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 f^ The grace and duty of being 
 J spiritually minded 
 
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THE 
 
 GRACE AND DUTY 
 
 OF :being 
 
 SPIRITUALLY MINDED, 
 
 DECLARED AND PRACTICALLY IMPROVED. 
 / 
 
 BY JOHN OWEN, D. D. 
 
 Some time Vice Chancellor of the University of Oxford. 
 
 CAREFULLY CORRECTED FROM THE AUTHOR's EDITION. 
 
 'To be spiritually minded is iifeani peace."— Rom. viii. 6. 
 'Set your affections on things above."— Col. iii. 2. 
 
 NEW YORK: 
 ROBERT CARTER 
 
 62 CANAL STREET. 
 1843. 
 
THE AUTHOR'S PREFACE. 
 
 I THINK it necessary to give the reader a brief ac- 
 count of the nature and design of the plain ensuing 
 discourse, which may both direct him in the jeading, 
 and be some kind of apology for myself in the publish- 
 ing of it. He may therefore know, that the thoughts 
 here communicated, were originally private medita- 
 tions for my own use, in a season wherein I was eve- 
 ry way unable to do any thing for the edification of 
 others, and from expectation, that ever I should be so 
 able any more in this world. Receiving, as I thought^ 
 some benefit and satisfaction in the exercise of my 
 own meditations therein, when God was graciously 
 pleased to restore a little strength unto me, I insisted 
 on the same subject, in the instruction of a private 
 congregation; and this I did partly out of a sense of 
 the advantage I had received myself by being conver- 
 sant in them, and partly from an apprehension, that the 
 duties directed and pressed unto in the whole discourse, 
 were seasonable from all sorts of present circumstances, 
 to be declared and urged on the minds and conscien- 
 ces of professors. For leaving others to the choice of 
 their own methods and designs, I acknowledge, that 
 these are the two things whereby I regulate my work 
 in the whole course of my ministry — to impart those 
 truths, of Vvdiose power I hope I have had, in some 
 measure, a real experience ; and to press those duties, 
 which present occasions, temptations, and other cir- 
 
Vlll 
 
 cumstances do render necessary to be attended to in a 
 peculiar manner, are the things which I would princi- 
 pally apply myself to in the work of teaching others. 
 For a« in the work of the ministry in general, the 
 whole counsel of God, concerning the salvation of 
 the church by Jesus Christ, is to be declared — so in 
 particular, v/e are not to fight uncertainly, as men 
 beating the air, nor shoot our arrows at random, with- 
 out a certain scope and design. Knowledge of the 
 flock whereof we are overseers, with a due considera- 
 tion of their wants, their graces, their temptations, 
 their light, their strength, and weakness, are required 
 herein. And when, in pursuance of that design, the 
 preparation of the word to be dispensed proceeds from 
 zeal to the glory of God, and compassion to the souls 
 of men ; w^hen it is delivered with the demonstration 
 of a due reverence to God, whose word it is, and of 
 authority towards them to whom it is dispensed, with 
 a deep sense of that great account, which both they 
 that preach, and they that hear the word preached, 
 must shortly give before the judgment seat of Christ, 
 there may be a comfortable expectation of a blessed 
 issue of the whole work. But my present design is, only 
 to declare, in particular, the reasons why I judged the 
 preaching and publishing of this small and plain dis- 
 course concerning the grace and duty of being spiritu- 
 ally minded not to be altogether unseasonable at this 
 time, in the pre'S^^it circumstances of most Christians. 
 And the first thing which 1 would observe to this end 
 is, the present importunity of the world to impose 
 itself on the minds of men, and the various ways of in- 
 sinuation, whereby it possesseth and filleth them. If 
 it attain hereto, if it can fill the minds, the thoughts 
 and affections of men with itself, it will, to some, for- 
 
AUTHOR'S PREFACE. IX; 
 
 tify the soul against faith and obedience, and in oth- 
 ers, weaken all grace, and endanger eternal ruin. 
 
 For if we love the world, the love of the Father is 
 not in us j and when the world fills our thoughts, it 
 will entangle our affections. And first, the present 
 state of public affairs in it, with an apprehended con- 
 cernment of private persons therein, continually ex- 
 erciseth the thoughts of many, and is almost the only 
 subject of their mutual converse. For the world is at 
 present in a mighty hurry, and being in many places 
 cast off from all foundations of steadfastness, it makes 
 the minds of men giddy with its revolutions, or dis- 
 orderly in the expectations of them. 
 
 Thoughts about these things are both allowable and 
 unavoidable, if they take not the mind out of its own 
 power, by their multiplicity, vehemency, and urgency, 
 until it be unframed as to spiritual' things, retaining 
 neither room nor time for their entertainment. 
 
 Hence, men walk and talk, as if the world were all, 
 when comparatively it is nothing. 
 
 And when men come with their warmed affections 
 reeking with the thoughts of these thngs, to the per- 
 formance of, or attendance to, any spiritual duty, it is 
 very difficult for them, if not impossible, to stir up 
 any grace to a due and vigorous exercise. Unless 
 this plausible advantage which the world hath obtained, 
 of insinuating itself and its occasions into the minds 
 of men, so as to fill them and possess them, be watch- 
 ed against and obviated, so far, at least, as that it may 
 not transform the mind into its own image and like- 
 ness, this grace of being spiritually minded, which is 
 life and peace, cannot be attained nor kept to its due 
 exercise. 
 
 Nor can we be any of us delivered from this snare 
 
X author's preface. 
 
 at this season, proceeding from the prevalent abhor- 
 rence of our affections to things spiritual and heaven- 
 ly, without a watchful endeavor to keep and preserve 
 our minds in the constant contemplation of them, as 
 will appear in the ensuing discourse. 
 
 Again, there are so great and pregnant evidences of 
 the prevalency of an earthly, worldly frame of spirit, 
 in many who make profession of religion, that it is 
 high time they were called to a due consideration, 
 how unanswerable they are therein, to the power and 
 spirituality of that religion which they do profess. 
 There is no way whereby such a frame may be evin- 
 ced to prevail in many, yea, in the generality of such 
 professors, that is not manifest to all. In their hab- 
 its, attires, and vestments, in their usual converse and 
 misspence of time, in their over liberal entertainment of 
 themselves and others, to the borders of excess, and 
 sundry other things of a like nature ', there is in many 
 such a conformity to the world, (a thing severely for- 
 bidden,) that it is hard to make a distinction between 
 them. And these things do manifest such a predomi- 
 nancy of carnal affections in the minds of men, as, 
 whatever may be pretended to the contrary, it is in- 
 consistent with spiritual peace. To call men off from 
 this evil frame of heart and mind, to discover the sin 
 and danger of it, to direct them to the ways and 
 means whereby it may be effected, to supply their 
 thoughts and affections with better objects, to discover 
 and press that exercise of them which is indispensably 
 required of all believers, if they desire life and peace, 
 is some part of the work of the ensuing discourse. It 
 may be, it will be judged but a weak attempt as to the 
 attaining of that end : but it cannot be denied to have 
 these two advantages — first, that it is seasonable — and 
 
AUTHOR S FREFACE. XI 
 
 secondly, that it is sincerely intended. And if it have 
 this only success, that it may occasion others, who 
 have more ability and. opportunity than I have, to 
 bring in their assistance for an opposition to the vehe- 
 ment and importunate insinuations of the world in 
 these things, to have an entertainment in the minds 
 of professors, this labor 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 means appointed to the same end, be 
 engaged in, to recall professors to that strict mortifi- 
 cation, that separation 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 the Christian religion do require ; we shall 
 lose the glory of our profession, and leave it very un- 
 certain what will be our eternal condition. The same 
 may be spoken concerning love of the world, as to 
 the advantages and emoluments which men trust to 
 attain to themselves thereby. This is that which ren- 
 ders men earthly minded, and most remote from hav- 
 ing 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 them- 
 selves to be strangers to 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 prepared 
 in a due manner, or made meet for the inheritance of 
 the saints in light. Wherefore, as was said, to direct 
 
atj-thor's prefack 
 
 and provoke men to that v^hi i. - . 
 
 them a view into, and a fore Le."''"' """ ^'^'"^ 
 -Pecally ,0 snch who are t ' "'"""'^ ^'"^^ i 
 
 namely, in a very near approach .2 T" '''"'^"'■'"' 
 this world,, is the desii and , ^^"'"'■'' °"' "^ 
 
 •J'^-'ourse, which is recomllT^' °^ "•« «n^«ing 
 fo' the beneiit of the reaZ '" *^ ^^^^ "' God", 
 
 1 
 
ROMAN'S Vllt.vi. 
 BUT TO BE SPIRITUALLY MINDED IS LIFE AND PEACE. 
 
 CH APTE R I. 
 
 The words of the Text explained. 
 
 The expi-ession in our translation sounds differently 
 rom that in the original. To be spiritually minded, 
 say we. In the original it is phronema tou pneumatos 
 as that in the former part of the verse is phronema 
 tes sarkos; which we render to be cai^efttliy minded.' 
 In the margin we read, the minding of the flesh and the 
 minding of the spirit. And there is great variety in the 
 rendering of the words in all translations, both ancient 
 and modern. Prudentia, Sapientia, Intelligentia, Mens, 
 Cogitatio, Discretio, id quod Spiritus sapit ; the Wis- 
 dom, the Understanding, the mind, the Thought or 
 Contrivance, the Discretion of the Spirit, that which 
 the spirit savoreth, are used to express it. All ourEng- 
 ish translations, from Tindal's the first of them, have 
 constantly used, to be spiritually minded. Neither do 
 I knowiany 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 inquired into. 
 
 In the whole verse there are two entire propositions, 
 
 2 
 
14 OF SPIRITUAL MINDENE3S. 
 
 containing a double antithesis, the one in their sub- 
 jects, the other in their predicates. And this opposi- 
 tion is the highest and greatest, that is, between eter- 
 nal blessedness, and eternal ruin. 
 
 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 unto which of them they appertain. 
 As unto the qualities expressed by the flesh and the 
 spirit, there may be a mixture of them in the same per- 
 sons at the same time ; there is so in all that are re- 
 generate. For in them the flesh lusteth against the 
 spirit, and the spirit lusteth against the flesh, and 
 these are contrary. Gal. v. 17. Thus different con- 
 trary 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 dif- 
 ferent state. This distinction of states, the apostle 
 expresseth, v. 9. 'But ye are not in the flesh, 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 spirit- 
 ually minded. Unto one of these, doth every Jiving 
 man belong ; he is under the ruling conduct of the flesh, 
 or of the spirit ; there is no middle state ; though 
 there are different degress in each of these as to good 
 and evil. 
 
 The difl!erence between these two states is great, 
 
OF SPIRITUAL MINDEDNESS. 15 
 
 and the distance in a manner infinite, because an eter- 
 nity, 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. 
 
 1. To be carnally minded is death. Death, as it is 
 absolutely penal, is either spiritual, or eternal. The 
 first of these it is formally, the other meritoriously. 
 It is formally death spiritual 5 for they that are car- 
 nally minded, are dead in trespasses and sins, Eph. ii. 1. 
 For those who fulfil 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, 
 Coll. ii. 13.' 
 
 And it is death eternal, meritoriously. ' For if ye live 
 after the flesh ye shall die, Rom.viii. 13. as the wages 
 of sin is death, chap. vi. 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 spirit- 
 ually minded, or the minding of the spirit, is life and 
 peace. And these are the things which we are particu- 
 
16 OF SPIRITUAL MINDEDNESS. 
 
 larly to inquire into ; nannely, 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 sense, 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,' John iii. 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 spirit- 
 ual 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 de- 
 clared by the apostle. Gal. v. 17, 18, &c. Wherefore 
 the spirit in this place is the ' holy vital principle 
 of new obedience wTOught in the souls of believers by 
 the Holy Ghost, enabling them to live unto God.' 
 
 2. Unto the spirit there is phronema ascribed, which, 
 as we have intimated, is translated with great variety. 
 Phronesis, is the principal power and act of the mind. 
 It is its light, wisdom, prudence, knowledge, understand- 
 ing, and discretion. It is not so with respect unto 
 
OF SPIRITUAL MINDEDNESS. 17 
 
 speculation, or ratiocination merely ; which is danoia, 
 or sunesis. But this phronesis 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 phonoein sometimes 
 to think, that is, to conceive and judge, Rom. xii. 3. 
 Sometimes to set the affections. Col. iii. 3. to have 
 such an apprehension of things as to cleave unto 
 them with our affections. Sometimes to mind ; to 
 mind earthly things, Phi.l iii. 19, which includeth that 
 relish and savor which the mind finds in the things it 
 is fixed on. No where doth it design a notional con- 
 ception of things onlj'- ; but principally the engage- 
 ment of the affections unto the things which the mind 
 apprehends. 
 
 Phromema, the word here used, expresseththe actual 
 exercise tes phronteseos, 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 affection of them, as finding that rel- 
 ish and savor in them, wherewith it is pleased and sat- 
 isfied. 
 
 And something we must yet further observe, to give 
 light unto this description on the minding of the Spirit, 
 as it is here spoken of. 
 
 1. It is not spoken of absolutely as unto what it is 
 in itself, but with respect unto its power and prevalency 
 in us; significantly rendered to be spiritually minded; 
 that is, to have the mind changed and renewed by a 
 
 principle of spiritual life and lisfht, so as to be continually 
 
 2# 
 
18 OF SPIRITUAL MINDEDNESS. 
 
 acted and influenced thereby unto thoughts and medi- 
 tations 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 suitable- 
 ness unto their corrupt affections, their thoughts, medi- 
 tations, 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 hea- 
 venly. So it is expressed in the verse foregoing. They 
 that are after the flesh do mind the things of the flesh ; 
 they think on them, their contrivances 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 un- 
 to spiritual things. This minding of the spirit resides 
 habitually in the affections. Wherefore the phronema 
 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 af- 
 fections in them, and enoagrement unto them. 
 
 3. A complacency of mind from that gust, relish, 
 and savor, which il 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 savory unto a renewed 
 mind: though to others they areas the white ofanegg. 
 
OF SPIRITUAL MINDEDNESS. Id 
 
 that hath no taste or savor in it. In this gust and reU 
 ish lies the sweetness and satisfaction of spiritual life. 
 Speculative notions about spiritual things, when they 
 are alone, are dry, sapless, and barren. In thisg?^^^ 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 that joy which is un- 
 speakable and full of glory. 
 
 All these things do concur in the minding of the 
 spirit, or to constitute any person spiritually minded. 
 And although the foundation of the whole duty included 
 in it, lies in the ajfections^ and tleir immediate adhe- 
 rence 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 laid down, beginning with the exercise of our 
 thoughts and meditations about them. For they being 
 the first genuine actings of the mind, according unto 
 the prevalency of affections in it, they will make the 
 best and most evident discovery of what nature the 
 spring is from whence they do arise. And I shall not 
 need to speak distinctly unto what is mentioned in the 
 third place, concerning the cvmplacency of the mind 
 in what its affections are fixed on, for it will fall in 
 with sundry other things that are to be spoken unto. 
 
 But before we do proceed, it is not amiss, as I sup- 
 pose, to put a remark upon those important truths, 
 which are directly contained in the words proposed 
 as the foundation of the present discourse. As, 
 
 1. To be spiritually minded is the great distinguish- 
 ing character of true believers from all unregenerate 
 persons. As such as it here asserted by the Apostle. 
 All those who are carnally minded, who are in the flesh, 
 
20 OF SPIRITUAL MINDEDNESS. 
 
 thev are unregenerate, they are not born of God, they 
 please him not, nor can do so, but must perish for 
 ever. But those who are spiritually minded, are born 
 of God, do live unto him, and shall come to the en- 
 joyment of him. Hereon depends the trial and de- 
 termination of v/hat state we do belong unto. 
 
 2. Where any are spiritually minded, there, and there 
 alone, is life and peace. What these are, wherein they 
 do consist, what is their excellency and pre-eminence 
 above all things in this world, how they are the effects 
 and consequents of our being spiritually minded, shall 
 be afterwards declared. 
 
 There is neither of these considerations, but is suffi- 
 cient to demonstrate of how great concernment unto us 
 it is to be spiritually minded, and diligently to inquire 
 whether we are so or not. 
 
 It will therefore be no small advantage unto us, to 
 have our souls and consciences always affected with, 
 and in due subjection unto, the power of this truth j 
 namely, that to be spiritually minded is life and peace : 
 whence it will follow, that whatever we may think 
 otherwise, if we are not so, we have neither of them, 
 neither life nor peace. It will, I say, be of use unto us, 
 if we are affected with the power of it. For many 
 greatly deceive themselves in hearing the word. They 
 admit of sacred truths in their understanding, and as-" 
 sent unto them ; but take not in the power of them on 
 their consciences, nor strictly judge of their state and 
 condition by them, which proves their ruin. For hereby 
 they seem to themselves to believe that, whereof in 
 truth they believe not one syllable as they ought. 
 They hear it, they understand it in the notion of 
 it, they assent unto it, at least they do not contradict 
 it J yea, they commend it oftentimes, and approve of 
 
OF SPIRITUAL MINDEDNESS. 21 
 
 it ; but yet they believe it not ; for if they did, they 
 would judge themselves by it, and reckon it, that it 
 will be with them at the last day, according as things 
 are determined therein. 
 
 Or such persons are, as the apostle James declares, 
 like a man beholding his natural face in a glass ; ' for 
 he beholdeth himself, and goeth his way, and straight- 
 way forgetteth what manner of man he was. Jam. i. 
 23, 24'.' There is a representation made of them, 
 their state and condition unto them in the word they 
 behold it, and conclude that it is even so with them, 
 as the word doth declare. But immediately their 
 minds are filled with other thoughts, acted by other 
 affections, taken up with other occasions, and they for- 
 get in a moment the representation made of them- 
 selves and their condition. — Wherefore all that I have 
 to offer on this subject will be utterly lost, unless a firm 
 persuasion hereof be fixed on our minds, unless we are 
 under the power of it, that to be spiritually minded is 
 life and peace ; so that whatever our light and profes- 
 sion be, our knowledge or our duty, without this we 
 have indeed no real interest in life and peace. 
 
 These things being premised, I shall more practically 
 open the nature of this duty, and what -is required 
 unto this frame of spirit. To be spiritually minded 
 may be considered either as unto the nature and essence 
 of it, or as unto its degrees y for one may be so more 
 than another, or the same person may be more so at 
 one time than another. In the first way it is opposed 
 unto being carnally minded j in the other, unto 
 being earthly minded. 
 
 To be carnally minded is, as the Apostle speaks, 
 death ; it is so every way ; and they who are so, are 
 dead in trespasses and sins. This is opposed unto be- 
 
22 OF SPIRITUAL MINDEDNESS. 
 
 ing spiritually minded as unto its nature or essence. 
 Where a man, as unto the substance and being of the 
 grace and duty intended, is not spiritually minded, he 
 is carnally minded ; that is, under the power of death, 
 spiritual, and obnoxious unto death eternal. This is 
 the principal foundation we proceed upon ; whence we 
 demonstrate the indispensable necessity of the frame 
 of mind inquired after. 
 
 There are two ways wherein men are earthly minded. 
 The one is absolute, when the love of earthly things 
 is wholly predominant in the mind. This is not for- 
 mally and properly to be carnally minded, which is of 
 a larger extent. The one denomination is from the 
 root and principle, namely, the flesh ; the other from 
 \S<d object, or the things of the earth. The latter is a 
 branch from the former, as its root. To be earthly 
 minded, is an operation and effect of the carnal mind 
 in one especial way and instance. And it is exclusive 
 of life and salvation, as the carnal mind itself, Phil. 3. 
 19. 1 John 2. 16. This therefore is opposed unto the 
 being of spiritual mindedness, no less than to be car- 
 nally minded is. When there is in any love of earthly 
 things that is predominant, whence a person may be 
 rightly denominated earthly minded, he is not, nor 
 can be, spiritually minded at all ; he hath no interest 
 in the frame of heart and spirit intended thereby. 
 And thus it is evidently with the greatest part of them 
 who are called Christians in the world, let them pre- 
 tend what they will to the contrary. 
 
 Again ; there is a being earthly minded, which con- 
 sists in an inordinate affection unto the things of this 
 world. — It is that which is sinful, which ought to be 
 mortified, yet is it not absolutely inconsistent with the 
 substance and being of the grace inquired after. Some 
 
OF SPIRITUAL MINDEDNESS. 23 
 
 who are really and truly spiritually minded, may yet, 
 for a time at least, be under such an inordinate affec- 
 tion unto, and care about, earthly things, that if not 
 absolutely, yet comparatively, as unto what they ought 
 to be and might be, they may be justly said to be 
 earthly minded. They are so in respect of those de- 
 grees in being spiritually minded, which they ought 
 to aim at, and may attain unto. And where it is thus, 
 this grace can never thrive or flourish, it can never ad- 
 vance unto any eminent degree. 
 
 This is the Zoar of many professors ; that little one 
 wherein they would be spared. Such an earthly 
 mindedness as is wholly inconsistent with being 
 spiritually minded, as unto the state and condition, 
 which depends theron, they would avoid. For this 
 they know would be absolutely exclusive of life and 
 peace : they cannot but know that such a frame is as 
 inconsistent with salvation, as living in the vilest sin 
 that any man can contract the guilt of. There are more 
 ways of spiritual and eternal death than one, as well as 
 of natural. All that die, have not the plague ; and all 
 that perish eternally, are not guilty of the same profli- 
 gate sins. The covetous are excluded from the king- 
 dom of God, no less severely than fornicators, idola- 
 ters, adulterers, and thieves,' 1 Cor. 6, 9, 10. But 
 there is a degree in being earthly minded, which they 
 suppose their interest, advantages, relations, and oc- 
 casions of life, do call for, which they would be a lit- 
 tle indulged in : they may abide in such a frame with- 
 out a disparagement of their profession ; and the truth, 
 is, they have too many companions to fear an especial 
 reflection on themselves. The multitude of the guilty 
 takes away the sense and shame of the guilt. But 
 besides, they hope that it is not inconsistent absolutely 
 
S^ OF SPIRITUAL MINDEDNESS, 
 
 with being spiritually minded / only they cannot well 
 deny but that it is contrary unto such degrees in that 
 grace, such thriving in that duty, as is recommended 
 unto them. They think well of others who are spiritu- 
 ally minded in an eminent degree. At least they do so 
 as unto the thing itself m general ; for when they come 
 unto particular instances of this or that man, for the 
 most part, they esteem what is beyond their own 
 measure to be little better than pretence. But in gen- 
 eral, to be spiritually minded in an eminent degree, they 
 cannot but esteem it a thing excellent and desirable. 
 But it is for them who are more at leisure than they 
 are j their circumstances and occasions require them 
 to satisfy themselves with an inferior measure. 
 
 To obviate such pretences, I shall insist on nothing 
 in the declaration of this duty, and the necessity of it, 
 but what is incumbent on all that believe, and without 
 which they have no grounds to assure their conscience 
 before God. And at present in general I shall say, ' Who- 
 ever he be, who doth not sincerely aim at the high- 
 est degree of being spiritually minded, which the 
 means he enjoyeth would lead him unto, and which 
 the light he hath received doth call for ; who judgeth 
 it necessary unto his present advantages, occasions, 
 and circumstances, to rest in such measures or degrees 
 of it, as he cannot but know that they come short of 
 what he ought to aim at, and so doth not endeavor after 
 completeness in the will of God herein, can have no 
 satisfaction in his own mind j hath no unfailing 
 grounds, whereon to believe that he hath any thing 
 at all of the reality of this grace in him.' Such a 
 person possibly may have life which accompanies the 
 essence of this grace, but he cannot have peace, 
 which follows on its degree in a due improvement. 
 
