits of it And whereas Peace includes in the first Notion of it an inward Freedom from Oppositions and Troubles which those in whom it is are outwardly exposed
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
to consider it as what we were by nature obnoxious unto as being Children of Wrath what we have deserved by our Personal sins as the wages of sin is Death what we are delivered from through Jesus the Deliverer who saves us from the wrath to come what expression it is of the Indignation of God against sin who hath prepared this Tophet of Old that we may be delivered from sin kept up to an Abhorrency of it walking in Humility self-abasement and the Admiration of Divine Grace This therefore is required of us that in our Thoughts and Meditations we compare the state of Blessedness and Eternal Glory as a free and absolute effect of the Grace of God in and through Christ Jesus with that state of Eternal Misery which we had deserved And if there be any spark of Grace or of holy Thankfulness in our Hearts it will be stirred up unto its due exercise Some it may be will say that they complained before that they cannot get their minds fixed on these things Weakness Weariness Darkness Diversions Occasions do prevalently obstruct their abiding in such Thoughts I shall speak further unto this afterwards at present I shall only suggest two things 1. If you cannot attain yet continue to follow after get your minds in a perpetual endeavour after an abode in spiritual Thoughts Let your minds be rising towards them every hour yea an hundred times a day on all occasions on a continual sense of Duty and sigh within your selves for deliverance when you find Disappointments or not a continuance in them It is the sence of that Place Rom. 8.23 24 25 26 27. 2. Take care you go not backwards and lose what you have wrought If you neglect these things for a season you will quickly find your selves neglected by them So I observe it every day in the hearing of the Word Whilst Persons keep up themselves to a diligent Attendance on it where they find it preached unto their Edification they find great Delight in it and will undergo great Difficulties for the enjoyment of it Let them be diverted from it for a season after a while it grows indifferent unto them any thing will satisfy them that pretends unto the same Duty CHAP. VII Especial Objects of Spiritual Thoughts on the Glorious State of Heaven and what belongs thereunto First of Christ himself Thoughts of Heavenly Glory in opposition unto Thoughts of Eternal Misery The Use of such Thoughts Advantage in Sufferings IT will be unto our Advantage having stated right Notions of the Glory of the blessed State above in our minds to fix on some particulars belonging unto it as the especial Object of our Thoughts and Meditations As 1. Think much of him who unto us is the Life and Center of all the Glory of Heaven that is Christ himself I shall be very brief in treating hereof because I have designed a peculiar Treatise on this Subject of beholding the Glory of Christ both here and unto Eternity At present therefore a few things only shall be mentioned because on this occasion they are not to be omitted The whole of the Glory of the State above is expressed by being ever with the Lord where he is to behold his Glory For in and through him is the Beatifical manifestation of God and his Glory made for evermore And through him are all Communications of inward Glory unto us The present Resplendency of Heavenly Glory consists in his Mediatory Ministry as I have at large elsewhere declared And he will be the means of all glorious communications between God and the Church unto Eternity Wherefore if we are Spiritually minded we should fix our Thoughts on Christ above as the Center of all Heavenly Glory To help us herein we may consider the things that follow 1. Faith hath continual Recourse unto him on the account of what he did and suffered for us in this world For thereon Pardon of sin Justification and Peace with God do depend This ariseth in the first place from a sence of our own wants But Love of him is no less necessary unto us than Faith in him And although we have powerful Motives unto Love from what he did and was in this world yet the formal Reason of our Adherence unto him thereby is what he is in himself as he is now exalted in Heaven If we rejoyce not at the Remembrance of his present Glory if the Thoughts of it be not frequent with us and refreshing unto us how dwelleth his Love in us 2. Our Hope is that e're long we shall be ever with him And if so it is certainly our Wisdom and Duty to be here with him as much as we can It is a vain thing for any to suppose that they place their chiefest happiness in being for ever in the Presence of Christ who care not at all to be with him here as they may And the only way of our being present with him here is by Faith and Love acting themselves in Spiritual Thoughts and Affections And it is an absurd thing for men to esteem themselves Christians who scarce think of Christ all the day long Yet some as one complained of old scarce ever think or speak of him but when they swear by his Name I have read of them who have lived and dyed in continual Contemplation on him so far as the Imperfection of our present state will admit I have known them I do know them who call themselves unto a Reproof if at any time he hath been many minutes out of their Thoughts And it is strange that it should be otherwise with them who love him in sincerity yet I wish I did not know more who give evidences that it is a rare thing for them to be exercised in serious Thoughts and Meditations about him Yea there are some who are not averse upon occasions to speak of God of Mercy of Pardon of his Power and Goodness who if you mention Christ unto them with any thing of Faith Love Trust in him they seem unto them as a strange thing Few there are who are sensible of any Religion beyond what is natural The things of the Wisdom and Power of God in Christ are foolishness unto them Take some Directions for the Discharge of this Duty 1. In your Thoughts of Christ be very careful that they are conceived and directed according to the Rule of the Word lest you deceive your own souls and give up the conduct of your Affections unto vain Imaginations Spiritual Notions befalling carnal minds did once by the means of Superstition ruine the Power of Religion A Conviction men had that they must think much of Jesus Christ and that this would make them conformable unto him but having no real Evangelical Faith nor the Wisdom of Faith to exercise it in their Thoughts and Affections in a due manner nor understanding what it was to be truely like unto him they gave up themselves unto many foolish Inventions and Imaginations by which they