Psalmist My Heart is enditing a good matter I speak of the things which I have made touching the King He was meditating on Spiritual things on the things of the Person and Kingdom of Christ. Hence his Heart bubbled up as it is in the Original a good matter It is an Allusion taken from a quick Spring of living Waters From its own life and fulness it bubbles up the water that runs and flows from it So is it with these thoughts in them that are Spiritually minded There is a living fulness of Spiritual things in their minds and Affections that springeth up into holy thoughts about them From hence doth our Saviour give us the great Description of Spiritual life It is a Well of living Water springing up into everlasting life Joh. 4.12 The Spirit with his Graces residing in the Heart of a Believer are a Well of living Water Nor is it such a Well as content with its own fulness doth not of its own accord without any Instrument or pains in drawing send out its refreshing waters as it is with most Wells though of living Water For this is spoken by our Saviour in answer and opposition unto that Objection of the Woman upon this mention of giving living water v. 10. Sir saith she thou hast nothing to draw and the Well is deep whence wilt thou have this Water V. 11. True saith he such is the nature of this Well and Water dead earthly things They are of no use unless we have Instruments Lines and Buckets to draw withall But the living Water which I shall give is of another nature It is not water to be kept in a Pit or Cistern without us whence it must be drawn but it is within us and that not dead and useless but continually springing up unto the use and refreshment of them that have it For so is it with the Principle of the New Creature of the new Nature the Spirit and his Graces in the Hearts of them that do believe It doth of it self and from it self without any external Influence on it incline and dispose the whole Soul unto spiritual Actings that tend unto Eternal Life Such are the thoughts of them that are Spiritually minded They arise from the inward Principle Inclination and Disposition of the Soul are the bublings of this Well of living water they are the mindings of the Spirit So our Saviour describes them Matth. 12.35 A Good man out of the Good Treasure of the Heart bringeth forth Good things First the Man is Good as he said before make the Tree Good or the Fruit cannot be Good v. 33. He is made so by Grace in the Change and Renovation of his Nature For in our selves we are every way evil This Good man hath a Treasure in his Heart So all men have as the next words are the evil man out of the evil Treasure of the Heart And this is the great difference that is between men in this world Every man hath a Treasure in his Heart that is a prevailing inexhaustible Principle of all his actings and operations But in some this Treasure is Good in others it is Evil. That is the prevailing Principle in the Heart which carries along with it its dispositions and Inclinations is in some Good and gracious in others it is evil Out of this Good Treasure a Good man bringeth forth Good things The first opening of it the first bringing of it forth is by these thoughts The Thoughts that arise out of the Heart are of the same nature with the Treasure that is in it If the Thoughts that naturally arise and spring up in us are for the most part vain foolish sensual earthly selfish such is the Treasure that is in our Hearts and such are we But where the Thoughts that thus naturally proceed from the Treasure that is in the Heart are spiritual and holy it is an argument that we are spiritually minded Where it is not thus with our Thoughts they give no such Evidence as that enquired after Men may have Thoughts of spiritual things and that many of them and that frequently which do not arise from this Principle but may be resolved into two other Causes 1. Inward Force 2. Outward Occasions 1. Inward Force as it may be called This is by Convictions Convictions put a kind of a force upon the mind or an Impression that causeth it to act contrary unto its own habitual Disposition and Inclination It is in the Nature of water to descend But apply an Instrument unto it that shall make a compression of it and force it unto a vent it will fly upwards vehemently as if that were its natural motion But so soon as the force of the Impression ceaseth it returns immediately unto its own proper tendency descending towards its center So is it with mens Thoughts oft-times They are earthly their natural course and motion is downwards unto the Earth and the things thereof But when any efficacious Conviction presseth on the mind it forceth the egress of its Thoughts upwards towards Heavenly things It will think much and frequently of them as if that were their proper motion and Course But so soon as the Power of the Conviction decayes or wears off that the mind is no more sensible of its force and impression the thoughts of it return again unto their old Course and Track as the water tends downwards This State and frame is graphically described Psal. 78.35 36 37. When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their Rock and the high God their Redeemer Nevertheless they did but flatter him with their mouths and they lyed unto him with their tongues for their Heart was not right with him neither were they stedfast in his Covenant Men in Troubles Dangers Sickness Fears of Death or under effectual Conviction of Sin from the preaching of the Word will endeavour to think and meditate on spiritual Things Yea they will be greatly troubled that they cannot think of them more than they do and esteem it their folly that they think of any thing else But as freedom and Deliverance do approach so these thoughts decay and disappear The mind will not be compelled to give place unto them any more The Prophet gives the Reason of it Jer. 13.23 Can the Aethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed unto evil They have had another haunt been taught another course the habit and Inclination of the mind lyes another way and they will no longer tend towards spiritual things than an impression is on them from their Convictions And it is an Argument of very mean Attainments of a low and weak degree in this frame of heart or in our being spiritually minded when our Thoughts of spiritual things do rise or fall according unto renewed occasional Convictions If when we are under Rebukes from God in our Persons or Relations
Peace is some part of the work of the ensuing Discourse It may be it will be Judged but a Weak attempt as unto the attaining of that end But it cannot be denyed to have these two Advantages first that it is seasonable and secondly that it is sincerely intended And if it have this only successe that it may occasion others who have more Ability and opportunity then I have to bring in their Assistance for an opposition unto the vehement and Importunate insinuations of the World in these things to have an entertainment in the Minds of Professors this Labour will not be Lost. But things are come to that pass amongst us that unless a more than ordinary vigorous Exercise of the Ministry of the Word with other meanes appointed unto the same end be ingag'd in to recall Professors unto that strict Mortification that Sincerity of Conversation that seperation from the ways of the World that Heavenly Mindedness that Delight in the Contemplation of Spiritual things which the Gospel and the whole Nature of Christian Religion do require we shall loose the Glory of our Profession and leave it very uncertain what will be our Eternal Condition The same may be spoken concerning Love of the World as unto the Advantages and Emoluments which Men trust to attain unto themselves thereby This is that wiâ—h renders Men Earthly Minded and most remote from having their Conversations above In the pursuit of this Corrupt Affection do many Professors of Religion grow withering useless sapless giving no Evidence that the Love of God abideth in them On these and many other accounts do many Christians evidence themselves to be strangers from Spiritual Mindedness from a Life of Meditation and Holy Contemplation on things above Yet unless we are found in these things in some Good Measure no Grace will thrive or Flourish in us No Duty will be rightly Performed by us no Condition Sanctified or Improved nor are we Prepar'd in a due manner or made meet for the Inheritance of the Saints in Light Wherfore as was said to direct and provoke Men unto that which is the only remedy of all these Evils which alone is the meanes of giving them a view into and a fore tast of Eternal Glory Especially unto such who are in my own Condition namely in a very neer approach unto a Departure out of this World is the Design and Scope of the ensuing Discourse wiâ—h is recommended unto the Grace of God for the benefit of the Reader ROM viii 6. But to be Spiritually minded is Life and Peace CHAP. I. The Words of the Text explained THE Expression in our Translation sounds differently from that in the Original To be spiritually minded say we In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that in the former part of the Verse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to be carnally minded In the Margin we read the minding of the Flesh and the minding of the Spirit And there is great Variety in the rendring of the words in all Translations both ancient and modern Prudentia Sapientia Intelligentia Mens Cogitatio Discretio id quod Spiritus sapit the Wisdom the Vnderstanding the Mind the Thought or Contrivance the Discretion of the Spirit that which the Spirit savoureth are used to express it All our English Translations from Tindals the first of them have constantly used to be spiritually minded Neither do I know any words whereby the Emphasis of the Original considering the design of the Apostle in the place can be better expressed But the Meaning of the Holy Ghost in them must be further enquired into In the whole Verse there are two entire Propositions containing a double Antithesis the one in their Subjects the other in their Predicates And this Opposition is the highest and greatest that is beneath eternal Blessedness and Eternal Ruine The Opposite Subjects are the minding of the Flesh and the minding of the Spirit or the being carnally minded and spiritually minded And these two do constitute two States of Mankind unto the One of which every individual Person in the World doth belong And it is of the highest Concernment unto the Souls of men to know whetherof them they appertain unto As unto the Qualities expressed by the Flesh and the Spirit there may be a mixture of them in the same Persons at the same time there is so in all that are Regenerate For in them the Flesh lusteth against the Spirit and the Spirit lusteth against the Flesh and these are contrary Gal. 5.17 Thus different contrary actings in the same Subject constitute not distinct States But where either of them is predominant or hath a prevalent Rule in the Soul there it makes a different State This Distinction of States the Apostle expresseth v. 9. But ye are not in the Fesh but in the Spirit Some are in the flesh and cannot please God v. 8. They are after the flesh v. 5. they walk after the flesh v. 1. they live after the flesh v. 13. This is one State Others are in the Spirit v. 9. after the Spirit v. 5. walk after the Spirit v. 1. This is the other State The first sort are carnally minded the other are spiritually minded Unto One of these doth every living Man belong he is under the ruling Conduct of the Flesh or of the Spirit there is no middle state though there are different Degrees in each of these as to Good and Evil. The Difference between these two States is great and the distance in a manner infinite because an Eternity in Blessedness or Misery doth depend upon it And this at present is evidenced by the different Fruits and Effects of the Principles and their Operations which constitute these different States which is expressed in the Opposition that is between the Predicates of the Proposition For the minding of the Flesh is death but the minding of the Spirit is Life and Peace I. To be carnally minded is death Death as it is absolutely poenal is either Spiritual or Eternal The first of these it is formally the other meritoriously It is formally death spiritual for they that are carnally minded are dead in Trespasses and Sins Eph. 2.1 For those who fulfill the desires of the flesh and of the mind are by nature Children of wrath v. 3. are penally under the power of spiritual death They are dead in sins and the uncircumcision of the flesh Col. 2.13 And it is death eternal Meritoriously For if ye live after the flesh ye shall dye Rom. 8.13 as the Wages of Sin is death Chap. 6.23 The Reason why the Apostle denounces so woful a doom so dreadful a Sentence on the carnal mind he declares in the two next Verses For the carnal mind is Enmity against God for it is not subject unto the Law of God nor indeed can be so then they that are in the flesh cannot please God If it be thus with the Carnal mind it is no wonder that to be