OF SPIRITUAL MINDEDNESS. 25 
 
 And it is to be feared, that far the greatest numher of 
 them who satisfy themselves in this apprehension, 
 willingly neglecting an endeavor after the further de- 
 grees of this grace, and growth in this duty, which 
 their light or convictions, and the means they enjoy, 
 do suggest unto them, are indeed carnally minded, and 
 every way obnoxious unto death. 
 
 CHAPTER II 
 
 A particular account of the nature of this grace and 
 duty of being spiritually minded. How it is stated 
 in^ and evidenced by^ our thoughts. 
 
 Having stated the general concernments of that frame 
 of mind which is here recommended unto us, we may 
 proceed to inquire more particularly into the nature 
 of it, according unto the description before given, in 
 distinct propositions. And we shall carry on both 
 these intentions together ; first, to show what it is^ 
 and wherein it doth consist ; and then how it doth evi- 
 dence itself, so as that we may frame a right judgment 
 whether it be in us or not. And we shall have no 
 regard unto them who either neglect or despise these 
 things, on any pretence whatever. For this is the 
 word according unto which we shall all shortly be 
 judged : To be carnally minded is death 5 but to be 
 spiritually minded, is life and peace. 
 
 Thoughts and meditations, as proceeding from 
 spiritual affections, are the first things wherein this 
 spiritual mindedncss doth consist, and whereby it doth 
 evidence itself. Our thoughts are like the blossoms 
 on a tree in the spring. You may see a tree in the 
 spring all covered with blossoms, that nothing else of 
 it appears. Multitudes of them fall oflf and come to 
 
 3 
 
26 OF SPIRITUAL BIINDEDNESS. 
 
 nothing. Oft-times where there are most blossoms, 
 there is least fruit. But yet there is no fruit, be it of 
 what sort it will, good or bad but it comes in and from 
 some of those blossoms. The mind of man is cov- 
 ered with thoughts, as a tree with blossoms. Most 
 of them fall off, vanish, and come to nothing, end in 
 vanity ; and sometimes where the mind doth most 
 abound with them, there is the least fruit ; the sap of 
 the mind is wasted and consumed in them. Howbeit 
 there is no fruit which actually we bring forth, be it 
 good or bad, but it proceeds from some of these 
 thoughts* — Wherefore ordinarily these give the best 
 and surest measure of the frame of men's minds. 
 'As a man thinketh in his heart, so is he,' Prov. xxiii. 
 7. In case of strong or violent temptations, the real 
 frame of a man^s heart is not to be judged by the mul- 
 tiplicity of thoughts about any object. For whether 
 they are from Satan's suggestions, or from inward 
 darkness, trouble, and horror, they will impose such 
 a continual sense of themselves on the mind, as shall 
 eng-age all its thoughts about them. — As when a man 
 is in a storm at sea, the current of his thoughts runs 
 quite another way, than when he is in safety about his 
 occasions. But ordinarily, voluntary thoughts are the 
 best measure and indication of the frame of our minds. 
 As the nature of the soil is judged by the grass which 
 it brings forth: so may the disposition of the heart by 
 the predominancy of voluntary thoughts. They are 
 the original acting of the soul j the way whereby the 
 heart puts forth and empties the treasure that is in it ; 
 the waters that first rise and flow from that fountain. 
 Every man's heart is his treasury ; and the treasure 
 that is in it, is either good or evil j as our Saviour 
 tells us. There is a good and bad treasure of the 
 
OF SPIRITUAL MINDEDNESS. 27 
 
 heart ; but whatever a man hath, be it good or evil, 
 there it is. This treasure is opening, emptying, and 
 spending itself continually ; though it can never be 
 exhausted. For it hath a fountain in nature or grace, 
 which no expense can diminish ; yea, it increaseth and 
 getteth strength by it. The more you spend of the 
 treasure of your hearts in any kind, the more will you 
 abound in treasure of the same kind. Whether it be 
 good or evil, it grows by expense and exercise ; and 
 the principal way whereby it puts forth itself, is by 
 the thoughts of the mind. If the heart be evil, they are 
 for the most part vain, filthy, corrupt, wicked, foolish ; 
 if it be under the power of a principle of grace, and so 
 have a good treasure in it, it puts forth itself by 
 thoughts suitable unto its nature, and complaint with 
 its inclinations. 
 
 Wherefore, these thoughts give the best ma sure 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, incilines, and ordinarily betakes itself unto. 
 Men may have a multitude of thoughts about the af- 
 fairs 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 scriptures^ 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 call- 
 ing, to think of them early and late, evening and morn- 
 ing ; and yet their minds be no way rendered or pro- 
 ved spiritual thereby. It were well if all of us who are 
 preachers, would diligently examine ourselves herein. 
 So is it with them who oblige themselves to read the 
 
28 OF SPIRITUAL MINDEDNESS, 
 
 scripture, it may be so many chapters every day ; not 
 withstanding 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 oc- 
 casions. 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 men's minds in an unregenerate condition, or 
 before the renovation of their natures, that every imag- 
 ination of the thoughts of their hearts are only evil 
 coi.tinually. Gen. 6. 5. They are continually coining 
 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 bot- 
 tomless evil treasure of filth, folly, and wickedness, 
 that is in the heart of man by nature, is from the innu- 
 merable multitude of evil imaginations, which are there 
 coined 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 con^ 
 tinual motion, by their lusts, and impetuOus desires. 
 Hence the mire and dirt of evil thoughts are continu- 
 ally cast up in them. 
 / It is therefore evident, that the predominancy of vol- 
 ^ Vintary thoughts, is the best and most sure indication 
 
OF SPIRITUAL MINDEDNESS. 29 
 
 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 spirit- 
 ually minded in the first place is, to have the course and 
 stream of those thoughts which we ordinarily retreat 
 unto, 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 ourselves, and 
 not from outward occasions. The Psalmist mentions 
 the inward thoughts of men. Psal. 49, 11, and 64<,6. 
 But, whereas all thoughts are the inward acts of the 
 mind, it should seem that this expression makes no dis- 
 tinction 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. Inv/ard thoughts are such as arise 
 merely and solely from men's inward principles, dispo- 
 sitions, and inclinations, that are not suggested or exci- 
 ted 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 
 die position of the mind and soul. 
 
30 OF SPIRITUAL MINDEDNESS. 
 
 Thus in covetous men there are two sorts of 
 thoughts, whereby their covetousness acts itself. 
 First, such as are occasioned by outward objects and 
 opportunities. So it was with Achan, Josh. vii. 21. 
 When, saith he, 'I saw among the spoils a goodly 
 Babylonish garment, and two hundred shekels of sil- 
 ver, and a wedge of gold, then I coveted them. His 
 sight of them, with an opportunity of possessing him- 
 self of them, excited covetous thoughts and desires in 
 him. So it is -with others every day, whose occasions 
 call them to converse with the objects of iheir lusts. 
 And some by such objects may be surprised 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. xxxii. 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 unclean person hath two sorts of 
 thoughts with respect unto the satisfaction of his lusts. 
 First, such as are occasioned in his mind by the exter- 
 nal objects of it. Hereunto stage-plays, revellings, 
 dancings, with the society of hold persons, persons of 
 corrupt communication, do contribute their wicked 
 service. For the avoidance of this snare. Job made a 
 covenant with his eyes, chap. xxx. 1. And our Saviour 
 gives that holy declaration of the evil of it. Mat. v. 28. 
 But he hath an habitual spring of these thoughts in 
 himself constantly inclining and disposing him there, 
 unto. Hence the apostle Peter tells us, that such per- 
 
OF SPIRITUAL MINDEDNESS. 31 
 
 sons have eyes full of an adulteress, that cannot cease 
 from sin, ii. Eph. 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 represen- 
 ted unto them. Hence Solomon gives that advice 
 against the occasien of them. Prov. xxiii. 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 men's inward 
 thoughts: and such must these bo of spiritual things, 
 wherever we may be esteemed spiritually minded. 
 
 Psalm 45, 1. Saith the Psalmist, 'My heart is indi- 
 ting 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 king- 
 dom 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 j 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 spirit- 
 ual things in their mind and affections, that springeth 
 up into holy thoughts about them. 
 
 From hence doth our Saviour give us the great de- 
 scription of spiritual life. It is a well of living water, 
 springing up into everlasting life.' John iv* 12. 
 The spirit, with his graces, residing in the heart of a 
 believer, is 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 draw* 
 ing, send out its refreshing waters, as it is with most 
 
32 OF SPIRITUAL MINDEDNESS. 
 
 wells^ though of living water. For this is spoken by 
 our Saviour in answer and opposition unto that objec- 
 tion of the woman, upon this mention of giving liv- 
 ing water, v. 10. Sir, saith she, ' thou hast nothing 
 to draw with, 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 withal. 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 itself, and from 
 itself, 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 bubblings of this well of living water ; they are 
 the mindings of the spirit. 
 
 So our Saviour describes them. Matt. xii. 35. A 
 good man out of the good treasure of the heart, bring- 
 eth forth good things. First, the man is good j 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 j for in ourselves 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. A.nd this 
 is the great difference that is between men in tl.is world 
 
OF SPIRITUAL MINDEDNESS. 33 
 
 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 incli» 
 nations, 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 und 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 inquired after. Men may have 
 thoughts of spiritual things, and that many of them, 
 and that frequently, which do not arise from this prin^ 
 ciple, 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 force upon 
 the mind ; or an impression, that causeth it to act con- 
 trary 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 vehe- 
 mently, 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 
 
34 OF SPIRITUAL MINDEDNESS 
 
 towards its centre. So is it with men's thoughts oft- 
 times. They are earthly ; their natural course and mo 
 tion is downwards unto the earth, and the things 
 thereof : t)ut when any efficacious conviction presseth 
 on the mind, it forceth the egress of its thoughts up- 
 wards towards heavenly things ; it will think much 
 and frequently of them, as if that ^vere their proper 
 motion and course ; but so soon as the power of the 
 conviction decays 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. 
 Ixxviii. 34 — 37. ' When he slew them, then they 
 sought him, and they returned, and inquired early 
 after God. And they remembered that God was their 
 rock, and the high God their Redeemer. Nevertheless 
 they did but flatter him with their mouths, and they 
 lied unto him with their tongues; for their heart was 
 not right with him, neither were they steadfast in his 
 covenant.' Men in troubles, dangers, sickness, fears 
 of death, or under effectual conviction of sin, from 
 the preaching of the word, will endeavor 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 ap- 
 proach, so these thoughts decay and disappear ; the 
 mind will not be compelled to give place unto them 
 any more. The Prophet give the reason of it, Jer. 
 xiii. 23. ' Can the Ethiopian change his skin, or the 
 leopard his spots 1 then may ye also do good, that are 
 accustomed to do evil.' They have had another 
 haunt ; been taught another cause ; the habit and in- 
 
OF SPIRITUAL MINDEDNESS. 35 
 
 clination of the mind lies another way ; and they will 
 no longer tend towards spiritual things, than an im- 
 pression 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 spirit- 
 ual things do rise or fall, according to renewed occa- 
 sional convictions. If when we are under rebukes 
 from God in our persons or relations, in fears of 
 death, and the like, and withal, have some renewed 
 convictions of sin, in commission, or omission of du- 
 ties, and thereon do endeavor to be more spiritually 
 minded, in the constant, exercise of our thoughts on 
 spiritual things, which we fail in ; and these thoughts 
 decay, as our convictions with the causes of them 
 wear off, or are removed ; we have attained a very 
 low degree in this grace, if we have any interest in 
 it at all. 
 
 Water that ariseth and floweth from a living spring, 
 runneth equally and constantly, unless it be obstructed 
 or diverted by some violent opposition j but that 
 which is from thunder-showeis runs furiously for a sea- 
 son, but is quickly dried up. So are those spirited 
 thoughts which arise from a prevalent internal principle 
 of grace in the heart ; they are even and constant, un- 
 less an interruption be put upon them for a season by 
 temptations; but those which are excited by the 
 thunder of convictions, however their streams may be , 
 filled for a season, quickly dry up, and utterly decay. 
 
 '2. Such thoughts may arise in the minds of men not 
 spiritually minded, from outward means and occasions. 
 Such I intend as are indeed useful 5 yea, appointed 
 of God for this end among others, that they may en- 
 generate and stir up holy thoughts and affections in us 5 
 
36 of SPIRITUAL MINDEDNES^. 
 
 but there is a difference in their use and operation. 
 In some, they excite the inward principle of the mind 
 to act in holy thoughts, according unto its own sancti- 
 fied disposition and prevalent affections : this is their 
 proper end and use. In others they occasionally sug- 
 gest such thoughts unto the minds of men, which 
 spring only from the notions of things proposed unto 
 them. With respect unto this end also, they are of 
 singular use unto the souls of men, howbcit such 
 thoughts do not prove men to be spiritually minded; 
 Where you till and manure your land, if it brings forth 
 plentiful crops of corn, it is an evidence that soil itself 
 is good and fertile ; the dressing of it only gives oc* 
 casion and advantage to put forth its own fruit-bearing 
 virtue: but if in the tilling of the land, you lay much 
 dung upon it, and it brings forth here and there an 
 handful where the dung lay, you will say the soil itself 
 is barren ; it brings forth nothing of itself. These 
 means that we shall treat of, are as the tilling of a 
 fruitful soily which help it in bringing forth its fruitj 
 by exciting its own virtue and power. They stir up 
 holy affections unto holy thoughts and desires ; but in 
 others, whose hearts are barren, they only serve, as it 
 ivere, some of them here and there, to stir up spiri- 
 tual thoughts, which gives no evidence of a gracious 
 heart or spirit. — But because this is a matter of great 
 importance, it shall be handled distinctly by itself. 
 
OF SPIRITUAL MINDEDNESS. 37 
 
 CHAPTER III. 
 
 Outward means and occasions of thoughts of such spi" 
 ritual things^ which do not prove men to be spiritual^ 
 ly minded. Preaching of the word. Exercise of 
 gifts. Prayer. How we may know whether our 
 thoughts of spiritual thi?igs in Prayer, are truly spi" 
 ritual thoughts, proving us to be spiritually minded. 
 
 1. Such a means is the preaching of the word itself. 
 It is observed concerning many in the Gospel, that 
 they heard it willingly, received it with joy, and did 
 many things gladly, upon the preaching of it; and we 
 see the same things exemplified in multitudes every 
 day. But none of these things can be without many 
 thoughts in the minds of such persons about the spiri- 
 tual things of the Word j for they are the effects of 
 such thoughts, and being wrought in the minds of men, 
 will produce more of the same nature : yet were they 
 all hypocrites concerning whom these things were 
 spoken, and were never spiritually minded. 
 
 The cause of this miscarriage is given us by our 
 Saviour, Matt .xiii. 20, 21. 'He that received the seed 
 into stony places, the same is he that heareththe word, 
 and anon receiveth it with joy ; yet hath he not root 
 in himself, but dureth for a while.' The good thoughts 
 they have, proceed not from any principle in them- 
 selves. Neither their affections nor their thoughts of 
 these things, have any internal root whereon they 
 should grow. So is it with many who live under the 
 present dispensation of the Gospel. They have 
 thoughts of spiritual things continually suggested unto 
 them : and they do abide with them more or less, ac- 
 cording as they are affected : for I speak not of them 
 
 4^ 
 
38 OF SPIRITUAL MINDEDNESS. 
 
 who are either despisers of what they hear, or way- 
 side hearers, who understand nothing of what they 
 hear, and immediately lose all sense of it, and all 
 thoughts about it ; but 1 speak of them who attend 
 with some dilligence, and receive the word with some 
 joy. These insensibly grow in knowledge and under- 
 standing, and therefore cannot be without some 
 thoughts of spiritual things: howbeit for the most 
 part, they are, as was said, but like unto waters that 
 run after a shower of rain. They pour out themselves 
 as if they proceeded from some strong living spring, 
 whereas indeed they have none at all. When once 
 the waters of the shower are spent, their channel is 
 dry ; there is nothing in it but stones and dirt. When 
 the doctrine of the word falls on such persons as 
 showers of rain, it gives a course, sometimes greater, 
 sometimes less, unto their thoughts towards spiritual 
 things: but they have not a well of water in them 
 springing up into everlasting life. Wherefore after a 
 while their minds are dried up from such thoughts j 
 nothing remains in them but earthy and that perhaps 
 foul and dirty. 
 
 ^■ir- It must be observed, that the best of men, the most 
 holy and spiritually minded, may have, nay, ought to 
 have, their thoughts of spiritual things excited, multi- 
 plied, and confirmed by the preaching of the word. 
 It is one end of its dispensation, one principal use of 
 it in them by whom it is received. And it hath this 
 effect two ways. 1. As it is the spiritual food of the 
 soul, whereby its principle of life and grace is main- 
 tained and strengthened. The more this is done, the 
 more shall we thrive in being spiritually minded. 2. 
 As it administereth occasion unto the exercise of 
 grace. For proposing the proper object of faith, love^ 
 
OF SPIRITUAL MINDEDNESS. 39 
 
 fear, trust, reverence unto the soul, it draws forth all 
 those graces into exercise. Wherefore, ahhough the 
 vigorous actings of spiritual thoughts be occasional 
 from the word, be more under and after the preaching 
 of it, than at other times, it is no more but what ari- 
 seth from the nature and use of the ordinance, by- 
 God's own appointment ; nor is it any evidence that 
 those with whom it is so, are not spiritually minded ; 
 but on the contrary, that they are. Yet, where men 
 have no other thoughts of this matter but what are 
 occasioned by the outward dispensation of the word, 
 such thoughts do not prove them to be spiritually 
 minded. Their endeavors in them are like those of 
 men in a dream. Under some oppression of their 
 spirits, their imagination fixeth on something or other, 
 that is most earnestly to be desired or avoided. Here- 
 in they seem to themselves to strive with all their 
 might, to endeavor to go, run, or contend, but all in 
 vain ; every thing fails them, and they are not relieved 
 until they are awaked. So such persons, in impres- 
 sions they receive from the word, seem to strive and 
 contend in their thoughts and resolutions to (?omply 
 with what is proposed unto them ; but their strength 
 fails ; they find no success, for want of a principle 
 of spiritual life ; and after a time give over their en- 
 deavors, until they are occasionally renewed again. 
 Now the thoughts which in the dispensation of the 
 word do proceed from an inward principle of grace 
 excited unto its due exercise, are distinguishable from 
 those which are only occasionally suggested unto the 
 mind by the word outwardly preached. For, 1. They 
 are especial actings of faith and love towards the 
 things themselves that are preached. They belong 
 unto our receiving the truth in the love thereof. And 
 
4.0 OF SPIRITUAL MINDEDNESS. 
 
 love respects the goodness of the things themselves, 
 and not merely the truth of the propositions wherein 
 they are expressed. The other thoughts are only the 
 sense of the mind, as affected with light and truth, 
 without any cordial love unto the things themselves. 
 2. They are accompanied with complacency of soul, 
 arising from love, experience, more or less, of the 
 power of them, and their suitableness unto the new 
 nature or principle of grace in them. For when our 
 minds find that so indeed it is in us, as it is in the 
 word; that this is that which we would be more con- 
 formable unto ; it gives a secret complacency with 
 satisfaction unto the soul. The other thoughts, which 
 are only occasional, have none of these concomitants 
 or effects, but are dry and barren, unless it be in a few 
 words or transient discourse. 3. The former are 
 means of spiritual growth. So some say the natural 
 growth of vegetables is not by insensible motion, but 
 by gusts and sensible eruptions of increase. There 
 are both in spiritual growth, and the latter consists 
 much in those thoughts which the principle of the new 
 nature is excited unto by the word in the latter. 
 
 2. The duty of prayer is another means of the like 
 nature. One principal end of it is to excite, stir up, 
 and draw forth, the principle of grace, of faith and 
 love in the heart, unto a due exercise in holy thoughts 
 of God and spiritual things, with affections suitable 
 unto them. Those who design not this end in prayer, 
 know not at all what it is to pray. Now all sorts of 
 persons have frequent occasion to join with others in 
 prayer, and many are under the conviction that it is 
 their own duty to pray every day, it may be, in their 
 families and otherwise. And it is hard to conceive 
 how men can constantly join with others in prayer, 
 
OF SPIRITUAL MINDEDNESS. 41 
 
 much more how they can pray themselves, but that 
 they must have thoughts of spiritual things every day; 
 howbeit it is possible that they may have no root, or 
 living spring, of them in themselves, but they are only 
 occasional impressions on their minds from the out- 
 ward performance of the duty. I shall give some in- 
 stances of the grounds hereof, which, for many rea- 
 sons require our diligent consideration. 
 
 Spiritual thoughts may be raised in a person in his 
 own duty, by the exercise of his gifts, when there is 
 no acting of grace in them at all ; for they lead and 
 guide the mind unto such things as are the matter of 
 prayer; that is, spiritual things. Gifts are nothing but 
 a spiritual improvement of our natural faculties or 
 abilities. And a man cannot speak or utter any thing 
 but what proceeds from his rational faculties by in- 
 vention or memory, or both, managed in and by his 
 thoughts, unless he speak by rote, and that which is 
 not rational. What therefore proceeds from a man's 
 rational faculty, in and by the exercise of his gifts, 
 that his thoughts must be exercised about. 
 
 A man may read a long prayer that expresseth spiri- 
 tual things, and yet never have one spiritual thought 
 arise in his mind about them. For there is no exer- 
 cise of any faculty of his mind required unto such 
 reading, but only to attend unto the words that are to 
 be read. This I say may be so ; I do not say that it 
 is so, or that it must be so. But, as was said in the 
 exercise of gifts, it is impossible but there must be an 
 exercise of reason, by invention, judgment, and mem- 
 ory ; and consequently, thoughts of spiritual things. 
 Yet may they all be merely occasional, from the pre- 
 sent external performance of the duty, without any liv- 
 ing spring or exercise of grace. In such a course, 
 
42 OF SPIRITUAL MINDEDNESS. 
 
 may men of tolerable gifts continue all their days, unto 
 the satisfaction of themselves and others, deceiving 
 both them and their own souls. 
 
