are two other Heads of things that offer themselves unto our Consideration First The Ways Means Arguings and Enticements which the VVorld makes use of to draw keep and secure the Affections of Men unto it self Secondly The Secret Powerful Efficacy of Grace in taking off the Heart from these things turning and drawing it unto God with the Arguments and Motives that the holy Spirit maketh use of in and by the VVord unto this End and wherein we must shew what is the Act of conquering Grace wherein the Heart is finally prevailed on to choose and adhere unto God in Love immutable But these things cannot be handled in any measure according to their nature and importance without such length of Discourse as I cannot not here divert unto I shall therefore proceed unto that which is the proper and peculiar Subject before us CHAP. XII What is required in and unto our Affections that they may be Spiritual A threefold work on the Affections described TO declare the Interest of our Affections in this Frame of being Spiritually-Minded and what they contribute thereunto I shall do these three things First Declare what is required hereunto that our Affections may be Spiritual wherein lyes the Foundation of the whole Duty Secondly What are their Actings when they are so Spiritual Thirdly What are the means whereby they may be kept and preserved in that Frame with sundry other things of the like nature How our Affections are concerned in or do belong unto the Frame of Mind enquired after hath been before declared Without Spiritual Affections we cannot be Spiritually-Minded And that they may be of this use three things are required First Their Principle Secondly Their Object Thirdly The way and manner of their Application unto their proper Object by Vertue of that Principle First As unto the Principle acting in them that our Affections may be Spiritual and the Spring of our being Spiritually-Minded it is required that they be changed renewed and in-laid with Grace Spiritual and Supernatural To clear the Sense hereof we must a little consider what is their State by Nature and then by what means they may be wrought upon as unto a Change or a Renovation For they are like unto some things which in themselves and their own Nature are poisonous but being corrected and receiving a due Temperament from a mixture of other Ingredients become Medicinal and of excellent Use. First By nature our Affections all of them are depraved and corrupted Nothing in the whole Nature of Man no Power or Faculty of the Soul is fallen under greater Disorder and Depravation by the Entrance of Sin than our Affections are In and by them is the Heart wholly gone and turned off from God Tit. 3.3 It were a long work to set forth this Depravation of our Affections nor doth it belong unto our present Design Some few things I shall briefly observe concerning it to make way unto what is proposed concerning their Change First This is the only Corruption and Depravation of our Nature by the Fall evident in and unto Reason or the Light of Nature it self Those who were wise among the Heathen both saw it and complained of it They found a weakness in the Mind but saw nothing of its darkness and depravation as unto things Spiritual But they were sensible enough of this Disorder and Tumult of the Affections in things moral which renders the Minds of men like a troubled Sea whose Waters cast up Mire and Dirt. This greatly aggravates the neglect of them who are not sensible of it in themselves seeing it is discernable in the Light of Nature Secondly They are as depraved the Seat and Subject of all Lusts both of the Flesh and of the Spirit Yea Lust or evil Concupiscence is nothing but the irregular Motion and Acting of our Affections as depraved defiled corrupted Rom. 7.9 Hence no one Sin can be mortifyed without a Change wrought in the Affections Thirdly They are the Spring Root and Cause of all actual Sin in the World Mat. 15.9 The evil Heart in the Scripture is the corrupt Affections of it with the Imaginations of the Mind whereby they are excited and acted Gen. 6.5 These are they which at this time fill the whole World with Wickedness Darkness Confusion and Terror And we may learn what is their Force and Efficacy from these Effects So the nature of the Plague is most evident when we see thousands dying of it every week Fourthly They are the way and means whereby the Soul applies it self unto all sinful Objects and Actings Hence are they called our Members our earthly Members because as the Body applies it self unto its Operations by its Members So doth the Soul apply it self unto what belongs unto it by its Affections Rom. 6.13 Col. 3.5 Fifthly They will not be under the Conduct of the Mind its Light or Convictions Rebellion against the Light of the Mind is the very form whereby their Corruption acts it self Job 24.13 Let the Apprehensions of the Mind and its Notions of Good and Evil be what they will they reject them and lead the Soul in pursuit of their Inclinations Hence no natural Man whatsoever