in the Moon and Starres than in the Sun but because the light of the Sun is greater then our visive Faculty can directly bear and behold So we can more clearly discover the Truth and distinct Nature of things Moral and Natural than we can of things that are Heavenly and Spiritual See John 3.14 Not that there is more substance or reality in them but because the Ability of our Understanding is more suited unto the Comprehension of them The other are above us We know but in Part and our minds are liable to be hindred and disordered in their apprehension of things Heavenly and Spiritual by Ignorance Temptations and Prejudices of all sorts In nothing more are men subject unto mistakes than in the application of things unto themselves and a Judgement of their Interest in them Fear self-love with the prevalency of Temptations and Corruptions do all engage their Powers to darken the light of the mind and to pervert its Judgement In no case doth the deceitfulness of the heart or of sin which is all one more act it self Hence Multitudes say Peace to themselves to whom God doth not speak Peace and some who are Children of Light do yet walk in darkness Hence is that fervent Prayer of the Apostle for help in this case Ephes. 1.16 17 18 19. There is also a great similitude between Temporary Faith and that which is Saving and durable and between Gifts and Grace in their Operations which is that that is under present Consideration It is acknowledged therefore that without the especial light and conduct of the Spirit of God no man can make such a Judgement of his State and his Actions as shall be a stable Foundation of giving Glory to God and of obtaining peace unto his own soul. And therefore the greatest part of mankind do constantly deceive themselves in these things But ordinarily under this blessed Conduct in the search of our selves and the Concernments of our duty we may come unto a satisfaction whether they are influenced by Faith and have Grace exercised in them especially this duty of Prayer or whether it derive from the power of our natural Faculties raised by Light and spiritual Gifts only and so whether our spiritual Thoughts therein do spring from a Vital Principle of Grace or whether they come from occasional impressions on the mind by the performance of the Duty it self If men are willing to deceive themselves or to hide themselves from themselves to walk with God at all per adventures to leave all things at hazard to put off all Trials unto that at the last day and so never call themselves unto an account as unto the nature of their Duties in any particular Instance it is no wonder if they neither do nor can make any distinction in this matter as unto the true nature of their Thoughts in Spiritual Duties Two things are required hereunto 1. That we impartially and severely examine and try the Frames and actings of our minds in holy Duties by the Word of Truth and thereon not be afraid to speak that plainly unto our Souls which the Word speaks unto us This diligent search ought to respect our Principles Aims Ends Actings with the whole deportment of our Souls in every duty See 2 Cor. 13.5 If a man receiveth much Money and look only on the outward Form and Superscription when he supposeth that he hath great store of currant Coin in Gold and Silver he may have only heaps of Lead or Copper by him But he that trades in it as the comfort and support of his natural life and condition he will try what he receives both by the Ballance and the Touch-stone as the occasion requires especially if it be in a time when much adulterated Coin is passant in the World And if a man reckons on his Duties by Tale and Number he may be utterly deceived and be spiritually poor and a Bankrupt when he esteems himself rich encreased in Goods and wanting nothing Some Duties may appearingly hold in the Ballance as to Weight which will not hold it at the Touch-stone as to Worth Both means are to be used if we would not be mistaken in our Accounts Thus God himself in the midst of a multitude of Duties calls the People to try and examine themselves whether or no they are such as have Faith and Grace in them and so like to have acceptance with him Isa. 58.2 3 4 5. 2. Add we must unto our own diligent enquiry fervent Prayers unto God that he would search and try us as unto our sincerity and discover unto us the true frame of our hearts Hereof we have an express example Psal. 139.23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting This is the only way whereby we may have the Spirit of God witnessing unto our sincerity with our own spirits There is need of calling in divine Assistance in this matter both from the importance of it and from its difficulty God alone knowing fully and perfectly what is in the hearts of men I no way doubt but that in the impartial use of these means a man may come to assured satisfaction in his own mind such as wherein he shall not be deceived whether he doth animate and quicken his thoughts of Spiritual things in Duties with inward Vital Grace or whether they are impressions on his mind by the occasion of the Duty A Duty this is of great Importance and necessity now Hipocrisie hath made so great an in-rode on Profession and Gifts have doflowred Grace in its principal Operations No Persons are in greater danger of walking at hazard with God than those who live in the exercise of Spiritual Gifts in Duties unto their own satisfaction and others For they may countenance themselves with an Appearance of every thing that should be in them in reality and power when there is nothing of it in them And so it hath fallen out We have seen many earnest in the Exercise of this Gift who have turned vile and debauched Apostates Some have been known to live in sin and an indulgence of their Lusts and yet to abide constant in their Duties Isa. 1.15 And we may hear Prayers sometimes that openly discover themselves unto Spiritual sense to be the Labour of the Brain by the help of Gifts in Memory and Invention without an Evidence of any mixture of Humility Reverence or Godly fear without any acting of Faith and Love They flow as Wine yet smell and taste of the unsavoury Cask from whence they proceed It is necessary therefore that we should put our selves on the severest trial lest we should be found not to be spiritually minded in Spiritual Duties Gifts are gracious vouchsafements of Christ to make Grace useful unto our selves and others yea they may make them useful unto the Grace of others who have no Grace in themselves But as
Hearts and Affections 3. Earnestness and appearing Fervency in Prayer as unto the outward delivery of the Words of it yea though the mind be so affected as to contribute much thereunto will not of themselves prove that the Thoughts of men therein do arise from an Internal Spring of Grace There is a Fervency of Spirit in Prayer that is one of the best Properties of it being an earnest Acting of Love Faith and Desire But there is a Fervency wherewith the mind it self may be affected that may arise from other Causes 1. It may do so from the ingagement of Natural Affections unto the Object of their Prayer or the things Prayed for Men may be mighty Earnest and Intent in their minds in praying for a Dear Relation or for Deliverance from Eminent Troubles or Imminent Dangers and yet all this Fervour arise from the vehement Actings of Natural Affections about the things prayed for excited in an especial manner by the present Duty Hence God calls the earnest cryes of some for Temporal things not a Crying unto him but an Howling Hosea 7.14 That is the cry of hungry Ravenous Beasts that would be satisfied 2. Sometimes it ariseth from the sharpness of Convictions which will make men even Roar in their Prayers for disquietment of Heart And this may be where there is no true Grace as yet received nor it may be ever will be so For the perplexing Work of Convictions goes before real Conversion and as it produceth many other Effects and Changes in the mind so it may do this of great Fervency in Vocal Prayers especially if it be accompanied with outward Afflictions Pains or Troubles Psal. 78.34 35. 3. Oft-times the Mind and Affections are very little concerned in that Fervour and Earnestness which appear in the outward Performance of the Duty But in the exercise of Gifts and through their own utterance men put their Natural Affections into such an Agitation as shall carry them out into a great Vehemency in their Expressions It hath been so with sundry Persons who have been discovered to be Rotten Hypocrites and have afterwards turned Cursed Apostates Wherefore all these things may be where there is no gracious Spring or Vital Principle Acting it self from within in Spiritual Thoughts Some it may be will design an Advantage by their Conceptions unto the Interest of Prophaneness and Scoffing For if there may be these evils under the Exercise of the Gift of Prayer both in Constancy and with Fervency if there may be a total want of the Exercise of all true Grace with it and under it then it may be all that is pretended of this Gift and its Use is but Hypocrisie and Talk But I say 1. It may be as well pretended that because the Sun shining on a Dung-hill doth occasion offensive and noisom Steams therefore all that is pretended of its Influence on Spices and Flowers causing them to give out their Fragrancy is utterly false No man ever thought that Spiritual Gifts did change or renew the Minds and Natures of Men where they are alone they only help and assist unto the useful Exercise of Natural Faculties and Powers And therefore where the Heart is not savingly renewed no Gifts can stir up a saving Exercise of Faith But where it is so they are a means to cause the Savour of it to flow forth 2. Be it so that there may be some Evils found under the Exercise of the Gift of Prayer what remedy for them may be proposed Is it that men should Renounce their use of it and betake themselves unto the Reading of Prayers only 1. The same may be said of all Spiritual Gifts whatever for they are all of them liable unto Abuse And shall we reject all the Powers of the World to come the whole complexe of Gospel Gifts for the Commuication whereof the Lord Christ hath promised to continue his Spirit with his Church unto the end of the World because by some they are abused 2. Not only the same but far greater evils may be found in and under the Reading of Prayers which needs no further Demonstration than what it gives of it self every Day 3. It is hard to understand how any benefit at all can accrew unto any by this Relief when the Advantages of the other way are evident Wherefore the Enquiry remains How we may know unto our own satisfaction that the Thoughts we have of Spiritual things in the Duty of Prayer are from Internal fountain of Grace and so are an evidence that we are Spiritually minded whereunto all these things do tend Some few things I shall offer towards Satisfaction herein 1. I take it for granted on the Evidence before given that Persons who have any Spiritual Light and will diligently Examine and Try their own Hearts will be able to discern what real Actings of Faith of Love and Delight in God there are in their Duties and consequently what is the Spring of their Spiritual Thoughts In general we are assured that he that believeth hath the Witness in himself 1 Joh. 5.10 Sincere Faith will be its own Evidence And where there are Sincere Actings of Faith they will evidence themselves if we try all things impartially by the Word But if men do as for the most part they do content themselves with the Performance of any Duty without an Examination of their Principles Frames and Actings of Grace in them it is no wonder if they walk in all Uncertainty 2. When the Soul finds a sweet Spiritual Complacency in and after its Duties it is an Evidence that Grace hath been acted in its Spiritual Thoughts and Desires Jer. 31. The Prophet receiveth a long gracious Message from God filled up with Excellent Promises and Pathetical Exhortations unto the Church The whole is as it were summ'd up in the close of it Ver. 25. For I have satiated the weary Soul and I have replenished every sorrowful Soul Whereon the Prophet adds Vpon this I awaked and beheld and my Sleep was sweet unto me God's gracious Message had so composed his spirits and freed his mind from Trouble as that he was at quiet Repose in himself like a man asleep But after the end of it he stirrs up himself unto a Review and Consideration of what had been spoken unto him I awaked and beheld or I stirred up my self and considered what had been delivered unto me And saith he my Sleep was sweet unto me I found a gracious Complacency in and Refreshment unto my Soul from what I had heard and received So is it oft-times with a Soul that hath had real Communion with God in the Duty of Prayer It finds it self both in it and afterwards when it is awakened unto the consideration of it spiritually refreshed it is sweet unto him This holy Complacency this Rest and sweet Repose of mind is the Foundation of the Delight of Believers in this Duty They do not pray only because it is their Duty so to do nor yet because
Duty it self when we find the daily fruit and advantage of them especially in the preservation of our Souls in an holy humble watchfull frame Innumerable are the Advantages Benefits and Effects of Prayer which are commonly spoken unto Growth in Grace and Consolation is the substance of them Where there is continuance in Prayer there will be Spiritual Growth in some proportion For men to be Earnest in Prayer and Thriftless in Grace is a certain Indication of prevalent corruptions and want of being Spiritually Minded in Prayer it self If a man eats his daily food let him eat never so much or so often if he be not nourished by it his Body is under the Power of prevalent distempers And so is his Spiritual Constitution who thriveth not in the use of the food of the New Creature But that which I fix upon with respect unto the present enquiry is the Frame that it preserves the soul in It will keep it humble and upon a diligent watch as unto it's dispositions and actings He who prays as he ought will endeavour to live as he prayes This none can do who doth not with diligence keep his heart unto the things he hath prayed about To pray earnestly and live carelesly is to proclaim that a man is not Spiritually minded in his prayer Hereby then we shall know what is the Spring of those spiritual Thoughts which our minds are exercised withall in our supplications If they are influenced unto a constant daily watch for the preservation of that frame of Spirit those dispositions and Inclinations unto spiritual things which we pray for they are from an internal Spring of Grace If there be generally an unsuitableness in our minds unto what we seem to contend for in our Prayers the Gift may be in exercise but the Grace is wanting If a man be every day on the Exchange and there talketh diligently and earnestly about Merchandize and the Affairs of Trade but when he comes home thinks no more of them because indeed he hath nothing to do no interest in them he may be a very poor man notwithstanding his pretences And he may be spiritually very poor who is on occasions fervent in prayer if when he retires unto himself he is not carefull and diligent about the matter of it 4. When Spiritual Affections and due preparation of heart unto the Duty do excite and animate the Gift of Prayer and not the Gift make impressions on the Affections then are we Spiritually Minded therein Gifts are Servants not Rulers in the Mind are bestowed on us to be serviceable unto Grace not to lead it but to follow it and to be ready with their Assistance on its exercise For the most part where they lead all they are all alone This is the natural order of these things Grace habitually inclineth and disposeth the heart unto this Duty Providence and Rule gives the occasions for its excercise Sence of Duty calls for preparation Grace coming into actual exercise Gifts come in with their Assistance If they lead all all is out of order It may be otherwise sometimes A Person indispos'd and lifeless ingaging into Prayer in a way of Obedience upon conviction of Duty may in and by the Gift have his Affections excited and Graces engaged unto its proper Work It may be so I say but let men take heed how they trust unto this Order and Method For where it is so there may be little or nothing of the Exercise of true Grace in all their fervour and Commotion of Affections But when the genuine Actings of Faith Love holy Reverence and gracious Desires do stir up the Gift unto its Exercise calling in its assistance unto the expression of themselves then are the Heart and Mind in their proper Order 5. It is so when other Duties of Religion are equally regarded and attended unto with Prayer it self He all whose Religion lyes in Prayer and Hearing hath none at all God hath an equal respect unto all other Duties and so must we have also So is it expressed as unto the Instance of Alms Acts 10.31 And James placeth all Religion herein because there is none without it Jam. 1.27 I shall not value his Prayers at all be he never so earnest and frequent in them who gives not Alms according to his Ability And this in an especial manner is required of us who are Ministers that we be not like an hand set up in cross Wayes directing others which way to go but staying behind it self This digression about the Rise and Spring of Spiritual Thoughts in Prayer I judged not unnecessary in such a time and season wherein we ought to be very jealous lest Gifts impose themselves in the room of Grace and be careful that they are employed only unto their proper End which is to be serviceable unto Grace in its Exercise and not otherwise 3. There is another Occasion of Thoughts of spiritual things when they do not spring from a living Principle within and so are no evidence of being spiritually minded And this is the Discourse of others They that fear the Lord will be speaking one to another of the things wherein his Glory is concerned Mal. 3.16 To declare the Righteousness the Glory of God is the Delight of his Saints Psal. 145. 3 4 5 6 7 8. Great is the Lord and greatly to be Praised and his Greatness is unsearchable One Generation shall praise thy Works to another and shall declare thy mighty Works I will speak of the Glorious honour of thy Majesty and of thy wondrous Works And men shall speak of the might of thy terrible Acts and I will declare thy Greatness They shall abundantly utter the memory of thy great Goodness and shall sing of thy Righteousness The Lord is gracious and full of Compassion slow to Anger and of great Mercy And accordingly there are some who are ready on all occasions to be speaking or making mention of things Divine Spiritual and Holy and it is to be wished that there were more of them All the flagitious sins that the World is filled withall are not a greater evidence of the Degeneracy of Christian Religion than this is that it is grown unusual yea a shame or scorn for men to speak together of the things of God It was not so when Religion was in its primitive Power and Glory nor is it so with them who really fear God and are sensible of their Duty Some I say there are who embrace all occasions of Spiritual Communication Those with whom they do converse if they are not Profligate if they have any spiritual Light cannot but so far comply with what they say as to think of the things spoken which are spiritual Oft times the Track and Course of mens thoughts lye so out of the way are so contrary unto such things that they seem strange unto them they give them no Entertainment You do but cross their way with such Discourses whereon they stand still a little and