 This being evident from the scripture and experience, 
 an inquiry may be made thereon, as unto our own con- 
 cernment in these things; especially of those who 
 have received spiritual gifts of their own, and of them 
 also in some degree, who usually enjoy the gifts of 
 others in this duty. For it may be asked, how we 
 shall know whether the thoughts which we have of 
 spiritual things in and upon prayer, arise from gifts 
 only, those of our own or other men's giving occasion 
 unto them, or are influenced from a living principle and 
 spring of grace in our hearts 1 A case this is (how- 
 ever by some it may be apprehended) of great impor- 
 tance, and which would require much time fully to 
 resolve. For there is nothing whereby the refined 
 sort of hypocrites more deceive themselves and others, 
 nothing whereby some men give themselves more 
 countenance in an indulgence unto their lusts, than by 
 this part of the form of godliness, when they deny the 
 power thereof. And besides, it is that wherein the 
 best of believers ought to keep a diligent watch over 
 themselves, in every particular instance of the per- 
 formance of this duty. With respect hereunto, in an 
 especial manner, are they to watch unto prayer. If 
 they are at any time negligent herein, they may rest 
 in a bare exercise of gifts, when on ^-.due examination 
 and trial they have no evidence of the acting of grace 
 in what they have done. I shall therefore, with what 
 brevity I can, give a resolution unto this inqury. And 
 to this end observe, 
 
 1. It is an ancient complaint, that spiritual things are 
 filled with great obscurity and difficulty; and it is true. 
 
OF SPIRITUAL MINDEDNESS. 43 
 
 Not that there is any such thing in themselves, for 
 they all come forth from the Father of lights, and are 
 full of light, order, beauty and wisdom ; and light and 
 order are the only means whereby any thing makes a 
 discovery of itself. But the ground of all darkness 
 and difficulty in these things lies in ourselves. We 
 can more clearly and steadily see and behold the moon 
 and the stars, than we can see the sun, when it shines 
 in its greatest lustre. It is not because there is more 
 light in the moon and stars than in the sun, but because 
 the light of the sun is greater than our visive faculty 
 can directly bear and behold. So we can more clearly 
 discover the truth and distinct nature of things moral, 
 and natural, than we can of things that are heavenly 
 and spiritual. See John iii. 14. Not that there is 
 more substance or reality in them, but because the 
 ability of our understanding is more suited unto the 
 comprehension of them. The other are above us. 
 We know but in part, and our minds are liable to be 
 hindered and disordered in their apprehension of things 
 heavenly and spiritual, by ignorance, temptations, and 
 prejudices of all sorts. In nothing more are men sub- 
 ject unto mistakes, than in the application of things 
 unto themselves, and a judgment of their interest in 
 them. Fear, self-love, with the pre valency of tempta- 
 tions and corruptions, do all engage their powers to 
 darken the light of the mind, and to pervert its judg- 
 ment. In no case doth the deceitfulness of the heart, 
 or of sin, which is all one, more act itself. Hence 
 multitudes say peace to themselves, to whom God doth 
 not speak peace 5 and some who are children of light, 
 do yet walk in darkness. Hence is that fervent prayer 
 of the Apostle, for help in this case, Ephes. i. 16, 17, 
 18, 19. There is also a great similitude between tern- 
 
44' OF SPIRITUAL MIIsDEDNESS. 
 
 porary faith, and that which is saving and durable ; and 
 between gifts and grace, in their operations, which is 
 that now under consideration. It is acknowledged, 
 therefore, that without the especial light and conduct 
 of the spirit of God, no man can make such a judg- 
 ment of his state and his actions, as shall be a stable 
 foundation of giving glory to God, and of obtaining 
 peace unto his own soul : and therefore the greatest 
 part of mankind do constantly deceive themselves in 
 these things. 
 
 But ordinarily, under this blessed conduct in the 
 search of ourselve^and the concernments of our dutj?^, 
 we may come to a satisfaction whether they are influ- 
 enced by faith, and have grace exercised in them, es- 
 pecially this duty of prayer, or whether it derive from 
 the power of our natural faculties, raised by light and 
 spiritual gifts only j and so whether our spiritual 
 thoughts therein spring from a vital principle of grace, 
 or whether they come from occasional impressions on 
 the mind, by the petformance of the duty itself. 
 
 If men are willing to deceive themselves, or to hide 
 themselves from themselves, to walk with God at all 
 peradventures, to leave all things at hazard, to put off 
 all trials unto that at the last day, and so never call 
 themselves to an account, as to the nature of their 
 duties in any particular instance; it is no wonder, if 
 they neither do, nor can, make any distinction in this 
 matter ; as to the true nature of their thoughts in spiri- 
 tual duties. Two things are required hereunto. 
 
 1.. That we impartially and severally examine and 
 try the frames and actings of our,, minds in holy duties, 
 by the word of truth ; and thereon not be afraid to 
 speak that plainly to our souls, which the word 
 speaks unto us. This diligent search ought to respect 
 
OF SPIRITUAL MINDEDNESS. 45 
 
 our principles, aims, ends, actings, with the whole de- 
 portment of our souls in every duty. See 2 Cor. 13, 
 5. If a man receiveth much money, and look only on 
 the outward form and superscription, when he suppo- 
 seth that he hath great store of current coin m gold 
 and silver, he may have only heaps of lead or copper 
 by him. But he that trades in it, as the comfort and 
 support of his natural life and condition, he will try 
 what he receives, both by the balance and the touch- 
 stone, as the occasion requires, especially if it be in a 
 time when much adulterated coin is passing in the 
 world. And if a man reckons on his duties by tale 
 and number, he may be utterly deceived, and be spiri- 
 tually poor and a bankrupt, when he esteems himself 
 rich, increased in goods, and wanting nothing. — Some 
 duties may appearingly hold in the balance as to 
 weight,, which will not hold it at the touch-stone, as to 
 worth. Both means are to be used, if we would not 
 be mistaken in our accounts. Thus God himself, in 
 the midst of a multitude of duties, calls the people to 
 try and examine themselves, whether Or not they are 
 such as have faith and grace in them, and so like to 
 have acceptance with him. Isa. Iviii. 2 — 5. 
 
 2. We must add unto our own diligent inquiry, fer- 
 vent prayers unto God, that he would search and try 
 us, as to our sincerity, and discover unto us the true 
 frame of our hearts. . Hereof we have an express ex- 
 ample. Psalm cxxxix. 23, 2i. ' Search me, O God, and 
 know my heart ; try me, and know my thoughts ; and 
 see if there be any wicked way in me, and lead me in 
 the way everlasting.' This is the only way whereby 
 we may have the spirit of God witnessing unto our sin- 
 cerity, with our own spirits. There is need of calling 
 in divine assistance in this matter, both from the im- 
 
46 OF SPIRITUAL MINDEDNESS. 
 
 portance of it, and from its difficulty; God alone 
 knowing fully and perfectly what is the hearts of men. 
 
 I no way doubt, but that in the impartial use of 
 these means, a man may come to assured satisfaction 
 in his own mind, such as wherein he shall not be de- 
 ceived, whether he doth animate and quicken his 
 thoughts of spiritual things in duties, with inward vital 
 grace, or whether they are impressions on his mind, 
 by the occasion of the duty. 
 
 A duty this is of great importance and necessity, 
 now hypocrisy hath made so great an inroad on pro- 
 fession, and gifts have deflowered grace in its principal 
 operations. No persons are in greater danger of walk- 
 ins: at hazard with God, than those who live in the ex- 
 ercise of spiritual gifts in duties, unto their own satis- 
 faction and others. For they may countenance them- 
 selves with an appearance of every thing that should 
 be in them in reality and power, when there is nothing 
 of it in them. And so it hath fallen out. We have 
 seen many earnest in the exercise of this gift, who 
 have turned vile and debauched apostates. Some have 
 been known to live in sin, and an indulgence of their 
 lusts, and yet to abide constant in their duties, Isa. i. 
 15. And we may hear prayers sometimes that openly 
 discover themselves unto spiritual sense, to be the la- 
 bor of the brain, by the help of gifts in memory and 
 invention, without an evidence of any mixture of hu- 
 mility, reverence, or godly fear ; without any acting of 
 faith and love. They flow as wine, yet smell and taste 
 of the unsavory cask from whence they proceed. It 
 is necessary, therefore, that we should put ourselves 
 on the severest trial, lest we should be found not to be 
 spiritually minded in spiritual duties. 
 
 Gifts are gracious vouchsafements of Christ, to 
 
OF SPIRITUAL MINDEDNESS. 47 
 
 make grace useful unto ourselves and others ; yea, they 
 may be made useful unto the grace of others, who 
 have no grace in themselves. But as 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 judgments 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 quick- 
 ens 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 itself to do what nature should be 
 assisted unto ; it fills men's bodies with diseases, as 
 well as their souls with sin. So whilst 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 perni- 
 cious. We have need, therefore, to be very diligent 
 in this inquiry, whether our spiritual thoughts, even in 
 our prayers, be not rather occasioned from the duty, 
 than springing from a gracious principle in our hearts, 
 or are the actings of real sovereign 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 to the 
 soul. They will not make the soul humble, holy, 
 watchful, and diligent in universal obedience. Grace 
 
48 OF SPIRITUAL BIINDEDNESS. 
 
 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 5 and it is to be feared, without any 
 increase of strength in the root of it. God's hand is 
 not shortened that he cannot save, nor his ear deaf- 
 ened that he cannot hear. He is the same as in the 
 days of old, when our fathers cried unto him and were 
 delivered, when they trusted in him, and were not 
 confounded. Jesus Christ is the same yesterday, and 
 to day, and forever ; prayer is the same that it was 
 and shall lose nothing of its prevalency whilst this 
 world endureth. Whence is it then, that there is so 
 much prayer amongst us, and so little success 1 I 
 speak not Avith respect to the outward dispensation of di- 
 vine providence in afflictions or persecutions, wherein 
 God always acts in a way of sovereignty, 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, Psalm, cxxxviii. 
 3. * In the day when I cried, thou answeredst me, 
 and strengthenedst me with strength in my soul.' 
 Where prayers are effectual, they will bring in spiritu- 
 al 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 j and 
 God forbid we should judge them to be hypocritical 
 and wholly insincere. Yet is there a defect some- 
 where, which should be inquired after : for they are 
 not so answered, as that they who pray them, are 
 strengthened with strength in their souls : there is 
 not that spiritual thriving, that growth in grace, which 
 might be expected to accompany such supplications. 
 
OF SPIRITUAL MINDEDNESS. 4«^ 
 
 I know that a man may pray often, pray sincerely 
 and frequentljr for an especial mercy, grace, or delive- 
 rance from a particular temptation,* and yet no spiri- 
 tual suppl}'- 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 contin- 
 ued. 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 astonishing, 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 pray- 
 ers, 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 satisfy their 
 convictions 1 Could we thus resolve, the whole diffi- 
 culty of the case were taken off. ' For such double 
 minded men have no reason to think that they shall re- 
 ceive any thing of the Lord,' as James speaks, chap. i. 
 7. Indeed, they do not. They never act faith re- 
 ference 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 con- 
 
 5 
 
50 OF SPIRITUAL MINDEDNESS. 
 
 cerning whom the wisdom of God says, ' Because 1 
 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. i. 18 — 21. And although 
 we may say unto such persons in general, either leave 
 your sinning, or leave your praying, from Psalm 1. 16^ 
 17, and that with respect unto present scandal, and cer- 
 tain miscarriage in the end, if both be continued in ; 
 yet in particular I would not advise any such person to 
 leave off his praying, until he had left his sin. This 
 were to advise a sick man to use no remedies until 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 of sin- 
 ning and a course in praying; and it ariseth from 
 hence, that they have never labored to fill up their 
 requests with grace. What there hath been of earn- 
 estness or diligence in them, hath been from a force 
 put upon them by their convictions and fears. For no 
 man was ever absolutely prevailed 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 hearts and affections. 
 3. Earnestness and apparent fervency in prayer, as 
 to the outward delivery of the words of it, yea, though 
 the mind be so affected as to contribute much there- 
 unto, will not of themselves prove, that the thoughts 
 
OF SrmiTUiiL MINDEDNESS. 51 
 
 of men therein do arise from an internal spring of 
 grace. Tiiere is a feryency of spirit in prayer, that is 
 one of the best properties of it, being an earnest 
 acting of love, faith, and desire : But there is a fer- 
 vency wherewith the mind itself may be affected, that 
 may arise from other causes. 
 
 1. It may do so from the engagement of natural 
 affections unto the object of their prayer, or the 
 things prayed for. Men may be mighty earnest and 
 intent in their minds, in praying for a dear relation, or 
 for deliverence from imminent troubles, or imminent 
 dangers ; and yet all this fervour arise from the vehe- 
 ment actings of natural affections about the things 
 prayed for, excited in an especial manner by the pre- 
 sent duty. Hence God calls the earnest cries of some 
 for temporal things not a crying unto him, but an 
 howling, Hosea, vii. 14. That is, the cry of hungry 
 ravenous beasts, that would be satisfied. 
 
 2. Sometimes it ariseth from the sharpness of con- 
 victions, which will make men even roar in their 
 prayers for disquietment of heart. And this may be, 
 where there is no true grace as yet received, nor, it 
 may be, ever will be so. For the perplexing work of 
 conviction goes before real conversion ; and as it pro- 
 duceth many other effects and changes in the mind, 
 so it may do this of great fervency in vocal prayers, 
 especially if it be accompanied with outward afflictions, 
 pains, or troubles. Psalm Ixxviii, 34, 35. 
 
 3. Oft-times the mind and affections are very little 
 concerned in that fervor and earnestness which appear 
 in the outward performance of the duty ; but in the 
 exercise of gifts, and through their own utterance, 
 men put their natural affections into such an agitation 
 as shall carry them out into a great vehemency in 
 
52 OF SPIRITUAL MINDEDNESS. 
 
 their expressions. It hath been so with sundry per- 
 sons who have been discovered to be rotten hypo- 
 crites, and have afterwards turned cursed apostates. 
 Wherefore all these things may be, where there is no 
 gracious spring, or vital principle, acting itself from 
 within in spiritual thoughts. 
 
 Some, it may be, will design an advantage by their 
 conceptions, unto the interest of profaneness and 
 scofHng ^ for if there be these evils under the exer- 
 cise of the gift of prayer, both in constancy, and with 
 fervency — if there may be a total want of the exercise 
 of all true grace with it and under it ; then it may be, 
 all that is pretended of this gift, and its use, is but 
 hypocrisy and talk. But, I say, 1, It may be as well 
 pretended, that because the sun shining on a dunghill 
 doth occasion offensive and noisome steams j there- 
 fore all that is pretended of its influence on spices 
 and flowers, causing them to give out their fragrancy, 
 is utterly false. No man ever thought that spiritual 
 gifts did change, or renew the minds and natures of 
 men j where they are alone, they only help and assist 
 unto the useful exercise of natural faculties and 
 powers; and, th^'refore, where the* heart is not sa- 
 vingly renewed, no gifts can stir up a saving exercise 
 of faith ; but, where it is so, they are a means to 
 cause the savor of it to flow forth. 2. Be it so, that 
 there may be some evils found under the exercise of 
 the gift of prayer, what remedy for them may be 
 proposed 1 Is it that men should renounce their use 
 of it, and betake themselves unto the reading of 
 prayers only'? 1. The same may be said of all spiri- 
 tual gifts whatever ; for they arc all of them liable to 
 abuse. And shall we reject all the powers of the 
 world to come, the whole complex of gospel gifts, for 
 
OF SPIRITUAL MINDEDNESS. 53 
 
 the communication whereof the Lord Christ hath 
 promised to continue his spirit with his church unto 
 tlie end of the world, because by some they are 
 abused 1 2. Not only the same, but far greater evils 
 may be found in and under the reading of prayers, 
 which needs no further demonstration than what it 
 gives of itself every day. 3. It is hard to under- 
 stand, how any benefit at all can accrue to any by 
 this relief, when the advantages of the other way are 
 evident. 
 
 Wherefore the inquiry remains, 'how we may 
 know to our own satisfaction, that the thoughts we 
 have of spiritual things in the duty of prayer, are 
 from an internal fountain of grace,' and so are an evi- 
 dence that we are spiritually minded, whereunto all 
 these things do tend. Some few things I shall offer 
 towards satisfaction herein. 
 
 1. I take it for granted on the evidence before 
 given, that persons who have any spiritual light, and 
 will diligently examine and try their own hearts, will be 
 able to discern what real actings of faith, of love, and 
 delight in God, there are in their duties ; and conse- 
 quently what is the spring of their spiritual thoughts. 
 In general we are assured, that ' he that believeth, hath 
 the witness in himself.' 1 John, 5. 10. Sincere faith 
 will be its own evidence : and where there are sincere 
 actings of faith, they will evidence themselves, if we 
 try all things impartially by the word. But if men do, 
 as for the most part they do, content themselves with 
 the performance of any duty, without an examination 
 of their principles, frames, and actings of grace in 
 them, it is no wonder if they walk in all uncertainty.^ 
 
 2. When the soul finds a sweet spiritual compla- 
 cency in and after its duties, it is an evidence that 
 
 5* 
 
54 OF SPIRITUAL MINBfiDNESS. 
 
 grace hath been acted in its spiritual thoughts and de- 
 sires, Jer. 31. The prophet receiveth a long gracious 
 message from God, filled up with excellent promises 
 iand pathetical exhortations to the church. The whole 
 is as it were summed up in the close of it, v. 24. 
 *For I have satiated the weary soul, and I have re- 
 plenished every sorrowful soul.' Whereon the pro- 
 phet adds, * upon this I awaked, and beheld, and my 
 sleep was sweet unto me.' God's gracious message 
 had so composed his spirits, and freed his mind from 
 trouble, that he was at quiet repose in himself, like a 
 man asleep. But after the end of it, he stirs up him- 
 self to a review and consideration of what had been 
 spoken unto him : I awaked and beheld, or I stirred 
 up myself, and considered what had been delivered 
 unto me ; and saith he, my sleep was sweet unto me ; 
 I found a gracious complacency in, and refreshment 
 unto my soul, from what I had heard and received. 
 So is it oft-times with a soul that hath had real commu- 
 nion with God in the duty of prayer. It finds itself 
 both in it, and afterwards, when it is awakened unto 
 the consideration of it spiritually refreshed ', it is 
 sweet unto him. 
 
 This holy complacency, this rest and sweet repose 
 of mind, is the foundation of the delight of believers 
 in this duty. They do not pray only because it is 
 their duty so to do, nor yet because they stand in 
 need of it, so as that they cannot live without it, but 
 they have delight in it ; and to keep them from it, is 
 all one as to keep them from their daily food and re- 
 freshment. Now we can have no delight in any thing 
 but what we have found some sweetness, rest, and 
 complacency in. Without any such experience, we 
 may do or use any thing, but cannot do it with deh'ght. 
 
OF SPIRITUAL MINDEDNESS. 55 
 
 And it ariseth, 1, from the approach that is made unto 
 God therein. It is in its own nature an access unto 
 Cod on a throne of grace. Eph. ii. 18. Heb. x. 19, 
 20. And when this access is animated by the actings 
 of grace, the soul hath a spiritual experience of a 
 nearness in that approach. Now, God is the fountain 
 and centre of all spiritual refreshment, rest and com- 
 placency 5 and in such an access unto him, there is a 
 refreshing taste of them communicated unto the soul : 
 Psal. xxxvi. 7 — 9. 'How excellent is thy loving kind- 
 ness, O God ! therefore the children of men put their 
 trust under the shadow of thy wings. They shall be 
 abundantly satisfied with the fatness of thine house : 
 and thou shalt make them drink of the river of thy 
 pleasures. For with thee is the fountain of life : in. 
 thy light we shall see light.' God is proposed in the 
 excellency of his loving kindness, which is compre- 
 hensive of his goodness, grace, and mercy. And so 
 is he also as the spring of life and light, all spiri- 
 tual powers and joys. Those that believe, are better 
 described by their trust under the shadow of his 
 wings. In his worship, the fatness of his house, they 
 make their approaches unto him. And the fruit hereof 
 is, that he makes them to drink of the river of his 
 pleasures, the satisfying refreshing streams of his grace 
 and goodness ; they approach unto him as unto the 
 fountain of life, so as to drink of that fountain, in re- 
 newed communications of life and grace ; and in the 
 light of God, the light of his countenance, to see 
 light in satisfying joy. In these things doth consist, 
 and from them doth arise, that spiritual complacency 
 which the souls of believers find in their duties. 2. 
 From the due exercise of faith, love, and delight, the 
 graces wherein the life of the new creature doth 
 
56 OF SPIRITUAL MINDEDNESS. 
 
 principally consist There is a suitableness to our 
 natural constitution, and a secret complacency of our 
 natures, in the proper actings of life natural, for its 
 own preservation and increase : there is so in our 
 spiritual constitution, in the proper actings of the 
 powers of our spiritual life, unto its preservation and 
 increase. These graces, in their due exercise, com- 
 pose and refresh the mind, as those which are perfec- 
 tive of its state, which quell and cast out whatever 
 troubles it : thence a blessed satisfaction and compla- 
 cency befalls the soul ; herein he that believeth hath 
 the witness in himself. Besides, faith and love are 
 never really acted on Christ, but they prepare and 
 make meet the soul to receive the communications of 
 love and grace from him, which it never faileth of, 
 although it be not always sensible thereof. 3. From 
 the testimony of conscience, bearing witness to our 
 sincerity, in aims, ends, and performances of the 
 duty. Hence a gracious repose of mind, and great 
 satisfactoriness, ensue. 
 
 If we have no experience of these things, it is evi- 
 dent that we walk at random in the best of our duties j 
 for they are among the principal things that we do, or 
 ought to pray for j and if we have not experience of 
 the effects of our prayers on our hearts, we neither 
 have advantage by them, nor give glory to God in 
 them. 
 
 But yet here, as in most other spiritual things, one 
 of the worst of vices is ready to impose itself in the 
 room and place of the best of our graces : and this is, 
 self-pleasing in the performance of the duty. This, 
 instead of a grace steeped in humility, as all true grace 
 is, is a vile effect of spiritual pride, or the offering of 
 a sacrifice to our own net and drag : it is a glorying in 
 
OF SPIRITUAL MINDEDNESS. 57 
 
 the flesh ; for whatever of self any doth glory in, it is 
 but flesh. When men have had enlargements in their 
 expressions, and especially when they apprehend that 
 others are satisfied or affected therewith, they are apt 
 to have a secret self-pleasing in what they have done, 
 which, before they are aware, turns into pride, and a 
 noxious elation of mind. The same may befall men in 
 their most secret duties, performed outwardly by the 
 aid of spiritual gifts : but this is most remote from, 
 and contrary to, that spiritual complacency in duty, 
 which we speak of, which yet it will pretend to, until 
 it be diligently examined. The language of this spiri- 
 tual complacency is, ' I will go in the strength of the 
 Lord God ; I will make mention of thy righteousness, 
 even of thine only.' Ps. Ixxi. 16. That of spiritual 
 pride is, God, I thank thee that I have done thus and 
 thus, as it was expressed by the Pharisee. That is, in 
 God alone ; this is in self: that draws forth the savor 
 of all graces ; this immediately covers and buries them 
 all, if there be any in the soul : that fills the soul emi- 
 nently with humility and self-abasement ; this with a 
 lifting up of the mind and proud self-conceit : that 
 casts out all remembrance of what we have done 
 ourselves, retaining only a sense of what we have recei- 
 ved from God, of the impressions of his love and 
 grace ; this blots out all remembrance of what we have 
 freely received from God, and retains only what we 
 have done ourselves. Wherever it is, there is no due 
 sense either of the greatness or goodness of God. 
 
 Some, it may be, will say, that if it be so, they for 
 their parts, are cut off. They have no experience of 
 any such spiritual rest and complacency in God, in or 
 after their prayers j at the best, they begin them with 
 tears, and end them in sorrow j and sometimes they 
 
58 OF SPIRITUAL MINDENESS. 
 
 know not what is become of them, but fear that God 
 is not glorified by them, nor their own souls bettered. 
 