doth in any measure answer the Light of his Mind or the Convictions of his Understanding but he sees and approves of better things following those that are worse And there is no greater Spiritual Judgement than for men to be given up unto themselves and their own evil Affections Rom. 1.26 Many other Instances might be given of the greatness of that Depravation which our Affections are fallen under by Sin these may suffice as unto our present purpose In general this Depravation of our Affections by nature may be reduced unto two Heads First An utter Aversation from God and all Spiritual things In this lyes the Spring of all that Dislike of God and his Ways that the Hearts of Men are filled withal Yea they do not only produce an Aversation from them and Dislike of them but they fill the Mind with an Enmity against them Therefore Men say in their Hearts unto God Depart from us for we desire not the Knowledge of thy Ways What is the Almighty that we should serve him Or what profit should we have if we Pray unto him Job 21.14 15. see Rom. 1.28 Chap. 8. 7 8. Secondly An inordinate cleaving unto things vain earthly and sensual causing the Soul to engage into the pursuit of them as the Horse rushes into the Battle Whil'st our Affections are in this State and Condition we are far enough from being Spiritually-Minded nor is it possible to engage them into an Adherence unto or Delight in Spiritual things In this State they may be two ways wrought upon and yet not so renewed as to be serviceable unto this End First There may be various temporary Impressions made on them sometimes there is so by the Preaching of the Word Hereon Men may hear it with joy and do many things gladly Sometimes it is so by
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
they stand in need of it so as that they cannot live without it but they have delight in it and to keep them from it is all one as to keep them from their daily food and refreshment Now we can have no delight in any thing but what we have found some Sweetness Rest and Complacency in Without any such Experience we may do or use any thing but cannot do it with delight And it ariseth 1. From the approach that is made unto God therein It is in its own Nature an Access unto God on a Throne of Grace Ephes. 2.18 Heb. 10.19 20. And when this Access is Animated by the Actings of Grace the Soul hath a Spiritual Experience of a nearness in that Approach Now God is the Fountain and Center of all Spiritual Refreshment Rest and Complacency And in such an Access unto him there is a refreshing Taste of them Communicated unto the Soul Psal. 36.7 8 9. How excellent is thy Loving kindness O God! therefore the children of men put their Trust under the shadow of thy Wings They shall be abundantly satisfied with the Fatness of thy house and thou shalt make them Drink of the River of thy pleasures For with thee is the fountain of Life in thy Light we shall see Light God is proposed in the Excellency of his Loving Kindness which is comprehensive of his Goodness Grace and Mercy And so is he also as the Spring of Life and Light all Spiritual Powers and Joyes Those that believe are described by their Trust under the shadow of his Wings In his Worship the Fatnesse of his House they make their Approaches unto him And the Fruit hereof is that he makes them to Drink of the River of his Pleasures the satisfying refreshing Streams of his Grace and Goodness they approach unto him as unto the Fountain of Life so as to Drink of that Fountain in renewed Communications of Life and Grace and in the Light of God the Light of his Countenance to see Light in satisfying Joy In these things doth consist and from them doth arise that Spiritual Complacency which the Souls of Believers do find in their Duties 2. From the due Exercise of Faith Love and Delight the Graces wherein the Life of the new Creature doth principally consist There is a suitableness unto our Natural Constitution and a secret Complacency of our Natures in the proper Actings of Life Natural for its own Preservation and Encrease There is so in our Spiritual Constitution in the proper Actings of the Powers of our Spiritual Life unto its Preservation and Encrease These Graces in their due Exercise do Compose and Refresh the mind as those which are Perfective of its State which quell and cast out whatever troubles it Thence a blessed Satisfaction and Complacency befalls the Soul Herein he that believeth hath the witness in himself Besides Faith and Love are never really Acted on Christ but they prepare and make meet the Soul to receive Communications of Love and Grace from him which it never faileth of although it be not always sensible thereof 3. From the Testimony of Conscience bearing witness unto our sincerity both in Aims Ends and Performances of the Duty Hence a gracious Repose of Mind and great Satisfactoriness doth ensue If we have no Experience of these things it is evident that we walk at Random in the best of our Duties For they are among the principal things that we do