made unto Atheism with Arguments for the Divine Being and Existence of God taken from Reason and natural Light in this and other Ages hath been of good use to cast contempt on the pretences of evil men to justifie themselves in their folly But that they have so much as changed the Minds of any I much doubt No man is under the power of Atheistical Thoughts or can be so long but he that is insnared into them by his desire to live securely and uncontroulably in sin Such Persons know it to be their Interest that there should be no God and are willing to take shelter under the bold Expressions and Reasonings of them who by the same means have hardened and blinded their minds into such foolish Thoughts But the most rational Arguments for the Being of the Deity will never prove an effectual cure unto a predominant Love of and habitual course in sin in them who have resisted and rejected the Means and Motives unto that End declared in divine Revelation And unless the Love of sin be cured in the Heart Thoughts in the Acknowledgment of God will not be fixed in the Mind 2. There are those of whom also it may be said that God is not in all their Thaughts though they acknowledge his Essence and Being For they are not practically influenced in any thing by the Notions they have of him Such is the Person of whom this is affirmed Psal. 10.4 He is one who through Pride and Profligacy with hardness in sin regards not God in the Rule of the World ver 4 5 11 13. Such is the world filled withal at this day as they are described Tit. 1.16 They profess that they know God but in their Works deny him being abominable and disobedient and to every good work Reprobate They think they live they act in all things as if there were no God at least as if they never thought of him with fear and Reverence And for the most part we need not seek far for Evidences of their disregard of God the Pride of their countenances testify against them Psal. 10.4 And if they are followed further cursed Oaths Licentiousness of Life and hatred of all that is Good will confirm and Evidence the same Such as these may own God in words may be afraid of him in dangers may attend outwardly on his Worship but they think not of God at all in a due manner he is not in all their Thoughts 3. There are yet less Degrees of this disregard of God and forgetfulness of him Some are so filled with Thoughts of the World and the Occasions of Life that it is impossible they should think of God as they ought For as the Love of God and the Love of the World in prevalent Degrees are inconsistent for if a man loveth this World how dwelleth the Love of God in him so Thoughts of God and of the World in the like Degree are inconsistent This is the state of many who yet would be esteemed Spiritually minded They are continually conversant in their Minds about earthly things Some things impose themselves on them under the Notion of Duty They belong unto their Callings they must be attended unto Some are suggested unto their Minds from daily occasions and occurrences Common Converse in the world ingageth men into no other but wordly Thoughts Love and desire of earthly things their enjoyment and encrease exhaust the vigour of their Spirits all the day long In the midst of a multitude of Thoughts arising from these and the like occasions whilst their Hearts and Heads are reaking with the steam of them many fall immediately in their seasons unto the Performance of Holy Duties Those times must suffice for Thoughts of God But notwithstanding such Duties what through the want of a due preparation for them what through the fulness of their minds and Affections with other things and what through a neglect of Exercising Grace in them it may be said comparatively that God is not in all their Thoughts I pray God that this at least as unto some Degrees of it be not the condition of many among us I speak not now of men who visibly and openly live in sin profane in their Principles and profligate in their Lives The Prayers of such Persons are an Abomination unto the Lord neither have they ever any Thoughts of him which he doth accept But I speak of them who are sober in their Lives industrious in their Callings and not openly negligent about the outward Duties of Religion Such men are apt to approve of themselves and others also to speak well of them for these things are in themselves commendable and praise-worthy But if they are traced home it will be found as to many of them that God is not in all their Thoughts as he ought to be Their Earthly Conversation their vain Communication with their foolish Designs do all manifest that the vigour of their spirits and most intense contrivances of their Minds are ingaged into things below Some refuse transient unmanaged Thoughts are sometimes cast away on God which he despiseth 4. Where Persons do cherish secret predominant Lusts in their hearts and lives God is not in their Thoughts as he ought to be He may be he often is much in the words of such Persons but in their Thoughts he is not he cannot be in a due manner And such Persons no doubt there are Ever and anon we hear of one and another whose secret Lusts break forth into a discovery They flatter themselves for a season but God oft times so orders things in his holy Providence that their Iniquity shall be found out to be hateful Some hateful Lust discovers it self to be predominant in them One is Drunken another Unclean a third an Oppressour Such there were ever found among Professors of the Gospel and that in the best of times Among the Apostles one was a Traytor a Devil Of the first Professors of Christianity there were those whose God was their Belly whose end was Destruction who minded earthly things Phil. 3.18 19. Some may take Advantage at this Acknowledgment that there are such Evils among such as are called Professors And it must be confessed that great scandal is given hereby unto the world casting both them that give it and them to whom it is given under a most dreadful woe But we must bear the reproach of it as they did of old and commit the issue of all things unto the watchful care of God However it is Good in such a season to be jealous over our selves and others to exhort one another daily whilst it is called to day lest any be hardened through the Deceitfulness of sin See Heb. 12.13 14 15 16 17. And because those with whom it is thus cannot be spiritually minded yet are there some Difficulties in the case as unto the predominancy of a secret Lust or Sin I shall consider it somewhat more distinctly 1. We must distinguish between a Time of
their avoidance they will be filled with the fruit of their own wayes Indeed the Common Converses of Professors among themselves and others walking talking and behaving themselves like other men being as full of the world as the world is of it self hath lost the Grace of being Spiritually-minded within and stain'd the Glory of Profession without The Rule observ'd by David will manifest how careful we ought to be herein Psal. 39.1 2 3. I said I will take heed to my wayes that I sin not with my Tongue I will keep my Mouth with a bridle while the wicked is before me I was dumb with silence I held my peace even from good and my sorrow was stirred My heart was hot within me while I was musing the fire burned then spake I with my Tongue Which place was spoken unto before 3. An holy Constraint put on the Mind to abide in the Duty of Spiritual Thoughts and Meditations pressing it continually with the Consideration of their Necessity and Usefulness The Mind will be apt of it self to start aside from Duties purely Spiritual through the mixture of the Flesh abiding in it The more inward and purely Spiritual any Duty is which hath no outward Advantages the more prone will the Mind be to decline from it It will be so more from private Prayer than Publick more from Meditation than Prayer And other things will be apt to draw it aside by Objects without and various stirrings of the Affections within An holy Constraint is to be put upon it with a sudden Rejection of what rises up to its diversion or disturbance Wherefore we are to call in all constraining Motives such as the Consideration of the Love of Christ 2 Cor. 5.14 to keep the Mind steady unto its Duty 4. Diligent use of Means to furnish the Soul with that Light and Knowledge of Heavenly things which may administer continual matter of holy Thoughts and Meditations from within our selves This hath been spoken unto at large before And the want hereof is that which keeps many from the least Proficiency in these Duties As a man may have some skill or ability for a Trade yet if he have no Materials to work upon he must sit still and let his Trade alone And so must men do as unto the work of Holy Meditation whatever be the Ability of the natural Faculties their Inventions or Memories if they are not furnished with Knowledge of things Spiritual and Heavenly which are the subject matter of such Meditations they must let their work alone Hence the Apostle prays for the Colossians that the Word of God might dwell in them richly in all Wisdom Chap. 3.16 That is that they might abound in the knowledge of the mind of Christ without which we shall be unfit for this Duty 5. Vnweariedness in our Conflict with Sathan who by various Artifices and the Injection of fiery darts labours continually to divert us from these Duties He is seldom or never wanting unto this occasion He who is furnished in any measure with spiritual Wisdom and Vnderstanding may find him more sensibly at work in his Craft and Opposition with respect unto this Duty than any other way When we stand thus before the Lord he is alwayes at our right hand to resist us And oft-times his Strength is great Hence as was observed oft-times men design really to exercise themselves in holy Thoughts but end in vain Imaginations and rather take up with Trifles than continue in this Duty Steadiness in the Resistance of him on these Occasions is one great part of our Spiritual Warfare And we may know that he is at work by his Engines and Methods For they consist in his Suggestions of vain foolish or corrupt Imaginations When they begin to rise in our Minds at such times as we would engage them in Spiritual Meditation we may know assuredly from whence they are 6. Continual watchful Care that no root of Bitterness spring up and defile us that no Lust or Corruption be predominant in us When it is so if Persons in complyance with their Convictions do endeavour sometimes to be exercised in these Duties they shall labour in the very fire where all their Endeavours will be Immediately consumed 7. Mortification unto the World in our Affections and Desires with Moderation in our Endeavours after the Needful things of it are also necessary hereunto yea to that Degree that without them no man can in any sence be said to be Spiritually-minded For otherwise our Affections cannot be so preserved under the Power of Grace as that Spiritual things may be alwayes Savoury unto us Some it may be will say That if all these things are required thereunto it will take up a mans whole Life and Time to be Spiritually-minded They hope they may attain it at an easier rate and not forgoe all other Advantages and Sweetnesses of Life which a strict Observation of these things would cast them upon I answer that however it may prove an hard Saying unto some yet I must say it and my heart would reproach me if I should not say that if the principal part of our time be not spent about these things whatever we suppose we have indeed neither Life nor Peace The First-fruits of all were to be offered unto God and in Sacrifices he required the Blood and the Fat of the Inwards If the best be not his he will have nothing It is so as to our Time Tell me I pray you how you can spend your Time and your Lives better or to better purpose and I shall say Go on and prosper I am sure some spend so much of their time so much worse as it is a shame to see it Do you think you came into this World to spend your whole Time and Strength in your Employments your Trades your Pleasures unto the Satisfaction of the Will of the Flesh and of the Mind Have you Time enough to Eat to Drink to Sleep to Talk unprofitably it may be corruptly in all sorts of unnecessary Societies but have not enough to Live unto God in the very Essentials of that Life which consists in these things Alas you came into the World under this Law It is appointed to all men once to die and after that is the Judgment and the End why your Life here is granted unto you is that you may be prepared for that Judgement If this be neglected if the principal part of your Time be not improv'd with respect unto this End you will fall under the Sentence of it unto Eternity But men are apt to mistake in this matter They may think that these things tend to take them off from their Lawful Employments and Recreations which they are generally afraid of and unwilling to purchase any frame of Mind at so dear a rate They may suppose that to have men spiritually minded we would make them Mopes and to disregard all the Lawful Occasions of Life But let not any be mistaken I am not
upon a design that will be easily or it may be honestly defeated Men are able to defend themselves in their Callings and Enjoyments and to satisfie their Consciences against any Perswasions to the contrary Yet there is a Season wherein we are obliged to part with all we have and give up our selves wholly to follow Christ in all things Math. 19.21 And if we neglect or refuse it in that season it is an Evidence that we are Hypocrites And there was a time when Superstition had so much Power on the Minds of men that multitudes were perswaded to forsake to give up all their Interest in Relations Callings Goods Possessions and betake themselves unto tedious Pilgrimages yea hard Services in War to comply with that Superstition and it is not the Glory of our Profession that we have so few Instances of men parting with all and giving up themselves unto Heavenly Retirement But I am at present on no such Design I aim not to take men out of their lawful Earthly occasions but to bring spiritual Affections and Thoughts into the management of them all The things mentioned will deprive you of no Time you can lay a claim unto but Sanctifie it all I confess he must be a great Proficient in Spirituality who dares venture on an absolute Retirement and he must be well satisfied that he is not called unto an usefulness among men inconsistent therewith Unto them it may prove a disadvantage Yet this also is attainable if other Circumstances do concur Men under the due Exercise of Grace and the Improvement of it may attain unto that fixedness in Heavenly-mindedness that Inconcernment in all things here below as to give themselves up intirely and continually unto Heavenly Meditation unto a blessed Advancement of all Grace and a near approach unto Glory And I would hope it was so with many of them in ancient times who renounced the World with all Circumstances of Relations State Inheritances and betook themselves unto Retirement in Wildernesses to abide alwayes in Divine Contemplation But afterwards when Multitudes whose minds were not so prepared by a real growth in all Grace and Mortification unto the World as they were betook themselves under the same pretences unto a Monastical Retirement the Devil the World sensual Lusts Superstition and all manner of Evils pursued them found them out possessed them unto the unspeakable dammage and Scandal of Religion This therefore is not that which I invite the common sort of Believers unto Let them that are able and free receive it The Generality of Christians have Lawful Callings Employments and Businesses which ordinarily they ought to abide in That they also may live unto God in their Occasions they may do well to consider Two things 1. Industry in mens Callings is a thing in it self very Commendable If in nothing else it hath an Advantage herein that it is a means to preserve men from those Excesses in Lust and Ryot which otherwise they are apt to run into And if you consider the two sorts of men whereinto the Generality of Mankind are Distributed namely of them who are industrious in their Affairs and those who spend their time so far as they are able in Idleness and Pleasure the former sort are far more amiable and desireable Howbeit it is capable of being greatly abused Earthly-mindedness Covetousness devouring things holy as to Times and Seasons of Duty Uselesness and the like pernicious Vices do invade and possess the Minds of men There is no Lawful Calling that doth absolutely exclude this Grace of being Spiritualy-minded in them that are ingaged in it nor any that doth include it Men may be in the meanest of Lawful Callings and be so and men may be in the best and highest and not be so Consider the Calling of the Ministry The Work and Duty of it calls on those that are employed in it to have their Minds and Thoughts conversant about spiritual and heavenly things They are to study about them to meditate on them to commit them unto Memory to speak them out unto others It will be said Surely such men must needs be Spiritually-minded If they go no further than what is mentioned I say they must needs be so as Printers must needs be Learned who are continually conversant about Letters A man may with great Industry ingage himself in these things and yet his mind be most remote from being Spiritual The Event doth declare that it may be so and the Reasons of it are manifest It requires as much if not more Watchfulness more Care more Humility for a Minister to be Spiritually minded in the Discharge of his Calling than to any sort of men in theirs And that as for other Reasons so because the commonness of the exercise of such Thoughts with their design upon others in their expression will take off their Power and Efficacy And he will have little benefit by his own Ministy who endeavours not in the first place an Experience in his own heart of the Power of the Truths which he doth teach unto others And there is Evidently as great a failing herein among us as among any other sort of Christians as every occasion of Tryal doth Demonstrate 2. Although Industry in any honest Calling be allowable yet unless men labour to be Spiritually-minded in the exercise of that Industry they have neither Life nor Peace Hereunto all the things before mentioned are necessary I know not how any of them can be abated yea more is required than is expressed in them If you burn this Roll another must be written and many like things must be added unto it And the Objection from the expence of Time in the Observance of them is of no force For a man may do as much work whil'st he is Spiritually minded as whil'st he is Carnal Spiritual Thoughts will no more hinder you in your Callings than those that are vain and earthly which all sorts of men can find leisure for in the midst of their Employments If you have filled a Vessel with Chaff yet you may pour into it a great deal of water which will be contained in the same space and Vessel And if it be necessary that you should take in much of the Chaff of the world into your minds yet are they capable of such measures of Grace as shall preserve them sincere unto God Fifthly This frame will never be preserved nor the Duties mentioned be ever performed in a due manner unless we dedicate some part of our Time peculiarly unto them I speak unto them only concerning whom I suppose that they do daily set apart some portion of Time unto holy duties as Prayer and Reading of the Word and they find by experience that it succeeds well with them For the most part if they lose their Seasons they lose their Duties For some have complained that the urgency of Business and multiplicity of Occasions driving them at first from the fixed time of their Duties hath brought