carnally minded is death it is not meet it should be any thing else That which is Enmity against God is under the Curse of God In Opposition hereunto it is affirmed that to be spiritually minded or the minding of the Spirit is life and peace And these are the things which we are particularly to enquire into Namely What is this minding of the Spirit and then How it is Life and Peace 1. The Spirit in this Context is evidently used in a double sence as is usual where both the Holy Spirit himself and his Work on the Souls of men are related unto 1. The Person of the Spirit of God himself or the Holy Ghost is intended by it v. 9. If so be that the Spirit of God dwelleth in you And so also v. 11. The Spirit of him that raised up Jesus from the dead He is spoken of as the principal efficient Cause of all the spiritual Mercies and Benefits here and afterwards insisted on 2. It is used for the Principle of spiritual Life wrought in all that are regenerate by the Holy Ghost For that which is born of the Spirit is Spirit Joh. 3.6 It is most probable that the name Spirit is here used in the latter sense not for the Spirit-himself but for that which is born of the Spirit the Principle of spiritual Life in them that are born of God For it is in its Nature Actings Inclinations and Operations opposed unto the flesh v. 1.4 5 But the Flesh here intended is that inherent corrupt Principle of Depraved Nature whence all evil Actions do proceed and wherewith the Actions of all Evil Men are vitiated The Opposition between them is the same with that mentioned and declared by the Apostle Gal. 5.17 18 c. Wherefore the Spirit in this Place is the holy vital Principle of new Obedience wrought in the Souls of Believers by the Holy Ghost enabling them to live unto God 2. Unto this Spirit there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed which as we have intimated is translated with great Variety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the principal Power and Act of the mind It is its Light Wisdom Prudence Knowledge Understanding and Discretion It is not so with respect unto Speculation or Ratiocination meerly which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is its Power as it is practical including the habitual frame and Inclination of the Affections also It is its faculty to conceive of things with a delight in them and adherence unto them from that suitableness which it finds in them unto all its Affections Hence we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes to think that is to conceive and judge Rom. 12.3 Sometimes to set the Affections Col. 3.2 to have such an Apprehension of things as to cleave unto them with our Affections Sometimes to mind to mind earthly things Phil. 3.19 which includeth that relish and savour which the mind finds in the things it is fixed on No where doth it design a Notional Conception of things only but principally the engagement of the Affections unto the things which the mind apprehends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used expresseth the actual exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Power of the mind before described Wherefore the minding of the Spirit is the actual exercise of the mind as renewed by the Holy Ghost as furnished with a principle of spiritual life and light in its conception of spiritual things and the setting of its Affections on them as finding that relish and savour in them wherewith it is pleased and satisfied And something we must yet further observe to give light unto this Description of the minding of the Spirit as it is here spoken of 1. It is not spoken of absolutely as unto what it is in it self but with respect unto its Power and Prevalency in us significantly rendred to be spiritually minded that is to have the mind changed and renewed by a Principle of spiritual Life and Light so as to be continually acted and influenced thereby unto thoughts and Meditations of spiritual things from the Affections cleaving unto them with delight and satisfaction So on the contrary it is when Men mind earthly things From a Principle of love unto them arising from their suitableness unto their corrupt Affections their Thoughts Meditations and Desires are continually engaged about them Wherefore 2. Three things may be distinguished in the great Duty of being spiritually minded under which Notion it is here recommended unto us 1. The actual exercise of the Mind in its thoughts Meditations and desires about things spiritual and Heavenly So is it expressed in the Verse foregoing They that are after the flesh do mind the things of the flesh they think on them their contrivances are about them and their desires after them But they that are after the Spirit the things of the Spirit They mind them by fixing their Thoughts and Meditations upon them 2. The Inclination Disposition and frame of the mind in all its Affections whereby it adheres and cleaves unto spiritual things This minding of the Spirit resides habitually in the Affections Wherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit or the mind as renewed and acted by a spiritual Principle of light and life is the Exercise of its Thoughts Meditations and desires on spiritual things proceeding from the Love and delight of its Affections in them and engagement unto them 3. A Complacency of mind from that Gust Relish and Savour which it finds in spiritual things from their suitableness unto its Constitution Inclinations and desires There is a Salt in Spiritual things whereby they are condited and made savoury unto a renewed Mind though to others they are as the White of an Egge that hath no taste or savour in it In this Gust and Relish lyes the sweetness and satisfaction of spiritual Life Speculative Notions about Spiritual things when they are alone are drye sapless and barren In this Gust we taste by Experience that God is Gracious and that the Love of Christ is better than Wine or whatever else hath the most grateful relish unto a sensual Appetite This is the proper Foundation of the Joy which is unspeakable and full of Glory All these things do concurr in the minding of the Spirit or to constitute any Person spiritually minded And although the Foundation of the whole Duty included in it lyes in the Affections and their immediate Adherence unto spiritual things whence the Thoughts and Meditations of the mind about them do proceed yet I shall treat of the distinct Parts of this Duty in the Order layd down beginning with the Exercise of our Thoughts and Meditations about them For they being the first genuine Actings of the Mind according unto the Prevalency of Affections in it they will make the best and most evident discovery of what nature the Spring is from whence they do arise And I shall not need to speak
is pleased to grant us through Jesus Christ. And 2 It will fix our Thoughts and Affections upon the Grace and Love of God communicating such an inestimable Mercy unto us as is a Sense of his Love which is the only meanes for the Preservation of a Relish of it in our Hearts He who is in this Frame of Mind will remember call over and ruminate upon all such gracious Pledges of divine Favour as David is often remembring and calling over what he received in such Places as in the Land of the Hermonites and at the Hill Missar Psal. 42. This is the great way whereby this Treasure may be preserved 3 A Person so minded and he alone will have a due Valuation of such Intimations and Pledges of Divine Love Those who are full of other things whose Affections cleave unto them do never esteem Heavenly Mercies and Priviledges as they ought The full Soul loatheth the Honey-Comb And God is well pleased when an high Valuation is put upon his kindness as he is greatly provoked by the contrary Frame which indeed nothing but infinite Patience could bear withal It is an high Provocation of God when men are regardless of and unthankful for Outward temporal Mercies when they receive them and use them as if they were their own that they were Lords of them at least that they are due unto them Much more is he provoked with our regardlesness of the least of those Mercies which are the peculiar purchase of the Blood of his Son and the Effects of his Eternal Love and Grace He alone who is spiritually-Minded valueth prizeth and layes up these ininestimable Jewels in a due manner 4 Such Persons only know how to use and improve all Communications of a sense of Divine Love These things are not granted unto us to lye by us without any use of them They are gratious Provisions wherewith we are furnished to enable us unto all other Duties Conflicts and Tryals On all Occasions are they to be called over for our Spiritual Relief and Encouragement Hereby are they safely retained For in the due improvement of them they grow more bright in our Minds every day and are ready for use in which posture they are safely preserved But these things will yet be farther manifest in the Instances that ensue 2 This Frame of Mind casts out all Principles and Causes of Trouble and Disquietment which are inconsistent with Life and Peace There are in us by nature Principles of Contrariety and Opposition unto Spiritual Life and Peace with sundry things whose Abode and Prevalency in us is inconsistent with them I shall give only one or two Instances hereof 1 It will cast out all Filthiness and Superfluity of naughtiness from our Minds Without this we can receive no Benefit by the meanes of Grace nor perform any Duty in a right manner Jam. 1.27 This is that which stands in direct immediate Opposition and Contrariety unto our being spiritually Minded so as they can have no Consistency in the same Person And they Expel on another like heat and Cold. And where there is this Filthyness and Superfluity of Naughtiness there is neither Life nor Peace Unclean Lusts of the Flesh or of the Spirit working tumultuating acting themselves in the Minds of Men will not suffer either the Life of Holiness to flourish in them or any solid Peace to abide with them The Soul is weakned by them as unto all Spiritual