or ought to Pray for And if we have not Experience of the Effects of our Prayers in our Hearts we neither have advantage by them nor give Glory unto God in them But yet here as in most other Spiritual things one of the worst of Vices is ready to impose it self in the room and place of the best of our Graces And this is Self-pleasing in the Performance of the Duty This instead of a Grace steeped in Humility as all true Grace is is a vile effect of Spiritual Pride or the offering of a Sacrifice unto our own Net and Drag It is a glorying in the Flesh for whatever of Self any doth glory in it is but Flesh. When men have had enlargements in their Expressions and especially when they apprehend that others are satisfied or affected therewith they are apt to have a secret Self-pleasing in what they have done which before they are aware turns into Pride and a noxious Elation of mind The same may befall men in their most Secret Duties performed outwardly by the Aid of Spiritual Gifts But this is most remote from and contrary unto that Spiritual Complacency in Duty which we speak of which yet it will pretend unto untill it be diligently Examined The Language of this Spiritual Complacency is I will go in the strength of the Lord God I will make mention of thy Righteousness of thine only Psal. 71.16 That of Spiritual Pride is God I thank thee that I have done thus and thus as it was expressed by the Pharisee That is in God alone this is in Self That draws forth the Savour of all Graces this immediately covereth and buries them all if there be any in the Sâ—ul That fills the Soul eminently with Humility and Self-abasement this with a lifting up of the mind and Proud Self-conceit That casts out all Remembrance of what we have done our selves retaining only a sence of what we have received from God of the impressions of his Love and Grace This blots out all Remembrance of what we have freely received from God and retains only what we have done our selves Wherever it is there is no due sence either of the Greatness or Goodness of God Some it may be will say that if it be so they for their parts are cut off They have no experience of any such Spiritual rest and complacency in God in or after their Prayers At the best they begin them with tears and end them in sorrow and sometimes they know not what is become of them but fear that God is not glorified by them nor their own souls bettered I answer 1. There is great Spiritual Refreshment in that Godly sorrow which is at work in our Prayers Where the Holy Ghost is a Spirit of Grace and Supplication he causeth Mourning and in that Mourning there is Joy 2. The secret Encouragement which we receive by praying to adhere unto God constantly in Prayer ariseth from some experience of this Holy Complacency though we have not a sensible evidence of it 3. Perhaps some of them who make this complaint if they would awaken and consider will find that their souls at least sometimes have been thus refreshed and brought unto an holy Rest in God 4. Then shall you know the Lord if you follow on to know him Abide in seeking after this Complacency and satisfaction in God and you shall attain it 3. It is a sure Evidence that our Thoughts of Spiritual things in our Supplications are from an internal Spring of Grace and are not meerly occasioned by the
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
all the actings of our souls in Spiritual Judgment as well as natural Affection and I do not understand how a man can be a sincere Believer unto whom sin is not the greatest Burden and sorrow Wherefore in the first place it belongs unto the true Notion of Heaven that it is a State wherein we shall be eternally freed from sin and all the concernments of it but only the exaltation of the Glory of Gods Grace in Christ by the pardon of it He that truely hates sin and abhorrs it whose principal Desire and Design of Life is to be freed from it so far as it is possible who walks in self Abasement through a sence of his many Disappointments when he hoped it should act in him no more cannot as I judge but frequently betake himself for Refreshment unto Thoughts of that state wherein he shall be freed from it and triumph over it unto eternity This is a Notion of Heaven that is easily apprehended and fixed on the Mind which we may dwell upon unto the great advantage and satisfaction of our Souls Frequent Thoughts and Meditations of Heaven under this notion do argue a man to be Spiritually minded For it is a convincing Evidence that sin is a Burden unto him that he longs to be delivered from it and all its consequents that no Thoughts are more welcome unto him than those of that state wherein sin shall be no more And although men are troubled about their sins and would desirously be freed from them so far as they perplex their Minds and make their Consciences uneasie yet if they are not much in the prospect of this Relief if they find not Refreshment in it I fear their trouble is not such as it ought to be Wherefore when men can so wrangle and