 I answer, 1. There is great spiritual refreshment in 
 that godly sorrow which is at work in our prayers. — 
 Where the Holy Ghost is a spirit of grace and suppli- 
 cation, he causeth mourning, and in that mourning 
 there is joy. 2. The secret encouragement which we 
 receive by praying, to adhere unto God constantly in 
 prayer, ariseth from some experience of this holy com- 
 placency, though we have not a sensible evidence of 
 it. 3. Perhaps some of them who make this complaint, 
 if they would awaken and consider, would find that 
 their souls, at least sometimes, had been thus refreshed, 
 and brought unto an holy rest in God. 4. Then shall 
 you know the Lord, if you follow on to know him. 
 Abide in seeking after this complacency, and satisfac- 
 tion in God, and you shall attain it. 
 
 3. It is a sure evidence that our thoughts of spiri- 
 tual things in our supplications are from an internal 
 spring of grace, and are not merely occasioned by the 
 duty itself, when we find the daily fruit and advantage 
 of them 5 especially in the preservation of our souls in 
 an holy, humble, watchful frame. 
 
 Innumerable are the advantages, benefits, and eifects 
 of prayer, which are commonly spoken untoj growth 
 in grace and consolation is the substance of them. 
 Where there is continuance in prayer, there will be 
 spiritual growth in some proportion. For men to be 
 earnest in prayer, and thriftless in grace, is a certain 
 indication of prevalent corruptions, and want of being 
 spiritually minded in prayer itself. If a man eats his 
 daily food, let him eat never so much, or so often, if 
 he be not nourished by it, his body is under the power 
 of prevalent distempers j and so is his spirtual consti- 
 
OF SPIRITUAL MINDEDNESS. 59 
 
 I 
 
 tution, who thrivethnot in the use of the food of the new 
 creature. But that which I fix upon with respect unto the 
 present inquiry, is, the frame that it preserves the soul 
 in J it will keep it humble, and upon a diligent watch, 
 as unto its dispositions and actings. He who prays as 
 he ought, Avill endeavor to live as he prays. This none 
 can do who doth not with diligence keep his heart unto 
 things he hath prayed about. To pray earnestly and 
 live carelesslj^, is to proclaim that a man is not spiri- 
 tually minded in his prayer. Hereby then, we shall 
 know what is the spring of those spiritual thoughts, 
 which our minds are exercised withal in our supplica- 
 tions. If they are influenced unto a constant daily 
 w^atch for the perservation of that frame of spirit, 
 those dispositions and inclinations unto spiritual things 
 which we pray for, they are from an internal spring of 
 grace. If there be generally an unsuitableness in our 
 minds unto what we seem to contend for in our 
 prayers, the gift may be in exercise, but the grace is 
 wanting. If a man be every day on the Exchange, 
 and there talk diligently and earnestly about merchan- 
 dise, and the affairs of trade ; but when he comes 
 home thinks no more of them, because indeed he hath 
 nothing to do, no interest in them, he may be a very 
 poor man, notwithstanding his pretences : and he may 
 be spiritually very poor, who is on occasions fervent in 
 prayer, if, when he retires unto himself, he is not care- 
 ful and diligent about the matter of it. 
 
 4. When spiritual affections, and due preparation of 
 heart unto the duty, excite and animate the gift of 
 prayer, and not the gift make impressions on the affec- 
 tions ; then are we spiritually minded therein. Gifts 
 are servants, not rulers, in the mind ; are bestowed on 
 us to be serviceable unto grace j not to lead it, but to 
 
60 OF SPIRITUAL MINDEDNESS. 
 
 follow it, and to be ready with their assistance on its 
 exercise ; for the most part, where they lead all, they 
 are all alone. This is the natural order of these things^ 
 Grace habitually inclineth and disposeth the heart unto 
 this duty. Providence and rule give the occasions for 
 its exercise ; sense of duty calls for prepartion ; grace 
 coming into actual exercise, gifts come in with their 
 assistance ; if they lead all, all is out of order. It may 
 be otherwise sometimes : a person indisposed and life- 
 less, engaging into prayer in a way of obedience, upon 
 conviction of duty, may, in and by the gift, have his 
 affections excited, and graces engaged mito its proper 
 work. It may be so, I say ; but let men take heed how 
 they trust to this order and method : for where it is so, 
 there may be little or nothing of the exercise of true 
 grace in all their fervor and commotion of affections ; 
 but when the genuine actings of faith, love, holy reve- 
 rence, and gracious desires, stir up the gift unto its 
 exercise, calling in its assistance to the expression of 
 themselves, then are the heart and mind in their proper 
 order. 
 
 5. It is so when other duties of religion are equally 
 reg-arded and attended to with prayer itself. He, all 
 whose religion lies in prayer and hearing, hath none at 
 all. God hath an equal respect to all other duties, and 
 so must we have also. So is it expressed as to the 
 religion herein, because there is none without it. Jam. 
 i. 27. I shall not value his prayers at all, be he never 
 so earnest and frequent in them, who gives not alms 
 according to his ability : and this in an especial manner 
 is required of us who are ministers , that we be not 
 like an hand set up in cross ways, directing others 
 which way to go but staying behind itself. 
 
 This digression about the rise and spring of spiri- 
 
OF SPIRITUAL MINDEDNESS. 61 
 
 tual thoughts in prayer, I judged not unnecessary, in 
 such a time and season, wherein we ought to be very 
 jealous, lest gifts impose themselves in the room 
 of grace ; and be careful that they are employed only 
 to their proper end, which is to be serviceable to grace 
 in its exercise, and not otherwise. 
 
 3. There is another occasion of thoughts of spiri- 
 tual things, when they do not spring from a living prin- 
 ciple within, and so are no evidence of being spiritually 
 minded. And this is the discourse of others. They 
 that fear the Lord will be speaking one to another, of 
 the things wherein his glory is concerned, Mai. iii. 16. 
 To declare the righteousness, the glory of God, is the 
 delight of his saints. Psalm, cxlv. 3 — 8. ' Great is 
 the Lord, and greatly to be praised, and his greatness 
 is unsearchable. One generation shall praise thy works 
 to another, and shall declare thy mighty works. I 
 will speak of the glorious honor of thy majesty, and 
 of thy wondrous works. And men shall speak of the 
 might of thy terrible acts^ and I will declare thy 
 greatness. They shall abundantly utter the memory 
 of thy great goodness, and shall sing of thy righteous- 
 ness. The Lord is gracious and full of compassion, 
 slow to anger, and of great mercy ;' and, accordingly, 
 there are some who are ready on all occasions to be 
 speaking, or making mention, of things divine, spiri- 
 tual, and holy ; and it is to be wished that there were 
 more of them. All the flagitious sins that the world 
 is filled withal, are not a greater evidence of the 
 degeneracy of christian religion, than this is, that it is 
 grown unusual, yea, a shame or scorn, for men to 
 speak together of the things of God. It was not so when 
 religion was in its primitive power and glory ; nor is 
 
 it so with them who really fear God, and are sensible 
 
 6 
 
62 OF SPIRITUAL MINDEDNESS. 
 
 of their duty. Some I say there are, who embrace all 
 occasions of spiritual communication. Those with 
 whom they converse, if they are not profligate, if they 
 have any spiritual light, cannot but so far comply with 
 what they say, as to think of the things spoken which 
 are spiritual. Oft-times the track and course of men's 
 thoughts lie so out of the way, are so contrary unto 
 such things, that they seem strange to them; they 
 give them no entertaiment. You do but cross their 
 way with such discourses, whereon they stand still a 
 little, and so pass on. Even the countenances of some 
 men will change hereon, and they betake themselves 
 to an unsatisfied silence, until they can divert unto 
 other things. Some will make such replies of empty 
 words, as shall evidence their hearts to be far enough 
 estranged from the things proposed unto them. But 
 with others, such occasional discourses will make such 
 impressions on their minds, as to stir up present 
 thoughts of spiritual things. But though frequent 
 occasions hereof may be renewed, yet will such 
 thoughts give no evidence that any man is spiritually 
 minded. For they are not genuine, from an internal 
 spring of grace. 
 
 From these causes it is, that the thoughts of spiri- 
 tual things are with many, as guests that come into an 
 inn, and not like children that dwell in the house. 
 They enter occasionally, and then there is a great stir 
 about them, to provide meet entertainment for them. 
 In'a while they are disposed of, and so depart, being 
 neither looked nor inquired after any more. Things 
 of another nature are attended to ; new occasions 
 bring in new guests, for a season. Children are owned 
 in the house, are missed if they are out of the way, 
 and have their daily provision constantly made for 
 
OF SPIllITtTAL MINDEDNESS. 63 
 
 them. So is it with these occasional thoughts about 
 spiritual things. By one means or other they enter 
 into the mind, and there are entertained for a season. 
 On a sudden they depart, and men hear of them no 
 more. But those that are natural and genuine, arising 
 from a living spring of grace in the heart, disposing 
 the mind unto them, are as the children of the house j 
 they are expected in their places, and at their seasons. 
 If they are missing, they are inquired after. The 
 heart calls itself to an account, whence it is that it 
 hath been so long without them, and calls them over 
 into its wonted converse with them. 
 
 CHAPTER IV. 
 
 hi 
 
 Other evidences of thoughts about spiritual things^ 
 arising from an internal principle of grace, whereby 
 they are an evidence of our bei?ig spiritually minded. 
 The abounding of these thoughts^ how far, and where- 
 in such an evidence. . 
 
 II. The second evidence that our thoughts of spiri- 
 tual things proceed from an internal fountain of sancti- 
 fied light and affections, or that they are acts or 
 fruits of our being spiritually minded, is, that they 
 abound in us, that our minds are filled with them. 
 We may say of them, as the Apostle doth of other 
 graces ] if these things are in you and abound, you 
 shall not be barren. It is well indeed, when our minds 
 are like the land of Egypt in the years of plenty, 
 tvhen it brought forth by handfuls ; when they flow 
 from the well of living water in us, with a full stream 
 and current. But there is a measure of abounding,' 
 which is necessary to evidence our being spiritually 
 minded in them. 
 
64? OF SPIRITUAL MINDEDNESS. 
 
 There is a double effect ascribed here to this frame 
 of spirit ; first life, and then peace. The nature and 
 being of this grace depends on the former considera- 
 tion of it, namely, its procedure from an internal 
 principle of grace, the effect and consequence whereof 
 is life. But that it is peace also, depends on the degree 
 and measure of the actings of this part of it in our 
 spiritual thoughts ; and this we must consider. 
 
 It is the character of all men in the state of de- 
 praved nature and apostacy from God, ' that every 
 imagination of the thoughts of their hearts, is only 
 evil continually,' Gen. vi. 5. All persons in that con- 
 dition are not swearers, blasphemers, drunkards, adul- 
 terers, idolaters, or the like. These are the vices of 
 particular persons, the effects of particular constitu- 
 tions and temptations. But thus it is with them, all 
 and every one of them, 'all the imaginations of the 
 thoughts of their hearts are evil, and that continu- 
 ally.' Some as to the matter of them, some as unto 
 their end, all as to their principle ; for out of the evil 
 treasure of the heart can proceed nothing but what is 
 evil. That infinite multitude of open sins which is in 
 the world, gives a clear prospect or representation of 
 the nature and effects of our apostacy from God. But 
 he that can consider the numberless number of 
 thoughts which pass through the mind of every indi- 
 vidual person every day, all evil and that continually, 
 he will have a further comprehension of it. 
 
 We can therefore have no greater evidence of a 
 change in us from this state and condition, than a 
 change wrought in the course of our thoughts. A 
 relinquishment of this or that particular sin, is not an 
 evidence of a translation from this state. For as was 
 said, such particular sins proceed from particular 
 
OF SPIRITUAL MINDEDNESS. b& 
 
 lusts and temptations, and are not the immediate, uni- 
 versal consequence of that depravation of nature 
 which is equal in all. Such alone is the vanity and 
 wickedness of the thoughts and imaginations of the 
 heart. A chano^e herein is a blessed evidence of a 
 change of state. He who is cured of a dropsy, is not 
 immediately healthy, because he may have the prevail- 
 ing seeds and matter of other diseases in him, and 
 the next day die of a lethargy : but he who, from a 
 state of sickness, is restored in the temperature of the 
 mass of blood and the animal spirits, and all the princi- 
 ples of life and health, unto a good crasis and tempe- 
 rature, his state of body is changed. The cure of a 
 particular sin may leave behind it the seeds of eternal 
 death, which they may quickly effect ; but he who 
 hath obtained a change in this character, which belongs 
 essentially unto the state of depraved nature, is spiri- 
 tually recovered. And the more the stream of our 
 thoughts is turned, the more our minds are filled with 
 those of a contrary nature, the greater and more firm 
 is our evidence of a translation out of that depraved 
 state and condition. 
 
 There is nothing so unaccountable as the multipli- 
 city of thoughts of the minds of men ; they fall from 
 them like the leaves of trees, when they are shaken 
 with the wind in autumn. To have all these thoughts, 
 all the several figments of the heart, all the con- 
 ceptions that are framed and agitated in the mind, to 
 be evil and that continually, what an hell of horror and 
 confusion must it needs be ! A deliverance from this 
 loathsome, hateful state, is more to be valued than the 
 whole world. Without it neither life, nor peace, nor 
 immortality, nor glory, can ever be attained. 
 
 The design of conviction is to put a stop to these 
 
 6* 
 
66 OF SHRlTUAL MINDEDNESg. 
 
 thoughts, to take off from their number, and thereby 
 to lessen their guilt. It deserves not the name of con- 
 viction of sin, which respects only outward actions, 
 and regards not the inward actings of the mind. And 
 this alone will for a season make a great change in 
 the thoughts, especially it will do so when assisted by 
 superstition, directing them unto other objects. These 
 two in conjunction are the rise of all that devotional 
 religion which is in the papacy. Conviction labors to 
 put some stop and bounds to thoughts absolutely evil 
 and corrupt ; and superstition suggests other objects 
 for them, which they readily embrace , but it is a vain 
 attempt. The minds and hearts of men are continu- 
 ally minting and coining new thoughts and imagina^ 
 tions; the cogitative faculty is always at work. As 
 the streams of a mighty river running into the ocean, 
 so are the thoughts of a natural man, and through self 
 they run into hell. It is a fond thing to set a dam be- 
 fore such a river, to curb its streams. For a little 
 space there may be a stop made, but it will quickly 
 break down all obstacles, or overflow all its bounds. 
 There is no way to divert its course, but only by pro- 
 viding other channels for its waters, and turning them 
 thereinto ; the mighty stream of the evil thoughts of 
 men will admit of no bounds or dams to put a stop 
 unto them. There are but two ways of relief from 
 them 5 the one, respecting their moral evil, the other 
 their natural abundance. The first, by throwing salt 
 into the spring, as Elisha cured the waters of Jericho ; 
 that is, to get the heart and mind seasoned with grace j 
 for the tree must be made good before the fruit will be 
 so. The other is, to turn their streams into new 
 channels, putting new aims and ends upon them, fixing 
 them on new objects j so shall we abound in spiritual 
 
OP sriIlITUAL MINDEDNESS. 67 
 
 thoughts ; for abound in thoughts we shall, whether 
 we will or not. 
 
 To this purpose is the advice of the Apostle, Eph. 
 V. 18, 19. 'And be not drunk with wine, wherein is 
 excess, but be filled with the spirit, speaking to your* 
 selves in Psalms and Hymns and Spiritual Songs.' 
 When men are drunk with wine unto an excess, they 
 make it quickly evident, what vain, foolish, ridiculous 
 imaginations it filleth their minds with. In opposi- 
 tion hereunto, the Apostle adviseth believers to be 
 filled wath the Spirit, to labor for such a participation 
 of him as may fill their minds and hearts, as others 
 fill themselves with wine. To what end, unto what 
 purpose, should they desire such a participation of 
 him, to be so filled with him % It is unto this end, 
 namely, that he by his grace may fill them with holy 
 spiritual thoughts, as on the contrary, men drunk unto 
 an excess, are filled with those that are foolishj vain, 
 and wicked. So the words of ver. 19 do declare, for 
 he adviseth us to express our abounding thoughts in 
 such duties as will give an especial vent to them. 
 
 Wherefore, when we are spiritually minded, we shall 
 abound in spiritual thoughts, or thoughts of spiritual 
 things. That we have such thoughts, will not suffi- 
 ciently evidence that we are so, unless we abound in 
 them. And this leads us to the principal inquiry on 
 this head ; namely, what measure we ought to assign 
 hereof, how we may know when we abound in spiritual 
 thoughts, so as that they may be an evidence of our 
 being spiritually minded. 
 
 I answer in general, among other scriptures, read 
 over Psalm, cxix. with understanding. Consider 
 therein what David expresseth of himself, as to his 
 constant delight in, and continual thoughts of the law 
 
68 OF SPIRITUAL MINDKDNESS. 
 
 of God, which v/as the only means of divme revela- 
 tion at that season. Try yourselves by that pattern ; 
 examine yourselves whether you can truly speak the 
 same words with him ; at least, if not in the same de- 
 gree of zeal, yet with the same sincerity of grace. 
 You will say, that was David. It is not for us, it is 
 not our duty to be like him, at least not to be equal 
 with him. But as far as I know, we must be like him, 
 if ever we intend to come to the place where he is. It 
 will ruin our souls, if, when we read in the scripture how 
 the saints of God express their experience in faith, 
 love, delight in God and constant meditations on him, 
 we grant that it was so with them ; that they were 
 good and holy men, but it is not necessary that it 
 should be so with us. These things are not written in 
 the scripture to show what they were, but what we 
 ought to be. All things concerning them were written 
 for our admonition. 1 Cor. 10, 11. And if we have 
 not the same delight in God as they had, the same 
 'spiritual mindedness in thoughts and meditations of 
 heavenly things, we can have no evidence that we 
 please God as . they did, or shall go to that place 
 jwhither they are gone. Profession of the life of God 
 passeth with many at a very low and easy rate. 
 .Their thoughts are for the most part vain and earthly, 
 their communication unsavory, and sometimes corrupt, 
 their lives at best uneven and uncertain, as unto the 
 rule of obedience ; yet all is well, all is life and 
 peace. The holy men of old, who obtained this testi- 
 mony that they pleased God, did not so walk before 
 him. They meditated continually in the law ; thought 
 of God in the night seasons ; spake of his ways, his 
 works, his praise ; their whole delight was in him, and 
 in all things they followed hard after him. It is the 
 
OF SnniTUAL MINDEDNESS. 69 
 
 example of David in particular, that I have proposed- 
 And it is a promise of the grace to be administered 
 by the Gospel, that he who is feeble shall be as David. 
 Zech. xii. 12 — 18. And if we are not so in his being 
 spiritually minded, it is to be feared we are not parta- 
 kers of the promise. But that we may the better 
 judge of ourselves therein, I shall add some few rules 
 to this direction by example. 
 
 1. Consider, what proportion your thoughts of spiri- 
 tual things bear, with those about other things. Our 
 principal interest and concern, as we profess, lie in 
 things spiritual, heavenly and eternal. Is it not then 
 a foolish thing to suppose, that our thoughts about 
 these things should not hold some proportion with 
 those about other things j nay, that they should not 
 exceed them I No man is so vain in earthly things, 
 as to pretend that his principal concern lieth in that 
 whereof he thinks very seldom in comparison of other 
 things. It is not so with men, in reference to their 
 families, their trades, their occasions of life. It is a 
 truth, not only consecrated by the testimony of him 
 who is truth, but evident also in the light or reason, • 
 that where our treasure is, there will our hearts be 
 also. And the affections of our hearts do act them- 
 selves by the thoughts of our minds. Wherefore, if 
 our principal treasure be as we profess, in things spiri- 
 tual and heavenly, and wo unto us if it be not so ! on 
 them will our affections, and consequently our desires 
 and thoughts, be principally fixed. 
 
 That we may the better examine ourselves by this 
 rule, we must consider of what sort men's other 
 thoughts are ; and as unto our present purpose, they 
 may be reduced to these heads. 
 
 1. There are such as are exercised about their call- 
 
70 OF SPIRITUAL MINDEDNESS. 
 
 ings and lawful occasions. These are numberless and 
 endless j especially among a sort of men who rise early 
 and go to bed late, and eat the bread of carefulness, 
 or are particularly industrious and diligent in their 
 ways. These thoughts men approve themselves in, 
 and judge them their duty, as they ar6 in their proper 
 place and measure. But no heart can conceive the 
 multitude of these thoughts, which, partly in contri- 
 vances, partly in converse, are engaged and spent 
 about these things. And the more men are immersed 
 in them, the more do themselves and others esteem 
 them diligent and praiseworthy. And there are some 
 who have neither necessity nor occasion to be en- 
 gaged much in the duties of any especial calling, who 
 yet by their words and actions declare themselves to 
 be confined almost in their thoughts to themselves, 
 their relations, their children, and their self concerns ; 
 which, though most of them are very impertinent, yet 
 they justify themselves in them. All sorts may do well 
 to examine what proportion their thoughts of spiri- 
 tual things bear to those of other things. I fear with 
 most, it will be found to be very small, with many, 
 next to none at all. What evidence then can they 
 have that are spiritually minded, that their principal 
 interest lies in things above 1 Perhaps it will be 
 asked, whether it be necessary that men should think 
 as much and as often about things spiritual and 
 heavenly, as they do about the lawful affairs of their 
 callings. I say more, and more often, if we are what 
 we profess ourselves to be. Generally, it is the best 
 sort of men, as to the things of God and man, who 
 are busied in their callings, some of one sort, some of 
 another. But even among the best of these, many 
 will continually spend the strength of their minds and 
 
OF SPIRITUAL BIINDEDNESS. 71 
 
 vigor of their spirits, about their affairs all the day- 
 long ; and, so they can pray in the morning and eve- 
 ning, with some thoughts sometimes of spiritual 
 things, occasionally administered, suppose they acquit 
 themselves very well. As if a man should pretend 
 that his great design is, to prepare himself for a 
 voyage to a far country, where is his patrimony and 
 his inheritance ! but all his thoughts and contrivances 
 are about some few trifles, which, if indeed he intend 
 his voyage, he must leave behind him ; and of his 
 main design he scarce thinketh at all. We all profess 
 that we are bound for heaven, immortality, and glory : 
 but is it any evidence we really design it, if all our 
 thoughts are consumed about the trifles of this world, 
 which we must leave behind us, and have only occa- 
 sional thoughts of things above 1 I shall elsewhere 
 show, if God will, how men may be spiritually minded 
 in their earthly affairs. If some relief may not be 
 thence obtained, I cannot tell what to say or answer 
 for them, whose thoughts of spiritual things do not 
 hold proportion with, yea, exceed them, which they 
 lay out about their callings. 
 
 This whole rule is grounded on that of our Saviour, 
 Mat. vi. 31 — 34. ' Take no thought, saying, what shall 
 we eat, or what shall we drink % or wherewith we shall 
 be clothed 1 But seek first the kingdom of God and 
 his righteousness, and all these things shall be added 
 unto you. Take therefore no thought for the 'mor- 
 row.' When we have done all we can, when we 
 have made the best of them w^e are able, all earthly 
 things, as unto our interest in them, amount to no more, 
 but what we eat, what we drink, and wherewith we are 
 clothed. About these things our Saviour forbids us to 
 take any thought, not absolutely, but with a double 
 
72 OF SPIRITUAL MINDEDNESS. 
 
 limitation. As first, that we take no such thought 
 about them, as should carry along with it a disquiet- 
 ment of mind, through a distrust of the fatherly care 
 and providence of God. This is the design of the 
 context. Secondly, no thought that for constancy and 
 intenseness of spirit, should be like unto those which 
 we ought to have about spiritual things. Seek first the 
 kingdom of God and his righteousness. Let that be 
 the chief and principal thing in your thoughts and 
 consciences. We may therefore conclude, that at 
 least they must hold an exceeding proportion with 
 them. 
 