Actings and made like a troubled Sea that cannot rest whose Waters cast up mire and dirt Where they are absolutely predominant there is an Hell within of Darkness Confusion and Enmity against God preparing men for an Hell of Punishment without unto Eternity And according as they remain or have any Prevalency in us so are Spiritual Life and Peace impaired and obstructed by them Now the very nature of this Grace and its universal Exercise is suited to the casting out of all the Relicks of this Filthiness and Supersfluity of Naughtiness It brings in a Principle into the Mind directly contrary unto that from whence they do proceed All the Actings of it which we have described lie in direct tendency unto the Extirpation of these Causes of Filthiness which ruine Life and Peace nor will they by any other way be cast out If the Mind be not Spiritual it will be carnal if it mind not Things above it will not fix it self inordinately on things below 2 That Disorder which is by nature in the Affections and Passions of the Mind which is directly opposite unto spiritual Life and Peace is cast out or cured hereby It is a blessed Promise of the times of the New Testament of the Kingdom and Rule of Christ that through the Efficacy of Gospel Grace The Lion shall lye down with the Lamb and the Leopard with the Kid Isaiah 11.6 Persons of the most intemperate and outragious Passions shall be made meek and lovely Where this is not in some measure effected according unto the Degrees of the Prevalency of such Passions in us we have not been made Partakers of Evangelical Grace It were an easy Task to demonstrate how the Disorder of our Affections and Passions is destructive of Spiritual Life and Peace The Contrariety that is in them and Contradiction unto one another their Violence Impetuousness and Restlesness their readiness to receive and take in Provocations on all Occasions and frequently on none at all but what Imagination presents unto them are sufficient Evidences hereof Can we think that Life and Peace do inhabit that Soul wherein Anger Wrath Envy Excess in Love unto earthly things no dwell and on all Occasions exert themselves there where there is a continual Tumult Fighting and Rebellion as there is where the Passions of the Mind are not under the Conduct of Reason nor of Grace The Nature and principal Effect of this spiritual Mindedness is to bring all the Affections and Passions of our Minds into that holy Order wherein they were created This was that uprightness wherein God made us namely the whole blessed Order of all the Powers Faculties and Affections of our Souls in all their Operations in order unto our living unto God And this is restored unto us by this Grace this Duty of being Spiritually Minded And wherein it falls short of that Perfection which we had originally for the remainders of that Disorder which befell us by Sin will still in part continue it is recompenced by the Actings of that new Principle of Gospel Grace which is exercised in it For every Act of of our Affections towards God in the Power of Grace exceeds and is of another nature above that we could do or attain unto in the State of nature uncorrupted Hereby are Life and Peace brought into our Souls and preserved in them 3 It is that whereby our Hearts and Minds are taken off from the World and all inordinate Love thereunto Where this is in prevalent Degree there is neither Life nor Peace And every
Nature and compliant with its inclinations Wherefore these Thoughts give the best measure of the frame of our Minds and Hearts I mean such as are Voluntary such as the mind of its own accord is apt for inclines and ordinarily betakes it self unto Men may have a multitude of Thoughts about the Affairs of their Callings and the Occasions of life which yet may give no due measure of the inward frame of their Hearts So men whose calling and work it is to study the Scripture or the things revealed therein and to preach them unto others cannot but have many Thoughts about Spiritual things and yet may be and oftentimes are most remote from being spiritually minded They may be forced by their Work and Calling to think of them early and late Evening and Morning and yet their Minds be no way rendred or proved Spiritual thereby It were well if all of us who are Preachers would diligently examine our selves herein So is it with them who oblige themselves to read the Scripture it may be so many Chapters every day notwithstanding the diligent performance of their Task they may be most remote from being spiritually minded See Ezek. 33.31 But there is a certain Track and Course of Thoughts that men ordinarily betake themselves unto when not affected with present Occasions If these be vain foolish Proud Ambitious sensual or filthy such is the mind and its frame If they be Holy Spiritual and Heavenly such may the frame of the mind be judged to be But these things must be more fully explained It is the great Character and description of the frame of mens minds in an unregenerate Condition or before the Renovation of their Natures That every Imagination of the Thoughts of their Hearts are only evil continually Gen. 6.5 They are continually coyning Figments and Imaginations in their Hearts stamping them into Thoughts that are vain foolish and wicked All other Thoughts in them are occasional these are the natural genuine product of their Hearts Hence the clearest and sometimes first discovery of the bottomless evil Treasure of filth folly and wickedness that is in the Heart of man by nature is from the innumerable multitude of evil Imaginations which are there coyned and thrust forth every day So the wicked are said to be like the troubled Sea when it cannot rest whose waters cast up mire and dirt Isa. 57.20 There is a fulness of evil in their Hearts like that of water in the Sea This fulness is troubled or put into continual Motion by their Lusts and impetuous desires Hence the mire and dirt of evil Thoughts are continually cast up in them It is therefore evident that the Predominancy of Voluntary thoughts is the best and most sure indication of the inward frame and State of the mind For if it be so on the one side as unto the Carnal mind it is so on the other as unto the Spiritual Wherefore to be spiritually minded in the first place is to have the Course and Stream of those Thoughts which we ordinarily retreat unto which we approve of as suited unto our Affections to be about spiritual things Therein consists the minding of the Spirit But because all men unless horribly profligate have thoughts about spiritual things yet we know that all men are not spiritually minded we must consider What is required unto such Thoughts to render them a certain Indication of the state of our minds And there are these three things required hereunto 1. That they be natural arising from our selves and not from outward occasions The Psalmist mentions the inward thoughts of men Psal. 49.11 64.6 But whereas all thoughts are the inward Acts of the mind it should seem that this expression makes no distinction of the especial kind of Thoughts intended from those of another sort But the difference is not in the formal Nature of them but in the Causes Springs and Occasions Inward thoughts are such as arise meerly and solely from mens inward Principles Dispositions and Inclinations that are not suggested or excited by any outward Objects Such in wicked men are those actings of their Lusts whereby they entice and seduce themselves Jam. 1.14 Their Lusts stir up thoughts leading and encouraging them to make Provision for the flesh These are their inward Thoughts Of the same Nature are those thoughts which are the minding of the Spirit They are the first natural egress and genuine acting of the habitual disposition of the Mind and Soul Thus in Covetous men there are two sorts of thoughts whereby their Covetousness acts it self First Such as are occasioned by outward Objects and Opportunities So it was with Achan Josh. 7.21 When saith he I saw among the Spoyls a goodly Babylonish Garment and two hundred Shekels of Silver and a Wedge of Gold then I coveted them His sight of them with an Opportunity of possessing himself of them excited covetous thoughts and desires in him So is it with others every day whose Occasions call them to converse with the Objects of their Lusts. And some by such Objects may be surprized into Thoughts that their minds are not habitually inclined unto And therefore when they are known it is our duty to avoid them But the same sort of Persons have thoughts of this nature arising from themselves only their own dispositions and inclinations without any outward Provocations The vile Person will speak villany and his heart will work iniquity Isa. 32.6 And this he doth as the liberal deviseth liberal things v. 8. from his own disposition and inclination he is contriving in his thoughts how to act according to them So the Vnclean Person hath two sorts of thoughts with respect unto the satisfaction of his Lusts. First Such as are occasioned in his mind by the external Objects of it Hereunto Stage-playes Revellings Dancings with the Society of bold Persons Persons of corrupt Communication do contribute their wicked Service For the avoidance of this Snare Job made a Covenant with his Eyes Chap. 31.1 And our Saviour gives that holy Declaration of the evil of it Mat. 5.28 But he hath an habitual Spring of these thoughts in himself constantly enclining and disposing him thereunto Hence the Apostle Peter tells us that such Persons have eyes full of an Adulteress that cannot cease from sin 2 Ep. 2.14 Their own Affections make them restless in their thoughts and contrivances about sin So is it with them who are given to excess in Wine or strong Drink They have pleasing thoughts raised in them from the Object of their lust represented unto them Hence Solomon gives that advice against the Occasion of them Prov. 23.31 But it is their own habitual disposition which carries them unto pleasing thoughts of the satisfaction of their Lusts which he describes v. 34 35. So is it in other Cases The thoughts of this latter sort are mens inward thoughts and such must these be of Spiritual things whence we may be esteemed spiritually minded Psal. 45.1 Saith the
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