wrestle with their Convictions of sin and yet take up the best of their Relief in hopes that it will be better with them at some times or other in this world without longing Desires after that state wherein sin shall be no more they can give no evidence that they are Spiritually minded It is quite otherwise with sincere Believers in the exercise of this Duty The considerations of the Grace and Love of God of the Blood of Christ of the Purity and Holiness of that good Spirit that dwelleth in them of the Light Grace and Mercy which they have attained through the Promises of the Gospel are those which make the Remainders of sin most grievous and burdensom unto them This is that which even breaks their hearts and makes some of them go mourning all the day long namely that any thing of that which alone God hates should be found in them or be remaining with them It is in this condition an Evidence that they are Spiritually minded if together with watchful endeavours for the universal mortification of sin and utter excision of it both root and branch they constantly adde these Thoughts of that blessed State wherein they shall be absolutely and eternally freed from all sin with Refreshment Delight and Complacency These things belong unto our Direction for the fixing of our Thoughts and Meditations on things above This the meanest and weakest person who hath the least spark of Sincerity and Grace is capable of apprehending and able to practise And it is that which the sense they have of the evil of sin will put them on every day if they shut not their eyes against the Light of the Refreshment that is in it Let them who cannot arise in their minds unto fixed and stable Thoughts of any other notion of these Invisible things dwell on this consideration of them wherein they will find no small Spiritual Advantage and Refreshment unto their Souls 2. As unto the Positive Part of this glorious future State the Thoughts and apprehensions of men are very various And that we may know as well what to avoid as what to embrace we shall a little reflect on some of them 1. Many are able to entertain no rational Conceptions about a future state of Blessedness and Glory no notions wherein either Faith or Reason is concerned Imagination they have of something that is great and glorious but what it is they know not No wonder if such Persons have no delight in no use of Thoughts of Heaven When their Imaginations have fluctuated up and down in all uncertainties for a while they are swallowed up in nothing Glorious and therefore desirable they take it for granted that it must be But nothing can be so unto them but what is suitable unto their present Dispositions Inclinations and Principles And hereof there is nothing in the true Spiritual Glory of Heaven or in the eternal enjoyment of God These things are not suited unto the Wills of their minds and of the flesh and therefore they cannot rise up unto any constant desires of them Hence to please themselves they begin to imagine what is not But whereas what is truely Heaven pleaseth them not and what doth please them is not Heaven nor there to be found they seldom or never endeavour in good earnest to exercise their Thoughts about it It were well if Darkness and Ignorance of the true nature of the future State and eternal Glory did not exceedingly prejudice Believers themselves as unto their Delight in them and Meditations about them They have nothing fixed or stated in their Minds which they can betake themselves unto in their Thoughts when they would contemplate about them And by the way whatever doth divert the minds of men from the power and life of Spiritual Worship as do all pompous Solemnities in the performance of it doth greatly hinder them as unto right Conceptions of our future state There was a Promise of Eternal Life given unto the Saints under the Old Testament But whereas they were obliged unto a Worship that was carnal and outwardly pompous they never had clear and distinct Apprehensions of the future state of Glory For Life and Immortality were brought to Light by the Gospel Wherefore although no man living can see or find out the infinite Riches of Eternal Glory yet is it the Duty of all to be acquainted with the Nature of it in general so as that they may have fixed Thoughts of it Love unto it earnest Desires after it all under its own true and proper Notion 2. So great a Part of Mankind as the Mahumetans unto whom God hath given all the principal and most desirable parts of the World to inhabit and possess do conceive the state of future Blessedness to consist in the full satisfaction of their sensual Lusts and Pleasures An Evidence this is that the Religion which they profess hath no power or Efficacy on their Minds to change them from the Love of Sin or placing their Happiness in fulfilling the Desires of the Flesh. It doth not at all enlighten their Minds to discern a Beauty in Spiritual things nor excite their Affections unto the Love of them nor free the Soul