 Let a man, industriously engaged in the way of his 
 calling, try himself by this rule every evening. Let 
 him consider what have been his thoughts about his 
 earthly occasions, and what about spiritual things ; and 
 thereon ask of himself whether he be spiritually min- 
 ded or not. Be not deceived ; as a man thinketh, so 
 is he. And if we account it a strange thing, that our 
 thoughts .should be more exercised about spiritual 
 things, than about the aflfairs of our callings, we must 
 not think it strange, if, when we come to the trial, we 
 cannot find that we have either life or peace. 
 I Moreover, it is known, how often, when we are en- 
 gaged in spiritual duties, other thoughts will interpose, 
 and impose themselves on our minds. Those which 
 are about men's secular concernments will do so. The 
 world will frequently make an inroad on the ways to 
 heaven, to disturb the passengers and wayfaring men. 
 There is nothing more frequently complained of, by 
 such as are awake unto their duty, and sensible of their 
 weakness. Call to mind, therefore, how often, on the 
 other hand, spiritual thoughts do interpose, and as it 
 were impose themselves on your minds, whilst you are 
 
OF SPIRITUAL MINDEDNESS. 73 
 
 engaged in your earthly affairs. Sometimes, no doubt, 
 with all that are true believers it is so. ' Or ever I 
 was aware, saith the spouse, my soul made me as the 
 chariots of Aminadab.' Cant. vi. 12. Grace in her 
 own soul surprised her into a ready willing frame for 
 spiritual communion with Christ, when she was intent 
 on other occasions. But if these thoughts of heavenly 
 things so arising in us, bear no proportion with the 
 other sort, it is an evidence what frame and principle 
 is predominant in us. 
 
 2. There are a multitude of thoughts in the minds of 
 men, which are vain, useless, and altogeher unprofita- 
 ble. These ordinarily, through a dangerous mistake, 
 are looked on as not sinful, because, as it is supposed, 
 the matter of them is not so ; and therefore men rather 
 shake them off for their folly, and their guilt. But 
 they arise from a corrupt fountain, and wofully pollute 
 both the mind and conscience. Wherever there are 
 vain thoughts, there is sin. Jerem. iv. 14. Such are 
 those numberless imaginations, whereby men fancy 
 themselves ' to be what they are not, to do what they 
 do not, to enjoy what they enjoy not, to dispose of 
 themselves and others,' at their pleasure. That our 
 nature is liable to such a pernicious folly, which some 
 of tenacious fancies have turned into madness, we are 
 beholden alone to our cursed apostacy from God, and 
 the vainity that possessed our minds thereon. Hence 
 the prince of Tyrus thought ' he was a God, and sat 
 in the seat of God.' Ezek. xxviii. 2. So it hath been 
 with others ; and in those, in whom such imaginations 
 are kept within some better order and bounds, yet 
 being traced to their original, they will be found to 
 spring, some of them, immediately from pride, some 
 from sensual lusts, some from the love of the world, 
 
 7 
 
74 OF SPIRITUAL MINDEDNESS. 
 
 all from self, and the old ambition to be as God, to 
 dispose of all things as we think meet. I know no 
 greater misery or punishment in this world, than the 
 debasing of our nature to such vain imaginations ; and 
 a perfect freedom from them is a part of the blessed- 
 ness of heaven. It is not my present work to show 
 how sinful they are ; let them be esteemed only fruit- 
 less, foolish, vain and ludicrous. But let men examine 
 themselves, what number of these vain, useless thoughts, 
 night and day, do rove up and down in their minds. If 
 now it be apprehended too severe, that men's thoughts 
 of spiritual things should exceed them that are 
 employed about their lawful callingSj let them consider 
 what proportion they bear to those which are alto- 
 gether vain and useless. Do not many give more time 
 to them, than they do to holy meditations, without an 
 endeavor to mortify the one, or to stir up and enliven 
 the other. Are they not more wonted to their sea- 
 sons, than holy thoughts are 1 And shall we suppose 
 that those with whom it is so, are spiritually minded 1 
 3. There are thoughts that are formally evil; they 
 are so in their nature, being corrupt contrivances to 
 fulfil the desires of the flesh in the lusts thereof. 
 These also will attempt the minds of believers. But 
 they are always looked on as professed enemies to the 
 soul, and are watched against. I shall not therefore 
 make any comparison between them and spiritual 
 thoughts, for they abound only in them that are car- 
 nally minded. 
 
 2. The second rule to this purpose is, that we would 
 consider, whether thoughts of spiritual things do con- 
 stantly take possession of their proper seasons. There 
 are some times and seasons in the course of men's 
 lives, wherein they retire themselves unto their own 
 
OF SPIRITUAL MINDEDNESS. 75 
 
 thoughts. The most busied men in the world have 
 some times of thinking unto themselves. And those 
 who design no such thing, as being afraid of coming 
 to be wiser or better than they are, do yet spend time 
 therein, whether they will or not. But they who are 
 wise will be at home as much as they can, and have as 
 many seasons for such their retirements, as is possible 
 for them to attain. If that man be foolish, who-busieth 
 himself so much abroad in the concerns of others, that 
 he hath no time to consider the state of his own house 
 and family ; much more is he so, who spendeth all his 
 thoughts about other things, and never makes use of 
 them in an inquiry, how it is with himself and his own 
 soul. However, men can hardly avoid, but that they 
 must have some seasons, partly stated, partly occa- 
 sional, wherein they entertain themselves with their 
 own thoughts. The evening and the morning, the 
 times of waking on the bed, those of the necessary 
 cessation of all ordinary affairs, of walking, journeying, 
 and the like, are such seasons. 
 
 If we are spiritually minded, if thoughts of spiritual 
 things abound in us, they will ordinarily, and that with 
 constancy, possess these seasons, look upon them as 
 those which are their due, which belong to them. For 
 they are expressly assigned unto them in the way of 
 rule, expressed in examples and commands. See 
 Psalm xvi. 7, 8. and xcii. 2. Deut. 6, 7. If they are 
 usually given up unto other ends and occasions, are 
 possessed with thoughts of another nature, it is an 
 open evidence that spiritual thoughts have but little in- 
 terest in our minds, little prevalency in the conduct of 
 our souls. It is our duty to afford to them stated 
 times taken away from other affairs that call for them. 
 But if instead thereof we rob them of what is, as it 
 
76 OF SPIRITUAL MINDEDNESS. 
 
 were, their own, which no other things or business can 
 lay any just claim to, how dwelleth the love of spiri- 
 tual things in usi Most professors are convinced that 
 it is their duty to pray morning and evening, and it is 
 to he wished that they were all found in the practice 
 of it. But if ordinarily they judge themselves, in the 
 performance of that duty, to be discharged from any 
 further exercise of spiritual thoughts, applying them to 
 things worldly, useless, or vain, they can make no pre- 
 tence to be spiritually minded. 
 
 And it must be observed, which will be found to be 
 true, that if the seasons which are, as it were, due 
 unto such meditations, be taken from them, they will 
 be the worst employed of all the minutes of our lives. 
 Vain and foolish thoughts, corrupt imaginations, will 
 make a common haunt to the minds of men in them, 
 and habituate themselves to an expectation of enter- 
 tainment J whence they will grow importunate for ad- 
 mission. — Hence, with many, those precious moments 
 of time, which might greatly influence their souls unto 
 life and peace, if they were indeed spiritually minded, 
 make the greatest provision for their trouble, sorrow, 
 and confusion. For the vain and evil thoughts which 
 some persons accustom themselves to in such seasons, 
 are, or ought to be, a burden upon their consciences 
 more than they can bear. That which providence ten- 
 ders to their good, is turned into a snare j and God 
 doth righteously leave them to the fruits of their own 
 folly, who so despise his gracious provision for their 
 good. If we cannot afford unto God our spare time, 
 it is evident that indeed we can afford nothing at all. 
 Micah ii. 1. They devise iniquity upon their beds. 
 The seasons proper for holy contemplation, they make 
 Vise of to fill their minds with wicked imaginations, and 
 
OP SPIRITUAL MINDEDNESS. 77 
 
 when the morning is light, they practise it ; walking all 
 day, on all occasions, suitably unto their devices and 
 imaginations of the night. Many will have cause to 
 complain to eternity, of those leisure times which 
 might have been improved for their advantage to eter- 
 nal blessedness. 
 
 If we intend therefore to maintain a title to this 
 grace of being spiritually minded, if we would have 
 any evidence of it in ourselves, without which we can 
 have none of life or peace, and what we pretend thereof 
 is but an effect of security, we must endeavor to pre- 
 serve the claim and right of spiritual thoughts to such 
 seasons, and actually put them in possession of them. 
 
 3. Consider how we are affected with our disappoint- 
 ments about these seasons. Have we by negligence, 
 by temptations ; have we by occasional diversions or 
 affairs of life, been taken off from thoughts of God, 
 of Christ, of heavenly things, when we ought to have 
 been engaged in them ; how are we affected with a re* 
 view hereof % A carnal mind is well enough satisfied 
 with the omission of any duty, so it have the pretence 
 of a necessary occasion. If it hath lost a temporal 
 advantage, through attendance to a spiritual duty, it 
 will deeply reflect on itself, and it may be, like the 
 duty, the worse afterwards. But a gracious soul, one 
 that is truly spiritually minded, will mourn under a re- 
 view of such omissions, and by every one of them is 
 stirred up to more watchfulness for the future. Alas, 
 will it say, how little have I been with Christ this day ! 
 How much time hath passed me without a thought of 
 him ! How foolish was I, to be wanting to such or such 
 an opportunity ! I am in arrears to myself, and have 
 no rest until I be satisfied. 
 
 I say, if indeed we are spiritually minded, we will 
 
75 OF SPIRITUAL MINDEDNESS. 
 
 duly and carefully call over the consideration of those 
 times and seasons, wherein we ought to have exercised 
 ourselves in spiritual thoughts ; and if we have lost 
 them, or any of them, mourn over our own negligence. 
 But if we can omit and lose such seasons or oppotu- 
 nities from time to time, without regret or self-reflec- 
 tions, it is to be feared that we wax worse and worse. 
 "Way will be made hereby for further omissions, until 
 we grow wholly cold about them. 
 
 And indeed that woful loss of time that is found 
 amongst many professors, is greatly to be bewailed. — 
 Some lose it on themselves, by a continual track of 
 fruitless impertinent thoughts about their own con- 
 cerns. — Some in vain converse with others, wherein 
 for the most part they edify one another only unto 
 vanity. How much of this time might, nay, ought to 
 be redeemed for holy mediations 1 The good Lord 
 make all professors sensible of their loss of former 
 seasons, that they may be the more watchful for the 
 future, in this great concern of their souls. Little do 
 some think what light, what assurance, what joy, what 
 readiness for the cross or for heaven, they might have 
 attained, had they laid hold on all just seasons of exer- 
 cising their thoughts about spiritual things which they 
 have enjoyed, who now are at a loss in all, and sur- 
 prised with every fear or difficulty that doth befal 
 them. 
 
 This is the first thing that belongs unto our being 
 spiritually minded ; for although it doth not absolutely 
 or essentially consist therein, yet is it inseparable from 
 it, and the most undeceiving indication of it. And 
 thus of abounding and abiding in thoughts about spiri- 
 tual things, such as arise and spring naturally from a 
 living principle, a spiritual frame and disposition of 
 heart within. 
 
OF SPIRITUAL MINDEDNESS. 79 
 
 CHAPTER V. 
 
 The objects of sipiritual thoughts^ or what they are con- 
 versant ahout^ evidencing them in whom they are, to 
 be spiritually minded. Rules directing unto steadi- 
 7iess in the contemplation of heavenly things. Motives 
 to fix our thoughts with steadiness in them. 
 
 Before I proceed to the next general head, and which 
 is the principal thing, the foundation of the grace and 
 duty inquired after, some things must be spoken, to 
 render what hath been already insisted on, yet more 
 particularly useful. And this is, to inquire what are, 
 or what ought to be, the special objects of those 
 thoughts, which, under the qualifications laid down, are 
 the evidences of our being spiritually minded. And it 
 may be, we may be useful to many herein, by helpingthem 
 to fix their minds which are apt to rove into all uncer- 
 tainty. For this is befallen us through the disorder 
 and weakness of the faculties of our souls, that some- 
 times what the mind guides, leads, and directs unto, in 
 things spiritual and heavenly, our wills and affections, 
 through their depravity and corruption, will not com- 
 ply withal, and so the good designings of the mind are 
 lost. Sometimes what the will and affections are in- 
 clined to and ready for, the mind, through its weakness 
 and inconstancy, cannot lead them to the accomplish- 
 ment of J so to will is present with us, but how to per- 
 form that will we know not. So, many are barren in 
 this duty, because they know not what to fix upon, nor 
 how to exercise their thoughts, when they have chosen 
 subject for their meditations. Hence they spend their 
 time in fruitless desires that they could use their 
 thoughts to more purpose, rather than making any 
 
80 OF SPIRITUAL MINDEDNESS. 
 
 progress in the duty itself. They tire themselves, not 
 because they are not willing to go, but because they 
 cannot find their way. Wherefore both these things 
 shall be spoken to ; both what are the proper objects of 
 our spiritual thoughts, and how we may be steady in 
 our contemplations of them. And I shall to this pur- 
 pose, first give some general rules, and then some par- 
 ticular instances, in way of direction. 
 
 1. Observe the especial calls of Providence, and 
 apply your minds to thoughts of the duties required in 
 them, and by them. There is a voice in all signal 
 dispensations of Providence. ' The voice of the Lord 
 crieth unto the city, the men of wisdom shall see thy 
 name ; hear ye th<e rod, and who hath appointed it.' 
 Mic. vi. 9. There is a call, a cry in every rod of God, 
 in every chastening providence ; and therein makes a 
 declaration of his name, his holiness, his power, his 
 greatness. This every wise, substantial man will labor 
 to discern, and so comply with the call. God is 
 greatly provoked when it is otherwise. ' Lord, when 
 thy hand is lifted up, they will not see, but they shall 
 see and be ashamed.' Isa. xxvi. 1 1. If therefore we 
 would apply ourselves to our present duty, we are 
 wisely to consider what is the voice of God, in his 
 present providential dispensations in the world. — 
 Hearken not unto any who would give another inter- 
 pretation of them, but that they are plain declarations 
 of his displeasure and indignation against the sins of 
 men. Is not his wrath in them revealed from heaven 
 against the ungodliness of men, especially such as 
 detain the truth in unrighteousness, or false hypocriti- 
 cal professors of the gospel 1 Doth he not also 
 signally declare the uncertainty and instability of 
 earthly enjoyments, from life itself to a shoe-latchet] 
 
OF SPIRITTJAL MINDEDNESS. 81 
 
 As also, how vain and foolish it is to adhere inordi- 
 nately unto them. The fingers that appeared writing 
 on the wall the doom of Belshazzar, did it in charac- 
 ters that none could read, and words that none could 
 understand but Daniel. But the present call of God 
 in these things, is made plain upon tables, that he may- 
 run who readeth it. If the heavens gather blackness 
 with clouds, and it thunder over us j if any that are 
 on their journey will not believe that there is a storm 
 coming, they must bear the severity of it. 
 
 Suppose then this to be the voice of providence ; 
 suppose there be in these, indications of the mind and 
 will of God, what are the duties that we are called to 
 thereby 1 They may be referred unto two heads. 
 
 1. A diligent search into ourselves, and an holy 
 watch over ourselves, with respect to those ways and 
 sins which the displeasure of God is declared against. 
 That present providences are indications of God's 
 anger and displeasure, we take for granted. But 
 when this is done, the most are apt to cast the causes 
 of them on others, and to excuse themselves so long 
 as they see others more wicked and profligate than 
 themselves, openly guilty of such crimes, as they abhor 
 the thoughts of; they cast all the wrath on them, and 
 fear nothing, but that they shall suffer with them. 
 But, alas ! when the storm came on the ship at sea^ 
 wherein there was but one person who feared God j 
 upon an inquiry for whose sake it came, the lot fell on 
 him. Hvhrt i. 7. The cause of the present storm may 
 as well be the secret sins of professors, as the open 
 provocations of ungodly men. God will punish se- 
 verely those whom he hath known. Amos iii. 2. It 
 is therefore certainly our duty to search diligently, 
 that nothing be found resting in us, against which God 
 
82 OF SPIRITUAL MINDEDNESS. 
 
 is declaring his displeasure. Take heed of negli- 
 gence and security herein. When our Saviour fore- 
 told his disciples that one of them should betray him, 
 he who alone was guilty, was the last that said. 
 Master, is it 1 1 Let no ground of hopes you have of 
 your spiritual condition and acceptance with God, no 
 sense of your sincerity in any of your duties, no 
 visible difference between you and others in the 
 world, impose themselves on your minds to divert 
 them from diligence in this duty. The voice of the 
 Lord crieth unto the city, and the man of wisdom will 
 see his name. 
 
 2. A diligent endeavor to 'live in an holy resigna- 
 tion of our persons, our lives, our families, all our en- 
 joyments, unto the sovereign will and wisdom of 
 God ;' so as that we may be in a readiness to part 
 with all things upon his call without repining. This 
 also is plainly declared in the voice of present provi- 
 dences. God is making wings for men's riches ; he 
 is shaking their habitations, taking away the visible 
 defences of their lives ; proclaiming the instability 
 and uncertainty of all things here below : and if we 
 are not minded to contend with him, we have nothing 
 left to give us rest and peace for a moment, but an 
 holy resignation of all unto his sovereign pleasure. 
 
 Would you now know what you should fix and 
 exercise your thoughts upon, so as that they may be 
 evidences of your being spiritually minded ] I say, be 
 frequently conversant in them about these things. 
 They lie before you, they call upon you, and will find 
 you a just employment. Count them part of your 
 business, allow them some part of your time, cease 
 not until you have the testimony of your consciences, 
 that you have in sincerity stated both these duties in 
 
OF SPIRITUAL MINDEDNESS. 83 
 
 your minds ; which will never be done without many 
 thoughts about them. Unless it be so with you, God 
 will be greatly displeased at the neglect of his coming 
 and call, now it is so plain and articulate. Fear the 
 woful dooms recorded, Prov. i. 25 — 28. Isa. Ivi. 12. 
 Chap. 66. 4. to this purpose. And if any calamity, 
 public or private, do overtake you under a neglect of 
 these duties, you will be wofully surprised, and not 
 know which way to turn for relief. This therefore is 
 the time and season wherein you may have an especial 
 trial and experiment whether you be spiritually minded 
 or not. It is the wisdom of faith to excite and draw 
 forth grace into exercise according to present occa- 
 sions. If this grace be habitually resident in you, it 
 will put itself forth in many thoughts about these 
 present duties. 
 
 But, alas ! for the most part, men are apt to walk 
 contrary to God in these things, as the wisdom of 
 the flesh is contrary to him in all things. A great 
 instance we have with respect to these duties, espe- 
 cially the latter of them. For, 1, who almost makes 
 a dilligent search into, and trial of, his heart and 
 ways, with respect to the procuring causes of the dis^ 
 pleasure and judgments of Godl Generally, when 
 the tokens and evidences of them most abound, the 
 world is full of outrageous provoking sins. These 
 visibly proclaim themselves to be the causes of ' the 
 coming of the wrath of God on the children of disobe- 
 dience.' Hence most men are apt to cast the whole 
 reason of present judgments upon them, and put it 
 wholly from themselves. Hence commonly there is 
 never less of self-examination, than when it is called 
 for in a peculiar manner. But, as I will not deny, but 
 that open daring sins of the world are the procuring 
 
84* OF SPIRITUAL MINDfiDNESS. 
 
 causes of the wrath of God against it in temporal 
 judgments; so the wisest course for us, is to refer 
 them to the great judgments of the last day. This 
 the Apostle directs us to. 2 Thess. i. 6 — 10. Our 
 duty is to consider on what accounts judgment 
 begins at the house of God, and to examine ourselves 
 with respect thereunto. 
 
 Again, the other part of our present duty in compli- 
 ance with the voice of providence, is an humble re- 
 signation of ourselves and all our concernments unto 
 the will of God, sitting loose in our affections from 
 all earthly temporal enjoyments. This we neither do, 
 nor can do, let us profess what we will, unless our 
 thoughts are greatly exercised about the reasons of it 
 and motives to it. For this is the way whereby faith 
 puts forth its efficacy, to the mortification of self 
 and all earthly enjoyments. Wherefore without this 
 we can make no resignation of ourselves to the will 
 of God. But, alas, how many at present openly walk 
 contrary unto God herein ! The ways, the counte- 
 nances, the discourses of men, give evidence hereto. 
 Their love to present things, their contrivances for 
 their increase and continuance, grow and thrive under 
 the calls of God to the contrary. So it was of old j 
 they did eat, they drank, they married, and gave in 
 marriage, until the day that Noah entered into the 
 ark. Can the generality of professors at this day 
 give testimony to the exercise of their thoughts upon 
 such things as should dispose them to this holy resig- 
 nation 5 that they meditate on the calls of God, and 
 thence make themselves ready to part with all at his 
 time and pleasure ! How can persons pretend to be 
 spiritually minded, the current of whose thoughts lies 
 in direct contrariety to the mind of God 1 
 
OF SPIRITTJAL MINDEDNESS. 85 
 
 Here lies the ground of their self-deceivings ; they 
 are the professors of the Gospel in a peculiar manner ; 
 they judge themselves believers ; they hope they shall 
 be saved, and have many evidences for it. But one 
 negative evidence, will render an hundred that are 
 positive, useless. All these things have I done, saith 
 the young man 5 yet one thing thou wantest, saith our 
 Saviour ; and the want of that one, rendered his all 
 things of no avail to him. Many things you have done, 
 many things you do, many grounds of hope abide with 
 you ; neither yourselves nor others doubt of your con- 
 dition ; but are you spiritually minded % If this one 
 thing be wanting, all the rest will not avail you 5 you 
 have indeed neither life nor peace. And what grounds 
 have you to judge that you are so, if the current of 
 your thoughts lie in direct contrariety to the present 
 calls of God 1 If at such a time as this is, your love 
 to the world be such as ever it was, and perhaps be in- 
 creased j if your desires are strong to secure the things 
 of this life to you and yours ; if the daily contrivance 
 of your minds be, not how you may attain a constant 
 resignation of yourselves and your all unto the will of 
 God, which will not be done without much thoughtful- 
 ness and meditation on the reasons of it and motives 
 to it, I cannot understand how you can judge your- 
 selves to be spiritually minded. 
 
 If any therefore shall say, that they would abound 
 more in spiritual thoughts, only they know not what to 
 fix them upon ; I propose this, in the first place, as that 
 which will lead them to the due performance of pre- 
 sent duties. 
 