reckon that the Sufferings of this present time are not to be compared with the Glory that shall be revealed in us there is no comparison between them as if one had as much Evil and Misery in them as the other hath of Good and Blessedness as though his State was any way to be complained of who must undergo the one whilest he hath an interest in the other or as though to escape the one he hazard the enjoyment of the other It is inseparable from our Nature to have a fear of and aversation from great distressing Sufferings that are above the power of Nature to bear Even our Lord Jesus himself having taken on him all the sinless Properties of our Natures had a fear and aversation though holy and gracious with respect unto his own Those who through a stout-heartedness do contemn them before their Approach boasting in themselves of their Abilities to undergo them censuring such as will not unadvisedly engage in them are such as seldom glorify God when they are really to conflict with them Peter alone trusted unto himself that he would not forsake his Master and seemed to take the Warning ill that they should all do so and he alone denyed him All Church Stories are filled with Instances of such as having born themselves high before the Approach of Trials have shamefully miscarried when their Trials have come Wherefore it is moreover allowed unto us to use all lawfull means for the avoiding of them Both Rules and Examples of the Scripture give sufficient warranty for it But there are Times and Seasons wherein without any Tergiversation they are to be undergone unto the Glory of God and in the discharge of our Duty confessing Christ before men as we would be owned by him before his Father in Heaven All things do now call us to prepare for such a season to be Martyrs in Resolution though we should never really lose our lives by Violence Nothing will give us this Preparation but to have our minds exercised in the Contemplation of Heavenly things of things that are Invisible and Eternal He who is thus Spiritually Minded who hath his Thoughts and Affections set on things above will have alwayes in a Readiness what to oppose unto any circumstance of his Sufferings Those views which such an one hath had by Faith of the increated Glories above of the things in Heavenly Places where Christ sits at the right hand of God of the Glory within the Vail whereby they have been realized and made present unto his Soul will now visit him every moment abide with him continually and put forth their efficacy unto his supportment and refreshment Alas what will become of many of us who are grovelling continually on the Earth whose Bellies cleave unto the Dust who are strangers unto the Thoughts of Heavenly Things when distressing troubles shall befall us Why shall we think that refreshing Thoughts of things above will then visit our Souls when we resisted their admittance in dayes of Peace Do you come to me in your distress saith Jepthe when in the time of your Peace you drove me from you When we would thus think of Heavenly things to our Refreshment we shall hardly get them to make an abode with us I know God can come in by the mighty Power of his Spirit and Grace to support and comfort the Souls of them who are called and even surprized into the greatest of Sufferings Yet do I know also that it is our Duty not to Tempt him in the neglect of the ways and means which he hath appointed for the communication of his Grace unto us Our Lord Jesus Christ himself as the Author and finisher of our Faith for the Joy that was set before him endured the Cross and despised the Shame Heb. 12.2 His Mediatory Glory in the Salvation of the Church was the Matter of the Joy set before him This he took the view and prospect of in all his Sufferings unto his Refreshment and Supportment And his Example as the Author and finisher of our Faith is more efficaciously instructive than any other Rule or Precept Eternal Glory is set before us also It is the Design of Gods Wisdom and Grace that by the contemplation of it we should relieve our selves in all our Sufferings yea and rejoyce with Joy unspeakable and full of Glory How many of those blessed Souls now in the enjoyment of God and Glory who passed through fiery Trials and great Tribulations were enabled to sing and rejoyce in the Flames by a Prepossession of this Glory in their Minds through Believing yea some have been so filled with them as to take off all sence of pain under the most exquisite Tortures When Stephen was to be Stoned to encourage him in his Sufferings and comfort him in it the Heavens were opened and he saw Jesus standing at the right hand of God Who can conceive what contempt of all the Rage and madness of the Jews what a neglect of all the pains of Death this view raised his holy Soul unto To obtain therefore such views frequently by Faith as they do who are truely Spiritually minded is the most effectual way to encourage us unto all our Sufferings The Apostle gives us the force of this encouragement in a comparison with Earthly things 1 Cor. 9.25 Every man who striveth for the mastery is temperate in all things Now they do it to obtain a corruptible Crown but we an incorruptible If men when a corruptible Crown of vain Honour and Applause is proposed unto them will do and endure all that is needfull for the Attainment of it and relieve themselves in their hardships with Thoughts and Imaginations of attaining it grounded on uncertain hopes shall not we who have a Crown immortal and invisible proposed unto us and that with the highest assurance of the enjoyment of it chearfully undergo endure and suffer what we are to go through in the way unto it 4. This is the most effectual Means to wean the heart and affections from things here below to keep the mind unto an undervaluation yea a Contempt of them as occasion shall require For there is a season wherein there is such a contempt required in us of all Relations and enjoyments as our Saviour calleth the hating of them that is not absolutely but comparatively in comparison of him and the Gospel with the Duties which belong unto our Profession Luke 14.26 If any man come to me and hate not Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple Some I fear if they did but consider it would be apt to say This is an hard saying who can bear it and others cry out with the Disciples in another case Lord who then can be saved But it is the Word whereby we must be judged nor can we be the Disciples of Christ on any other Terms But here in an especial manner lyes the wound and weakness of
and make our Souls meet for the Reception and entertainment of him Wherefore 3. Our want of experience in the power of this Holy entercourse and communion with Christ ariseth principally from our Defect in this Duty I have known one who after a long Profession of Faith and Holiness fell into great Darkness and distress meerly on this account that he did not experience in himself the Sweetness Life and Power of the Testimonies given concerning the real Communications of the Love of Christ unto and the intimation of his Presence with Believers He knew well enough the Doctrine of it but did not feel the Power of it at least he understood there was more in it than he had experience of God carryed him by Faith through that Darkness but taught him withal that no sence of these things was to be let into the Soul but by constant Thoughtfulness and Contemplations on Christ. How many blessed visits do we lose by not being exercised unto this Duty See Cant. 5.1 2 3. Sometimes we are busie sometimes careless and negligent sometimes slothful sometimes under the power of Temptations so that we neither enquire after nor are ready to receive them This is not the way to have our Joyes abound Again I speak now with especial respect unto him in Heaven The Glory of his Presence as God and Man eternally united the Discharge of his Mediatory Office as he is at the right hand of God the Glory of his present acting for the Church as he is the Minister of the Sanctuary and the true Tabernacle which God hath fixed and not Man the Love Power and Efficacy of his Intercession whereby he takes care for the Accomplishment of the Salvation of the Church the approach of his Glorious coming unto Judgment are to be the Objects of our daily Thoughts and Meditations Let us not mistake our selves To be spiritually minded is not to have the Notions and Knowledge of spiritual things in our minds it is not to be constant no not to abound in the performance of Duties both which may be where there is no Grace in the Heart at all It is to have our Minds really exercised with delight about Heavenly things the things that are above especially Christ himself as at the right hand of God Again So think of eternal things as continually to lay them in the Ballance against all the sufferings of this Life This use of it I have spoken unto somewhat before and it is necessary it should be pressed upon all occasions It is very probable that we shall yet suffer more than we have done Those who have gone before us have done so it is foretold in the Scripture that if we will live Godly in Christ Jesus we must do so we stand in need of it and the World is prepared to bring it on us And as we must suffer so it is necessary unto the Glory of God and our own Salvation that we suffer in a due manner Meer sufferings will neither commend us unto God nor any way advantage our own Souls When we suffer acording to the will of God it is an eminent Grace Gift and Priviledge Psal. 1.29 But many things are required hereunto It is not enough that men suppose themselves to suffer for Conscience sake though if we do not so all our sufferings are in vain Nor is it enough that we suffer for this or that way of Profession in Religion which we esteem to be true and according to the Mind of God in opposition unto what is not so The Glory of Sufferings on these accounts solely hath been much sullied in the dayes wherein we live It is evident that Persons out of a natural Courage accompanied with deep radicate perswasions and having their minds influenced with some sinister ends may undergo things hard and difficult in giving Testimony unto what is not according to the Mind of God Examples we have had hereof in all Ages and in that wherein we live in an especial manner See 1 Pet. 4.14 15 16. We have had enough to take off all paint and appearance of Honour from them who in their sufferings are deceived in what they profess But men may from the same Principles suffer for what is indeed according to the Mind of God yea may give their bodyes to be burned therein and yet not to his Glory nor their own eternal Advantage Wherefore we are duely to consider all things that are requisite to make our sufferings acceptable unto God and honourable unto the Gospel I have observed in many a frame of Spirit with respect unto sufferings that I never saw good event of when it was tryed to the uttermost Boldness confidence a pretended contempt of hardships and scorning other men whom they suppose defective in these things are the Garments or Livery they wear on this Occasion Such Principles may carry men out in a bad Cause they will never do so in a good Evangelical Truth will not be honourably witnessed unto but by Evangelical Graces Distrust of our selves a due apprehension of the nature of the evils to be undergone and of our own frailty with continual Prayers to be delivered from them or supported under them and prudent care to avoid them without an inroad on conscience or neglect of Duty are much better preparations for an entrance into a state of Suffering Many things belong unto our Learning aright this first and last Lesson of the Gospel namely of bearing the Cross or undergoing all sorts of sufferings for the Profession of it But they belong not unto our present Occasion This only is that which we now press as an evidence of our sincerity in our sufferings and an effectual means to enable us chearfully to undergo them which is to have such a continual prospect of the future state of Glory so as to lay it in the Ballance against all that we may undergo For 1. To have our Minds filled and possessed with Thoughts thereof will give us an Alacrity in our entrance into sufferings in a way of Duty Other considerations will offer themselves unto our Relief which will quickly fade and disappear They are like a Cordial Water which gives a little Relief for a Season and then leaves the Spirits to sink beneath what they were before it was taken Some relieve themselves from the consideration of the Nature of their Sufferings they are not so great but that they may conflict with them and come off with safety But there is nothing of that kind so small which will not prove too hard and strong for us unless we have especial Assistance Some do the same from their Duration they are but for ten dayes or six months and then they shall be free Some from the Compassion and esteem of Men. These and the like considerations are apt to occur unto the minds of all sorts of Persons whether they are spiritually minded or no. But when our Minds are accustomed unto Thoughts of the Glory that shall be