day of our Tryal This is the first thing wherein we may Evidence our selves unto our selves to be under the conduct of the minding of the Spirit or to be spiritually minded And I have insisted the longer on it because it contains the first sensible Egress of the Spring of living waters in us the first acting of spiritual Life unto our own experience I should now proceed unto the consideration of our Affections of whose frame and state these Thoughts are the only genuine Exposition But whereas there are or may be some who are sensible of their own weakness and deficiency in the discharge of that part of this duty in being spiritually minded which we have passed through and may fall under discouragements thereon we must follow him as we are able who will not Quench the smoaking Flax nor break the bruised Reed by offering something unto the relief of them that are sincere under the sense of their own weakness CHAP. X. Sundry things tendred unto such as Complain that they know not how that they are not able to abide in holy Thoughts of God and Spiritual or Heavenly things for their Relief Instruction and Direction Rules concerning stated Spiritual Meditation SOme will say yea many on all occasions do say That there is not any thing in all their Duty towards God wherein they are more at a loss than they are in this one of fixing or exercising their Thoughts or Meditations on things Heavenly or Spiritual They acknowledge knowledge it a Duty they see an Excellency in it with inexpressible usefulness But although they often try and attempt it they cannot attain unto any thing but what makes them ashamed both of it and themselves Their Minds they find are unsteady apt to rove and wander or give entertainment unto other things and not to abide on the Object which they design their Meditation towards Their Abilities are small their Invention barren their Memories frail and their Judgments to dispose of things into right order weak and unable They know not what to think on for the most part and when they fix on any thing they are immediately at loss as unto any progress and so give over Hence other Thoughts or Thoughts of other things take advantage to impose themselves on them and what began in spiritual Meditation ends in carnal Vanity On these considerations oft-times they are discouraged to enter on the Duty oft-times give it over so soon as it is begun and are glad if they come off without being losers by their Endeavours which often befals them With respect unto other Duties it is not so with them Unto such as are really concerned in these things unto whom their want and defect is a Burden who mourn under it and desire to be freed from it or refreshed in their conflict with it I shall offer the things that ensue 1. That sense of the Vanity of our Minds which this consideration duely attended unto will give us ought greatly to humble and abase our Souls Whence is it thus with us that we cannot abide in Thoughts and Meditations of things Spiritual and Heavenly It is because they are such things as we have no great concernment in It may be they are things worthless and unprofitable so that it is to purpose to spend our Thoughts about them The Truth is they alone are worthy useful and desireable all other things in comparison of them are but Loss and dung Or it is because the faculties and Powers of our Souls were not originally suited unto the contemplation of them and delight in them This also is otherwise They were all given unto us all created of God for this End all fitted with Inclinations and power to abide with God in all things without aversation or weariness Nothing was so natural easie and pleasant unto them as steadiness in the contemplation of God and his works The cause therefore of all this evil lyes at our own doors All this therefore and all other Evils came upon us by the entrance of sin And therefore Solomon in his Enquiry after all the Causes and Effects of Vanity brings it under this Head Lo this only have I found that God made man upright but they have sought out many Inventions Eccles. 7.29 For hereby our Minds that were created in a state of blessed Adherence unto God where wholly turned off from him and not only so but filled with Enmity against him In this state that Vanity which is prevalent in them is both their Sin and their Punishment Their sin in a perpetual Inclination unto things vain foolish sensual and wicked So the Apostle describes it at large Ephes. 4.17 18 19. Tit. 3.3 And their punishment in that being turned off from the chiefest Good wherein alone Rest is to be found they are filled with darkness confusion and disquietment being like a troubled Sea that cannot rest whose waters cast up mire and dirt By grace our Minds are renewed that is changed and delivered from this frame but they are so partially only The Principle of Vanity is no longer predominant in us to alienate us from the life of God or to keep us in Enmity against him Those who are so renewed do not walk in the Vanity of their Minds as others do Ephes. 