 Secondly. The special trials and temptations of men, 
 call for the exercise of their thoughts in a peculiar 
 manner, with respect to them. If a man hath a bodily 
 
86 OF SPIRITUAL MINDEDKESS. 
 
 disease, pain, or distemper, it will cause him to tbirik 
 much of it, whether he will or not ; at least if he be 
 wise, he will do so ; nor will he always be complaining 
 of their smart, but inquire into their causes, and seek 
 their removal. Yet are there some distempers, as 
 lethargies, which in their own nature take away all 
 sense and thoughts of themselves ; and some are of 
 such a slow, secret progress, as hectic fevers, that they 
 are not taken notice of. But both these are mortal. 
 And shall men be more negligent about the spiritual 
 distempers of their souls j so as to have multiplied 
 temptations, the cause of all spiritual diseases, and 
 take no thought about them 1 Is it not to be feared, 
 that where it is so, they are such as either in their own 
 nature have deprived them of spiritual sense, or by 
 their deceitfulness are leading on insensibly to death 
 eternal. Not to have our minds exercised about 
 these things, is to be stupidly secure. Prov. xxxiii. 
 34, 35. 
 
 There is, I confess, some difliculty in this matter, 
 how to exercise our thoughts aright about our tempta- 
 tions ; for the great way of the prevalency of tempta- 
 tion, is by stirring up multiplied thoughts about their 
 objects, or what they lead to. And this is done or 
 occasioned several ways. (1). From the previous 
 power of lust in the affections. This will fill the mind 
 with thoughts. The heart will coin imaginations, in 
 compliance therewith. They are the way and means 
 whereby lust draws away the heart from duty, and en- 
 ticeth unto sin : Jam. i. 14, the means at least whereby 
 men come to have eyes full of adultery, 2 Pet. 2, 14, 
 or live in constant contemplation of the pleasures of 
 ein. (2.) They arise and are occasioned by renewed 
 representations of the object of sin j and this is two- 
 
OF SPIRITUAL MTNDEDNESS. 87 
 
 fold. (1.) That which is real, as Achan saw the wedge 
 of gold, and coveted it. Josh. vii. 21. Prov. xxii. 31. 
 Against this is the prayer of the Psalmist, turn away 
 mine eyes from beholding vanity ; and the covenant of 
 Job, chap, xxxi 1. (2.) Imaginary, when the imagina- 
 tion, being tinted or infected by lust, continually repre- 
 sents the pleasures of sin and the actings of it unto 
 the mind. ' Herein do men make provision for the 
 flesh, to fulfil the lust thereof.' Rom. xiii. 14. (3.) 
 From the suggestions of satan, who useth all his wiles 
 and artifices to stir up thoughts about that sin where- 
 unto the temptation leads j and temptation seldom fails 
 of its end, when it can stir up a multitude of unprofi- 
 table thoughts about its object. For when temptations 
 multiply thoughts about sin, proceeding from some or 
 all of these causes, and the mind hath wonted itself to 
 give them entertainment, those in whom they are, want 
 nothing but opportunities and occasions, taking off the 
 power of outward restraints, for the commission of 
 actual sin. AVhen men have devised mischief, they 
 practise it when it is in the power of their hand. Mic. 
 ii. 1. It is no way safe to advise such persons to have 
 many thoughts about their temptations ; they will all 
 turn to their disadvantage. 
 
 I speak to them only, unto whom their temptations 
 are their affliction and their burden. And such per- 
 sons also must be very careful how they suffer their 
 thoughts to be exercised about the matter of their 
 temptation, lest it be a snare, and be too hard for them. 
 Men may begin their thoughts of any object with abhor- 
 rence and detestation, and if it be in case of tempta- 
 tion, end them in complacency and approbation. The 
 deceitfulness of sin lays hold on something or other 
 that lusts in the mind, stays upon with delectation, and 
 
gg OF SPIRITUAL MINDENESS. 
 
 SO corrupts the whole frame of spirit which began the 
 duty. There have been instances wherein persons 
 have entered v*^ith a resolution to punish sin, and have 
 been ensnared by the occasion, to the commission of 
 the sin they thought to punish. — Wherefore, it is sel- 
 dom that the mind of any one, exercised with an actual 
 temptation, is able safely to conflict with it, if it enter- 
 tain abiding thoughts of the matter of it, or of the 
 sin whereunto it leads. For sin hath mille nocendi 
 artes^ and is able to transfuse its poison into the affec- 
 tions from every thing it hath once made a bait of, 
 especially if it hath already defiled the mind with plea- 
 sing contemplations of it. Yea, oftentimes a man that 
 hath some spiritual strength, and therein engageth to 
 the performance of duties, if in the midst of them the 
 matter of his temptation is so presented to him, as to 
 take hold of his thoughts ; in a moment, as if he had 
 seen, (as they say,) Medusa's head, he is turned into a 
 stone ; his spirits are all frozen, his strength is gone, 
 all actings of grace cease, his armour falls from him, 
 and he gives up himself a prey to his temptation. It 
 must be a new supply of grace that can give him any de- 
 liverance. Wherefore, whilst persons are exercised 
 with any temptation, I do not advise them to be con- 
 versant in their thoughts about the matter of it. For 
 sometimes remembrances of former satisfaction of 
 their lusts ; sometimes present surprisals, with the 
 suitableness of it to corruption not yet mortified ; 
 sometimes the craft of satan, fixing their imagination 
 on it, will be too hard for them, and carry them to a 
 fresh compliance with that sin, which they w^ould be 
 delivered from. 
 
 But this season calls, in an especial manner, for the 
 exercise of the thoughts of men, about the ways and 
 
OF SPIRITUAL MINDEDNESS. 89' 
 
 means of deliverance from the snare wherein they are 
 taken, or the danger they find themselves exposed to. 
 Tliink of the guilt of sin, that you may be humbled. 
 Think of the power of sin, that you may seek strength 
 against it. Think not of the matter of sin, the things 
 that are in the world suited to the lusts of the flesh, 
 the lust of the eye, and the pride of life, lest you be 
 more and more entangled. Bat the present direction 
 is, think much of the ways of relief from the power of 
 your own temptation leading to sin : but this men, 
 unless 'they are spiritually minded, are very loth to 
 come to. I speak not of them that love their shackles, 
 that glory in their yoke, that like their temptations 
 well enough, as those which give the most satisfactory 
 entertainment to their minds. Such men know not 
 well what to do, unless they may in their minds con- 
 verse with the objects of their lusts, and multiply 
 thoughts about them continuallJ^ The apostle calls it 
 making provision for the flesh, to fulfil the lusts thereof. 
 Their principal trouble is, that they cannot comply 
 with them to the utmost, by reason of some outward 
 restraints : these dwell near to those fools who make 
 a mock of sin, and will ere long take up their habita- 
 tion among them. 
 
 But I speak, as I said before, of them only, whose 
 temptations are their afliictions, and who groan for de- 
 liverance from them. Acquaint such persons with the 
 great, indeed, only way of relief in this distress, as it 
 is expressed , Heb. ii. 17, 18. * He is a merciful and 
 faithful High Priest in things appertaining unto God ; 
 for in that he himself hath suffered, being tempted, he 
 is able to succor them that are tempted. And chap, 
 iv. 15, 16. 'For we have not an High Priest that 
 cannot be touched with the feelings of our infirmities, 
 
90 OF SPIRITUAL MINDEDNESS. 
 
 but was in all points tempted like as we are, yet with- 
 out sin. Let us therefore come boldly to the throne of 
 grace, that we may obtain mercy, and find grace to 
 help in time of need.' Let them know that the only 
 way for their deliverance is by acting faith on thoughts 
 on Christ, his power to succor them that are tempted, 
 with the ways whereby he administereth a sufficiency 
 of grace unto that end j retreating for relief to him on 
 the urgency of temptations, they can hardly be brought 
 to a compliance therewithal. They are ready to say, 
 are not Abana and Pharpar, rivers of Damascus,' better 
 than all the waters of Israel % Is it not better to be- 
 take ourselves, and to trust to our own promises, reso- 
 lutions, and endeavors, with such other ways of escape, 
 as are in our own power 1 I shall speak nothing against 
 any of them in their proper place, so far as they are 
 warranted by scripture rule. But this I say, none shall 
 ever be delivered from perplexing temptations unto the 
 glory of God and their own spiritual advantage, but by 
 the acting and exercising of faith on Christ Jesus, 
 and the sufficiency of his grace for our deliverance. 
 But when men are not spiritually minded, they cannot 
 fix their thoughts on spiritual things: therefore do 
 men daily pine away under their temptations j they 
 get ground upon them, until their breach grow great 
 like the sea, and there be no healing of it. 
 
 I mention this, only to show the weight and necessi- 
 ty of the duty proposed. For when men under the 
 power of conviction, are pressed with temptation, they 
 will do any thing rather than betake themselves to the 
 only efficacious relief. Some will groan and cry out 
 under their vexation from the torture they are put to, 
 in the conflict between their temptations and convic- 
 tions. Some will betake themselves to the pretended 
 
OF SPIRITUAL MINDEDNESS. 91 
 
 relief that any false religion tenders to them. But to 
 apply themselves in thoughts of faith unto Jesus 
 Christ, whose grace alone is sufficient for all, that they 
 will not be persuaded to. 
 
 We are all of ns liable to temptations. Those who 
 are not sensible of it, are under the power of what the 
 temptation leads to ; and they are of two sorts. First, 
 such as are extraordinary, when the hand of God is on 
 them in a peculiar manner for our rebuke. It is true, 
 God tempts none, as temptation formally leads unto 
 sin ; but he orders temptations, so far forth as they are 
 afflrctive and chastisements. Thus it is when he 
 suffers an especial corruption within, to fall in con- 
 junction with an especial temptation without, and to 
 obtain a prevalency thereby. Of these there is no 
 doubt but any man, not judicially hardened, may know 
 both his disease and the remedy. But that ordinary 
 course of temptations which we are exercised withal, 
 needs a diligent attendance for their discovery, as 
 well as for our deliverance from them ; and it is to be 
 feared that many are kept in spiritual weakness, use- 
 less, and in darkness all their days, through the power 
 of their temptations, yet never know what they are, 
 or wherein they consist ; these gray hairs are sprinkled 
 on them, yet they know it not ; some approve them- 
 selves in those very things and ways which are their 
 temptations. Yet in the exercise of due watchfulness, 
 diligence, and prudence, men may know both the 
 plague of their own hearts, in their prevailing corrup- 
 tions, and the ways w^hereby it is excited through 
 temptation, with the occasions it makes use of, and the 
 advantages it takes. For instance; one may have an 
 eminency in gifts, and usefulness or success in his 
 labors, which gives him great acceptance with others ; 
 
92 OF SPIRITUAL MINDEDNESS. 
 
 such an one shall hardly avoid a double temptation : 
 first of spiritual pride, and self-exaltation. Hence the 
 apostle will not admit a novice, one inexperienced in 
 the ways of grace, and deceits of sin, into the office 
 of the ministry, lest he should be lifted up with pride, 
 and fall into the condemnation of the Devil. 1 Tim. 
 iii. 6. He himself was not without danger hereof. 2 
 Cor. xii. 17. The best of men can hardly fortify 
 their minds against the secret workings of pride, up- 
 on successes and applause, unless they keep them 
 constantly balanced with thoughts of their own vile- 
 ness in the sight of God. And, secondly, remissness 
 unto exact universal mortification, which they counte- 
 nance themselves against, by their acceptance and 
 success above others in the ministry. It were much 
 to be desired, that all who are ministers, would be 
 careful in these things ; for although some of us may 
 not much please others, yet we may so far please our- 
 selves, as to expose our souls to these snares ; and the 
 effects of negligence herein do openly appear unto 
 the disadvantage of the gospel. Others are much 
 conversant in the world and the affairs of it. Negli- 
 gence, as to a spiritual watch, vanity in converse, love 
 of earthly things, with conformity to the world, will 
 on all occasions impose themselves upon them. If 
 they understand not their temptations herein, spiritual 
 mindedness will be impaired in them continually. 
 Those that are rich, have their especial temptations, 
 which, for the most part, are many, plausible, and ef- 
 fectual : and those that are poor, have their's also. 
 The snares of some lie in their constitutions, of others, 
 in their society, of most, in the various circumstances 
 of life. Those who are upon their watch in any due 
 measure, who exercise any wisdom or observation 
 
OF SPIRITUAL MINDEDNESS. 93 
 
 concerning themselves, may know wherein their tempt- 
 ations lie, what are the advantages whereby they per- 
 plex their minds, and endanger their souls. 
 
 In these cases generally, men are taught what are the 
 ways and means of their deliverance and preservation. 
 Wherefore there are three things required to this duty, 
 and spiritual wisdom to them all. 1. To know what 
 are the especial tempations from whence you suffer, 
 and whereby the life of God is obstructed in you. If 
 this be neglected, if it be disregarded, no man can 
 maintain either life or peace, or is spiritually minded. 
 2. Know your remedy, your relief, wherein alone it 
 doth consist. Many duties are required of us to this 
 end, and are useful thereunto 5 but know assuredly, 
 that no one of them, not all of them in conjunction, 
 will bring in relief unto the glory of God and your 
 own peace, without application by faith to him who is 
 able to succour them that are tempted. Wherefore, 
 (3.) herein lies your great duty with respect to your 
 temptations, namely, in a constant exercise of your 
 thoughts on the love, care, compassion, and tenderness 
 of Christ, with his ability to help, succour, and save 
 them that do believe ; so to strengthen your faith and 
 trust in him, which will prove assuredly successful and 
 victorious. 
 
 The same duty is incumbent on us with respect to 
 any urgent, prevalent, general temptation There are 
 seasons wherein an hour of temptation comes on the 
 earth to try them that dwell therein. What if a man 
 should judge that now it is such an hour, and that the 
 power of darkness is put forth therein 1 what if he should 
 be persuaded that a general security, coldness, dead- 
 ness, and decay in grace, especially as to the vigorous 
 actings of zeal, love, and delight in God, with an in- 
 
94? OF SPIRITUAL MINDED NESS. 
 
 diflerence to holy duties, are the effects of this hour of 
 temptation 1 I do not say determinately, that so it is ; 
 let others judge as they see cause ; but if any one do 
 so judge, undoubtedly it is his duty to be exercised in 
 his thoughts, how he may escape in this day of trial, 
 and be counted worthy to stand before the Son of Man. 
 He will find it his concernment to be conversant in his 
 mind with the reasons and motives to watchfulness, 
 and how he may obtain such supplies of grace as may 
 effectually preserve him from such decays. 
 
 3. All things in religion, both in faith and practice, 
 are to be the objects of such thoughts. As they are 
 proposed or occur to our minds in great variety on all 
 sorts of occasions, so we ought to give them enter- 
 tainment in our meditations. To hear things, to have 
 them proposed to us, it may be, in the way of a divine 
 ordinance, and to let them slip out, or flow from us, as 
 water that is poured into a leaking vessel, is the ruin 
 of many souls. I shall therefore choose out some in- 
 stances, as was before proposed, of those things which 
 I judge, that they who would be spiritually minded, 
 ought to abide and abound in thoughts concerning 
 them. 
 
 1. It is our duty greatly to mind the things that are 
 above, eternal things, both as to their reality, their pre- 
 sent state, and our future enjoyment of them ; herein 
 consists the life of this grace and duty. To be hea- 
 venly minded, that is, to mind the things of heaven, 
 and to be spiritually minded, is all one ; or it is the 
 effect of being spiritually minded as unto its original 
 and essence, or the first proper actings of it; it is the 
 cause of it, as to its growth and degrees ; and it is the 
 evidence of it, in experience. Nor do I understand 
 how it is possible for a man to place his chief interest 
 
OF SPIRITUAL MINDEDNESS. 95 
 
 in things above, and not have many thoughts of them. 
 It is the great advice of the apostle, on a supposition 
 of our interest in Christ, and conformity to him. Col. 
 iii. 1, 2. If ye then he risen with Christ, seek those 
 things that are above, where Christ sitteth at the right 
 hand of God. Set your affections, (or your thoughts j) 
 mind much the things that are above. It becomes 
 those who, through the virtue of the resurrection of 
 Christ, are raised unto newness of life, to have their 
 thoughts exercised on the state of things above j with 
 respect to the presence of Christ among them, and the 
 singular use of our prospect into these things, or our 
 meditations on them, he instructs us in 2 Cor. iv. 16 — 
 ]8. ^ For which cause we faint not; but though our 
 outward man perish, yet the inward man is renewed 
 day by day. For our light affliction, which is but for a 
 moment, worketh for us a far more exceeding and 
 eternal weight of glory. Whilst we look not at the 
 things which are seen, but at the things which are not 
 seen ; for the things which are seen are temporal, but 
 the things which are not seen are eternal.' Not to 
 faint under the daily decays of our outward man, and 
 the approaches of death thereby ; to bear afflictions as 
 things light and momentary ; to thrive under all in the 
 inward man, are unspeakable mercies and privileges. 
 Can you attain a better frame 1 Is there any thing that 
 you w'ould more desire, if you are believers 1 Is it 
 not better to have such a mind in us, than to enjoy all 
 the peace and security that the world can afford '\ One 
 principal means whereby we are made partakers of 
 these things, is a due meditation on things unseen and 
 eternal. These are the things that are within the vail, 
 whereon we ought to cast the anchor of our hope, in 
 all the storms we meet with, (Heb. vi. 19, 20.) whereof 
 we shall speak more afterwards. 
 
96 OF SPIRITUAL BIINDEDNESS. 
 
 Without doubt, the generality of Christians are 
 greatly defective in this duty, partly for want of light 
 in them, partly for want of delight in them ; they 
 think little of an eternal country. Wherever men are, 
 they do not use to neglect thoughts of that country 
 wherein their inheritance lies. If they are absent 
 from it for a season, yet will they labor to acquaint 
 themselves with the principal concernments of it. 
 But this heavenly country, wherein lies our eternal in- 
 heritance, is not regarded. Men do not as they 
 ought, exercise themselves unto thoughts of things 
 eternal and invisible: it were impossible if they did 
 so, that their minds should be so earthly, and their 
 affections cleave so as they do to present things. He 
 that looks steadily on the sun, although he cannot bear 
 the lustre of his beams fully, yet his sight is so affect- 
 ed with it, that when he calls off his eyes from it, he 
 can see nothing, as it were, of the things about him ; 
 they are all dark to him : and he who looks steadily in 
 his contemplations on things above, eternal things, 
 though he cannot comprehend their glory, yet a vail 
 will be cast by it on all the desirable beauties of earthly 
 things, and take off his affections from them. 
 
 Men live and act under the power of a conviction, 
 that there is a state of immortality and glory to come ; 
 with a persuasion hereof they much relieve themselves 
 in their sorrows, sufferings, and temptations ; y^t with 
 many it is only a reserve, when they can be here no 
 more ; but as to daily contemplation of the nature and 
 causes of it, or as unto any entrance into it by faith 
 and hope, the most are strangers thereto. If we are 
 spiritually minded, nothing will be more natural to us, 
 than to have many thouo^hts of eternal things, as those 
 wherein all our own principal concerns do lie, as well 
 
OF SPIRITUAL MINDEDNESS. 97 
 
 as those which are excellent and glorious in them- 
 selves. The direction thereon is, that we would make 
 heavenly things, the things of the future state of 
 blessedness and glory, a principal object of our 
 thoughts ; that we would think much about them ; 
 that we would meditate much upon them. Many are 
 discouraged herein by their ignorance and darkness, 
 by their want of due conceptions, and steady appre- 
 hensions of invisible tbings. Hence one of these two' 
 things befal them, when they would meditate on things 
 above: 1. The glory of them, the glory of God in 
 them, being essentially infinite and incomprehensible, 
 doth immediately overwhelm them and, as it were, in 
 a moment put them to an utter loss, that they cannot 
 frame one thought in their minds about them : or, 2, 
 they want skill and ability to conceive aright of invisi- 
 ble things, and to dispose of them in such order in 
 their minds, as that they may sedately exercise their 
 thoughts about them. Both these shall be afterwards 
 spoken unto : at present I shall only say that, 
 
 Whosoever shall sincerely engage in this duty, ac- 
 cording to what he hath, and shall abide constant 
 therein, will make such a refreshing progress in his 
 apprehension of heavenly things, as he will be greatly 
 satisfied with. We are kept in darkness, ignorance, 
 and unsteadiness of meditations about them, not from 
 the nature of the things themselves, but from our own 
 sloth, negligence, and readiness to be turned aside by 
 apprehensions of difficulties, of the lion in the way ; 
 wherefore I shall consider two things : 1. What are 
 the principal motives to this duty of fixing our thoughts 
 on the things that are above, and the advantages which 
 we receive thereby : 2. Give some directions how, and 
 
 9 
 
98 OF SPIRITUAL MINDEDNESS. 
 
 on what in particular, we may exercise our thoughts 
 on those things above. 
 
 1. Faith will be increased and strengthened by it. 
 Invisible things are the proper objects of faith : it is 
 the evidence of things not seen. — Heb. xi. 1. Where- 
 fore in our thoughts of them, faith is in its proper ex- 
 ercise, which is the principal means of its growth and 
 increase. And hereon two things will ensue : 
 
 1. The soul will come unto a more satisfactory 
 abiding sense of the reality of them. Things of im- 
 agination, which maintain a value of themselves by 
 darkness, will not bear a diligent search into them j 
 they lose of their reputation on every serious inquiry. 
 If rational men would but give themsc'ves the liberty 
 of free inquiry by their own thoughts, it would quickly 
 cashier the fool's paradise of Mahomet, the purgatory 
 of the Papists, and all such creatures of imagination 
 and superstition. But where things are real and sub- 
 stantial, the more they are inquired into, the more they 
 evidence their being and subsistence. It is not, there- 
 fore, every profession of a faith of a future state of 
 blessedness, that will realize it in our minds : and 
 therefore, for the most part, it is rather a notion that 
 men have of heavenly things, which they do not con- 
 tradict, than any solid satisfaction in, or spiritual 
 sense of, their reality ; for these are things that eye 
 hath not seen nor ear heard, nor will enter into the 
 heart of man to conceive j whose existence, nature, 
 and real state, are not easily comprehended ; but 
 through the continual exercise of holy thoughts about 
 them, the soul obtains an entrance into the midst of 
 them, finding in them both durable substance and 
 riches. There is no way, therefore, to strengthen 
 faith to any degree, but by a daily contemplation on 
 
OF SPIRITUAL MINDEDNESS, 99 
 
 the things themselves. They who do not think of 
 them frequently, shall never believe them sincerely. 
 They admit not of any collateral evidence, where they 
 do not evidence themselves unto our souls. Faith, as 
 we said, thus exercised, will give them a subsistence, 
 not in themselves, which they have antecedent there- 
 to ; but in us, in our hearts, in the minds of them that 
 believe. Imagination creates its own object : faith 
 finds it prepared heforehand. It will not leave a bare 
 notion of them in the understanding, but give them a 
 spiritual subsistence in the heart ; as Christ himself 
 dwells in our hearts by faith. And there are two 
 things that will discover this subsistence of them in 
 us : — 1. When we find them in a continual readiness to 
 rise up in our minds on all occasions wherein the 
 thoughts and remembrance of them are needful and 
 useful to us. There are many seasons, some whereof 
 shall be immediately spoken to ; and many duties, 
 wherein and whereto the faith and thoughts of things 
 invisible and eternal are needful to us, so as that we 
 cannot fill up those seasons, nor perform those duties, 
 in a due manner without them. If on all such occa- 
 sions they do, from the inward frame of our minds, 
 present themselves to us, or through our acquaintance 
 and familiarity with them, we recur in our thoughts to 
 them, they seem to have a real subsistence given to 
 them in our souls : but if on such occasions, wherein 
 alone they will yield us help and relief, we accustom 
 ourselves to other thoughts, if those concerning them 
 are, as it were, out of the w^ay, and arise not in our 
 minds of their own accord, we are yet strangers to 
 this effect of faith. 2. They are realized to us, they 
 have a subsistence in us, when the soul continually 
 longeth to be in them : when they have given such a 
 
100 OF SPIRITUAL MINDEDNESS. 
 
 relish to our hearts, as the first fruits of glory, that we 
 cannot but desire, on all opportune occasions, to be in 
 the full enjoyment of them, faith seems to have had 
 its effeatual work herein upon us. For want of these 
 things, many among us walk in disconsolation all their 
 days. 
 