two things that the weaker sort of Believers may be exercised with in their Thoughts of the Divine Being and Existence which may occasion them some trouble 1. Sathan knowing the weakness of our Minds in the immediate Contemplation of things infinite and incomprehensible will sometimes take advantage to insinuate blasphemous Imaginations in opposition unto what we would fix upon and relieve our selves withal He will take that very time trusting unto our weakness and his own methods of subtilty to suggest his Temptations unto Atheism by insnaring Enquiries when we go about to refresh our Souls with Thoughts of the Divine Being and Excellencies But is there a God indeed How do you know that there is a God and may it not be otherwise will be his language unto our minds For from his first Temptation by way of an ensnaring Question Yea and hath God said it ye shall not eat of every Tree of the Garden he proceeds still much in the same methods So he did with our Saviour himself If thou be the Son of God Is there a God how if there should be none In such a case the Rule is given us by the Apostle Above all take the shield of Faith whereby ye shall be able to quench all the fiery darts of the Wicked Eph. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wicked one that is the Devil And two wayes will Faith Act it self on this occasion 1. By a speedy rejection of such Diabolical Suggestions with detestation So did our Saviour in a case not unlike it Get thee behind me Sathan Wherefore if any such Thoughts are suggested or seem to arise in your minds know assuredly that they are no less immediately from the Devil than if he personally stood before you and visibly appear'd unto you if he did so there is none of you but would arm your selves with an utter defiance of what he should offer unto you It is no less necessary on this occasion when you may feel him though you see him not Suffer not his fiery darts to abide one moment with you entertain no parly or dispute about them reject them with indignation and strengthen your rejection of them with some pertinent testimony of Scripture as our Saviour did If a man have a Granado or Fire-ball cast into his Cloaths by his Enemy he doth not consider whether it will burn or no but Immediately shakes it off from him Deal no otherwise with these fiery darts lest by their abode with you they inflame your Imagination unto greater disturbance 2. In case they utterly depart not upon this Endeavour for their exclusion and casting out return immediately without further dispute unto your own Experience When the Devil hath ask'd you the Question if you answer him you will be ensnar'd but if thereon you ask your selves the Question and apply your selves unto your own experience for an answer unto it you will frustrate all his designs There are Arguments to be taken as was said from the Light of Nature and Reason in its proper exercise sufficient to defeat all Objections of that kind But these are not our proper weapons in case of our own Temptation which alone is now under Consideration It requires longer and more sedate reasonings than such a state will admit of nor is it a Sanctified medium for our Relief It is what is suited unto suggestions on the occasion of our Meditations that we enquire after In them we are not to argue on such Principles but to take the shield of Faith to Quench these fiery darts And if on such occasions Sathan can divert us into long disputes about the Being of God he hath his end by carrying us off from the meditation on him which we did design and after a while he will prevail to make it a common road and trade that no sooner shall we begin to think of God but immediately we must dispute about his Being Therefore the way in this case for him who is really a Believer is to retreat immediately unto his own Experience which will pour shame and contempt on the suggestions of Sathan There is no Believer who hath knowledge and time to exercise the wisdom of Faith in the consideration of himself and of Gods dealings with him but hath a witness in himself of his eternal Power and Godhead as also of all those other Perfections of his Nature which he is pleased to manifest and glorify by Jesus Christ. Wherefore on this suggestion of Sathan that there is no God he will be able to say that he might better tell me that I do not Live nor Breathe that I am not fed by my Meat nor warm'd by my Cloaths that I know not my self nor any thing else For I have spiritual sence and experience of the contrary like him of old who when a cunning Sophister would prove unto him by Syllogisms that there was no such thing as motion he gave no answer unto his Arguments but Rose up and walked How often will he say have I had experience of the power and presence of God in Prayer as though I had not only heard of him by the hearing of the ear but also seen him by the seeing of the eye How often hath he put forth his Power and Grace in me by his Spirit and his Word with an uncontrollable Evidence of his Being Goodness Love and Grace How often hath he refreshed my Conscience with the sense of the pardon of sin speaking that peace unto my Soul which all the world could not communicate unto me In how many afflictions dangers troubles hath he been a present help and relief what sensible Emanations of Life and Power from him have I obtain'd in Meditation on his Grace and Glory As he who had been blind answered the Pharisees unto their ensnaring captious questions Be it what it will One thing I know that whereas I was blind now I see Whatever saith such a Soul be in this Temptation of Sathan one thing I know full well that whereas I was dead I am alive whereas I was blind now I see and that by an effect of divine power This shield of Faith managed in the hand of Experience will quench the fiery darts of Sathan and he will fall under a double defeat 1. His Temptations will be repell'd by the proper way of resistance whereon he will not only desist in his Attempt but even fly from you Resist the Devil saith the Apostle and he will fly from you He will not only depart and cease to trouble you but will depart as one defeated and confounded And it is for want of this resistance lively made use of that many hang so long in the Bryars of this Temptation 2. Recalling the Experiences we have had of God will lead us unto the exercise of all kind of Graces which is the greatest disappointment of our Adversary 2. In Thoughts of the Divine Being and Existence we are apt to be at a loss to be as it were overwhelmed in
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
because this is an Enquiry of great Importance and is of great use to be stated in other cases as well as that before us I shall treat of it by it self in the ensuing Chapter that the Reader may the more distinctly comprehend it both in the Nature of the Doctrine concerning it and in the place it holds in our present Discourse CHAP. XV. Delight of Believers in the Holy Institutions of Divine Worship The Grounds and Reasons thereof The Evidence of being Spiritually-Minded thereby c. THat all true Believers whose Minds are Spiritually renewed have a singular Delight in all the Institutions and Ordinances of Divine Worship is fully evident both in the Examples of the Saints in the Scripture and their own Experience which they will never forego For this hath been the greatest Cause of their suffering Persecution and Martydom it self in all Ages of the Primitive Christians under the Power of the Pagan Emperours or the Witnesses for Christ under the Antichristian Apostacy would or could have omitted the Observance If them according to the Advice and practice of the Gnosticks they might have escaped the rage of their Adversaries But they loved not their Lives in comparison unto that delight which they had in the Observance of the Commands of Christ as unto the Duties of Evangelical Worship David gives us frequently an Instance hereof in himself Psal. 42.1 2 3 4. As the Hart panteth after the Water-Brooks so panteth my Soul after thee O God My Soul thirsteth for God for the living God When shall I come and appear before God My tears have been my Meat day and night while they continually say unto me Where is thy God When I remember these things I pour out my Soul in me for I had gone with the multitude I went with them to the House of God with the voice of Joy and Praise with a multitude that kept Holy-Day Psal. 63.1 2 3 4 5. O God thou art my God early will I seek thee my Soul thirsteth for thee my Flesh longeth for thee in a dry and thirsty Land where no Water is To see thy Power and thy Glory so as I have seen thee in thy Sanctuary Because thy Loving Kindness is better than Life my Lips shall praise thee Thus will I bless thee while I live I will lift up my hands in thy Name My Soul shall be satisfyed as with Marrow and Fatness and my Mouth shall praise thee with joyful Lips Psal. 84.1 2 3 4. How amiable are thy Tabernacles O Lord of Hosts My Soul longeth yea even fainteth for the Courts of the Lord my Heart cryeth out for the Living God Yea the Sparrow hath found an house and the Swallow a Nest for her self where she may lay her Young even thy Alters O Lord of Hosts my King and my God Blessed are they that dwell in thy House they will be still praising thee Selah But a greater than David is here Our Lord Jesus Christ himself did upon all Occasions declare his Delight in and Zeal for all the Ordinances of Divine Worship which was then in force by Vertue of Divine Institution and Command For although he severely reproved and rejected whatever men had added thereunto under the Pretence of a Supererogating Strictness or outward Order laying it all under that dreadful Sentence Every Plant which my Heavenly Father hath not Planted shall be plucked up and so cast into the Fire yet as unto what was of Divine Appoinment his delight therein was singular and exemplary unto all his Disciples With respect hereunto was it said of him that the Zeale of God's House had eaten him up by reason of the Affliction which he had in his Spirit to see the Worship of it neglected polluted and despised This caused him to cleanse the Temple the Seat of Divine Worship from the Pollutors and Pollutions of it not long before his Sufferings in the Face and unto the high provocation of all his Adversaries So with earnest desire he longed for the Celebration of his last Passeover Luk. 22.15 With desire have I desired to eat this Passeover with you before I suffer And it is a sufficient Evidence of the Frame of Spirit and Practice of his Disciples afterwards In reference to the Duties of Evangelical Worship by his Appointment that the Apostle gives it as an assured Token of an unsound Condition and that which tendeth to final cursed Apostacy when any fall into a neglect of them Heb. 10.25 26 27. These things are manifest and unquestionable But our present enquiry is only what it is which Believers do so delight in in the Ordinances and Institutions of Divine Gospel Worship and what it is that ingageth their Hearts and Minds into a diligent Observance of them as also how and wherein they do exercise their Love and Delight And I say in general that their Delight in all Ordinances of Divine Worship as is evident in the Testimonies before produced is in Christ himself or God in Christ. This alone is that