them into a course of neglecting Duty it self Wherefore it is our wisdom to set apart constantly some part of our time unto the exercise of our thoughts about spiritual things in the way of Meditation And I shall close this discourse with some Directions in this particular unto them who complain of their disability for the discharge of this duty 1. Choose and separate a fit time or Season a time of freedom from other Occasions and diversions And because it is our duty to redeem time with respect unto holy Duties such a season may be the more useful the more the purchase of it stands us in We are not at any Time to serve God with what costs us nought nor with any Time that comes within the same Rule If we will allow only the Refuse of our Time unto this duty when we have nothing else to do and it may be through weariness of Occasions are fit for nothing else we are not to expect any great success in it This is one pregnant reason why men are so cold and formal so lifeless in spiritual duties namely the Times and Seasons which they allot unto them When the Body is wearied with the labour and occasions of the day and it may be the mind in its natural faculties indisposed even by the means of necessary refreshment men think themselves meet to Treat with God about the great concernments of his Glory and their own Souls This is that which God condemneth by the Prophet Mal. 1.8 And if you offer the blind for Sacrifice is it not evil and if you offer the lame and sick is it not evil offer it now unto thy Governour will he be pleased with thee or accept thy person Both the Law of Nature and all the Laws of holy Institutions do require that we should serve God with the best that we have as all the fat of the Inwards was to be offered in Sacrifice And shall we think to offer that Time unto God wherein we are unmeet to appear before an earthly Ruler Yet such in my account are the Seasons especially the evening seasons that most men choose for the duties of their holy Worship And you may do well to consider that beyond the day and time which he hath taken unto himself by an Everlasting Law how little of the Choice of your time you have offered unto God as a Free-will-offering that you may be excited to future diligence If therefore you seriously intend this Duty choose the Seasons for it wherein you are most fit when even the natural vigour of your spirits is most free and active Possibly some will say this may be such a time as when the occasions of the world do call most earnestly for your attendance unto them I say that is the Season I would recommend And if you can conquer our minds to redeem it for God at that rate your endeavours in it will be prosperous However trust not to times that will offer themselves Take them not up at hazard Let the time it self be a free-will Offering to God taken from the Top of the heap or the Choicest part of your useful Time 2. Preparation of Mind unto a due Reverence of God and spiritual things is required previously hereunto When we go about this duty if we rush into thoughts of heavenly things without a due reverential preparation we shall quickly find ourselves at a loss See the Rule Eccles. 5.1 2. Grace to serve God with reverence and Godly fear is required in all things wherein we have to do with him as in this duty we have in an immediate and especial manner Endeavour therefore in the first place to get your hearts deeply affected with an awful reverence of God and an holy regard unto the heavenly nature of the things you would meditate upon Hereby your Minds will be composed and the roots of other thoughts be they vain or earthly which are apt to arise and divert you from this duty will be cast out The principles of these contrary Thoughts are like Jacob and Esau they struggle in the same womb and often-times Esau will come first forth and for a while seem to carry the Birth-right If various thoughts do conflict in our Minds some for this world and some for another those for this world may carry it for a season But where a due Reverence of God hath cast out the Bond-woman and her Children the workings of the Flesh in its vain Thoughts and Imaginations the Mind will be at liberty to exercise it self on spiritual things 3. Earnest Desires after a renewed sence and relish of Spiritual things are required hereunto If we ingage into this duty meerly on a conviction of the necessity of it or set our selves about it because we think we ought to do so and it will not be well done utterly to neglect it we may not expect to be successeful in it But when the Soul hath at any time tasted that the Lord is gracious when its Meditations on him have been sweet when Spiritual things have had a Savour and Relish in the mind and Affections and hereon it comes unto this duty with earnest desires to have the like tastes the like experience yea to have them encreased then is it in the way of an hopeful progress And this also will make us persevere in our endeavours to go through with what we undertake namely when we do know by former Experience what is to be attained in it if we dig and search for it as Treasure If you shall think that the right discharge of this duty may be otherwise attained if you suppose that it deserves not all this Cost and charge about it Judge by what is past whether it be not adviseable to give it over and let it alone As good lye quietly on the ground as continually attempt to rise and never once effect it Remember how many successeless attempts you have made upon it and all have come to nothing or that which is as bad as nothing I cannot say that in this way you shall alwayes succeed But I fear you will never have success in this duty without such things as are of the same nature and use with it When after this Preparation you find your selves yet perplexed and entangled not able comfortably to persist in Spiritual Thoughts unto your Refreshment take these two Directions for your Relief 1. Cry and Sigh to God for Help and Relief Bewail the darkness weakness and instability of your Minds so as to groan within your selves for Deliverance And if your designed Mediâ—â—…ions do issue only in a renewed gracious sense of your own Weakness and Insufficiency with Application unto God for Supplyes of Strength they are by no means lost as unto a Spiritual account The thoughts of Hezekiah in his Meditations did not seem to have any great Order or consistency when he so exprest them Like a Crane or a Swallow so did I chatter I did mourn as a Dove Mine eyes
mistake to suppose that any external Duties of Worship as hearing the Word Prayer or the Sacraments are appointed for themselves or accepted for themselves Such thoughts the Jews of Old had concerning their Sacrifices namely that they were appointed for their own Sakes and were acceptable Service unto God meerly on their own Account Wherefore God to deliver them from this pernicious Mistake affirms ofttimes that he never appointed them at all that is for any such End Jer. 7.22 23. Isa. 1.12 13 14 c. And now under the Gospel Sundry things destructive to the Souls of men have proceeded from such a Supposition Some hereon have alwayes satisfyed and contented themselves with the external Observance of them without desiring or endeavouring any holy communion with God in them or by them This constitutes the State and Condition mentioned Rev. 3.1 And by following this tract the generality of Christians do wander out of the Way they cannot leave them nor do know how to use them unto their Advantage until they come wholly unto that woful State Isai. 29.13 And some to establish this Deceit have taught that there is much more in the Outward Work of these Duties than ever God put into them and that they are sanctifyed meerly by Vertue of the Work wrought But all the Duties of the Second Commandment as are all Instituted Ordinances of Worship are but means to express and exercise those of the First as Faith Love Fear Trust and Delight in God The end of them all is that through them and by them we may act those Graces on God in Christ Where this is not attended unto when the Souls of Men do not apply themselves unto this Exercise of Grace in them let them be never so Solemn as to their Outward Performance be attended unto with Diligence be performed with earnestness and delight they are neither acceptable unto God nor beneficial unto themselves Isai. 1.11 This therefore is the first general Spring of the Love of Believers of them whose Affections are Spiritually renewed unto the Ordinances of Divine Worship and their delight in them They have Experience that in and by them their Faith and Love are excited unto a gracious Exercise of themselves on God in Christ. And when they find it otherwise with them they can have no rest in their Souls For this end are they ordained sanctifyed and blessed of God and therefore are effectual means of it when their Efficacy is not defeated by Unbelief And those who have no Experience hereof in their attendance unto them do as hath been said fall into pernitious Extreams Some continue their Observance with little regard unto God in Cursed Formality So they make them a means of their ruine by Countenancing of them in their Security Others utterly reject them at least the most Solemn of them and therein both the Wisdom and Grace and Authority of God by whom they are appointed Because through the Power of their own Unbelief they find nothing in them This being the immediate end of all Divine Institutions this being the only way whereby we may give Glory unto God in their Observance which is their ultimate End in this World this being the Design in general of Believers in that Obedience they yield unto the Lord Christ in their diligent Observation of them We may consider how in what way and by what meanes those whose Affections are Spiritually renewed do and ought to apply their Minds and Souls unto their Observance And we may consider herein first What they do design and then what they endeavour to be found in the Exercise and Practice of in their use and Enjoyment First They come unto them with this Desire Design and Expectation namely to be enabled directed and excited by them unto the Exercise of Divine Faith and Love VVhen it is not so with any where there is not this Design they do in various degrees take the Name of God in vain in their Observance These are Approximationes Dei The ways of drawing nigh unto God as they are every where called in Scripture To suppose that a drawing nigh unto God may consist meerly in the Outward Performance of Duty VVhatever be its Solemnity is to reject all due Reverence of him Forasmuch saith the Lord as this People draw near me with their Mouth and with their Lips do honour me but have removed their Hearts far from me therefore I will proceed against them Isaiah 29.13 The Mouth and Lips are put by a Synechdoche for all the means of outward worship and honour These men may use diligently attend unto whil'st their Hearts are far from God that is when they do not draw nigh to him by Faith and Love But all this VVorship is rejected of God with the highest Tokens of his displeasure and Indignation against it First Our Souls then have no way of approach unto God in Duties of VVorship but by Faith no way of adherance or cleaving unto him but by Love no way of abiding in him but by Fear Reverence and Delight When ever these are not in Excercise Outward Duties of Worship are so far from being a meanes of such an Approach unto him as that they set us at a greater Distance from him than we were before at least are utterly useless and fruitless unto us So indeed they are unto the most who come unto them they know not why and behave themselves under them they care not how Nor is there any evil in the Hearts and ways of Men whereof God complaineth more in his Word as that which is accompanied with the highest Contempt of him And because these Ordinances of Divine Worship are means which the VVisdom and Grace of God hath appointed unto this end namely the Exercise and Increase of Divine Faith and Love and therefore doth Sanctify and Bless them thereunto I do not believe that they have any Delight in the Exercise of these Graces nor do design growth in them by whom these great meanes of them are despised or neglected And although I have seen those Vallies of publick Worship forsaken either on Pretences of higher Attainments in Faith Light and Love than to stand in need of them any more or on a Foolish Opinion that they cease upon the Dispensation of the Spirit which is given unto us to make them useful and effectual or on some Provocations that have been given unto some Men or which they have taken unto themselves which they have thought they could revenge by a neglect of Publick Administrations or through Slavish Peace and Negligence in times of Difficulty as is the manner of some who forsake the Assemblies of the Saints Heb. 16.25 Yet I never saw but it issued in a great decay if not in an utter loss of all exercise of Faith and Love and sometimes in open Profaneness For such Persons Contemn the way and meanes which God in his infinite Wisdom and Goodness hath appointed for their Exercise and Increase and this shall
their Sloth It reflects upon the Words of our Saviour that his Yoke is easy and his Burden Light that his Commandments are not grievious It expersseth Unbelief in the Promises of God tendring such Supplies of Grace as to render all the wayes of Wisdom easy yea Mercy and Peace It is contrary unto the Experience of all who have with any Sincerity and Diligence ingaged in the wayes of Gospel Obedience And the whole cause of the pretended Difficulty lyes in themselves alone which may be reduced unto these two Heads First A Desire to retain some thing or things that is or are inconsistent with such a Progress For unless the Heart be ready on all Occasions to esteem every things as Loss and Dung so as we may win Christ the work will be accomcompanied with insuperable Difficulties This is the first Principle of Religion of Gospel Obedience that all things are to be despised for Christ. But this Difficulty ariseth not from the thing it self but from our Indisposition unto it and unfitness for it That which is an easy pleasant Walk unto a found and healthy Man is a toilsome Journey to him that is diseased and infirm In particular whilst Men will retain an inordinate respect unto the World the Vanities the Pleasures the Profits the Contentments of it whil'st Self-Love putting an undue Valuation on our Persons our Relations our Enjoyments our Reputations doth cleave unto us we shall labour in the Fire when we ingage in this Duty or rather we shall not at all sincerely ingage in it wherefore the Apostle tells us that in this case we must cast off every weight and the Sin that doth so easily beset us if we intend to run with Joy the Race that is set before us Heb. 12.1 Secondly It is because Men dwell continually upon the Entrances of Religion in the first and lowest Exercise of Grace some are alwayes beginning at Religion and the beginning of things are alwayes difficult They design not to be Compleat in the whole Will of God nor to give all Graces their perfect Work They do not with use habituate Grace unto a readiness in all the Actings of it which the Apostle commends in them that are perfect or compleat Heb. 5.14 Hence he calls such Persons Babes and Carnal comparatively unto them that are strong men and Spiriual Such Persons do not obliege themselves unto the whole Work and all the Duties of Religion but only what they Judge necessary unto them in their present Circumstances In particular they do not attempt a thorow-work in the Mortification of any Sin but are hewing and hacking at it as their Convictions are urgent or abate the Wounds whereof in the Body of Sin are quickly healed They give not any Grace its perfect Work but are alwayes making Essayes and so give over Whil'st it is thus with any they shall alwayes be deluded with the Apprehensions of insuperable Difficulties as to the Growth of their Affections in Spirituality and Heavenliness Remove these things out of the way as the ought to be removed and we shall find all the Paths wherein we are to walk towards God to be Pleasantness and Peace This is the first Cause whence it is that there may be Affections truely Spiritual and gratiously renewed in some Persons who yet do not thrive in an Assimulation and Conformity unto Heavenly things Men take up with their present measures and thereon pretend either necessary Occasion or Discouragements from Difficulties in attempting Spiritual Growth in the inward Man But they may thank themselves if as they bring no honour unto Christ so they have no solid Peace in their own Souls Secondly As the Evil proceedeth from Folly so it is alwayes the Consequent of Sin of many Sins of various sorts Let us not dwell on heartless Complaints that we do not find our Affections lively and heavenly that we do not find the Inward Man to thrive or grow Let us not hearken after this or that Relief or Comfort under this Consideration as many things are usually insisted on unto that purpose They may be of use when Persons are under Temptations and not able to make a right Judgement of themselves But in the Course of our ordinary walking with God they are not to be attended not retired unto The general Reason of this evil State is our own sinful Carelesness Negligence and Sloth with perhaps an Indulgence unto some known Lust or Corruption And we do in vain seek after refreshing Cordials as though we were only Spiritually faint when we stand in need of Launcings and Burnings as nigh unto a Lethargy It would be too long to give Instances of these Sins which fail not effectually to obstruct the thriving of Spiritual Affections But in general when men are careless as unto that continual Watch which they ought to keep over their Hearts whil'st they are negligent in holy Duties either as unto the seasons of them or the manner of their Performance when they are Strangers unto holy Meditation and self-Examination whil'st they inordinately pursue the things of the World or are so tender and delicate as that they will not undergo the hardship of an heavenly Life either as unto the Inward or Outward Man much more when they are vain in their Conversation corrupt in their Communication especially if under the Predominant Influence of any particular Lust it is vain to think of thriving in Spiritual Affections And yet thus it is with all who ordinarily and in their constant Course are thriftless herein CHAP. XVII Decayes in Spiritual Affections with the Causes and Danger of them Advice unto them who are sensible of the Evil of Spiritual Decays IT must be acknowledged that there is yet that which is worse than what we have yet insisted on and more opposite unto the Growth of Affections in Conformity unto Heavenly things which is the proper Character of those that are Spiritually renewed And this is their Spiritual Decay manifesting it self in sensible and visible Effects Some there are yea many who upon the Beginning of a Profession of their Conversion unto God have made a great appearance of vigorous active Spiritual Affections yea it is so with most it may be all who are really so converted God takes notice of the Love of the Youth in his People of the Love of their Espousals In some this vigiour of Spiritual Affections is from the real Power of Grace exerting its Efficacy on their Hearts and in their Minds In others it is from other Causes as for Instance Relief from Conviction by Spiritual Illumination will produce this Effect And this falls out unto their Advantage of such Persons that generally a Change is wrought in their younger dayes For then their Affections in their natural Powers are active and bear great sway in the whole Soul Wherefore the Change that is made is most eminent in them be it what it will But as men Increase in Age and thereon grow up in Carnal Wisdom