4.17 They go up and down in all their wayes and occasions with a Stream of vain Thoughts in their Minds But the remainders of it are effectually Operative in us in all the actings of our minds towards God affecting them with Vncertainty and Instability As he who hath received a great wound in any principal part of his Body though it may be so cured as that death shall not immediately ensue thereon yet it may make him go weak and lame all his dayes and hinder him in the Exercise of all the powers of Life The Vanity of our Minds is so cured as to deliver us from spiritual death but yet such a wound such a weakness doth remain as both weakens and hinders us in all the operations of Spiritual life Hence those who have made any progress in Grace are sensible of their Vanity as the greatest Burden of their Souls and do groan after such a compleat Renovation of their Minds as whereby they may be perfectly freed from it This is that which they principally regard in that complaining desire Rom. 7.24 O wretched man that I am who shall deliver me from this body of death Yea they groan under a sence of it every day nor is any thing such a trouble unto them observing how it defeats them in their designs to contemplate on Heavenly things how it frustrates their best Resolutions to abide in the spiritual actings of Faith and Love how they are imposed on by it with the Thoughts of things which either in themselves or in their consequences they most abhorre nothing are they so afraid of nothing is so grievous and burdensome unto them nothing do they more groan for deliverance from When there is War
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
Soul and Body 1 Thes. 5.23 When we say that we are Sanctifyed in part only we do not say that any Part Power or Faculty of the Soul is unsanctifyed but only that the work is not absolutely perfect in any of them All Sin may retain Power in some one Affection as Anger fear or Love as unto actual Irruptions and Effects more than in all the rest As one Affection may be more eminently Sanctifyed in some than in others For it may have advantages unto this End from Mens natural Tempers and various outward Circumstances Hence some find little Difficulty in the Mortification of all other Lusts or corruptions in Comparison of what they meet withal in some one inordinate Affection or Corruption This it may be David had regard unto Psal. 18.23 I have known Persons shining examplarily in all other Graces who have been scarce free from giving great Scandal by the excess of their Passions and easy Provocations thereunto And yet they have known that the setting themselves unto the sincere vigorous Mortification of that disorder is the most eminent Pledg of their Sincerity in other things For the Tryal of our self denyal lyes in the things that our natural Inclinations lye strongest towards Howbeit as was said there is no Affection where there is this Work of Renovation but it is sanctifyed and renewed none of them is left absolutely unto the Service of Sin and Satan And therefore whereas by reason of the advantages mentioned Sin doth greatly contend to use some of them unto its Interest and Service in a peculiar manner yet are they inabled unto made meet for gracious Actings and do in their proper Seasons put forth themselves accordingly There is no Affection of the Mind from whence the Soul and Conscience hath received the greatest Dammage that was as it were the Field wherein the Contest is managed between Sin and Grace but hath its Spiritual Use and Exercise when the Mind is renewed There are some so inordinately subject to Anger and passion therein as if they were absolutely under the Power and Dominion of it yet do they also know how to be angry and sin not in being angry at Sin in themselves and others Yea what Indignation yea what Revenge 2 Cor. 7.7 Yea God is pleased sometimes to leave somewhat more than ordinary of the Power of Corruption in one Affection that it may be an Occasion of the Continual Exercise of Grace in the other Affections Yet are they all sanctifyed in their Degree that which is relieved as well as that which doth relieve And therefore as the remainder of Sin in them that believe is called the old Man which is to be crucifyed in all the Members of it because of its adherence unto the whole Person in all its Powers and Faculties So the Grace implanted in our natures is called the New Man there being nothing in us that is not seasoned and affected with it As nothing in our Natures escaped the taint of Sin so nothing in our Natures is accepted from the Renovation that is by Grace He in whom any one Affection is utrerly unrenewed hath no one graciously renewed in him Let men take heed how they indulge to any depraved Affection for it will be an unavoidable Impeachment of their Sincerity Think not to say with Naaman God be merciful unto me in this thing in all others I will be for him He require the whole Heart and will have it or more The chief work of a Christian is to make all his Affections in all their Operations subservient