which they seek after cleave unto and are satisfyed withall They make use of the Streams but only as means of Communication from the Spring When men are really renewed in the Spirit of their Minds it is so Their regard unto Ordinances and Duties of divine Worship is as they are appointed of God a Blessed means of Communion and Intercourse between himself in Christ and their Souls By them doth Christ Communicate of his Love and Grace unto us in and by them do we act Faith and Love on him It is the Treasure hid in the Field which when a man hath found he purchaseth the whole Field but it is that he may enjoy the Treasure which is hid therein Mat. 13.14 This Field is the Gospel and all the Ordinances of it This men do purchase sometimes at a dear rate even with the loss of all they enjoy But yet if they obtain nothing but the Field they will have little cause to rejoyce in their bargain It is Christ the Treasure alone that Pearl of Price that will eternally inrich the Soul The Field is to be used only as to find and dig up the Treasure that is in it It is I say Christ alone that in the preaching of the Gospel renewed Affections do cleave unto as the Treasure and unto all other things according as their Relation is unto him or they have a participation of him Wherefore in all Duties of Religion in all Ordinances of Worship their Enquiry is after him whom their Souls do love Cant. 1.7 But yet we must treat more particularly and distinctly of these things Those whose Affections are Spiritually renewed do love adhere unto and delight in Ordinances of Divine Service and Duties of Worship on the grounds and reasons ensuing First In general they do so as they find Faith and Love and Delight in God through Christ excited and acted in and by them This is their first and immediate End in their Institution It is a pernicious
in them and dis-esteem the chiefest Benefit which is to be obtained by them whence should Zeal for them delight in them or diligence in attendance unto them arise Let not any please themselves under the Power of such decayes they are Indications of their Inward Frame and those infallible Such Persons will grow cold careless and negligent as unto the Duties of publick Worship they will put themselves neither to Charge nor Trouble about them every Occasion of Life diverts them and finds ready Entertainment in their Minds And when they do attend upon them it is with great Indifferency and Unconcernedness Yet would they have it thought that all is still well within as ever it was they have as good a respect unto Religion as any But these things openly discover an ulcerous Disease in the very Souls of Men as evidently as if it were written on their Foreheads what ever they pretend unto the contrary they are under the Power of woful Decayes from all due regard unto Spiritual and Eternal Things And I would avoid the Society of such Persons as those who carry an infectious Disease about them unless it were to help on their Cure But herein it is that Affections Spiritually renewed do manifest themselves When we do delight in and value the Duties of Gods Worship because we find by Experience that they are and have been unto us meanes of communicating a Sense and renewed Pledges of the Love of God in Christ with all the Benefits and Priviledges which depend thereon then are our Affections renewed in and by the Holy Ghost Secondly They come for Supplies of Internal Sanctifying strengthning Grace This is the second great Design of Believers in their Approaches unto God in his VVorship The want hereof as unto Measures and Degrees they find in themselves and are sensible of it Yea therein lyes the great Burden of the Souls of Believers in this VVorld All that we do in the Life of God may be referred unto two Heads First The Observance of all Duties of Obedience And Secondly The Conflict with and Conquest over Temptations About these things are we continually exercised Hence the great thing which we desire labour for and pant after is Spiritual Strength and Ability for the Discharge of our selves in a due manner with respect unto these things This is that which every true Believer groaneth after in the inward Man and which he preferreth infinitely above all Earthly Things So he may have Grace sufficient in any competent measure for these ends let what will befal him he desireth no more in this VVorld God in Christ is the only Fountain of all this Grace There is not one Drachm of it to be obtained but from him alone And as he doth communicate it unto us of his own Soveraign Goodness and Pleasure so the ordinary way and meanes whereby he will do it are the Duties of his Worship Isaiah 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 fail 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 they shall walk and not faint All Grace and Spiritual Strength is originally seated in the nature of God v. 28. But what relief can that afford unto us who are weak feeble fainting He will act suitably unto his nature in the Communication of this Grace and Power v. 29. But how shall we have an Interest in this Grace in these Opperations wait on him in the Ordinances of his Worship v. 31. The Word as Preached is the Food of our Souls whereby God administreth Growth and Strength unto them Joh. 17.17 1 Pet. 2.23 Desire sayeth he the sincere Milk of the Word that ye may grow thereby But what Encouragement have we thereunto if so be sayeth he you have tasted that the Lord is gracious If in and by the Dispensation of this Word you have had Experience of the Grace the Goodness the Kindness of God unto your Souls you cannot but desire it and delight in it And otherwise you will not do so When men have fate some good while under the Dispensation of the VVord and in the enjoyment of other Ordinances without tasting in them and by them that the Lord is gracious they will grow weary of it and them Wherefore Prayer is the way of his Appointment for the Application of our Souls unto him to obtain a Participation of all needful Grace which therefore he hath proposed unto us in the Promises of the Covenant that we may know what to ask and how to plead for it In the Sacraments the same Promises are seal'd unto us and the Grace represented in them effectually exhibited Meditation confirms our Souls in the Exercise of Faith about it and is the especial Opening of the Heart unto the Reception of it By these meanes I say doth God communicate all Supplies of renewing strengthening and sanctifying Grace unto us that we may live unto him in all Holy Obedience and be able to get the Victory over our Temptations Under this Apprehension do Believers approach unto God in the Ordinances of his Worship They come unto them as the meanes of Gods Communication unto their Souls Hence they cleave unto them with Delight so far as their Affections are renewed So the Spouse testifyeth of her self I sate down under his Shadow with great Delight Cant 2.3 In these Ordinances is the protecting refreshing Presence of Christ. This she rested in with great Delight As they come unto them with these Designs and Expectations so they have Experience of the Spiritual Benefits and Advantages which they receive by them which more and more engageth them unto them in their Affections and Delights All these things those who have a Change wrought in their Affections but not a Spiritual Renovation are Strangers unto They neither have the Design before mentioned in coming to them nor the Experience of this Efficacy now proposed in their Attendance on them But these Benefits are great as for Instance when Men find the worth and Effect of the Word Preached on their Souls in its enlightning refreshing strengthening transforming Power when they find their Hearts warmed their Graces excited and strengthened the Love of God improved their Disponding Spirits under Trials and Temptations relieved their whole Souls gradually more and more Conformed unto Christ when they find themselves by it extricated out of Snares Doubts Fears Temptations and brought unto Satisfaction and Rest they cannot but delight in the Dispensation of it and rejoyce in it as the Food of their Souls And it is a great Hinderance unto the Encrease of Spiritual Life and
Mind is accompanied For First It is that which of all things the Lord Christ is most displeased with in Churches or Professors He pitties them in their Temptations he suffers with them in their Persecution he interceeds for them on their Surprizal but threatens them under their Spiritual Decayes Rev. 2.4 5. Chap. 3.2 This he cannot bear with as that which both reflects Dishonour upon himself and which he knows to be ruinous unto those in whom it is He will longer bear with them who are utterly dead than with those who abide under these Decayes Rev. 3.15 16. This is the only Case wherein he threatens to reject and cast off a Professing Church to take away his Candlestick from it unless it be that of False Worship and Idolatry He that spake thus unto the Churches of old speaks now the same unto us for he lives for ever and is alwayes the same and his Word is living and unchangeable There is not one of us who are under this Frame but the Lord Christ by his Word and Spirit testifyeth his displeasure against us and if he be against us who shall plead for us Consider what he says in this Case Revel 2.5 Chapter 3.3 O who can stand before these dreadful Intimations of his Displeasure The Lord help us to mind it least he in whom we profess to place our only trust be in our Tryal found our greatest Enemy Take heed of such sins as Christ himself our only Advocate hath put a mark upon as those which he will not save us in Secondly It is that wherewith above all things the Holy Spirit is grieved His work it is to give Grace an Encrease and Progress in our Souls He begins it and he carries it on And there can be no greater grief unto a wise and gratious Worker than to have his work decay and go backward under his hand This is the Occasion of those Complaints of God which we find in the Scripture of the unprofitableness and backsliding of Men after the use of means and remedies for their Fruitfulness and Cure What saith he could I have done more for my Vineyard than I have done Why then when I looked for Grapes did it bring forth wild Grapes Can any thing be apprehended to be such a just matter of Grief and Complaint unto the Holy Spirit to see and find those whom he had once raised up unto Holy and Heavenly Affections so as that their Delights were in and their Thoughts much upon the things that are above to become Earthly or sensual to have no sensible Actings of any of his Graces in them which is the State of them who are under the Power of Spiritual Decayes And this is the only cause wherein God speaks unto men in the way of complaint and Expostulation and useth all sorts of Arguments to convince them of their Folly herein When a wise tender and careful Parent hath been diligent in the use of all means for the Education of his Child and he for some time hath given good hopes of himself finds him to slacken in his diligence to be careless in his calling to delight in evil Company how solicitous is his heart about him how much is he grieved and affected with his miscarriage The heart of the Spirit of God is infinitely more tender towards us than that of the most affectionate Parent can be towards an only Child And when he with Cost and Care hath nourished and brought us up unto some Growth and Progress in Spiritual Affections wherein all his Concerns in us do lye for us to grow cold dul earthly-Minded to cleave unto the Pleasures or Lusts of this