and a great valuation of Earthly things with their Care about them and Converse in them they abate and decay in their Spiritual Affections every day They will abide in their Profession but have lost their first Love It is a shame and folly unutterable that it should be so with any who make Profession of that Religion wherein there are so many incomparable Excellencies to endear and ingage them to it more and more but why should we hide what Experience makes manifest in the Sight of the Sun and what multitudes proclaim concerning themselves Wherefore I look upon it as a great Evidence if not absolutely of the Sincerity of Grace yet of the Life and Growth of it when men as they grow up in age do grow in an Undervaluation of present things in contempt of the World in Duties of Charity and Bounty and decay not in any of them But I say it is usual that the Entrances of Mens Profession of Religion and Conversation unto God are attended with vigorous active Affections towards Spiritual things Of them who really and sincerely believed it is said that on their believing they rejoyced with Joy unspeakable and full of Glory And of those who only had a work of Conviction on them improved by temporary Faith that they received the Word with Joy and did many things gladly In this State do many abide and thrive until their Affections be wholly transformed into the Image and likeness of things above But with many of all sorts it is not so they fall into woful Decayes as unto their Affections about Spiritual things and consequently in their whole Profession and Conversation their Moisture becomes as the drought in Summer They have no Experience of the Life and Actings of them in themselves nor any Comfort or Refreshment from them they honour not the Gospel with any Fruits of Love Zeal or Delight nor are useful any way unto others by their Example Some of them have had seeming Recoveries and are yet again taken into a lifeless Frame Warnings Aflictions Sicknesses the Word have awakened them but they are fallen again into a dead Sleep so as that they seem to be Trees whose Fruit withereth without Fruit twice dead plucked up by the Roots Some things must be spoken unto this woful Condition in general as that which is directly opposite unto the Grace and Duty of being Spiritually Minded and contrary unto and obstructive of the Growth of Spiritual Affections in an Assimulation unto Heavenly things And what shall be spoken may be applied unto all the Degrees of these Decayes though all of them are not alike dangerous or perillous First There may be a time of Temptation wherein a Soul may apprehend in it self not only a Decay in but an utter Loss of all Spiritual Affections when yet it is not so As Believers may apprehend and Judge that the Lord hath forsaken and forgotten them when he hath not done so Isaiah 49.14 15. So they may under their Temptations apprehend that they have forsaken God when they have not done so As a man in the Night may apprehend he hath lost his way and be in great Distress when he is in his proper Road. For Temptation brings Darkness and Amazement and leads into Mistakes and a false Judgement in all things They find not it may be Grace working in Love Joy and Delight as formerly nor that Activity of Heart and Mind in Holy Duties which Spiritual Affections gave unto them But yet it may be the same Grace works in Godly Sorrow by Mourning Humiliation and Self-Abasement no less effectually nor less acceptably unto God Such as these I seperate from the present Consideration Secondly There may be a Decay in Affections themselves as unto their actings towards any Objects whatever at least as unto the outward Symptoms and Effects of them and on this ground their Opperations towards Spiritual things may be less sensible So men in their younger days may be more ready to express their Sorrow by tears and their Joy by sensible Exaltation and Motion of their Spirits than in riper Years And this may be so when there is no Decay of Grace in the Affections as renewed But 1 When it is so it is a Burthen unto them in whom it is They cannot but mourn and have a Godly-Jealousy over themselves least the Decayes they find should not be in the Outward but the Inward not in the natural but the Spiritual Man And they will labour that in all Duties and at all times it may be with them as in Dayes of old although they cannot attain Strength in them that vigour of Spirit that Life Joy Peace and Comfort which any have had Experience of Secondly There will be in such Persons no Decayes in Holiness of Life nor as unto Diligence in all Religious Duties If the Decay be really of Grace in the Affections it will be accompanied with a proportionable Decay in all other things wherein the Life of God is concerned But if it be only as unto the sensible Actings of natural Affections no such Decay will ensue Thirdly Grace will in this case more vigorously act it self in the other Faculties and Powers of the Soul as the Judgment and the Will in their Approbation of and firm adherence unto Spiritual things But Fourthly When men find or may find their Affections yet quick active and intent on other things as the lawful Enjoyments and Comforts of this Life it is in vain for them to relieve themselves that the Decayes they find are in their Affections as natural and not as they ought to be gratious If we see a man in his old age grow more in Love with the things of this World and less in Love with the things of God it is not through the weakness of nature but through the strength of Sin On these and it may be some other the like Occasions there may be an Apprehension of a Decay in Spiritual Affections when it may not be so at least not unto the Degree that is apprehended But when it is so really as it is evidently with many I had almost said with the most in these Dayes it is a woful Frame of Heart and never enough to be lamented It is that which lies in direct Contradiction unto that Spiritual-Mindedness which is Life and Peace It is a Consumption of the Soul which threatens it with Death every day It belongs not unto my Design to treat of it in particular yet I cannot let it pass without some remarks upon it it being an Evil almost epidemical among Professors and prevalent in some unto such a Degree as that they seem to be utterly forsaken of all Powers of Spiritual Life Now besides all that Folly and Sin which we before discovered as the Causes of the want of the Growth of our Affections in Spirituality and Heavenliness which in this case of their Decay are more abominable there is a multiplication of Evils wherewith this State of Heart and
wayes These thoughts men approve themselves in and judge them their Duty as they are in their proper place and measure But no Heart can conceive the Multitude of these Thoughts which partly in Contrivances partly in Converse are ingaged and spent about these things And the more men are Immersed in them the more do themselves and others esteem them diligent and Praise-worthy And there are some who have neither necessity nor occasion to be ingaged much in the Duties of any especial Calling who yet by their Words and Actions declare themselves to be confined almost in their thoughts unto themselves their Relations their Children and their self concerns which though most of them are very Impertinent yet they justifie themselves in them All sorts may do well to Examine what proportion their Thoughts of Spiritual things do bear unto those of other things I fear with most it will be found to be very small with many next to none at all What evidence then can they have that they are Spiritually minded that their principal Interest lyes in things above It may be it will be asked whether it be necessary that men should think as much and as often about things Spiritual and Heavenly as they do about the lawful Affairs of their Callings I say more and more often if we are what we profess our selves to be Generally it is the best sort of men as to the things of God and Man who are busied in their Callings some of one sort some of another But even among the best of these many will continually spend the strength of their Minds and vigour of their Spirits about their Affairs all the day long and so they can pray in the Morning and Evening with some Thoughts sometimes of Spiritual things occasionally administred do suppose they acquit themselves very well As if a man should pretend that his great Design is to prepare himself for a Voyage unto a far Country where is his Patrimony and his Inheritance But all his Thoughts and Contrivances are about some few Trifles which if indeed he intend his Voyage he must leave behind him and of his main Design he scarce thinketh at all We all profess that we are bound for Heaven Immortality and Glory but is it any Evidence we really design it if all our Thoughts are consumed about the Trifles of this World which we must leave behind us and have only occasional Thoughts of things above I shall elswhere shew if God will How men may be Spiritually minded in their earthly Affairs If some Relief may not be thence obtained I cannot tell what to say or answer for them whose Thoughts of Spiritual things do not hold Proportion with yea exceed them which they lay out about their Callings This whole Rule is grounded on that of our Saviour Math. 6.31 32 33 34. Take no thought saying What shall we eat or what shall we drink or wherewith we shall be cloathed But seek first the Kingdom of God and his Righteousness and all these things shall be added unto you Take therefore no thought for to morrow When we have done all we can when we have made the best of them we are able all earthly things as unto our Interest in them amount to no more but what we eat what we drink and wherewith we are cloathed About these things our Saviour forbids us to take any Thought not absolutely but with a double Limitation As first that we take no such Thought about them as should carry along with it a disquietment of mind through a distrust of the Fatherly Care and Providence of God This is the design of the Context Secondly No Thought that for Constancy and Ingagement of Spirit should be like unto those which we ought to have about Spiritual Things Seek first the Kingdom of God and his Righteousness Let that be the chief and principal thing in your Thoughts and Consciences We may therefore conclude that at least they must hold an exceeding Proportion with them Let a man industriously ingaged in the way of his Calling try himself by this Rule every Evening Let him consider what have been his Thoughts about his earthly Occasions and what about Spiritual things and thereon ask of himself whether he be Spiritually minded or no. Be not deceived as a man thinketh so is he And if we account it a strange thing that our Thoughts should be more exercised about Spiritual things than about the Affairs of our Callings we must not think it strange if when we come to the trial we cannot find that we have either Life or Peace Moreover it is known how often when we are engaged in Spiritual Duties other Thoughts will interpose and impose themselves on our minds Those which are about mens secular Concernments will do so The World will frequently make an inroad on the ways to Heaven to disturb the Passengers and wayfaring men There is nothing more frequently complained of by such as are awake unto their Duty and sensible of their weakness Call to mind therefore how often on the other hand Spiritual Thoughts do interpose and as it were impose themselves on your minds whilest you are engaged in your earthly Affairs Sometimes no doubt but with all that are true Believers it is so Or ever I was aware saith the Spouse my Soul made me as the Chariots of Amminadab Cant. 6.12 Grace in her own Soul surprised her into a ready willing Frame unto Spiritual Communion with Christ when she was intent on other Occasions But if these thoughts of Heavenly things so arising in us bear no proportion with the other sort it is an Evidence what Frame and Principle is predominant in us 2. There are a multitude of Thoughts in the minds of men which are vain useless and altogether unprofitable These ordinarily through a dangerous mistake are looked on as not sinful because as it is supposed the matter of them is not so And therefore men rather shake them off for their Folly than their Guilt But they arise from a corrupt Fountain and wofully pollute both the Mind and Conscience Wherever there are vain Thoughts there is Sin Jerem. 4.14 Such are those numberless Imaginations whereby men fancy themselves to be what they are not to do what they do not to enjoy what they enjoy not to dispose of themselves and others at their pleasure That our Nature is liable unto such a pernicious folly which some of tenacious Fancies have turned into Madness we are beholding alone to our cursed Apostasie from God and the vanity that possessed our minds thereon Hence the Prince of Tyrus thought he was a God and sate in the Seat of God Ezek. 28.2 So it hath been with others And in those in whom such Imaginations are kept unto some better order and bounds yet being traced unto their Original they will be found to Spring some of them immediately from Pride some from sensual Lusts some from the Love of the World all from self and the
and Motives unto it I cannot understand how you can judge your selves to be Spiritually minded If any therefore shall say that they would abound more in Spiritual Thoughts only they know not what to fix them upon I propose this in the first place as that which will lead them unto the due performance of present Duties Secondly The special Trials and Temptations of men call for the Exercise of their Thoughts in a peculiar manner with respect unto them If a man hath a bodily Disease Pain or Distemper it will cause him to think much of it whether he will or no at least if he be wise he will so do nor will he always be complaining of their smart but enquire into their causes and seek their removal Yet are there some distempers as Lethargies which in their own Nature take away all sence and thoughts of themselves and some are of such a slow secret Progress as Hectick Feavers that they are not taken notice of But both these are mortal And shall men be more negligent about the Spiritual Distempers of their Souls so as to have multiplied Temptations the cause of all Spiritual Diseases and take no Thought about them Is it not to be fear'd that where it is so they are such as either in their own Nature have deprived them of Spiritual sence or by their deceitfulness are leading on insensibly unto death Eternal Not to have our minds exercised about these things is to be stupidly secure Prov. 23.34 35. There is I confess some difficulty in this matter how to exercise our Thoughts aright about our Temptations For the great way of the prevalency of Temptations is by stirring up multiplyed Thoughts about their Objects or what they do lead unto And this is done or occasioned several ways 1. From the previous power of Lust in the Affections This will fill the mind with Thoughts The heart will coin Imaginations in complyance therewith They are the way and means whereby Lust draws away the heart from Duty and enticeth unto sin Jam. 1.14 The means at least whereby men come to have eyes full of Adultery 2 Pet. 2.14 or live in constant Contemplation of the Pleasures of Sin 2. They arise and are occasioned by renewed Representations of the Object of Sin And this is twofold 1. That which is real as Achan saw the Wedge of Gold and coveted it Josh. 7.21 Prov. 23.31 Against this is that Prayer of the Psalmist Turn away mine eyes from beholding vanity and the Covenant of Job chap. 31.1 2. Imaginary when the Imagination being tainted or infected by Lust continually represents the pleasure of sin and the actings of it unto the mind Herein do men make provision for the Flesh to fulfil the Lusts thereof Rom. 13.14 3. From the Suggestions of Sathan who useth all his Wiles and Artifices to stir up thoughts about that sin whereunto the Temptation leads And Temptation seldom fails of its end when it can stir up a multitude of unprofitable Thoughts about its Object For when Temptations do multiply Thoughts about Sin proceeding from some or all of these causes and the mind hath wonted it self to give them Entertainment those in whom they are do want nothing but opportunities and Occasions taking off the power of outward restraints for the commission of actual sin When men have so devised mischief they practise it when it is in the power of their hand Mic. 2.1 It is no way safe to advise such Persons to have many Thoughts about their Temptations they will all turn to their disadvantage I speak unto them only unto whom their Temptations are their Affliction and their Burden And such Persons also must be very careful how they suffer their Thoughts to be exercised about the Matter of their Temptation lest it be a snare and be too hard for them Men may begin their Thoughts of any Object with Abhorrency and Detestation and if it be in case of Temptation end them in Complacency and Approbation The deceitfulness of sin lays hold on something or other that Lust in the mind stays upon with Delectation and so corrupts the whole frame of Spirit which began the Duty There have been Instances wherein Persons have entred with a Resolution to punish sin and have been ensnared by the occasion unto the Commission of the sin they thought to punish Wherefore it is seldom that the mind of any one exercised with an actual Temptation is able safely to conflict with it if it entertain abiding thoughts of the matter of it or of the sin whereunto it leads For sin hath mille nocendi Artes and is able to transfuse its Poyson into the affections from every thing it hath once made a bait of especially if it hath already defiled the mind with pleasing Contemplations of it Yea oftentimes a man that hath some Spiritual strength and therein ingageth unto the performance of Duties if in the midst of them the matter of his Temptation is so presented unto him as to take hold of his thoughts in a moment as if he had seen as they say Medusa's Head he is turned into a Stone his spirits are all frozen his strength is gone all actings of Grace do cease his Armor falls from him and he gives up himself a Prey to his Temptation It must be a new supply of Grace that can give him any Deliverance Wherefore whilst Persons are exercised with any Temptation I do not advise them to be conversant in their thoughts about the matter of it For sometimes Remembrances of former satisfaction of their Lusts sometimes present surprizals with the suitableness of it unto corruption not yet mortified sometimes the craft of Sathan fixing their Imagination on it will be too hard for them and carry them unto a fresh complyance with that sin which they would be delivered from But this season calls in an especial manner for the exercise of the Thoughts of men about the wayes and means of Deliverance from the snare wherein they are taken or the danger they find themselves exposed unto Think of the Guilt of sin that you may be humbled Think of the Power of sin that you may seek strength against it Think not of the Matter of sin the things that are in the World suited unto the Lusts of the Flesh the Lust of the Eye and the Pride of Life lest you be more and more entangled But the present Direction is think much of the wayes of Relief from the power of your own Temptation leading unto sin But this men unless they are spiritually minded are very loth to come unto I speak not of them that love their Shackles that glory in their Yoak that like their Temptations well enough as those which give the most satisfactory entertainment unto their minds Such men know not well what to do unless they may in their Minds converse with the Objects of their Lusts and do multiply Thoughts about them continually The Apostle calls it making Provision for the Flesh