unto the Life of God Rom. 6.17 And he who is wise will keep a continual Watch over those wherein he finds the greatest Reluctancy thereunto And every Affection is originally sanctifyed according unto the use it is to be of in the Life of Holiness and Obedience To be intire for God to follow him wholly to cleave unto him with purpose of Heart to have the Heart circumcis'd to love him is to have all our Affections renewed and sanctifyed without which we can do none of them When it is otherwise there is a double Heart an Heart and a Heart which he abhors Their Heart is divided now shall they be found faulty Hosea 10.2 So it is in the other Change mentioned What ever is or may be wrought upon our Affections when they are not Spiritually renewed That very change as unto the Degree of it is not universal it doth not affect the whole Mind in all its Powers and Affections until a vital prevailing Principle and habit of Grace is implanted in the Soul Sin will not only radically adhere unto all the Faculties Powers and Affections but it will under any Change that may befall them refer the Rule and Dominion in some of them unto it self So was it with the young Man that came unto our Lord Jesus Christ to know what he should do to obtain Eternal Life Mark 10.17 18 19 20 21 22. Thus there are many who in other things are reduced unto Moderation Sobriety and Temperance yet there remaineth in them the Love of Mony in a predominant Degree which to them is the Root of all evil as the Apostle Speaks some seem to be Religious but they bridle not their Tongues through Anger Envy Hatred and the like their Religion is in vain The most of Men in their several ways of Profession pretend not only unto Religion but unto zeal in it yet set no Bounds unto their Affections unto earthly Enjoyments Some of old who had most eminently in all other things subdued their Passions and Affections were the greatest Enemies unto and Persecutors of the Gospel Some who seem to have had a mighty Change wrought in them by a Superstitious Devotion do yet walk in the Spirit of Cain towards all the Disciples of Christ as it is with the principal Devotionists in the Church of Rome and elsewhere we may see some go soberly about the Persecution and Destruction of other Christians Some will cherish one Secret Lust or other which they cannot but know to be pernitious unto their Souls Some love the Praise of Men which will never permit them to be truely Spiritually Minded so our Saviour testifyeth of some that they could not believe because they loved the Praise of Men. This was the known Vice of all the antient Philosophers They had many of them on the Principles of Reason and by severe Exercise subdued their Affections unto great Moderation about Temporary things But in the mean time were all of them Slaves to vain glory and the praise of men untill by the publick Observation of it and some Contradictions in their Lives unto their Pretences unto Virtue they lost that also among wise and considerative Men. And generally if men not Spiritually renewed were able to search themselves they would find that some of their Affections are so far from having any change wrought in them as that they are a quiet Habitation for Sin where it exerciseth its
which a well disposed Appetite finds unto savoury Meat As the full Soul loaths the Hony-Comb so a Mind under the Power of Carnal Affections hath an Aversation unto all Spiritual Sweetness But Spiritualized Affections desire them have an appetite unto them readily receive them on all Occasions as those which are natural unto them as milk is unto new-born Babes 2 Affections so disposed constantly find a Gust a pleasant Tast a Relish in Spiritual things They do in them tast that the Lord is gracious 1 Pet. 2.3 To tast of Gods Goodness is to have an Experience of a savoury Relish and Sweetness in Converse and Communion with him And Persons whose Affections are thus renewed and thus improved do tast a sweet Savour in all Spiritual things Some of them as a sense of the Love of Christ are sometimes as it were too hard for them and overpower them untill they are sick of Love and do rejoyce with Joy unspeakable and full of Glory Neither is there any of them however condited with Afflictions or Mortifications but it is sweet unto them Prov. 27.7 Every thing that is wholsome Food that is good Nourishment though it be but bitter Herbs is sweet to him that is hungry And when by our Affections we have raised up in us a Spiritual Appetite unto heavenly things however any of them in their own nature or in their Dispensation may be bitter to Flesh and Blood as are all the Doctrines of the Cross they are all sweet unto us and we can tast how gracious the Lord is in them When the Soul is filled with earthly things the Love of this World or when the Appetite is lost by Spiritual Sickness or vitiated and corrupted by any prevalent Sin heavenly things are unsavoury and sapless or as Job speaks like the white of an Egg wherein there is no tast There may be in the