World how is he grieved how is he provoked It may be this Consideration of grieving the Holy Spirit is of no great weight with some they should have little Concernment herein if they could well free themselves in other Respects but let such Persons know it is impossible for them to give a greater Evidence of a profligate hardness in Sin Thirdly This is that which in an especial manner provoketh the Judgements of God against any Church as was intimated before When in the Order of Profession and Worship any Church hath a Name to live but as to the Power of Grace acting in the Affections is dead when it is not so cold as to forsake the external Institutions of Worship nor so hot as to enliven their Duties with Spiritual Affections the Lord Christ will not long bear with them yea Judgement will suddenly break out towards such an House of God Fourthly It is absolutely inconsistent with all Comfortable Assurance of the Love of God Whatever Persons under the Power of such a Frame pretend unto of that kind it is sinful Security not gracious Assurance or Peace And constantly as Professors grow cold and decay in their Spiritual Affections Stupidity of Conscience and Security of Mind do grow also uâ—on them It is so I say unless they are sometimes surprised or overtaken with some greater Sin which reflects severely on their Consciences and casts them for a time under Troubles and Distresses But that Peace with God and a comfortable Assurance of Salvation should be consistent with an habitual Decay in Grace especially in those Graces which should act themselves in our Affections is contrary to the whole Tenour and Testimony of the Scripture and the Supposition of it would be the Bane and Poyson of Religion I do not say that our Assurance and Peace with God do arise wholly from the Actings of Grace in us there are other Causes of them whereinto they are principally resolved But this I say under an habitual Declension or Decay of Grace in the Spirituality of our Affections no man can keep or maintain a gracious Sense of the Love of God or of Peace with him And therefore there is no Duty more severely to be pressed on all at this Day than a diligent Examination and Trial of the grounds of their Peace least it should be with any of them as it was with Luodicen who was satisfyed in her good State and Condition when it was most miserable and almost desperate Yea I must say that it is impossible that many Professors whom we see and converse withal should have any solid Peace with God Do men gather Figs from Thorns or Grapes from Thistles It is a Fruit that will not grow on a vain earthly selfish Frame of Mind and Conversation And therefore such Persons whatever they pretend are either asleep in a sinful Security or live on most uncertain Hopes which probably may deceive them Nothing can be so ruinous unto our Profession as once to suppose it is an easy Matter a thing of Course to maintain our Peace with God God forbid but that our utmost Diligence and continued Endeavours to thrive in every Grace should be required thereunto The whole Beauty and Glory of our Religion depends hereon To be Spiritually-Minded is Life and Peace 5. Such a decay as that described
are exhorted unto 1 Cor. 15 58. Therefore my beloved Brethren be ye stedfast unmoveable alwayes abounding in the Work of the Lord forasmuch as you know that your Labour is not in vain in the Lord. Transient Affections with their occasional Operations deceive Multitudes oft times they are pregnant in their Actings as those that are most sincere and many Effects in Joys in Mournings in Complaints they will produce especially when excited by any outward Affliction Sickness and the like But their Goodness is like the early Cloud or morning Dew Let none therefore please themselves with the Operations of transient Affections with respect unto Spiritual things be they never so urgent or so pleasant or so frequent in their returns those that are sincere are at all times firm and stable 2 That the Soul do find a Spiritual Relish and Savour in the things which it so adheres unto The Affections are the Palate of the Soul whereby it tasts of all things which it receiveth or refuseth and it will not long cleave unto any thing which they find not a Savour and Relish in Something was spoken before of that Sweetness which is in Spiritual things and the tast of them consists in a gracious Sense of their Suitableness unto the Affections Inclinations and Dispositions of the Mind Hence they have no Relish unto Men of Carnal Minds Whoever therefore would know whether his Affections do sincerely adhere unto Spiritual things let him examine what Relish what Sweetness what Savour he findeth in them When he is pleased with them as the Palate with suitable and proper Food when he finds that he receives Nourishment by them in the inward man then doth he adhere unto them in a due manner This Spiritual Tast is the Ground of all Experience it is not what we have heard or understood only but what we have tryed and tasted whereof we have Experience This makes us long for what we have formerly enjoyed and strengthens Faith as unto what we pray for and expect In every darkness in every damp of Spirit under every apprehension of Dreadness or the withdrawing of the sense of Divine Love the Soul knoweth what it wants and what it doth desire Oh! saith such an one that it were now with me as in former dayes I know he who then gave me such refreshing Tasts of his own Goodness who made every thing of himself sweet and pleasant unto me can renew this work of his Grace towards me he can give me a new Spiritual Appetite and Relish and he can make all Spiritual things Savoury unto me again As a man under a Languishing Sickness or when he is chastened with strong pain so as that his Soul abhorreth Bread and his dayly Meat can remember what Appetite he had with what Gust and Relish he was wont to take in his Food in the dayes of his Health which makes him to know that there is such a Condition and to desire a return unto it So is it with a Sin sick Soul It can find no relish no gust no sweetness in Spiritual things He finds no Savour in the Bread of the Word nor any refreshment in the Ordinances of the Gospel which yet in themselves are dayly Meat a Feast of fat things and of Wine well refined Yet doth it remember former Days when all these things were sweet unto him And if he have any spark of Spiritual Life yet remaining it will stir him up to seek with all diligence after a Recovery How is it with you who are now under Spiritual Decays who find no Tast nor Relish in Spiritual things unto whom the Word is not savoury nor other Ordinances powerful call to mind how it hath been with you in former dayes and what ye found in these things if so be saith the Apostle that you have tasted that the Lord is gracious If you have not it is to be feared that you have never yet had the least sincere Love unto Spiritual things for where that is it will give a Spiritual Relish of them If you have how is it you can give your selves Rest one Moment without an Endeavour after the healing of your backsliding 3 It is required that our Affections be so set on Spiritual things so as to be a continual Spring of Spiritual thoughts and Meditations No man can be so forsaken of Reason as to suppose that he hath any sincere affections for what he thinks little on or not at all or that he can have a true Affection for any thing which will not stir up and ingenerate in him continual Thoughts about it Let men try themselves as unto their Relations or their Enjoyments or the Objects of their predominant Lusts and they will find how things are stated in their own Minds And therefore whereas all men pretend to love God and Christ and the wayes of God and yet know in their own Hearts that they little think of them or meditate upon them both their Pretence and Religion is vain Where our Affections are duely placed on Heavenly things so as that we are indeed Spiritually Minded they will be a constant Spring of Spiritual Thoughts and Meditation But this also hath been before spoken unto Fourthly When our Affections are thus applyed unto Spiritual things they will be prevalent and victorious against Solicitations unto the contrary or Allurements to draw them off unto any other Objects The work of all our Spiritual Adversaries is to sollicite and tempt our Affections to divert them from their proper Object There are some Temptations of Satan that make an immediate Impression on the Mind and Conscience Such are his Injection of diabolical Blasphemous Thoughts concerning God his Being Nature and Will and the Distresses which he reduceth men unto in their Consciences through Darkness and Misrepresentations of God and his Goodness But the high Road and constant Practice of all our Spiritual Adversaries is by the Solicitation of our Affections unto Objects that are in themselves or in the Degree of our Affections towards them evil and sinful Of the first are all sensual Pleasures of the Flesh in Drunkenness Uncleanness Gluttony Chambering and Wantonness with all sorts of Sensual Pleasures Of the latter is all our inordinate Love unto Self our Families and the whole World or the things of it Unto this end every thing in the whole World that may make Provision for Lust is made use of Herein consists the nature and efficacy of most of those Temptations which we have to conflict withal Solicitations they are of our Affections to draw them off from things Spiritual and Heavenly and to divert them unto other things Hereby do our Enemies endeavour to beguile us as the Serpent beguiled Eve with fair and false Representations of other Beloveds that our hearts be not preserved as a chast Virgin in all their Affections for Christ. And it is almost incredible how apt we are to be beguiled by the specious Pretences wherewith we are sollicited That our