would Meditate much upon them Many are discouraged herein by their Ignorance and Darkness by their want of due conceptions and steady apprehensions of Invisible Things Hence one of these two things do befall them when they would Meditate on things above 1. The Glory of them the Glory of God in them being essentially Infinite and Incomprehensible doth immediately overwhelm them and as it were in a moment put them unto an utter loss that they cannot frame one Thought in their minds about them Or 2. They want Skill and Ability to conceive aright of Invisible things and to dispose of them in such order in their minds as that they may sedately exercise their Thoughts about them Both these shall be afterwards spoken unto At present I shall only say that Whosoever shall sincerely engage in this Duty according unto what he hath and shall abide constant therein he will make such a refreshing Progress in his Apprehension of Heavenly Things as he will be greatly satisfied withall We are kept in Darkness Ignorance and unsteadiness of Meditations about them not from the nature of the Things themselves but from our own Sloth Negligence and readiness to be turned aside by Apprehensions of Difficulties of the Lyon in the way Wherefore I shall consider two things 1. What are the principal Motives unto this Duty of fixing our Thoughts on the things that are above and the Advantages which we receive thereby 2. Give some Directions how and on what in particular we may exercise our Thoughts on those things above 1. Faith will be encreased and strengthened by it Invisible things are the proper Objects of Faith It is the evidence of things not seen Heb. 11.1 Wherefore in our Thoughts of them Faith is in its proper exercise which is the principal means of its Growth and encrease And hereon two things will ensue 1. The Soul will come unto a more satisfactory abiding sense of the Reality of them Things of Imagination which maintain a value of themselves by Darkness will not bear a diligent search into them They lose of their Reputation on every serious Enquiry If rational men would but give themselves the Liberty of free Indagation by their own Thoughts it would quickly cashiere the Fools Paradise of Mahomet the Purgatory of the Papists and all such Creatures of Imagination and Superstition But where things are real and substantial the more they are enquired into the more they evidence their being and subsistence It is not therefore every Profession of a Faith of a future state of Blessedness that will reallize it in our Minds And therefore for the most part it is rather a Notion that men have of Heavenly things which they do not contradict than any solid satisfaction in or spiritual sense of their Reality For these are things that Eye hath not seen nor Ear heard nor will enter into the Heart of man to conceive whose existence nature and real state are not easily comprehended But through the continual Exercise of holy thoughts about them the Soul obtains an entrance into the midst of them finding in them both durable substance and Riches There is no way therefore to strengthen Faith unto any degree but by a daily Contemplation on the things themselves They who do not think of them frequently shall never believe them sincerely They admit not of any collateral Evidence where they do not evidence themselves unto our Souls Faith as we said thus exercised will give them a subsistence not in themselves which they have antecedent thereunto but in us in our Hearts in the Minds of them that do believe Imagination creates its own Object Faith finds it prepared before-hand It will not leave a bare Notion of them in the Understanding but give them a spiritual subsistence in the Heart as Christ himself dwells in our hearts by Faith And there are two things that will discover this subsistence of them in us 1. When we find them in a continual Readiness to rise up in our Minds on all Occasions wherein the Thoughts and Remembrance of them are needfull and usefull unto us There are many seasons some whereof shall be immediately spoken unto and many Duties wherein and whereunto the Faith and Thoughts of things invisible and eternal are needful unto us so as that we cannot fill up those Seasons nor perform those Duties in a due manner without them If on all such occasions they do from the inward frame of our minds present themselves unto us or through our acquaintance and familiarity with them we recurre in our Thoughts unto them they seem to have a real subsistence given unto them in our Souls But if on such occasions wherein alone they will yield us help and relief we accustom our selves to other Thoughts if those concerning them are as it were out of the way and arise not in our minds of their own accord we are yet strangers unto this effect of Faith 2. They are realized unto us they have a subsistence in us when the Soul continually longeth to be in them When they have given such a Relish unto our Hearts as the first Fruits of Glory that we cannot but desire on all opportune Considerations to be in the full enjoyment of them Faith seems to have had its effectual work herein upon us For want of these things do many among us walk in Disconsolation all their Dayes 2. It will gradually give the Heart an acquaintance with the especial nature and use of these things General Thoughts and Notions of Heaven and Glory do but fluctuate up and down in the Mind and very little influence it unto other Duties But assiduous Contemplation will give the mind such distinct Apprehensions of Heavenly things as shall duely affect it with the Glory of them The more we discern of the Glory and Excellency of them in their own nature of their suitableness unto ours as our only proper Rest and Blessedness as the Perfection and complement of what is already begun in us by Grace of the restless tendency of all gracious Dispositions and Inclinations of our Hearts towards their Enjoyment the more will Faith be established in its cleaving unto them so in the Contemplation of these things consists the principal food of Faith whereby it is nourished and strengthened And we are not to expect much work where there is not provision of proper Food for them that labour No wonder if we find Faith faint and weak in the work it hath to do which oft times is great and weighty if we neglect to guide it daily unto that which should administer strength unto it 2. It will give Life and Exercise unto the Grace of Hope Hope is a glorious Grace whereunto blessed Effects are ascribed in the Scripture and an effectual Operation unto the supportment and consolation of Believers By it are we purified sanctified saved And to summe up the whole of its excellency and efficacy it is a principal way of the working of Christ as inhabiting in
Faith and Profession in these our dayes The Bellies of men cleave unto the Dust or their Affections unto earthly things I speak not of those who by Rapine Deceit and Oppression strive to enrich themselves nor of those who design nothing more than the Attainment of Greatness and Promotions in the world though not by wayes of open wickedness least of all of them who make Religion and perhaps their Ministry therein a Means for the attaining Secular ends and Preferments No wise man can suppose such persons any of them to be spiritually minded and it is most easie to disprove all their pretences But I intend only those at present whose wayes and Means of attaining Riches are lawfull honest and unblameable who use them with some moderation and do profess that their Portion lyes in better things so as it is hard to fasten a Conviction on them in matter of their conversation Whatever may seem to reflect upon them they esteem it to be that whose omission would make them foolish in their Affairs or negligent in their Duty But even among these also there is oft times that inordinate Love unto present things that esteem and valuation of them that concernment in them as are not consistent with their being Spiritually minded With some their Relations with some their Enjoyments with most both in Conjunction are an Idol which they set up in their hearts and secretly bow down unto About these are their Hopes and Fears exercised on them is their Love in them is their Delight They are wholly taken up with their own concerns count all lost that is not spent on them and all time mispent that is not engaged about them Yet the things which they do they judge to be good in themselves their hearts do not condemn them as to the Matter of them The Valuation they have of their Relations and Enjoyments they suppose to be lawful within the bounds which they have assigned unto it Their care about them is in their own minds but their Duty It is no easie matter it requires much Spiritual Wisdom to fix right boundaries unto our Affections and their actings about Earthly things But let men plead and pretend what they please I shall offer one Rule in this case which will not fail And this is that when men are so confident in the good State and measure of their affections and their Actings towards earthly things as that they will oppose their ingagements into them unto known Duties of Religion Piety and Charity they are gone into a sinfull excess Is there a State of the Poor that requires their Liberality and Bounty you must excuse them they have Families to provide for when what is expected from them signifies nothing at all as unto a due provision for their Families nor is what would lessen their Inheritances or Portions one Penny in the issue Are they called to an Attendance on seasons of Religious Duties they are so full of Business that it is impossible for them to have leisure for any such occasions so by all ways declaring that they are under the power of a prevalent predominant Affection unto earthly things This fills all places with lifeless sapless useless Professors who approve themselves in their condition whilest it is visibly unspiritual and withering The Heart will have something whereon in a way of Preheminence it will fix it self and its Affections This in all its perpetual motions it seeks for rest and satisfaction in And every man hath an Edge the Edge of his Affections is set one way or other though it be more keen in some than others And whereas all sorts of things that the Heart can fix upon or turn the Edge of its Affections unto are distributed by the Apostle into things above and things beneath things Heavenly and things Earthly if we have not such a view and prospect of Heavenly things as to cause our Hearts to cleave unto them and delight in them let us pretend what we will it is impossible but that we shall be under the power of a predominant Affection unto the things of this World Herein lyes the great Danger of Multitudes at this present season For let men profess what they will under the power of this frame their Eternal state is in hazard every moment And Persons are ingaged in it in great variety of Degrees And we may cast them under two Heads 1. Some do not at all understand that things are amiss with them or that they are much to be blamed They plead as was before observed that they are all lawful things which their hearts do cleave unto and which it is their Duty to take care of and regard May they not delight in their own Relations especially at such a time when others break and cancel all Duties and bonds of Relation in the service of and provision they make for their Lusts May they not be careful in good and honest wayes of diligence about the things of the world when the most either lavish their time away in the pursuit of bestial Lusts or heap them up by deceit and Oppression May they not contrive for the promotion of their children in the world to adde the other hundred or thousand pounds unto their Advancement that they may be in as good condition as others seeing he is worse than an Infidel who provides not for his own family By such reasonings and secret Thoughts do many justifie themselves in their earthly mindedness And so fixed they are in the Approbation of themselves that if you urge them to their Duty you shall loose their acquaintance if they do not become your Enemies for telling them the Truth Yea they will avoid one Duty that lyeth not against their earthly Interest because it leads unto another They will not ingage in Religious Assemblies or be constant unto their Duty in them for fear Dutyes of Charity should be required of them or expected from them On what Grounds such Persons can satisfie themselves that they are Spiritually-minded I know not I shall leave only one Rule with Persons that are thus minded Where our Love unto the world hath prevailed by its reasonings pleas and pretences to take away our fear and jealousy over our own hearts lest we should inordinately love it there it is assuredly predominant in us 2. Others are sensible of the evil of their hearts at least are jealous and afraid lest it should be found that their hearts do cleave inordinately unto these things Hence they endeavour to contend against this evil sometimes by forcing themselves unto such Acts of Piety or Charity as are contrary unto that frame and sometimes by labouring a change of the frame it self Especially they will do so when God is pleased to awaken them by Trials and Afflictions such as write Vanity and Emptiness on all earthly enjoyments But for the most part they strive not lawfully and so obtain not what they seem to aim at This Disease with many is mortal
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
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
Many a good Beginning hath been utterly ruined by this occasion and Temptation Privacy and Opportunity have overthrown many such persons in the best of their Resolutions And they are so unto all persons not yet flagitiously wicked Cursed fruits proceed every day from these Occasions We need no other Demonstration of their Power and Efficacy in Tempting unto sin but the visible Effects of them And what they are unto any they may be unto all if not diligently watched against So the Apostle reflects on the shameful things that are done in the dark in a concurrence of Secresie and Opportunity This therefore gives a Just season unto Thoughts of the Omnipresence and Omniscience of God and they will not be wanting in some measure in them that are spiritually minded God is in this place the darkness is no darkness unto him Light and Darkness are with him both alike are sufficient considerations to lay in the Ballance against any Temptation springing out of Secresie and Opportunity One Thought of the actual presence of the holy God and the open view of his all-seeing eye will do more to cool those Affections which Lust may put into a tumult on such occasions than any other consideration whatever A speedy Retreat hereunto upon the first perplexing Thought wherewith Temptation assaults the Soul will be its strong Tower where it shall be safe 2. A second Season calling for the Exercise of our minds in Thoughts of the Omnipresence and Omniscience of God is made up of our Solitudes and Retirements These give us the most genuine Tryals whether we are spiritually minded or no. What we are in them that we are and no more But yet in some of them as in Walking and Journeyings or the like vain Thoughts and foolish Imaginations are exceeding apt to solicit our minds Whatever is stored up in the Affections or Memory will at such a time offer it self for our present entertainment And where men have accustomed themselves unto any sort of things they will press on them for the possession of their Thoughts as it were whether they will or no. The Psalmist gives us the way to prevent this evil Psal. 16.7 8. I will bless the Lord who hath given me counsel my reins also instruct me in the night season I have set the Lord alwayes before me because he is at my Right hand His Reins that is his Affections and secret Thoughts gave him counsel and instructed him in all such seasons But whence had they that wisdom and faithfulness In themselves they are the seat of all Lusts and Corruptions nor could do any thing but seduce him into an evil frame It was from hence alone that he set the Lord alwayes before him Continual Apprehensions of the presence of God with him kept his Mind his Heart and Affections in that Awe and Reverence of him as that they alwayes instructed him unto his Duty But as I remember I spake somewhat as unto the due management of our Thoughts in this Season before 3. Times of great Difficulties Dangers and Perplexities of mind thereon are a season calling for the same Duty Suppose a man is left alone in his Tryals for the Profession of the Gospel as it was with Paul when all men forsook him and no man stood by him Suppose him to be brought before Princes Rulers or Judges that are fill'd with Rage and armed with Power against him all things being disposed to affect him with dread and terrour It is the Duty of such a one to call off his Thoughts from all things visibly present and to fix them on the Omnipresence and Omniscience of God He sits amongst those Judges though they acknowledge him not He rules over them at his pleasure He knows the cause of the Oppressed and justifies them whenever the world condemns and can deliver them when he pleaseth With the Thoughts hereof did those holy Souls support themselves when they stood before the fiery countenance of the bloody Tyrant on the one hand and the burning fiery Furnace on the other Dan. 3.14 Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out thine hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the Golden Image which thou hast set up Thoughts of the Presence and Power of God gave them not only comfort and supportment under their distress when they were alone and helpless but Courage and Resolution to defie the Tyrant to his face And when the Apostle was brought before Nero that Monster of cruelty and villany and all men forsook him he affirms that the Lord stood by him and strengthened him 2 Tim. 4.17 He refreshed himself with Thoughts of his presence and had the blessed fruit of it Wherefore on such occasions when the Hearts of men are ready to quake when they see all things about them fill'd with dread and Terrour and all help far away it is I say their duty and wisdom to abstract and take off their Thoughts from all outward and present appearances and to fix them on the presence of God This will greatly change the Scene of things in their minds and they will find that Strength and Power and Wisdom are on their side alone all that appears against them being but vanity folly and weakness So when the Servant of Elisha saw the place where they were compassed with an Host both Horses and Chariots that came to take them he cryed out for fear Alas my Master how shall we do But upon the prayer of the Prophet the Lord opening the eyes of the young man to see the Heavenly guard that he had sent unto him the mountain being full of Horses and Chariots of fire round about Elisha his fear and trouble departed 2 Kings 6.15 16 17. And when in the like Extremity God opens the Eye of Faith to behold his glorious Presence we shall no more be afraid of the dread of men Herein did the Holy Martyrs triumph of Old and even despised their bloody Persecutors Our Saviour himself made it the ground of his supportment on the like occasion John 16.32 Behold saith he to his Disciples his only Friends the hour cometh yea is now come that ye shall be scattered every one to his own and leave me alone and yet I am not alone because the Father is with me Can we but possess our Souls with the Apprehension that when we are left alone in our tryals and dangers from any countenance of Friends or help of men yet that indeed we are not alone because the Father is with us it will support us under our despondencies and enable us unto our Duties 4. Especial Providential warnings call for Thoughts of Gods Omnipresence and Omniscience So Jacob in his nightly Vision instantly made this Conclusion God is in this place and I knew it not We have frequently such warnings given unto us Sometimes we have so in