 2. It will gradually give the heart an acquaintance 
 with the especial nature and use of these things. Gen- 
 eral thoughts and notions of heaven and glory do but 
 fluctuate up and down in the mind, and very little influ- 
 ence it to other duties ; but assiduous contemplation 
 will give the mind such distinct apprehensions of 
 heavenly things, as shall duly afiect it with the glory 
 of them. The more we discern of the glory and ex- 
 cellency of them in their own nature, of their suitable- 
 ness unto ours, as our only proper rest and blessedness, 
 as the perfection and complement of what is already 
 begun in us by grace, of the restless tendency of all 
 gracious dispositions and inclinations of our hearts 
 towards their enjoyment, the more will faith be estab- 
 lished in its cleaving unto them ; so in the contempla- 
 tion of these things consist the principal food of faith, 
 whereby it is nourished and strengthened : and we 
 are not to expect much work where there is not pro- 
 vision of proper food for them that labor. No vv^on- 
 der if we find faitii faint and weak in the work it hath 
 to do, which oft-times is great and weighty, if we 
 neglect to guide it daily to that which should admin- 
 ister strength to it. 
 
 (2.) It will give life and exercise to the grace of 
 hope. Hope is a glorious grace, whereunto blessed 
 effects are ascribed in the Scripture, and an efl^ectual 
 operation to the support and consolation of believers j 
 by it are we purified, sanctified, saved j and, to sum up 
 
OF SPIRITUAL MINDEDNESS. 101 
 
 the whole of its excellency and efficacjr, it is a princi- 
 pal way of the working of Christ as inhahiling in us j 
 Col. i. 27. Christ in you the hope of glory. Where 
 Christ evidenceth his presence with us, he gives us an 
 infallible hope of glory ; he gives us an assured pledge 
 of it, and worketh our souls to an expectation of it. 
 Hope in general is but an uncertain expectation of a 
 future good which we desire ; but as it is a gospel- 
 grace, all uncertainty is removed from it, which would 
 hinder us of the advantage intended in it. It is an 
 earnest expectation, proceeding from faith, trust, and 
 confidence, accompanied with longing desires of en- 
 enjoyment. From a mistake of its nature it is that 
 few Christians labor after it, exercise themselves to it, 
 or have the benefit of it ; for to live by hope, they sup- 
 pose infers a state not only beneath the life of faith, 
 and all assurance in believing, but also exclusive of 
 them. They think to hope to be saved is a condition 
 of men who have no grounds of faith or assurance. 
 But this is to turn a blessed fruit of the spirit into a 
 common affection of nature. Gospel hope is a fruit 
 of faith, trust, and confidence ; yea, the height of the 
 actings of all grace issues in a well grounded hope, nor 
 can it rise any higher. Rom. v. 2 — 5. 
 
 Now the reason why men have no more use of, no 
 more benefit by, this excellent grace, is because they 
 do not abide in the thoughts and contemplaiton of the 
 things hoped for. The especial object of hope is 
 •eternal glory. Col. i. 27. Rom. v. 2. The peculiar 
 use of it, is to support, comfort, and refresh the soul in 
 all trials, under all weariness and despondences, with 
 a firm expectation of a speedy entrance into that 
 glory, with an earnest desire after it. Wherefore, 
 unless we acquaint ourselves, by continual meditation, 
 9* 
 
102 OF SPIRITUAL MINDEDNESS. 
 
 with the reality and nature of this glory, it is impossi- 
 ble it should be the object of a vigorous, active hope, 
 such as whereby the apostle says we are saved. 
 Without this we can neither have that evidence of 
 eternal things, nor that valuation of them, nor that 
 preparedness in our minds for them, as should keep 
 us in the exercise of gracious hope about them. 
 
 Suppose sundry persons engaged in a voyage to a 
 most remote country, wherein all of them have an 
 apprehension that there is a place of rest, and an in- 
 heritance provided for them. Under this apprehen- 
 sion they all put themselves upon their voyage, to pos- 
 sess what is so prepared. Howbeit some of them 
 have only a general notion of these things, they know 
 nothing distinctly concerning them, and are so busied 
 about other alTairs, that they have no leisure to inquire 
 into them, or suppose that they cannot come to any 
 satisfactory knowledge of them in particular, and so 
 are content to go on with general hopes and expecta- 
 tions. Others there are, who by all possible means 
 acquaint themselves particularly with the nature of the 
 climate whither they are going, with the excellency 
 of the inheritance, and provision that is made for 
 them. Their voyage proves long and wearisome, 
 their difficulties many, and their dangers great, and 
 they have nothing to relieve and encourage them 
 selves, but the hope and expectation of the country 
 whither they are going. Those of the first sort will 
 be very apt to despond and faint ; their general hopes 
 will not be able to relieve them. But those who have 
 a distinct notion and apprehension of the state of 
 things whither they are going, and of their incompar- 
 able excellency, have always in a readiness wherewith 
 to cheer their minds and support themselves. 
 
OF SPIRITUAL MINDEDNESS. 103 
 
 In that journey or pilgrimage wherein we are en- 
 gaged towards an heavenly country, we are sure to 
 meet Avith all kinds of dangers, difficulties and perils. 
 It is not a general notion of blessedness that will ex- 
 cite and work in us a spiritual refreshing hope. But 
 when we think and meditate on future glory as we 
 ought, that grace which is neglected for the most part 
 as to its benefit, and dead as to its exercise, will of all 
 others be most vigorous and active, putting itself forth 
 on all occasions. This therefore is an inestimable 
 benefit of the duty exhorted unto, and which they 
 find the advantage of, who are really spiritual minded. 
 3. This alone will make us ready for the cross, for 
 all sorts of sufferings that we may be exposed unto. 
 
 There is nothing more necessary to believers at 
 this season, than to have their minds furnished with 
 provision of such things as may prepare them for the 
 cross and sufferings. Various intimations of the 
 mind of God, circumstances of Providence, the present 
 state of things in the world, with the instant peril oi 
 the latter days, all call them hereto. If it be other- 
 wise with them, they will at one time or other be wo- 
 fully surprised, and think strange of their trials, as if 
 some strange thing did befal them. Nothing is more 
 useful to this end, than constant thoughts and contem- 
 plations of eternal things aud future glory. From 
 thence alone can the soul have in readiness what to 
 lay in the balance against all sorts of sufferings. 
 "When a storm begins to arise at sea, the mariners 
 bestir themselves in the management of the tackling 
 of the ship, and other applications of their art for 
 their safety : but if the storm increase and come to 
 extremity, they are forced to forego all other means, 
 and betake themselves unto a sheet anchor to hold 
 
I04f OF SPIRITUAL MINDEDNESS. 
 
 their ship steady against its violence. So when a 
 storm of persecution and trouble begins to arise, men 
 have various ways and considerations for their relief. 
 But if it once comes to extremity, if sword, naked- 
 ness, famine, and death, are inevitably coming upon 
 them, they have nothing to betake themselves to, that 
 will yield them solid relief, but the consideration and 
 faith of things invisible and eternal. 
 
 So the apostle declares this state of things 2 Cor. 
 iv. 16 — 18, the words before insisted on. ' For which 
 cause we faint not, but though our outward man per- 
 ish, yet th« inward is renewed day by day. For our 
 light affliction, which is but for a moment, worketh 
 for us a far more exceeding and eternal weight of 
 glory; while we look not at the things which are 
 seen, but at the things which are not seen ; for the 
 things which are seen are temporal, but the things 
 which are not seen are eternal." He lays all sorts of 
 afflictions in one scale, and on the consideration of 
 them, declares them to be light, and but for a moment. 
 Then he lays glory in the other scale, and fmds it to 
 be ponderous, weighty, and eternal ; an exceeding 
 weight of glory. In the one, is sorrow for a little 
 while, in the other, eternal joy. In the one, pain for 
 a few moments, in the other, everlasting rest ; in the 
 one, is the loss of some few temporary things ; in the 
 other, the full fruition of God in Christ, who is all 
 in all. 
 
 Hence the same apostle casts up the account of 
 these things, and gives us his judgment concerning 
 them. Rom. viii. 18. For I reckon that the suffer- 
 ings of this present time are not worthy to be com- 
 pared to the glory that shall be revealed in us ; there 
 is no comparison between them, as if one had as much 
 
OP SPmiTIJAL MINDEDNESS. 105 
 
 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, whilst 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 aversion from, great distressing sufferings, that 
 are above the power of nature to bear. Even our 
 Lord Jesus himself, having taken on him all the sin- 
 less properties of our natures, had a fear and aversa- 
 tion, though holy and gracious with respect to his 
 own. Those who, through a stout heartedness, do 
 contemn them before their approach, boasting in them- 
 selves 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 con- 
 flict with them. Peter alone trusted to himself that 
 he would not forsake his master, and seemed to take 
 the warning ill that they should all do so ; and he 
 alone denied him. All church histories are filled with 
 instances of such as, having borne themselves high be- 
 fore the approach of trials, have shamefully miscarried 
 when their trials have come. Wherefore it is more- 
 over allowed unto us, to use all lawful means for the 
 avoiding of them. Both rules aud examples of the 
 scripture give suflicient warranty for it. But there 
 are times and seasons wherein, without any tergiver- 
 sation, 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 heg-ven. All things do now call 
 us to prepare for such a season, to be martyrs in res- 
 olution, though we should never really lose our lives 
 by violence. Nothing will give us this preparation, 
 
106 OF SPIRITUAL MINDEDNESS. 
 
 but to have our minds exercised in the contemplation 
 of heavenly things, of things that are invisible 
 and eternal. He who is thus spiritual minded, who 
 hath his thoughts and affections set on things above, 
 will have always in a readiness what to oppose unto 
 any circumstance of his sufferings. 
 
 Those views which such an one hath had by faith, 
 of the uncreated glories above, of the things in hea- 
 venly places, where Christ sits at the right hand of 
 God, of the glory within the vail, whereby they have 
 been realised and made present to his soul, will now 
 visit him every moment, abide with him continually, 
 and put forth their efficacy to his support and re- 
 freshment. Alas ! what will become of many of us, 
 who are grovelling continually on the earth, whose 
 bellies cleave to the dust, who are strangers to the 
 thoughts of heavenly things, when distressing troubles 
 shall befal us 1 Why, shall we think that refreshing 
 thoughts of things above Avill then visit our souls, 
 when we resisted their admittance in days of peace 1 
 Do you come to me in your distress, saith Jeptha, 
 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 
 surprised 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 ap- 
 pointed for the communication of his grace to 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, 
 
OF SPIRITUAL Mir^DEDNESS. 107 
 
 xii. 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 suf- 
 ferings, to his refreshment and support. And his ex- 
 ample, 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 
 God's wisdom and grace, that by the contemplation of 
 it we should relieve ourselves in all our sufferings, 
 yea, and rejoice with joy unspeakable and full of glory. 
 How many of those blessed souls now in the enjoy- 
 ment of God and glory, who passed through fiery trials 
 and great tribulations, were enabled to sing and rejoice 
 in the flames by a prepossession of this glory in their 
 minds through believing 1 Yea, some have been so 
 filled with them, as to take off all sense of pain under 
 the most exquisite tortures. When Stephen was to 
 be stoned, to encourage him in his sufferings and com- 
 fort 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 there- 
 fore, such views frequently by faith, as they do who 
 are truly 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 compar- 
 ison with earthly things. 1 Cor. ix. 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 honor and applause is proposed to them, will 
 do and endure all that is needful for the attainment of 
 it, and relieve themselves in their hardships with 
 
108 OF SPIRITUAL MINDEBNESS. 
 
 thoughts and imaginations of attaining it, grounded 
 on uncertain hopes ; shall not we, who have a crown 
 immortal and invisible proposed to us, and that with 
 the highest assurance of the enjoym.ent of it, cheerfully 
 UndeTgo, endure, and sufier^ what we are to go through 
 in the way to it. 
 
 4. This is the most effectual means to wean the 
 hearts and affections from things here below j to keep 
 the mind to 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 compara- 
 tively, in comparison of him and the Gospel, with the 
 duties which belong to our profession. Luke xiv. 26, 
 
 * If any man come to me, and hate not father and 
 mother, and wife and children, and brethren and sis- 
 ters, yea, and his own life also, he cannot be my dis- 
 ciple.' Some, I fear, if they did but consider it, would 
 be apt to say. This is a hard saying, who can bear it 1 
 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 disci- 
 ples of Christ on any other terms. But here, in an 
 especial manner, lie the wound and weakness of faith 
 and profession in these our days. The bellies of men 
 cleave unto the dust, or their affections to earthly 
 things. 
 
 I speak not of those who, by rapine, deceit, and op- 
 pression, strive to enrich themselves ; nor of those 
 who design nothing more than the attainment of 
 greatness and promotion in the world, though not by 
 ways of open wickedness ; least of all, of them who 
 make religion, and perhaps their ministry therein, a 
 
OF SPIRITUAL MINDEDNES3. 109 
 
 means for the attaining secular ends and preferments. 
 No wise man can suppose such persons, any of them, to 
 be spiritually minded, and it is most easy to disprove 
 all their pretences. But I intend only those at present, 
 whose ways and means of attaining riches are laA^i'ul, 
 honest, and unblameable ; who use them with some 
 moderation, and do profess that their portion lies in 
 better things ; so as it is hard to fasten a conviction on 
 them, in matters of their conversation. VThatever may 
 seem to reflect upon them, they esteem it to be that, 
 whose omission would make them foolish in their 
 affairs, or negligent in their duty. But even amonff 
 these also, there is oft-times that inordinate love unto 
 present things, that esteem and valuation of them, that 
 concernment in them, as are not consistent with their 
 being spiritually minded. With some, their relations 
 with some, their enjoyments, with most, both in con- 
 junction, are an idol which they set up in their hearts 
 and secretly bow down unto. About these are their 
 hopes and fears exercised ; on them is their love, in 
 them is their delight. They are whollj- taken up with 
 their own concerns, count all lost that is not spent on 
 them., and all time mispent that is not engaged about 
 them. Yet the things which they do, they judge to be 
 good in themselves ; their hearts do not condemn 
 them as to the matter of them. The valuation they 
 have of their relations and enjoyments they suppose 
 to be lawful, within the bounds which they have as- 
 signed to it. Their care about them is, in their own 
 minds, but their duty. It is no easy matter, it requires 
 much spiritual wisdom to fix right boundaries to our 
 affections, and their actings about earthly things. But 
 let men plead and pretend what they please, I shall 
 offer one rile \n this case which will not fail. And 
 
llO OF SPIRITUAL MINDEDNKSS. 
 
 this is, that when men are so confident in the good 
 state and measure of their affection and their actings 
 towards earthly things, as that they will oppose their 
 engagements in them to kno^vn duties of religion, pie- 
 ty and charity, they are gone into a sinful excess. Is 
 there a state of the poor that requires their liberality 
 and bounty 1 you must excuse them, they have fami- 
 lies to provide for ; when what is expected from them 
 signifies nothing at all, as unto a due provision for their 
 families, nor is what would lessen their inheritances 
 or portions one penny in the issue. Are they called 
 to an attendance on seasons of religious duties ; they 
 are so full of business, that it is impossible for them to 
 have leisure for any such occasions j so by all ways 
 declaring that they are under the power of a preva- 
 lent predominant affection to earthly things. This 
 fills all places with lifeless, sapless, useless professors, 
 who approve themselves in their condition, whilst it is 
 visibly unspiritual and withering. 
 
 , The heart will have something whereon in a way of 
 pre-eminence, it will fix itself and its affections. This 
 in all its perpetual motions it seeks for rest and satis- 
 faction in ; and every man hath an edge, the edge of 
 his affections is set in one way or other, though it be 
 more keen in some than others. And whereas, all 
 sorts of things, that the heart can fix upon or turn the 
 edge of its affections unto, are distributed by the 
 Apostle into things above and things beneath, things 
 heavenly and things earthly, if we have not such a 
 view and prospect of heavenly things as to cause our 
 hearts to cleave to them and delight in them, let us 
 pretend what we will, it is impossible but that we shall 
 be under the power of a predominant affection unto 
 the things of this world. 
 
OF SPIRITUAL MIKDEDNESS. Ill 
 
 Herein lies the great danger of multitudes at this 
 present season j for let men profess what they will, 
 under the power of this frame, their eternal state is in 
 hazard every moment ; and persons are engaged in it 
 in great variety of degrees ; we may cast them under 
 two heads. 
 
 1. Some do not at all understand that things are 
 amiss with them, or that they are much to be blamed. 
 They plead, as was before observed, that they are all 
 lawful things which their hearts cleave to, and which 
 it is their duty to take care of and regard. May they 
 not delight in their own relations, especially at such a 
 time, when others break and cancel all duties and 
 bonds of relation in the service of, and provision they 
 make for, their lusts 1 May they not be careful in 
 good and honest ways of diligence about the things 
 of the world, when they most either lavish their time 
 away in the pursuit of bestial lusts, or heap them up 
 by deceit and oppression \ May they not contrive for 
 the promotion of their children in the world, to add 
 the other hundred or thous and pounds to their advance- 
 ment, that they may be in as good condition as others, 
 seeing he is worse than an infidel who provides not for 
 his own family 1 By such reasonings and secret 
 thoughts do many justify themselves in their earthly 
 mindedness. And so fixed are they in the approbation 
 of themselves, that if you urge them to their duty, 
 you shall lose their acquaintance, if they do not be- 
 come your enemies for telling them the truth. Yea, 
 they will avoid one duty that lieth not against their 
 earthly interest, because it leads to another. They 
 will not engage in religious assemblies, or be constant 
 to their duty in them, for fear duties of charity should 
 be required of them, or expected from them. On what 
 
112 OF SPIRITUAL MINDEDNESS. 
 
 grounds such persons can satisfy themselves that they 
 are sptritually mmded, I know not. I shall leave only 
 one rule with persons that are thus minded. ' Where 
 our love to the world hath prevailed, by its reasonings, 
 pleas, and pretences, to take away our fear and jea- 
 lousy over our own hearts, lest we should inordinately 
 love it, there it is assuredty predominant in us.' 
 
 2. Others are sensible of the evil of their hearts, at 
 least are jealous and afraid lest it should be found that 
 their hearts do cleave inordinately to these things. 
 Hence they endeavor to contend against this evil, 
 sometimes by forcing themselves unto such acts of 
 piety or charity as are contrary to that frame, and 
 sometimes by laboring a change of the frame itself : 
 especially they will do so when God is pleased to 
 awaken them by trials and afflictions, such as write 
 vanity and emptiness on all earthly enjoyments. But 
 for the most part, they strive not lawfully, and obtain 
 not what they seem to aim at. 
 
 This disease with many is mortal j and will not be 
 thoroughly cured in any but by the due exercise of 
 this part of spiritual mindedness. There areother duties 
 required also to the same end, namely, of the mortifi- 
 cation of our desires and affections unto earthly things, 
 whereof I have treated elsewhere. But without this, 
 or a fixed contemplation on the desirableness, beauty, 
 and glory of heavenly things, it will not be attained. 
 Further to evidence the truth hereof, we may observe 
 these two things. First, If by any means a man seem 
 to have taken off his heart from the love of present 
 things, and be not at the same time taken up with the 
 love of things that are heavenly, his seeming mortifi- 
 cation is of no advantage unto him. So persons fre- 
 quently through discontent, disappointments, or dis- 
 
OF SPIRITUAL MINDEDNESS. 113 
 
 satisfaction with relations, or mere natural weariness, 
 have left the world, the affairs and cares of it, as unto 
 their wonted conversations in it, and have betaken 
 themselves to monasteries, convents, or other retire- 
 ments suiting their principles, without any advantage 
 to their souls* Secondly, God is no such severe lord 
 and master, as to require us to take off our affections 
 from, and mortify them under, those things which the 
 law of our nature makes dear to us, as wives, chil- 
 dren, houses, lands, and possessions, and not propose 
 to us somewhat that is incomparably more excellent to 
 fix them upon. So he invites the elect of the Gentiles 
 to Christ, Psal. xlv. 10. ' Hearken, O daughter, and 
 consider, and incline thine ear, forget also thine own 
 people, and thy father's house ;' that is, come into the 
 faith of Abraham, who forsook his country and his 
 father's house, to follow God wheresoever he pleased. 
 But he proposetli this for their encouragement, ver. 11. 
 ' So shall the King greatly desire thy beauty, for he 
 is thy Lord, and worship thou him.' The love of the 
 Great King, is an abundant satisfactory recompense 
 for parting with all things in this world. So when 
 Abraham's servant was sent to take Rebecca for a wife 
 unto Isaac, he required that she should immediately 
 leave father and mother, brothers, and all enjoyments, 
 and go along with him ; but withal, that she might 
 know herself to be no loser thereby, he not only assur- 
 ed her of the greatness of his master, but also a pres- 
 ent gave her jewels of silver, and jewels of gold, and 
 raiment. Gen. xxiv. 53. And when our Saviour re- 
 quires that we should part with all for his sake and 
 the gospel, he promiseth an hundred fold in lieu of 
 them, even in this life ; namely, an interest in things 
 
 spiritual and heavenly. Wherefore without an assid- 
 10* 
 
114 OF SPIRITUAL mNDEDNESS. 
 
 nous meditation on heavenly things, as a better, more 
 noble and suitable object for our affections to be fixed 
 on, we can never be freed in a due manner from an 
 inordinate love of things here below. 
 
 It is sad to see some professors, who will keep up 
 spiritual duties in churches and in their families, who 
 will speak and discourse of spiritual things, and keep 
 themselves from the open excesses of the world ; yet 
 when they come to be tried by such duties as entrench 
 on their love and adherence to earthly things, quickly 
 manifest how remote they are from being spiritually 
 minded in a due manner. Were they to be tried, as 
 our Saviour tried the young man who made such a pro- 
 fession of his conscientious and religious conversation ; 
 Go sell what thou hast, give to the poor, and follow 
 me ; something might be pleaded in excuse for their 
 tergiversation. But, alas ! they will decline their duty 
 when they are not touched to the hundredth part of 
 their enjoyments. 
 