the Text from whence the whole is educed is to manifest how it is Life and Peace which is affirmed by the Apostle This shall be done with all brevity as having passed through that which was principally designed And two things are we to enquire into 1 What is meant by Life and Peace 2 In what Sense to be Spiritually Minded is both of them 1 That Spiritual Life whereof we are made Partakers in this World is threefold or there are three Gospel Priviledges or Graces so expressed 1 There is the Life of Justification Therein the Just by Faith do live as freed from the Condemnatory Sentence of the Law So the Righteousness of one comes on all that believe unto the Justification of Life Rom. 5.18 It gives unto Believers a Right and Title to Life for they that receive the abundance of Grace and the Gift of Righteousness shall reign in Life by one Christ Jesus vers 17. This is not the Life here intended for this Life depends solely on the Soveraign Grace of God by Jesus Christ and the Imputation of his Righteousness unto us unto Pardon Right to Life and Salvation 2 There is a Life of Sanctification As Life in the foregoing sense in opposed unto Death spiritual as unto the the Guilt of it and the condemnatory Sentence of Death wherewith it was accompanied so in this it is opposed unto it as unto its internal Power on and Efficacy in the Soul to keep it under an Impotency unto all Acts of Spiritual Life yea an Enmity against them This is that Life wherewith we are quickned by Christ Jesus when before we were dead in Trespasses and Sins Ephes. 2.1 5. Of this Life the Apostle treats directly in this place for having in the first four verses of the Chapter declared the Life of Justification in the nature and Causes of it in the following he treats of Death spiritual in Sin with the Life of Sanctification whereby we are freed from it And to be Spiritually-Minded is this Life in a double Sense 1 In that it is the principal Effect and Fruit of that Life The Life it self consists in the Infusion and Communication of a Principle of Life that is of Faith and Obedience unto all the Faculties and Powers of our Soul enabling us to live unto God To be Spiritually-Minded which is a Grace whereunto many Duties do concur and that not only as to the Actings of all Grace in them but as unto the Degrees of their Exercise cannot be this Life formally But it is that wherein the Power of this Principle of Life doth in the first and chiefest place put forth it self All Actings of Grace all Duties of Obedience internal and external do proceed from this Spring and Fountain Nothing of that kind is acceptable unto God but what is influenced by it and is an Effect of it but it principally puts forth its Vertue and Efficacy in rendring our Minds Spiritual which if it effect not it works not at all that is we are utterly destitute of it The next and immediate Work of the Principle of Life in our Sanctification is to renew the Mind to make it Spiritual and thereon gradually to carry it on unto that Degree which is here called being Spiritually-Minded 2 It is the proper Adjunct and Evidence of it Would any one know whether he be Spiritually alive unto God with the Life of Sanctification and Holiness The Communication of it unto him being by an Almighty Act of creating Power Ephes 2.10 It is not easily discernable so as to help us to make a right Judgement of it from its Essence or Form But where things are in themselves indiscernable we may know them from their proper and inseperable Adjuncts which are therefore called by the Names of the Essence or the Form it self Such is this being Spiritually-Minded with respect unto the Life of Sanctification it is an inseperable Property and Adjunct of it whereby it infallibly evidenceth if self unto them in whom it is In these two respects it is the Life of Sanctification 3 Life is taken for the Comforts and Refreshments of Life So speaks the Apostle 1 Thes. 3.8 Now we live if you stand fast in the Lord now our Life will do us good we have the Comforts the Refreshments and the Joyes of it Non est vivere Sed valere vita The Comforts and Satisfactions of Life are more Life than Life it self It is Life that is that which makes Life to be so bringing in that Satisfaction those Refreshments unto it which make it pleasant and desirable And I do suppose this is that which is principally intended in the Words of the Apostle it is Life a chearful joyous Life a Life worth the living In Explication and Confirmation whereof it is added that it is Peace also Peace is twofold 1 General and absolute that is Peace with God through Jesus Christ which is celebrated in the Scripture and which is the only Original Spring and Fountain of all Consolation unto Believers that which virtually containes in it every thing that is good Useful or desirable unto them But it is not here precisely intended It is not so 1 As to the immediate ground and Cause of it which is our Justification not our Sanctification Rom. 5.1 Being justifyed by Faith we have Peace with God So Christ alone is our Peace as he who hath made Peace for us by the Blood of the Cross Ephes. 2.14 15. Hereof our being Spiritually-Minded is no way the cause or reason only it is an Evidence and Pledge of it as we shall see 2 Not as unto the formal nature of it Peace with God through the Blood of Christ is one thing and Peace in our Minds through an holy Frame in them is another The former is communicated unto us by an immediate Act of the Holy Spirit dwelling in us Rom. 5.5 The latter is an Effect on our Minds begun and gradually carryed on by the Duties we have before at large declared The immediate Actings of the holy Spirit in sealing us witnessing unto our Adoption and being an Earnest of Glory are required unto the former Our own Sedulity and Diligence in Duties and the Exercise of all Grace are required unto the latter 2 Peace is taken for a peculiar Fruit of the Spirit consisting in a gracious Quietness and Composure of Mind in the mid'st of Difficulties Temptations Troubles and such other things as are apt to fill us with Fears Despondencies and Disquietments This is that which keeps the Soul in its own Power free from Transports by Fears or Passions on all the abiding Grounds of Gospel Consolation For although this be a peculiar especial Grace yet it it that which is influenced and kept alive by the Consideration of all the Love of God in Christ and all the Fruits of it And whereas Peace includes in the first Notion of it an inward Freedom from Oppositions and Troubles which those in whom it is are outwardly exposed
excess in it both weakens Spiritual Life and disturbs yea destroys all solid Spiritual Peace I have occasionally spoken unto it before as also the way whereby our minding of the things that are above in a due manner doth deliver and preserve our Souls from the Snares of it And if we diligently examine our selves we shall find that in our inordinate Affections and cleaving unto these things the principal Causes why we thrive no more in the power of Spiritual Life and whence we meet with so many Disquietments and Dejections of Spirit unto the disturbance of our Prace and Rest in God is from hence For there is no Grace which is not impaired by it in its nature or not obstructed by it in its Exercise Wherefore to be Spiritually Minded is Life and Peace because it subdues and expells that inordinate Love unto present things which is destructive of them both and inconsistent with them 4 It preserves the Mind in a due and holy Frame in the Performance of all other Duties This also is indispensibly required unto the Preservation of Life and Peace especially unto the improvement of them They will not abide much less thrive and flourish in any Persons who are negligent in holy Duties or do not perform them in a due manner And there are four things which impede or hinder us from such an attendance unto Holy Duties as may be advantagious unto our Souls against all which we have relief by being Spiritually Minded 1 Distractions 2 Despondencies 3 Weariness 4 Unreadiness of Grace for Exercise 1 Distraction of Mind and Thoughts hath this evil Effect which many complain of few take the right way of Deliverance from For this Evil will not be cured by attendance unto any particular Directions without a change of the whole Frame of our Minds Nothing can give us Relief herein but a prevalent Delight in being exercised about things Spiritual and Heavenly For hence arise all our Distractions the want of fixing our minds on Spiritual things with Delight makes them obnoxious to be diverted from them on all occasions yea to seek occasions for such Diversions It is this frame alone namely of Spiritual Mindedness that will give us this Delight For thereby the Soul is transformed into the likness of Spiritual things so as that they are suited unto it and pleasant unto our Affections The mind and the things themselves are thereby so fitted unto each other that on every occasion they are ready for mutual Embraces and not easily drawn off by any cause or means Of the Distractions so complained of yea they will all be prevented hereby 2 Despondencys in Duties arise from the frequent Incursions of the Guilt of Sin The remembrance hereof frequently sollicites the Minds of Persons in their first entrances into Duty unless they are under especial actings of Grace stirring them up unto earnestness and fervency in what they undertake At other seasons it renders men Lifeless and Heartless so as that they know not whether they had best Pray or no when Duty and Opportunity call them thereunto To be Spiritually Minded we have manifested in many Instances is the great Preservative against these disheartening incursions of sin It is the Souls watch and guard against them whence ever they arise or proceed No lust or corruption can be Prevalent in a Spiritual mind And this is the Principal cause of such Incursions of Sin as affect the Soul with a disheartening sense of Guilt No Affections can abide in any sinful Disorder where the Mind is so affected This also gives sin an entrance unto a distracting sense of Guilt But the fole Cure hereof lyes in this Grace and Duty The like may be said of all other wayes meanes and Occasions of such Incursions of Sin 3 Weariness in and of Spiritual Duties abate their tendency unto the Improvement of Life and Peace in us This Evil ariseth from the same Cause with that or Distraction before mentioned And it is oft-times encreased by the Weakness and Indispositions of the Flesh or of the outward man Sometimes the Spirit is willing but through the weakness of the Flesh it is disappointed The principal cure hereof lyes in that Delight which spiritual Mindedness gives unto the Soul in Spiritual things For where there is constant Delight in any thing there will be no weariness at least not such as shall hinder any from cleaving firmly unto the things wherein he doth delight Whil'st therefore we are exercised in a delight in Spiritual things weariness cannot prevalently assault the Mind And it is the only Relief against that Weariness which proceeds from the Indispositions of the outward man For as it will preserve the Mind from attending too much unto their Solicitations crying spare thy self by filling and possessing the Thoughts with other things so it will offer an holy Violence unto the Complaints of the Flesh silencing them with a sense of and delight in holy Duties 4 The Unreadiness of Grace for its due and proper Excercise is another thing which defeats us of the Benefit of holy Duties The Seasons of them are come sense of Duty carries men unto an Attendance unto them and the performance of them But when they should enter upon them those Graces of Faith Love Fear and Delight wherein the Soul and Being of them do consist are out of the way unready for a due Exercise so as that men take up and satisfy themselves with the meer outward Performance of them The Heart and Mind have been taken up with other things due Preparation hath been wanting men come unto them with reaking Thoughts of earthly Occasions and it is no easy matter in or immediately out of such a Frame to stir up Grace unto a due Exercise But herein lyeth the very Life of being Spiritually Minded The nature of it consists in the keeping and preserving all Grace in a Readiness for its Exercise as our Occasions require And this is an effectual way whereby this Grace come to be Life and Peace For they cannot be attained they cannot be preserved without such a constancy and Spirituality in all holy Duties as we shall never arive at unless we are Spiritually Minded Lastly this frame of mind brings the Soul unto and keeps it at its nearest approaches unto Heaven and Blessedness wherein lye the eternal springs of life and Peace According unto the Degrees of this Grace in us such are those of our approaches unto God Nearness unto him gives us our initial conformity unto him by the Renovation of his Image in us as our Presence with him will give us Perfection therein for when we see him we shall be like unto him He therefore alone as he is in Christ being the fountain of Life and Peace by our drawing nigh unto him and by our Likeness of him will they thrive and flourish in our Souls FINIS
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
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