the things which are esteemed accidental whence it may be we are strangely delivered Sometimes we have so in the things which we see to befall others by Thunder Lightning Storms at Sea or Land For all the works of God especially those that are rare and strange have a voice whereby he speaks unto us The first thing suggested unto a spiritual Mind in such seasons will be God is in this place he is present that liveth and seeth as Hagar confessed on the like occasion Gen. 16.13 14. 3. Have frequent Thoughts of Gods Omnipotency or his Almighty Power This most men it may be suppose they need not much Exhortation unto for none ever doubted of it who doth not grant it on all occasions Men grant it indeed in general for eternal Power is inseparable from the first notion of the Divine Being So are they conjoyned by the Apostle his eternal Power and Godhead Rom. 1.20 Yet few believe it for themselves and as they ought Indeed to believe the Almighty Power of God with reference unto our selves and all our Concernments Temporal and Eternal is one of the highest and most Noble Acts of Faith which includes all others in it For this is that which God at first proposed alone as the proper Object of our Faith in our entrance into Covenant with him Gen. 17.1 I am God Almighty That which Job arrived unto after his long exercise and Tryal I know saith he thou canst do every thing and no Thought of thine can be hindred Chap. 42.2 God hath spoken once saith the Psalmist twice have I heard this that Power belongs unto God Psal. 62.11 It was that which God saw it necessary frequently to instruct him in For we are ready to be affected with the Appearances of present power in Creatures and to suppose that all things will go according unto their wills because of their power But it is quite otherwise all creatures are poor feeble Ciphers that can do nothing Power belongs unto God it is a flower of his Crown Imperial which he will suffer none to usurp if the proudest of them go beyond the Bounds and Limits of his present Permission he will send Worms to eat them up as he did to Herod It is utterly impossible we should walk before God unto his Glory or with any real peace comfort or satisfaction in our own Souls unless our minds are continually exercised with Thoughts of his Almighty Power Every thing that befalls us every thing that we hear of which hath the Least of Danger in it will discompose our Minds and either make us tremble like the leaves of the Forrest that are shaken with the wind or betake our selves to foolish or sinful relief unless we are firmly established in the Faith hereof Consider the Promises of God unto the Church which are upon Record and as yet unaccomplished consider the present state of the Church in the world with all that belongs unto it in all the fears and dangers they are exposed unto in all the evils they are exercised withall and we shall quickly find that unless this Sheat-anchor be well fix'd we shall be tossed up and down at all uncertainties and exposed to most violent Temptations Rev. 19.6 Unto this end are we call'd hereunto by God himself in his Answer unto the despondent complaints of the Church in its greatest dangers and calamities Isa. 40. 28 29 30 31. Hast thou not known hast thou not heard that the Everlasting God the Lord the Creator of the ends of the Earth fainteth not neither is weary There is no searching of his understanding He giveth power to the faint and to them that have no might he increaseth strength Even the youths shall faint and be weary and the young men shall utterly fall But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Take one Instance which is the continual concernment of us all We are obnoxious unto Death every moment It is never the further from any of us because we think not of it as we ought This will lay our Bodies in the dust from whence they will have no more disposition nor power in themselves to rise again than any other part of the mould of the Earth Their recovery must be an act of external Almighty Power when God shall have a desire to the work of his hands when he shall call and we shall answer him out of the dust And it will transmit the Soul into an invisible world putting a final End unto all Relations Enjoyments and Circumstances here below I speak not of them who are stout-hearted and far from Righteousness who live and dye like Beasts or under the power of horrible Presumption without any due Thoughts of their future and Eternal state But as unto others what comfort or satisfaction can any man have in his Life whereon his All depends and which is passing from him every moment unless he hath continual Thoughts of the mighty power of God whereby he is able to receive his departing Soul and to raise his Body out of the dust Not to insist on more particulars Thus is it with them who are Spiritually minded thus must it be with us all if we pretend a Title unto that Priviledge They are filled with Thoughts of God in opposition unto that Character of wicked men that God is not in all their Thoughts And it is greatly to be feared that many of us when we come to be weighed in this Ballance will be found too Light Men may be in the performance of outward Dutyes they may hear the Word with some delight and do many things gladly they may escape the pollutions that are in the world through Lust and not run out into the same compass of Excess and Riot with other men yet may they be strangers unto inward Thoughts of God with delight and complacency I cannot understand how it can be otherwise with them whose minds are over and over filled with earthly things however they may satisfie themselves with pretences of their Callings and lawful Enjoyments or not any way inordinately set on the Pleasures or Profits of the world To walk with God to live unto him is not meerly to be found in an Abstinence from outward sins and in the performance of outward Duties though with Diligence in the Multiplication of them All this may be done upon such Principles for such Ends with such a frame of heart as to find no Acceptance with God It is our Hearts that he requireth and we can no way give them unto him but by our Affections and holy Thoughts of him with delight This it is to be spiritually minded this it is to walk with God Let no man deceive himself unless he thus abound in holy Thoughts of God unless our Meditation of him be sweet unto us all that we else pretend unto will fail us in the
in any place it behoveth them that are concerned to have an Eye and regard unto all their Enemies and their Attempts against them But if they are Vigilant and diligent in their Oppositition unto those that are without that visibly contend with them and in the mean time Neglect such as trayterously act within among themselves betraying their Councels and weakning their Strength they will be undoubtedly ruined Wise men do first take care of what is within as knowing if they are there betrayed all they do against their open Enemies is to no purpose In the warfare wherein we are engag'd we have Enemies of all sorts that openly and visibly in various Temptations fight against our Souls These it is our Duty to watch against to conflict with and to seek a conquest over But it is this internal vanity of mind that endeavours in all things to betray us to weaken us in all our Graces or to hinder their due operations and to open the doors of our Hearts unto our cursed Enemies If our principal Endeavour be not to discover suppress and destroy this Traytor we shall not succed in our spiritual warfare This therefore being the original cause of all that disabilty of mind as unto steadiness in holy Thoughts and Meditations whereof you do complain when you are affected therewith turn unto the consideration of that from whence it doth proceed Labour to be humbled greatly and to walk humbly under a sence of the Remainders of this Vanity of mind So some wholesom Fruits may be taken from this bitter Root and Meat may come out of this Eater If when you cannot abide in holy Thoughts of God and your Relation unto him you reflect on this cause of it to your further Humiliation and self-abasement your Good designs and purposes are not lost Let such an one say I began to think of God of his Love and Grace in Christ Jesus of my Duty towards him and where now in a few minutes do I find my self I am got into the Ends of the earth into things useless and earthly or am at such a loss as that I have no mind to proceed in the work wherein I was ingaged O wretched man that I am what a cursed Enemy have I within me I am asham'd of my self weary of my self loath my self who shall deliver me from this Body of Death Such Thoughts may be as useful unto him as those which he first designed True it is we can never be freed absolutely from all the Effects of this Vanity and Instability of Mind in this world Vnchangeable cleaving unto God alwayes in all the Powers and Affections of our Minds is reserved for Heaven But yet great degrees may be attained in the conquest and expulsion of it such as I fear few have experience of yet ought all to the labour after If we apply our selves as we ought to the increase of Spiritual Light and Grace if we labour diligently to abide and abound in Thoughts of spiritual things and that in Love to them and delight in them if we watch against the entertainment and approbation of such Thoughts and things in our minds as whereby this vain frame is pleased and confirmed there is though not an absolute perfection yet a blessed degree of Heavenly Mindedness to be attain'd and therein the nearest approach unto Glory that in this world we are capable of If a man cannot attain an Athletick Constitution of Health or a strength like that of Sampson yet if he be wise he will not omit the use of such means as may make him to be useful in the ordinary Duties of Life And although we cannot attain Perfection in this matter which yet is our Duty to be continually pressing after yet if we are wise will be endeavouring such a cure of this spiritual distemper as we may be able to discharge all the duties of the Life of God But if men in all other things feed the Vanity of their own Minds if they permit them to Rove continually after things foolish sensual and earthly if they wilfully supply them with Objects unto that End and labour not by all means for the Mortification of this evil frame in vain shall they desire or expect to bring them at any time on any occasion to be Steady in the Thoughts of Heavenly things If it be thus with any as it is to be feared it is with many it is their duty to mind the words of our Lord Jesus Christ in the first place Make the Tree Good and then the Fruit will be Good and not before When the power of Sanctifying Grace hath made the Mind habitually Spiritual and Heavenly Thoughts of such things will be natural unto it and accompanyed with delight But they will not be so untill the God of Peace have Sanctified us in our whole Spirits Souls and Bodies whereby we may be preserved blameless unto the comeing of Jesus Christ. 2. Be alwaies sensible of your own Insufficincy to raise in your Minds or to managed spiritual Thoughts or Thoughts of things spiritual and Heavenly in a due manner But in this case men are apt to suppose that as they may so they can think of what they please Thoughts are their own and therefore be they of what sort they will they need no assistance for them They cannot think as they ought they can do nothing at all And nothing will convince them of their folly untill they are burdened with an experience of the contrary as unto Spiritual things But the advice given is expressely laid down by the Apostle in the Instance of himself 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God He speaks principally of Ministers of the Gospel and that of such as were most eminently furnished with Spiritual Gifts and Graces as he declares v. 6. And If it be so with them and that with respect unto the work and Duties of their Calling how much more is it so with others who have not their Graces nor their Offices Wherefore if men without regard unto the present actual Grace of God and the supplies of his Spirit do suppose that they can of themselves exercise their Minds in spiritual Thoughts and so only fret at themselves when they fall into disappointment not knowing what is the matter with them they will live in a lifeless barren frame all their dayes By the strength of their natural Abilities men may frame Thoughts of God and heavenly things in their Minds according unto the knowledge they have of them They may Methodize them by Rules of Art and express them elegantly unto others But even while they do so they may be far enough from being spiritually minded For there may be in their Thoughts no actings of Faith Love or holy Delight in God or any Grace at all But such alone are things which we enquire after they are such only as wherein the Graces of the Spirit
Affections will fall off from earthly things of their own accord The keenness and sharpness of them in many things may be abated by the decay of their natural Powers in Age and the like They may be mated by frequent Disappointments by Sicknesses Pains and Afflictions as we shall see immediately or they may be willing unto a Distribution of earthly Enjoyments to have the Reputation of it wherein they still cleave unto the World but under another shape and appearance They may be startled by Convictions so as to do many things gladly that belong unto another Frame But or one pretence or other under one appearance or other they will for ever adhere and cleave unto earthly things unless they are mortified unto them through Faith in the Blood and Cross of Christ. Gal. 6.14 VVhatever thoughts you may have of your selves in this matter unless you have the Experience of a work of Mortification on your Affections you can have no refreshing ground of Assurance that you are in any thing Spiritually-Minded Fifthly In all Instances of Duty belonging unto your Stewardship of earthly things attend diligently unto the Rule of the Word without this the Grace exhorted unto may be abused So of old under a pretence of a relinquishment of the things of this World because of the danger in adhering unto them their own Superstition and the Craft of other men prevailed with many to part with all they had unto the Service of others not better it may be not so good as themselves This Evil wholly arose from want of attendance unto the Rule of Truth which gives no such Direction in ordinary Cases But there is not much seen in these days of an Excess in that kind But on the other hand in all Instances of Duties of this nature most mens Minds are habitually influenced with Pretences Reasonings and Considerations that turn the Scales as unto what they ought to do in proportion in this Duty on the side of the World If you would be safe you must in all Instances of Duty as in works of Charity Piety and Compassion give Authority in and over your Souls unto the Rule of the Word Let neither Self nor Unbelief nor the Custom and Example of others be heard to speak but let the Rule alone be attended unto and to what that speaks yeild Obedience Unless these things are found in us none of us no man living if it be not so with him can have any refreshing Evidence or Assurance that he is not under the Power of an inordinate yea and predominant Love unto this World And indeed to add a little further on the Occasion of this Digression it is a sad thing to have this Exception made against the State of any Man on just Grounds yea but he loves the World He is sober and industrious he is constant in Dutys of Religion it may be an earnest Preacher of them a man of sound Principles and blameless as unto the Excesses of Life but he loves the World The Question is how doth this appear it may be what you say is but one of those evil Surmises which all things are filled withal Wherefore I speak it not at all to give countenance unto the rash Judging of others which none are more prone unto than those who one way or other are eminently guilty themselves But I would have every man judge himself that we be none of us Condemned of the Lord. It notwithstanding the things mentioned any of us do center in Self which is supplyed and filled with the World if we preffer Self above all other things do aim at the Satisfaction of Self in what we do well or ill are useless unto the only Good and Blessed Ends of these earthly things in supplying the wants of others according unto the Proportions wherewith we are intrusted it is to be feared that the World and the things that are in it have the Principal Interest in our Affections And the danger is yet greater with them who divert on the other Extream Such are they who in Pride of Life Vanity in Apparrel Excess in Drinking pampering the Flesh every day tread close on the heels of the World if they do not also fully keep Company with it Altogether in vain is it for such Persons to countenance themselves with an Appearance of other Graces in them or the sedulous Performance of other Dutys This one Rule will eternally prevail against them If any man love the World the Love of the Father is not in him And by the way let men take heed how they walk in any Instance against the known Judgement and Practise of the wiser or more experienced sort of Christians to their Regret and Sorrow if not unto their Offence and Scandal or in any way whereunto they win the Consent of their own Light and Conscience by such Reasonings and Considerations as will not hold weight in the Ballance of the Sanctuary Yet thus and no otherwise is it with all them who under a Profession of Religion do indulge unto any Excesses wherein they are conformed unto the World Fifthly God makes a Hedge against the Excess of the Affections of men rational and any way enlightned unto the things of this World by suffering the Generality of men to carry the use of them and to be carried by the abuse of them into Actings so filthy so abominable so ridiculous as Reason it self cannot but abhor Men by them transform themselves into Beasts and Monsters as might be manifested by all sorts of Instances hence the Wise-man prayed against Riches lest he should not be able to manage the Temptations wherewith they are accompanied Prov. 30.8.9 Lastly to close this matter and to shew us what we are to expect in case we set our Affections on things here below and they have thereby a predominant Interest in our Hearts God hath positively determined and declared that if it be so he will have nothing to do with us nor will accept of those Affections which we pretend we can and do spare for him and Spiritual things If we abstain from open Sins if we abhor the Lewdness and Uncleanness of men in the World if we are constant in religious Dutys and give our selves up to walk after the most strict sort in Religion like Paul in his Pharisaism may we not will some say or think find acceptance with God though our Hearts cleave inordinately unto the things of this VVorld I say God hath preremptorily determined the contrary and if other Arguments will not prevail with us he leaves us at last unto this Go love the World and the things of it but know assuredly you do it unto the eternal Loss of your Souls 1 Joh. 2.15 Jam. 4. These few Instances have I given of the Arguments and Motives whereby God is pleased to deter us from fixing our Affections on things here below And they are most of them such only as he maketh use of in the Administation of his Providence There