Dispensation of the Word a Tast or pleasing Relish given unto the Fancy there may be so unto the notional Understanding when the Affections find no Complacency in the things themselves But unto them who are Spiritually Minded unto the Degree intended they are all sweet savoury pleasant the Affections tast them immediately as the Palate doth Meat 3 They are a just Repository of all Graces and therein the Treasury of the Soul There are Graces of the Spirit whose formal direct Residence is in the Understanding and the Will as faith it self And therein are all other Graces radically comprized they grow from the Root Howbeit the most of them have their principal Residence in the Affections In them are they preserved secure and ready for Exercise on all Occasions And when they are duely Spiritual there is nothing that tends to their Growth or Improvement to their cherishing or quickening which they stand in need of continually and which God hath made Provision for in his Word but they reaedily receive it lay it up keep and preserve it Hereby they come to be filled with Grace with all Graces for there is room in them for all the Graces of the Spirit to inhabit and do readily comply with the Light and Direction of Faith unto their Exercise When Faith discerns and determines that there is any thing to be done or suffered in a way of Duty unto the Glory of God the Affections thus disposed do not shut up or stifle the Graces that are in them but chcarefully offer them unto their proper Exercise There are some of those things which our Affections conformed unto Heavenly things will attain unto And thus it is with Affections Spiritually renewed by being fixed on things Spiritual and Heavenly they are more and more conformed unto them made like them and become more spiritual and heavenly themselves It is not thus with them whose Affections have only an Occasional Change wrought upon them by the meanes before described but are not Spiritually renewed Yea on the contrary such Persons do design to debate Spiritual things to bring down heavenly things into a Conformity with their Affections which however changed are not Spiritual but Carnal To evince this we may observe 1 These Affections are under the Light and Conduct of such Notions in the Mind and Understanding as do not give a clear distinct Representation of them in their own nature unto them For where they are not themselves Spiritually renewed there the Mind it self is Carnal and unrenewed And such a Mind discerneth not the things of God nor can do so because they are spiritually discerned They cannot be discerned aright in their own Beauty and Glory but in and by a spiritual saving Light which the Mind is devoid of And where they are not thus represented the Affections cannot receive or cleave unto them as they ought nor will ever be conformed unto them 2 Those Notions in such Persons are oft-times variously influenced and corrupted by Fancy and Imagination They are meerly puffed up in their Fleshly Minds that is they are filled with vain foolish proud Imaginations about spiritual things as the Apostle declares Col. 2.18 19. And the work of Fancy in a fleshly mind is to raise up such Images of Spiritual things as may render them suitable unto natural unrenewed Affections 3 This in the Progress of it produceth Superstition False Worship and Idolatry For they are all of them an Attempt to represent Spiritual things in a way suited unto carnal unrenewed Affections hence men suppose themselves to be excited by them unto Love Joy Fear Delight in the things themselves when they all respect that false Representation of them whereby they are suited unto them as Carnal These have been the Spring of all false Worship and Idolatry in the Christian World First The Mind and Affections have been changed and tinctured with Devotion by some of the meanes we have before insisted on Herein they will one way or other be exercised about Spiritual things and are ready to receive impressions from any thing that Superstition can impose upon them Secondly They are by Errour and false Information set at liberty from the onely Rule of their Actings and Exercise that is the Word of God Men satisfyed themselves that so their Affections were ingaged about things Spiritual and Heavenly it was no matter at all whether the way of their Exercise was directed by the Scripture or no. Having thus lost their Guide and their Way every Igâ—u Fatuus every wandring Meteor allures them to follow its Conduct into Foolish Superstitions Nothing almost is so ridiculous nothing so Horrid and difficult that they will not embrace under the notion of things Spiritual and Heavenly Thirdly The carnal Minds of men having no Proper Distinct apprehensions and notions of Spiritual things in their own Nature do Endeavour to present them under such â—otions and Images as may suit them unto their carnal unrenewed Affections For it is implanted a most indelâ—bly upon them that the end of all Knowledge of Spiritual things is to propose them unto the Embraces of