Judgements Dangers Sicknesses Apprehensions of the approach of Death Psal. 34 78.35 37. These things take men off for a season from their greedy Delight in earthly things and the pursuit of the Interest of Lust in making Provision for the Flesh. On many other Occasions by great variety of Causes there may be temporary Impressions made on the Affections that shall seem for a season to have turned the stream of them And thereon we have many who every day will be wholly as it were for God resolved to forsake Sin and all the Pleasures of it but the next return unto all their former Excesses For this is the Effect of those Impressions that whereas Men ordinarily are predominantly acted by Love Desire and Delight which lead them to act according unto the true natural Principles of the Soul now they are for a Season acted by Fear and Dread which put a kind of Force on all their Inclinations Hereon they have other thoughts of Good and Evil of Things Eternal and Tmporal of God and their own Duty for a season And hereon some of them may and do perswade themselves that there is a Change in their Hearts and Affections which there is not like a Man who perswades himself that he hath lost his Ague because his present Fit is over The next trial of Temptation carries them away again unto the World and Sin There are sometimes sudden Impressions made on Spiritual Affections which are always of great Advantage to the Soul renewing its Engagements unto God and Duty So was it with Jacob Gen. 28.16 17 18 19 20. So is it often with Believers in hearing the Word and other Occasions On all of them they renew their cleavings unto God with Love and Delight But the Effect of these Impressions on unrenewed Affections are neither Spiritual nor durable Yea for the most part they are but Checks given in the Providence of God unto the raging of their Lusts. Psal. 9.20 Secondly They are liable unto an habitual Change This the Experience of all Ages gives Testimony to There may be an habitual Change wrought in the Passions and Affections of the Mind as unto the inordinate and violent pursuit of their Inclinations without any gracious Renovation of them Education Philosophy or Reason long Afflictions Spiritual Light and Gifts have wrought this Change So Saul upon his Call to be King became another Man Hereby Persons naturally passionate and furious have been made sedate and moderate and those who have been sensual have become temperate yea and haters of Religion to be Professors of it All these things and many more of the like nature have proceeded from a Change wrought upon the Affections only whil'st the Mind Will and Conscience have been totally unsanctified By this Change where it is alone no man ever became Spiritually-Minded For whereas there are two parts of the Depravation of our Affections that whereby they are turned off from God and that whereby they inordinately cleave unto other things their Change principally if not only respects the latter They are brought into some Order with respect unto present things The Mind is not continually tossed up and down by them as the Waves of the Sea that are troubled and cast up mire and dirt They do not carry those in whom they are into vitious sensual Actions but they allow them to make Vertue in Moderation Sobriety Temperance Fidelity and Usefulness in several Ways to be their Design And it is admirable to think what Degrees of Eminency in all sorts of Moral Vertues upon this one Principle of moderating the Affections even many among the Heathens attained unto But as unto their Aversation from God and Spiritual things in the true Spiritual Notion of them they are not cured by this Change At least this Change may be and yet this latter not be wrought Again This Alteration doth but turn the Course or Stream of Mens Affections it doth not change the Nature of them They are the same in their Spring and Fountain as ever they were only they are habituated unto another Course than what of themselves they are inclined unto You may take a young Whelp of the most fierce and savage Creatures as of a Tygar or a Wolf and by custom or usage make it as tame and harmless as any domestick Creature a Dog or the like But although it may be turned unto quite another way or course of acting than what it was of it self enclined unto yet its nature is not changed And therefore frequently on Occasion Opportunity or Provocation it will fall into its own savage Inclination And having tasted of the Blood of Creatures it will never be reclaimed So is it with the depraved Affections of men with respect unto their Change their streams are turned they are habituated unto a new Course their Nature is not altered at least not from rational unto Spiritual from earthly unto heavenly Yet this is that which was most beautiful and desirable in nature the Glory of it and the utmost of its Attainments He who has by any means proceeded unto such a moderation of his Affections as to render him kind benign patient useful preferring publick Good before private inordinate and temporate in all things will rise up in Judgement against those who professing themselves to be under the Conduct of the Light of Grace do yet by being morose angry selfish wordly manifest that their Affections are not subdued by the Power of that Grace Wherefore that we may be Spiritually-minded there is yet another work upon our Affections required which is their internal Renovation whereby not only the Course of their Actings is changed but their Nature is altered and Spiritually renewed I intend that which is expressed in that great Evangelical Promise Isai. 17.6 7 8 9. The Wolf shall dwell with the Lamb the Leopard shall lye down with the Kid and the Calf and the young Lion and the Fatlings together and a little Child shall lead them and the Cow and the Bear shall feed their young ones shall lye down together and the Lion shall eat Straw like the Ox and the sucking Child shall play on the hole of the Asp and the weaned Child shall put his Hand on the Cockatrice Den. They shall not hurt nor destroy in all my holy Mountain A Change and Alteration is promised in the Natures Principles and first Inclinations of the worst and most Savage Sinners who pass under the Power of Gospel Grace This is that which is required of us in a way of Duty Ephes. 4.13 And be ye renewed in the Spirit of your Minds There is a Renovation of the Mind it self by the Communication of Spiritual Saving Light and Understanding thereunto whereof I have treated elsewhere at large see Rom. 12.2 Ephes. 1.17 18. But the Spirit of the Mind that whereby it is enlivened lead and disposed unto its Actings that is to be renewed also The Spirit of the Mind is in this Place opposed unto
the Old Man which is corrupt according to deceitful Lust or depraved Affections v. 22. These therefore are that Spirit of the Mind which encline bend and lead it to act suitably unto its Inclinations which is to be renewed And when our Affections are enclined by the saving Grace of the holy Spirit then are they renewed and not else No other Change will give them a Spiritual Renovation Hereby those things which are only natural Affections in themselves in them that believe become Fruits of the Spirit Gal. 5.22 The Fruit of the Spirit is Love Joy Peace c. They continue the same as they were in their Essence Substance and natural Powers but are changed in their Properties Qualities Inclinations when ever a new Nature is given unto them So the Waters at Marah were the same Waters still before and after their Cure But of themselves and in their own nature they were bitter so as that the People could not drink them in the casting of a Tree into them they were made sweet and useful Exod. 15.25 26. So was it with the Waters of Jerico which were cured by casting Salt into them 2 King 19 20 21. Our Affections continue the same as they were on their Nature and Essence but they are so cured by Grace as that their Properties Qualities and Inclinations are all cleansed or renewed The Tree or Salt that is cast into these Waters whereby the Cure is wrought is the Love of God above all proceeding from Faith in him by Christ Jesus CHAP. XIII The Work of the Renovation of our Affections How differenced from any other Impression on or Change wrought in them and how it is Evidenced so to be The first Instance in the Universality accompanying of Affections Spiritually renewed The Order of the Exercise of our Affections with Respect unto their Objects THat which is our Concernment herein is to enquire of what Nature that Work is which hath been on our own Affections or in them and how it differs from those which whatever they do or effect yet will not render us nor themselves Spiritual And we ought to use the best of our Diligence herein because the great means whereby Multitudes delude and deceive their own Souls perswading themselves that there has been an effectual Work of the Grace of the Gospel in them is the Change that they find in their Affections which may be on many Occasions without any Spiritual Renovation First As unto the temporary and Occasional Impressions in the Affections before mentioned whether from the Word or any other divine warning by Afflictions or Mercies they are common to all sorts of Persons Some there are whose Consciences are seared with a hot Iron 1 Tim. 4.2 who thereon being past feeling sensless of all Calls Warnings and rebukes do give themselves over unto Lasciviousness to work all uncleanness with Greediness Eph. 4.19 Such Persons having hardned themselves in a long Course of Sin and being given up unto a Reprobate Mind or Vile Affections in a way of Judgment have it may be no such Impressions on their Affections on any Occasion as to move them with a sense of things Spiritual and Eternal They may be terrified with Danger sudden Judgments and other Revelations of the Wrath of God from Heaven against the Ungodliness of Men but they are not drawn to take shelter in thoughts of Spiritual things Nothing but Hell will awaken them unto a due Consideration of themselves and things Eternal It is otherwise with the generality of Men who are not profligate and impudent in Sinning For although they are in a natural Condition and a course of Sin in the neglect of known Duties yet by one meanes or other most frequently by the preaching of the Word their Affections are stirred towards Heavenly Things Sometimes they are afraid sometimes they have hopes and desires about them These put them on Resolutions and some temporary Endeavours to change their Lives to abstain from Sin and to perform holy Duties But as the Prophet complains their Goodness is as the morning Cloud and as the early Dew so passeth it away Yet by means hereof do many poor ignorant Souls deceive themselves and cry Peace Peace when there is no Peace And they will sometimes so express how they are affected with Complaints of themselves as unto their long neglect of Spiritual things that others may entertain good hopes concerning them but all comes to nothing in the Tryal There is no difficulty unto Spiritual Light to distinguish between these occasional Impressions on the Affections and that Spiritual Renovation of them which we enquire after This alone is sufficient to do it that they are all of them temporary and evanid They abide for a while only as our Saviour speaks and every Occasion defeats all their Efficacy They may be frequently renewed but they never abide Some of them immediately pass away and are utterly lost between the place where they hear the Word and their own habitations and in vain shall they enquire after them again they are gone for ever Some have a larger Continuance endure longer in the Mind and produce some outward Effects None of them will hold any Tryal or Shock of Temptation Yet I have somewhat to say unto those who have such Impressions on their Affections and warning by them 1 Despise them not for God is in them Although he may not be in them in a way of Saving Grace yet he is in them in that which may be preparatory thereto They are not common humane accidents but especial Divine Warnings 2 Labour to retain them or a Sence of them upon your Hearts and Consciences You have got nothing by loosing so many of them already And if you proceed in their neglect after a while you will hear of them no more 3 Put no more in them than belongs unto them Do not presently conclude that your State is good because you have been affected at the hearing of the Word or under a sickness or in a danger Hereon many think that now all is well with them wherewith they please themselves untill they are wholly immersed in their former security Secondly We may consider the Difference that is between the Habitual Change of the Affections before described that Renovation by Grace which renders them Spiritual And this is of great Concernment unto us all to enquire into it with Diligence Multitudes are herein deceived and that unto their Ruine For they resolve their present Peace into and build their hopes of Eternal Life on such a Change in themselves as will not abide the Tryal This Difference therefore is to be examined by Scripture Light and the Experience of them that do believe And 1. There is a double Universality with respect unto the Spiritual Renovation of our Affections 1 That which is subjective with respect unto the Affections themselves And 2 That which is Objective with respect unto Spiritual things First Sanctification extends it self unto the whole Spirit
not prosper VVe may therefore do well to consider that the principal way whereby we may Sanctify the Name of God in all Duties of his VVorship and obtain the Benefit of them to our own Souls is by a Conscientious Approach unto them with an holy Desire and Design to be found in the Exercise of Faith and Love on God in Christ and to be helped and guided therein by them To be under an Efficacious Influence from this Design is the best Preparation for any Duty So David expresseth his Delight in the VVorship of God How amiable are thy Tabernacles O Lord of Hosts My Soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cryeth out for the Living God Psal. 84.1 2. He longed for the Tabernacle and the Courts of it but it was the Enjoyment of God himself the Living God that he desired and sought after This was that which made him so servent in his Desires after those Ordinances of God So he expresseth it Psal. 63.2 To see thy Power and thy Glory so as I have seen thee in the Sanctuary David had had great Communion with and Delight in God by Faith and Love in the Solemn Duties of his VVorship And this was that which inflam'd him with Desires after renewed Opportunities unto the same End Secondly This Design is not general unactive useless and sloathful But such Persons diligently endeavour in the use of these Ordinances and attendance unto them to be found in the Exercise of these Graces They have not only an Antecedent Design to be so but a diligent actual Endeavour after it not suffering their Minds by any thing to be diverted from the pursuit of that Design Ecc. 5.1 Whatever is not quickned and enlivened hereby they esteem utterly lost Neither Outward Administrations nor Order will give them Satisfaction when these things are wanting in themselves Without the Internal Actings of the Life of Faith external Administrations of Ordinances of Worship are but dead things Nor can any Believer obtain real Satisfaction in them or Refreshment by them without an Inward Experience of Faith and Love in them and by them And it is that which if we are wise we shall continually attend unto the Consideration of A watchful Christian will be careful lest he loose any one Duty by taking up the Carcase of it And the danger of so doing is not small Our Affections are renewed but in part And as they are still liable to be diverted and seduced from Spirituality in Duty even by things earthly and carnal through the Corruption that remaineth in them So there is a Disposition abiding in them to be pleased with those external things in Religious Duties which others as we have shewed before who are no way graciously renewed do satisfy themselves withal The Grace and Oratory of the Speaker in preaching of the Word especially in these days wherein the Foppery of fine Language even in Sacred things is so much extolled the Order and Circumstances of other Duties with Inclination and Love unto a Party are apt to insinuate themselves with great Complacency into our Affections so far as they are unrenewed And these things discover the true Grounds whence it is that the Ordinances of Divine VVorship are so useless as they are to many who seem to attend unto them with Diligence They may be referred unto these three Heads 1 They do not come unto them as the meanes appointed of God for the Exercise of Faith and Love unto Christ so as to make it their Design in their Approaches to them without which all that is spoken of Advantage in and by other Duties is utterly lost 2 They do not in and under them labour to stir up Faith and Love unto their due Exercise 3 They suffer their Minds to be diverted from the Exercise of these Graces partly by occasional Temptations partly by attendance unto what is Outward only in the Ordinances themselves Spiritual Affections find no place of Rest in any of these things such Proposals of God in Christ of his VVill and their own Duty as may draw out their Faith Love Godly Fear and Delight into their due Exercise is that which they enquire after and acquiesce in Two things alone doth Faith regard in all Duties of Worship as unto the Outward Administration of it The one absolutely the other comparatively both with respect unto the End mentioned or the Exercise Growth and Encrease of Grace in us The first is that they may be of Divine Appointment Where their Original and Observance is resolved into Divine Authority there and there alone will they have a Divine Efficacy In all these things Faith hath regard to nothing but Divine Precepts and Promises Whatever hath regard to any thing else is not Faith but Fancy And therefore these uncommanded Duties in Religion which so abound in the Papal Church as that if not the whole yet all the principal Parts of their Worship consist in them are such as in whose Discharge it is impossible Faith should be in a due Exercise That which it hath comparative respect unto is the Spiritual Gifts of them unto whom the Administration of the Ordinances of the Gospel in the publick Worship of the Church is committed With respect unto them Believers may have more Delight and Satisfaction in the Ministry of one than of another as was touched before But this is not because one is more learned than another or more Elegant than another hath more ability of Speech than another or fervency in utterance than another is more fervent or earnest in his Delivery but because they find the Gifts of one more suited and more Effectual to stir up Faith and Love unto an holy Exercise in their Minds and Hearts then what they find in some others Hence they have a peculiar value for and delight in the Ministry of such Persons especially when they can enjoy it in due Order and without the Offence of others And Ministers that are wise will in Holy Administrations neglect all other tings and attend unto this alone how they may be helpful unto the Faith and Love and Joy of Believers so far as they are the Object of their Ministry This is the first reason and ground whereon Affections Spiritually-Renewed cleave unto Ordinances of Divine Worship with Delight and Satisfaction namely because they are the means appointed and Blessed of God for the Exercise and Increase of Faith and Love with an Experience of their Efficacy unto that End Secondly The Second is Because they are the meanes of the Communication of a Sense of Divine Love and Supplies of Divine Grace unto the Souls of them that do believe So far as our Affections are renewed this is the most principal attractive to cleave unto them with Delight and Complacency They are as was observed before the ways of our approaching unto God Now we do not draw nigh to God as himself speaks as a dry Hearth or a barren
Wilderness where no Refreshment is to be obtained To make a Pretence of Coming unto God and not with Expectation of receiving good and great things from him is to despise God himself to overthrow the nature of the Duty and deprive our own Souls of all Benefit thereby And want hereof is that which renders the worship of the most useless and fruitless unto themselves VVe are alwayes to come unto God as unto an Eternal Spring of Goodness Grace and Mercy of all that our Souls do stand in need of of all we can desire in order unto our Everlasting Blessedness and all these things as unto Believers may be reduced unto the two Heads before mentioned First They come for a Communication of a Sense of his Love in Jesus Christ. Hence doth all our Peace Consolation and Joy all our Encouragement to do and suffer according to the VVill of God all our Supportments under our Sufferings solely depend In these things do our Souls live and without them we are of all Men the most miserable It is the Holy Spirit who is the immediate efficient Cause of all these things in us He sheds abroad the Love of God in our Hearts Rom. 5.5 He witnesseth our Adoption unto us Chap. 8.15 16. And thereby an Intrest in the Love of the Father in God as he is Love But the Outward Way and means whereby he communicates these things unto us and effects them in us is by the Dispensation of the Gospel or the Preaching of it ordinarily He doth the same work also in Prayer oft-times in other Holy Administrations For this end for a Participation of this Grace of these Mercies do Believers come unto God by them They use them as meanes to draw Water from the Wells of Salvation and to receive in that Spiritual Sense of Divine Love which God by them will communicate So Christ by his VVord knocks at the Door of the Heart if it be opened by Faith he cometh in and Suppeth with men giving them a gracious Refreshment by the Testimony of his own Love and the Love of the Father Rev. 3.20 Joh. 14.23 This Believers look for in and this they do in various measures receive by the Ordinances of Divine VVorship And although some through their Fears and Temptations are not sensible hereof yet do they secretly receive these blessed gracious Supplies whereby their Souls are held in Life without which they would pine away and perish So he dealeth with them Cant. 4.5 6. These are the Gardens and Galleries of Christ wherein he gives us of his Love Cant. 7.12 Those who are humble and sincere know how often their Souls have been refreshed in them and how long sometimes the Impressions they have received of Divine Grace and Love have continued with them unto their unspeakable Consolation They remember what they have received in the Opening and Application of the exceeding great and pretious Promises that are given unto them whereby they are gradually more and more made Partakers of the Divine Nature how many a time they have received Light in Darkness Refreshment under Despondencies Relief in their Conflicts with dangers and temptations in and by them For this Cause do Affections that are Spiritually renewed cleave unto them VVho can but love and delight in that which he hath found by experience to be the way and means of Communicating unto him the most invaluable Mercy the most inestimable Benefit whereof in this Life he can be made partaker He who hath found an hidden Treasure although he should at once take away the whole of it yet will esteem the place where he found it But if it be of that nature that no more can be found or taken of it at once but what is sufficient for the present Occasion yet is so full and boundless as that whenever he comes again to seek for it he shall be sure to obtain present Supply he will alwayes value it and constantly apply himself unto it And such is the Treasure of Grace and divine Love that is in the Ordinances of divine VVorship If we are Strangers unto these things if we have never received Efficatious Intimations of Divine Love unto our Souls in and by the Duties of Divine Worship we cannot love them and delight in them as we ought VVhat do men come to hear the VVord of God for What do they pray for VVhat do they expect to receive from him Do they come unto God as the Eternal Fountain of Living Waters as the God of all Grace Peace and Consolation Or do they come unto his VVorship without any Design as unto a dry and empty shew Do they fight uncertainly with these things as men beating the Air or do they think they bring something unto God but receive nothing from him that the best of their Business is to please him in doing what he commands but to receive any thing from him they expect not nor do ever examine themselves whether they have done so or no It is not for Persons who walk in such wayes ever to attain a due Delight in the Ordinances of Divine Worship Believers have other Designs herein and among the rest this in the First place that they may be a fresh made Partakers of Refreshing Comforting Pledges of the Love of God in Christ and thereby of their Adoption of the Pardon of their Sins and acceptance of their Persons According as they meet with these things in the Duties of Holy Worship publick or private so will they love value and adhere unto them Some Men are full of other Thoughts and Affections so as that these things are not their principal Design or Desire or are contented with that measure of them which they suppose themselves to have attained or at least are not sensible of the need they stand in to have fresh Communications of them made unto their Souls supposing that they can do well enough without a renewed Sense of Divine Love every Day some are so Ignorant of what they ought to design to look after in the Duties of Gospel Worship as that it is impossible they should have any real Design in them Many of the better sort of Professors are too negligent in this matter They do not long and pant in the Inward man after renewed Pledges of the Love of God They do not consider how much need they have of them that they may be encouraged and strengthened unto all other Duties of Obedience they do not prepare their Minds for their Reception of them nor come with Expectation of their Communication unto them they do not rightly fix their Faith on this Truth namely that these Holy Administrations and Duties are appointed of God in the first place as the wayes and meanes of conveying his Love and a Sense of it unto our Souls From hence springs all that Luke-warmness Coldness and Indifferency in and unto the Duties of holy Worship that are growing among us For if Men have lost the Principal Design of Faith
Excellency in it self Secondly A suitableness therein unto our Condition State and Desires after Rest and Blessedness The first of these is in God from what he is in himself the latter is from what he is unto us in Christ from both he is the only suitable Object unto our Affections Under this Apprehension do we love God for himself or for his own sake not exclusively unto our Advantage therein For a desire of Union and Enjoyment which is our only Advantage is inseparable from this Love It may be some cannot say that a distinct Apprehension of these things was the first Foundation and Cause of their Love to God yet are they satisfyed that they do love him in Sincerity with all their souls And I say it may be so God sometimes calls the skirt of his own Love over the heart of a poor sinner and efficaciously draws it unto himself without a distinct Apprehension of these things by a meere sense of the Love it hath received So Elijah passed by Elisha and cast his Mantle upon him as a transient Act. But there was such a Communication of Virtue thereby that he ran after him and would not be deferred though Elijah said go back again for what have I done unto thee 1 Kings 19.19 20. When God hath so cast his Love on any soul it follows after him with all its Affections And whereas God may seem at some times to say go back again for what have I done unto thee its Answer is Lord whether shall I go I cannot leave thee my Heart is given up unto thee and shall never be taken from thee But I say unto such and to all others that if we would have refreshing Evidences of our Love unto God that it is sincere if we would have it thrive and flourish befervent and constant we are to exercise our selves unto the Contemplation of the Divine Goodness and the Suitableness of it unto our souls in and by Jesus Christ. Nor can we cleave unto any spiritual things whatever with sincere Affections but under these Notions of it First That it hath a real Worth or Excellency in it self Secondly That it is suitable and desirable unto us And it is to be bewailed to see how many walk at random in Profession that know neither what they do nor where they go Secondly As we must see a Goodness and Probableness in Spiritual things absolutely so as that we may fix our Affections on them in a due manner so we must see it comparatively with respect unto all other things which gives them a preference in our Affections before and above them all The Tryal of Love lyes in the prevailing Degree on more or less If we love other things Father Mother Houses Lands Possessions more than Christ we do not love him at all Nor is there any Equality allowed in this matter that we may equally love temporal and Spiritual things If we love not Christ more than all those things we love him not at all Wherefore that our Affections may cleave unto them in a due manner we must see an Excellency in things Spiritual and heavenly rendring them more desirable than all other things whatever With what loving Countenances do men look upon their temporal Enjoyments with what tenacious Embraces do they cleave unto them They see that in them which is amiable which is desirable and suitable unto their Affections Let them pretend what they please if they see not a greater Goodness that which is more amiable more desirable in Spiritual things they love them not in a due manner it is temporal things that hath the Rule of their Affections Our Psalmist preferrs Jerusalem before his chiefest Joy Psal. 137.6 Another affirms that the Law of Gods Mouth was better to him than Thousands of Gold and Silver Psal. 119.72 More to be desired are the Statutes of the Lord than Gold yea than much fine Gold sweeter also than Honey or the Honey-comb Psal. 19.1 For Wisdom is better than Rubies and all things that may be desired are not to be compared unto it Prov. 8.11 This is the only stable Foundation of all divine Affections A spiritual view and Judgement of a Goodness an Excellency in them incomparably above whatever is in the most desirable things of this World are required thereunto And if the Affections of many pretending highly to them should come to be weighed in this Ballance I fear they would be found light and wanting However it is the Duty of them who would not be deceived in this matter which is of Eternal importance to examine what is that Goodness and Excellency which is in Spiritual things which they desire in them upon the account whereof they do sincerely value and esteem them above all things in this World whatever And let not any deceive themselves with vain Words and Pretences whil'st their Esteem and Valuation of present Enjoyments doth evidently ingage all their Affections their Care their Diligence their Industry so as that a man of a discerning Spirit may even feel them turned into self whil'st they are cold formal negligent about spiritual things we must say How dwelleth the Love of God in them Much more when we see men not only giving up the whole of their time and strength with the vigour of their Spirits but sacrificing their Consciences also unto the attaining of Dignities Honours Preferments Wealth and Ease in the World who know in their own Hearts that they perform Religious Duties with respect unto temporal Advantages I cannot conceive how it is possible they should discern and approve of a Goodness and Excellency in Spiritual things above all others A due Consideration is required hereunto that all Spiritual things do proceed from and are resolved into an infinite Fountain of Goodness so as that our Affections may absolutely come unto Rest and Complacency and find full assured Satisfaction in them It is otherwise as unto all temporal things Men would very fain have them to be such as might give absolute Rest and Satisfaction unto all their Affections But they are every one of them so far from it that all of them together cannot compose their Minds in Rest and Peace for one hour They gain sometimes a Transport of Affections and seem for a season to have filled the whole Soul so as it hath no leasure to consider their Emptiness and Vanity But a little Composure of Mens thoughts shew that they are but a Diversion in a Journey or Labour they are no Rest. Hence are they called broken Cisterns that will hold no Water Let a man prize them at the highest rate that it is possible for a rational Creature to be reduced into the thoughts of whereof there have been prodigious Instances let him possess them in abundance beyond whatever any man enjoyed in this World or his own Imagination could before hand reach unto let him be assured of the utmost peaceable Continuance in the Enjoyment of them â—hat his and their natures are
unto our own souls they are of no other advantage or benefit but to stir up Grace unto its proper Exercise and to be a vehicle to carry it on in its proper use If we do not always regard this in their Exercise we had better be without them If instead hereof they once begin to impose themselves practically upon us so as that we rest in spiritual Light acting our Inventions Memories and Judgements with a ready utterance or such as it is there is no form of Prayer can be more prejudicial unto our Souls As Wine if taken moderately and seasonably helps the Stomach in Digestion and quickens the natural Spirits enabling the Powers of Nature unto their Duty is useful and helpful unto it but if it be taken in excess it doth not help Nature but oppress it and takes on it self to do what nature should be assisted unto it fills mens Carcasses with Diseases as well as their Souls with sin So whilest Spiritual Gifts are used and employed only to excite aid and assist Grace in its operations they are unutterably useful But if they put themselves in the Room thereof to do all that Grace should do they are hurtful and pernicious We have need therefore to be very diligent in this Enquiry whether our Spiritual Thoughts even in our Prayers be not rather occasioned from the Duty than spring from a gracious Principle in our Hearts or are the actings of real saving Grace 2. Where thoughts of Spiritual things in Prayer are Occasional only in the way before described such Prayers will not be a means of Spiritual Growth unto the soul. They will not make the soul Humble Holy Watchful and Diligent in universal Obedience Grace will not thrive under the greatest constancy in such Duties It is an astonishing thing to see how under frequency of Prayer and a seeming fervency therein many of us are at a stand as to visible thriving in the Fruits of Grace and it is to be feared without any encrease of strength in the Root of it Gods Hand is not shortned that he cannot save nor his Ear deafned that he cannot hear He is the same as in the dayes of old when our Fathers cryed unto him and were delivered when they trusted in him and were not confounded Jesus Christ is the same yesterday and to day and for ever Prayer is the same that it was and shall lose nothing of its Prevalency whilest this World endureth Whence is it then that there is so much Prayer amongst us and so little success I speak not with respect unto the outward Dispensations of Divine Providence in Afflictions or Persecutions wherein God always acts in a way of Soveraignty and oft-times gives the most useful answer unto our Prayers by denying our Requests I intend that only whereof the Psalmist giveth us his Experience Psal. 138.3 In the day when I cryed thou answeredst me and strengthnedst me with strength in my soul. Where Prayers are effectual they will bring in spiritual strength But the Prayers of many seem to be very spiritual and to express all conceivable supplies of Grace and they are persisted in with Constancy And God forbid we should Judge them to be Hypocritical and wholly Insincere Yet is there a defect somewhere which should be enquired after For they are not so answered as that they who Pray them are strengthned with strength in their Souls There is not that spiritual thriving that growth in Grace which might be expected to accompany such Supplications I know that a man may pray often pray sincerely and frequently for an especial Mercy Grace or Deliverance from a particular Temptation and yet no spiritual Supply of strength unto his own experience come in thereby So Paul prayed thrice for the removal of his Temptation and yet had the Exercise of it continued In such a case there may be no defect in Prayer and yet the Grace in particular aimed at not be attained For God hath other Holy Ends to accomplish hereby on the Soul But how Persons should continue in Prayer in general according to the mind of God so far as can be outwardly discovered and yet thrive not at all as unto spiritual strength in their Souls is hard to be understood And which is yet more astonishable men abide in the Duty of Prayer and that in constancy in their Families and otherwise and yet live in known sins Whatever spiritual thoughts such men have in and by their Prayers they are not spiritually minded Shall we now say that all such Persons are gross Hypocrites such as know they do but mock God and Man know that they have not Desires nor Aims after the things which they mention in their own Prayers but do these things either for some corrupt end or at best to satisfie their Convictions Could we thus resolve the whole difficulty of the Case were taken off For such double minded Men have no Reason to think that they shall receive any thing of the Lord as James speaks Chap. 1.7 Indeed they do not They never Act Faith with reference unto their own Prayers But it is not so with all of this sort Some judge themselves Sincere and in good Earnest in their Prayers not without some Hopes and Expectations of Success I will not say of all such Persons that they are among the Number of them concerning whom the Wisdom of God says Because I called unto them and they refused they shall call on me but I will not answer they shall seek me early and shall not find me Prov. 1.18 19 20 21. And although we may say unto such Persons in general Either leave your Sinning or leave your Praying from Psal. 50.16 17. and that with respect unto present Scandal and certain Miscarriage in the End if both be continued in yet in particular I would not advise any such Person to leave off his Praying untill he had left his Sin This were to advise a sick Man to use no Remedies untill he were well cured Who knows but that the Holy Spirit who works when and how he pleaseth may take a Time to Animate these lifeless Prayers and make them a means of Deliverance from the Power of this Sin In the mean time the Fault and Guilt is wholly their own who have effected a Consistency between a way in Sinning and a Course in Praying And it ariseth from hence that they have never laboured to fill up their Requests with Grace What there hath been of Earnestness or Diligence in them hath been from a Force put upon them by their Convictions and Fears For no man was ever absolutely prevail'd on by Sin who prayed for Deliverance according to the mind of God Every Praying man that perisheth was an Hypocrite The Faithfulness of God in his Promises will not allow us to Judge otherwise Wherefore the Thoughts that such Persons have of Spiritual things even in their Duties do not arise from within nor are a natural Emanation of the Frames of their