 I bless God, I speak not thus of many, of my own 
 knowledge ; and may say with the apostle to the most 
 to whom I usually speak in this manner ; ' But, belov- 
 ed, we are persuaded better things of you, and things 
 that accompany salvation, though we thus speak.' — 
 Heb. vi. 9. Yea, the same testimony may be giv^en of 
 many in this city, which the same apostle gives to the 
 churches of Macedonia, 2 Cor. viii. 1 — 3. 'Under- 
 stand the grace of God bestowed on the churches of 
 Macedonia, how that, in a great trial of affliction, the 
 abundance of their joy and their poverty abounded 
 unto the riches of their liberality ; for to their power, 
 and beyond their power, they were willing of them- 
 selves.' There hath been nothing done amongst us, 
 that may or can be boasted of 5 yet, considering all 
 
OF SPIRITUAL MINDEDJs'ESS. 115 
 
 circumstances, it may be, there have not been more in- 
 stances of true evangelical charity, in any age or 
 place, for these many years. For them who have been 
 but useful and helpful therein, the Lord remember them 
 for good, and spare them according to the multitude 
 of his mercies. It is true, they have not, many of 
 them, founded colleges, built hospitals, or raised works 
 of state and magnificence : for very many of them are 
 such, as whose ' deep poverty comparatively hath 
 abounded unto the riches of their liberality.' The 
 backs and bellies of multitudes of poor and needy ser- 
 vants of Christ, have been warmed and refreshed by 
 them, blessing God for them. Thanks be to God, 
 saith the apostle in this case, for his unspeakable gift. 
 2 Cor. ix. 15. Blessed be God, who hath not left the 
 gospel without this glory, nor the profession of it 
 without this evidence of its power and efficacy. Yea, 
 God hath exalted the glory of persecutions and afflic- 
 tions ; for many, since they have lost much of their 
 enjoyments by them, and have their all endangered 
 continually, have abounded in duties of charity beyond 
 what they did in the days of their fulness and prosper- 
 ity. So out of the eater there hath come forth meat. 
 And if the world did but know what fruits, in a way 
 of charity and bounty, unto the praise of God and 
 glory of the gospel, have been occasioned by their 
 making many poor, it would abate of their satisfaction 
 in their successes. 
 
 But with many it is not so : their minds are so full 
 of earthly things, they so cleave to them in their afTec- 
 tions, that no sense of their duty, no example of others, 
 no concernment of the glory of God or the gospel, 
 can make any impression on them. If there be yet in 
 them so much light and life of grace as to design a 
 
116 OF SPIRITUAL MINDEDNESS. 
 
 deliverance from this woful condition, the means in- 
 sisted on must be made use of. 
 
 Especially this advice is needful to those who are 
 rich, who have large possessions, or abound in the 
 goods of this world. The poor, the afflicted, the sor- 
 rowful, are prompted, from their outward circumstan- 
 ces, as Avell as excited by inward grace, frequently to 
 remember and to think of the things above, wherein 
 lies their only reserve and relief against the trouble 
 and urgency of their present condition. But the en- 
 joyment of these things in abundance, is accompanied 
 with a two-'fold evil, lying directly contrary to this 
 duty. 
 
 1. A desire of increase and adding thereunto. 
 Earthly enjoyments enlarge men's earthly desires ; 
 and the love of them grows with their income. A 
 moderate stock of. waters, sufficient for our use, may 
 be kept within ordinary banks. But if a flood be 
 turned into them, they know no bounds, but overflow 
 all about them. — The increase of wealth and riches 
 enlargeth the desires of men after them, beyond all 
 bounds of wisdom, sobrietj^, or safety. He that labors 
 hard for his daily bread, hath seldom such earnest vehe- 
 ment desires of an addition to what he hath, as many 
 have, who already have more than they know how to 
 use, or almost what to do with. Thus they must have 
 more, and the last advantage serves for nothing but to 
 stir them up to look out for another. And yet such 
 men would, on other accounts, be esteemed good 
 Christians, and spiritually minded, as all good Chris- 
 tians are. 
 
 2. They draw the heart to value and esteem them, 
 as those which bring in their satisfaction, and make 
 them to differ from those whom they see to be poor 
 
OF SPIRITUAL MINDEDNESS. 117 
 
 and miserable. Now these things are contrary to, and 
 where they are habitually prevalent, utterly inconsis- 
 tent with being spiritually minded. Nor is it possi- 
 ble, that any who in the least degree are under their 
 power, can ever attain deliverance, unless their thoughts 
 are fixed, and their minds thereby possessed with 
 due apprehensions of invisible things and eternal 
 glory. 
 
 These are some few of the many advantages which 
 w^e may obtain by fixing our thoughts and meditations, 
 and thereby our affections, on the things that are 
 above. And there are some things which make me 
 willing to give a few directions for the practice of this 
 duty. For whatever else we are and do, we neither 
 are nor can be, truly spiritually minded, whereon life 
 and peace depend, unless we really exercise our 
 thoughts unto meditations of things above. Without 
 it, all our religion is but vain : and as I fecir men are 
 generally wanting and defective herein, in point of 
 practice ; so I do also, that many, through the dark 
 ness of their minds, the weakness of their intellect- 
 uals, and ignorance of the nature of all things unseen, 
 do seldom set themselves unto the contemplation of 
 them, I shall, therefore, give some few directions for the 
 practice of this duty. 
 
118 OF SPIRITUAL MINDEDNESS. 
 
 CHAPTER VI. 
 
 Directions unto the exercise of our thoughts on things 
 above ; things future^ invisible^ and eternal ; on God 
 himself with the difficulties of it^ and oppositions 
 unto it^ and the way of their removal. Right notions 
 of future Glory stated. 
 
 We have treated in general, before, of the proper ob- 
 jects of our spiritual thoughts as to our present duty. 
 That which we were last engaged in, is an especial in- 
 stance in heavenly things ; things future and invisible, 
 with a fountain and spring of them all in Christ and 
 God himself. And because men generally are unskilled 
 herein, and great difficulties arise in the way of the 
 discharge of this part of the duty in hand, I shall give 
 some especial directions concerning it. 
 
 1. Possess your minds with right notions and ap- 
 prehensions of things above, and of the state of future 
 glory. We are in this duty to look at the things which 
 are not seen. 2 Cor. iv. 16. It is faith only whereby 
 we have a prospect of them ; for we walk by faith, and 
 not by sight. And faith can give us no interest in 
 them, unless we have due apprehensions of them ; for 
 it doth but assent and cleave to the truth of what is 
 proposed unto it. And the greatest part of mankind 
 both deceive themselves, and feed on ashes, in this 
 matter: they fancy a future state, which hath no foun- 
 dation but in their own imaginations. Wherefore the 
 apostle, directing us to seek and mind the things that 
 are above, adds, for the guidance of our thoughts, the 
 consideration of the principal concernment of them 
 where Christ sitteth at the right hand of God. Col. iii^ 
 1, 2. He wouldl ead us to distinct apprehensions of 
 
OF SPmiTTJAL MINDEDNESS. 119 
 
 those heavenly things, especially of the presence of 
 Christ in his exaltation and glory. Wherefore the true 
 notion of these things which we are to possess our 
 minds withal, may here be considered. 
 
 All that have an apprehension of a future state of 
 happiness, agree in this matter, that it contains in it, or 
 is accompanied with, a deliverance and freedom from 
 all that is evil. But in what it is so, they are not 
 agreed. Many esteem only those things that are grie- 
 vous, troublesome, wasting, and destructive to nature, 
 to be so ; that is, what is penal, in pain, sickness, sor- 
 row, loss, poverty, with all kinds of outward troubles, 
 and death itself, are evils. Wherefore, they suppose that 
 the future state of blessedness will free them from all 
 these things, if they can attain to it. This they will 
 lay in the balance against the troubles of life, and 
 sometimes it may be against the pleasures of it, which 
 they must forego. Yea, persons profane and profligate 
 will, in words at least, profess, that heaven will give 
 them rest from ail their troubles. But it is no place 
 of rest for such persons. 
 
 Unto all others also, to believers themselves, these 
 things are evil, such as they expect a deliverance from 
 in heaven and glory : and there is no doubt, but it is 
 la^vful for us, and meet, that we should contemplate on 
 them, as those which will give us a deliverance from 
 all outward troubles, death itself, and all that leads 
 thereto. Heaven is promised as rest to them that are 
 troubled. 2 Thes. i. 7. It is our duty, under all our 
 sufferings, reproaches, persecutions, troubles, and sor- 
 rows, to raise up our minds to the contemplation of 
 that state, wherein we shall be freed from them all. It 
 is a blessed notion of heaven, that God shall therein 
 wipe away all tears from our eyes. Kev. vii. 17, or 
 
120 OF SPIRITUAL MINDEDNESS. 
 
 remove far from us all causes of sorrow ; and it would 
 be to our advantage, if we accustomed our minds more 
 to this kind of relief than we do ; if, upon the incur- 
 sion of fears, dangers, sorrows, we did more readily 
 retreat to thoughts of that state wherein we shall be 
 freed from them all j even this most inferior consider- 
 ation of it, would render the thoughts of it more famil- 
 iar, and the thing itself more useful to us. Much 
 better it were, than on such occasions to be exercised 
 v/ith heartless complaints, uncertain hopes, and fruit- 
 less contrivances. 
 
 But there is that, which, to them who are truly spir- 
 tually minded, hath more evil in it than all these things 
 together, and that is, sin. Heaven is a state of deliver- 
 ance from sin, from all sin, in all the causes, concomi- 
 tants, and effects of it. He is no true believer, to 
 whom sin is not the greatest burden, sorrow, and 
 trouble. Other things, as the loss of our dear dela- 
 tions, or extraordinary pains, may make deeper impres- 
 sions on the mind, by its natural affections, at some 
 seasons, than ever our sins did at any one time, in any 
 one instance. So a man may have a greater trouble in 
 sense of pain, by a fit of the toothache, which will be 
 gone in an hour, than in an hectic fever or consump- 
 tion, which will assuredly take away his life. But 
 take in the whole course of our lives, and all the 
 actings of our souls in spiritual judgment as well as 
 natural affection, and I do not understand how a man 
 can be a sincere believer, to whom sin is not the great- 
 est burden and sorrow. 
 
 Wherefore, in the first place, it belongs to the true 
 notion of heaven, that it is a state wherein we shall be 
 eternally freed from sin, and all the concernments of 
 it, but only the exaltation of the glory of God's grace 
 
OF SPIRITUAL MINDEDNESS. 121 
 
 in Christ, by the pardon of it. He that truly hates sin 
 and abhors it, whose principal desire and design of life 
 is to be freed from it, as far as it is possible ; who 
 v/alks in self-abasement, through a sense of his many 
 disappointments, when he hoped it should act in him 
 no more, cannot, as I judge, but frequently betake him- 
 self for refreshment to thoughts of that state wherein 
 he shall be freed from it, and triumph over it to eter- 
 nity. This is a notion of heaven that is easily appre- 
 hended and fixed on the mind, which we may dwell upon, 
 to the great advantage and satisfaction of our souls. 
 
 Frequent thoughts and meditations of heaven, under 
 this notion, argue a man to be spiritually minded. 
 For it is a convincing evidence that sin is a burden to 
 him, that he longs to be delivered from it and all its 
 consequents ; that no thoughts are more welcome to 
 him, than those of that state wherein sin shall be no 
 more. And although men are troubled about their 
 sins, and would desirously be freed from them, so far 
 as they perplex their minds, and make their con- 
 sciences uneasy ; yet if they are not much in the pros- 
 pect of this relief, if they find not refreshment in it, I 
 fear their trouble is not such as it ought to be. Where- 
 fore, when men can so wrangle and wrestle with their 
 convictions of sin, and yet take up the best of their 
 relief in hopes that it will be better with them, at some 
 time or other, in this world, without longing desires 
 after that state wherein sin shall be no more ; they can 
 give no evidence that they are spiritually minded. 
 
 It is quite othervv^ise with sincere believers in the 
 exercise of this duty. The considerations of the 
 grace and love of God, of the blood of Christ, of the 
 purity and holiness of that good spirit that dwelleth in 
 
 them, of the light, grace, and mercy, which they have 
 1] 
 
122 OF SPIRITUAL MlNDEDNESSi 
 
 attained through the promises of the gospel, are those 
 which make the remainders of sin most grievous and 
 burdensome to them. This is that which even breaks 
 their hearts, and makes some of them go mourning all 
 the day long, namely, that any thing of that which 
 alone God hates, should be found in them, or be re- 
 maining with them. It is, in this condition, an evidence 
 that they are spiritually minded, if, together with 
 watchful endeavors for the universal mortification of 
 sin, and utter excision of it, both root and branch, they 
 constantly add these thoughts of that blessed state, 
 Avherein they shall be absolutely and eternally freed 
 from all sin, with refreshment, delight, and compla- 
 cency. 
 
 These things belong to our direction for the fixing 
 of our thoughts and meditations on things above. 
 This the meanest and weakest person, who hath the 
 least spark of sincerity and grace, is capable of appre- 
 hending, and able to practice : and it is that which the 
 sense they have of the evil of sin v/ill put tiiem on 
 every day^ if they shut not their eyes against the light 
 of the refreshment that is in it. Let them who cannot 
 arise in their minds to fixed and stable thoughts of any 
 other notion of these invisible things, dwell on this 
 consideration of them, wherein they will find no small 
 spiritual advantage and refreshment to their souls. 
 
 2. As to the positive part of this glorious future 
 state, the thoughts and apprehensions of men are very 
 various. And that we may know as well what to 
 avoid, as what to embrace, we shall a little reflect on 
 some of them. 
 
 1. Many are able to entertain no rational conceptions 
 about a future state of blessedness and glory, no no- 
 tions wherein either faith or reason is concerned. Im- 
 
OF SPIRITUAL MINDEDNESS. 123 
 
 agination they have of something that is great and 
 glorious, but what it is they know not. No wonder 
 if such persons have no delight in, no use for, thoughts 
 of heaven. When their imaginations have fluctuated 
 up and down in all uncertainties for a while, they are 
 swallowed up in nothing. Glorious, and therefore de- 
 sirable, they take it for granted that it must be : but 
 nothing can be so to them, but what is suitable to their 
 present dispositions, inclinations, and principles : and 
 hereof there is nothing in the true spiritual glory of 
 heaven, or in the eternal enjoyment of God. These 
 things are not suited to the wills of their minds and of 
 the flesh, and therefore they cannot rise up to any 
 constant desire of them. Hence to please themselves, 
 they begin to imagine what is not. But whereas 
 what is truly heaven, pleaseth them not, and what 
 doth please them is not heaven, nor there to be found, 
 they seldom or never endeavor, in good earnest, to 
 exercise their thoughts about it. 
 
 It were well if darkness and ignorance of the true 
 nature of the future state and eternal glory, did not 
 exceedingly prejudice believers themselves, as to their 
 delight in them and meditations about them. They 
 have nothing fixed or stated in their minds, which 
 they can betake themselves to in their thoughts, when 
 they would contemplate about them. And by the 
 way, whatever diverts the minds of men from the 
 power and life of spiritual worship, as do all pompous 
 solemnities in the performance of it, doth greatly hin- 
 der them as to right conceptions of our future state. 
 There was a promise of eternal life given to the 
 saints under the Old Testament : but whereas they 
 were obliged to a worship that was carnal and out- 
 wardly pompous, they never had clear and distinct ap- 
 
124 OF SPIRITUAL MINDEDNESS. 
 
 prehensions of the future state of glory : for life and 
 immortality were brought to light by the gospel. 
 Wherefore, although no man living can see or find out 
 the infinite riches of eternal glory ; yet it is the duty 
 of all to be acquainted with the nature of it in general, 
 so as that they may have fixed thoughts of it, love to 
 it, earnest desires after it, all under its o^vn true and 
 proper notion. 
 
 2. So great a part of mankind as the Mahometans, 
 to whom God hath given all the principal and most 
 desirable parts of the world to inhabit and possess, 
 conceive the state of future blessedness to consist in 
 the full satisfaction of their sensual lusts and plea- 
 sures. An evidence this is, that the religion which 
 they profess hath no power or efficacy on their minds 
 to change them from the love of sin, or placing their 
 happiness in fulfilling the desires of the flesh. It doth 
 not at all enlighten their minds to discern a beauty in 
 spiritual things, nor excite their affections to the love 
 of them, nor free the soul to look after blessedness in 
 such things as alone are suited to its rational consti- 
 tution ; for if it did, they would place their happiness 
 and blessedness in them. Wherefore, it is nothing 
 but an artifice of the god of this world, to blind the 
 eyes of men to their eternal destruction. 
 
 3. Some of the philosophers of old attained an ap- 
 prehension, that the blessedness of men in another 
 world doth consist in the soul's full satisfaction in the 
 goodness and beauty of the Divine Nature : and there 
 is a truth in this notion, which contemplative men 
 have adorned with excellent and rational discourses : 
 and sundry who have been and are learned among 
 Christians, have greatly improved this truth by the 
 light of the scripture. From reason they take up 
 
of SPIRITUAL MINDEDNESS. H5 
 
 with thoughts of the goodness, the amiableness, the 
 self-sufficiency, the all-sufficient satisfactoriness of the 
 infinite perfections of the Divine Nature. These 
 things shine in themselves with such a glorious light, 
 as that there is no more required to a perception of 
 them, but that men do not wilfully shut their eyes 
 against it, through bestial sensuality and love of sin. 
 From reason also, they frame their conceptions con- 
 cerning the capacity of the souls of men for the im- 
 mediate enjoyment of God, and what is suited therein 
 to their utmost blessedness. No more is required to 
 these things, but a due consideration of the nature of 
 God and man, with our relation to him and depend- 
 ence on him. By the light of the Scripture they 
 frame these things into that which they call the beati- 
 fical vision, whereby they intend all the ways in 
 which God, in the highest and immediate instances, 
 can and doth communicate of himself to the souls of 
 men, and the utmost elevation of their intellectual ca- 
 pacities to receive those communications. It is such 
 an intellectual apprehension of the Divine Nature and 
 perfections, with ineffable love, as gives the soul the 
 utmost rest and blessedness which its capacities can 
 extend to. 
 
 These things are so , and they have been by many 
 both piously and elegantly illustrated ; howbeit, they 
 are above the capacities of ordinary Christians ; they 
 know not how they manage them in their minds, nor 
 exercise their thoughts about them 5 they cannot re- 
 duce them to present usefulness, nor make them sub- 
 servient to the exercise and increase of grace : and the 
 truth is, the Scripture gives us another notion of heaven 
 and glory, not contrary to this, not inconsistent with 
 
 it, but more suited to the I'aith and experience of be- 
 ll* 
 
126 Ot SPIRITUAL MiNtoEDNfiSS. 
 
 lievers, and which alone can convey a true and useful 
 sense of these things to our minds* This, therefore, 
 is diligently to be inquired into, aud firmly stated in 
 our thoughts and affections. 
 
 4. The principal notion which the Scripture gives 
 Us of the titate of heavenly blessedness, and which 
 the meanest believers are capable of improving in 
 daily practice, is^ that faith shall be turned into sight, 
 and grace into glory. We walk now by faith and not 
 by sight, saith the apostle. 2 Cor. iii. 7. Wherefore 
 this is the difference between our present and our fu ' 
 ture state, that sight hereafter shall supply the room 
 of faith. 1 John. iii. 2. And if sight come into the 
 place of faith, then the object of that sight must be 
 the same with the present object of our faith. So the 
 apostle informs us, 1 Cor. xiii. 9—12. ' For we know* 
 in part, and we prophecy in part ; but when that 
 which is perfect is cotne, then that which is in part 
 shall be done away. For now we see through a glass 
 darkly, but then face to face.' Those things which 
 We see now darkly, as in a glass, we shall then have 
 an immediate sight, and full comprehension of j for 
 that which is perfect, must come and do away that 
 which is in part. What then is the principal present 
 object of faith as it is evangelical, into whose room 
 light must succeed 1 Is it not ' the manifestation of 
 the glory of the infinite wisdom, grace, love, kindness 
 and power of God in Christ, the revelation of the 
 eternal counsels of his will, and the ways of their ac- 
 complishment to the eternal salvation of the church in 
 and by him, V\dth the glorious exaltation of Christ 
 himself!' Wherefore, in the full, satisfactory repre- 
 sentation of these things to our souls^ received by 
 sightj or a direct, immediate intuition, of them, doth 
 
OF SHRlTUAL MlNDEDNllSS. 127 
 
 the glory of heaven principally consist. We behold 
 them now darkly as in a glass ; that is, the utmost 
 which by faith we can attain to ; in heaven they shall 
 be openly and fully displayed. The infinite, incompre- 
 hensible excellencies of the divine nature, are not pro^ 
 posed in Scripture as the immediate object of our 
 faith, nor shall they be so unto sight in heaven. The 
 manifestation of them in Christ is the immediate object 
 of our faith here, and shall be of our sight hereafter. 
 Only through this manifestation of them we are led 
 even by faith, ultimately to acquiesce in them j as we 
 shall in heaven be led by love, perfectly to adhere to 
 them with delight ineffable. This is our immediate 
 objective glory in heaven j we hope for no other ; 
 and this, if God will I shall shortly more fully explain. 
 
 Whoever lives in the exercise of faith, and hath any 
 experience of the life, power, and sweetness of these 
 heavenly things, to whom they are a spring of grace 
 and consolation, they are able to meditate on the glory 
 of them in their full enjoyment. Think much of 
 heaven, as that which will give you a perfect view and 
 comprehension of the wisdom and love and grace of 
 God in Christ, with those other things which shall be 
 immediately declared. 
 
 Some, perhaps, will be ready to say, that if this be 
 lieaven, they can see no great glory in it, no such 
 beauty as for which it should be desired. It may be 
 so ; for some have no instrument to take a view of in- 
 visible things but carnal imaginations ; some have no 
 light, no principle, no disposition of mind or soul 
 whereto these things are either acceptable or suitable. 
 Some will go no further in the consideration of the 
 divine excellencies of God, and the faculties and act* 
 ings of our souls, than reason will guide them, which 
 
128 OF SPIRITUAL MINDEDNESSi 
 
 may be of use : but we look for no other heaven, we 
 desire none^ but what we are led to, and prepared for, 
 by the light of the gospel ; that which shall perfect all 
 the beginnings of God's grace in us ; not what shall be 
 quite of another nature, and destructive of them. We 
 value not that heaven which is equally suited to the 
 desires and inclinations of the worst of men, as well 
 as the best ; for we know that they who like not grace 
 here, neither do nor can like that which is glory here- 
 after. No man who is not acquainted experimentally 
 in some measure with the life, power, and evidence of 
 faith here, hath any other heaven in his aim but what 
 is erected in his own imagination. The glory of 
 heaven which the gospel prepares us for, which faith 
 leads and conducts us to, which the souls of believers 
 long after, as that Vv^hich shall give us full rest, satis- 
 faction, and complacency, is the full, open, perfect 
 manifestation of the glory, of the wisdom, goodness, 
 and love of God in Christ, in his person and media- 
 tion, with the revelation of all his counsels concerning 
 them and the communication of their effects to us. 
 He that likes it not, to whom it is not desirable, may 
 betake himself to Mahomet's paradise, or the philoso- 
 phers speculations ; in the gospel heaven he hath no 
 interest. These are the things which we see now 
 darkly as in a glass, by faith : in the view of them are 
 our souls gradually changed into the likeness of God ; 
 and the comprehension of them is that which shall 
 give us our utmost conformity and likenass to him, 
 whereof our natures are capable. In a sense and ex- 
 perience of their reality and goodness given us by the 
 Holy Ghost, do all our spiritual consolations and joys 
 consist. The effects produced by them in our souls 
 are the first fruits of glory. Our light, sense, experi- 
 
OF SPIRITUAL MINDEDNESS. 129 
 
 ence, and enjoyment of these things, however were 
 
 and frequently interrupted, our apprehensions of them, 
 
 however dark and obscure, are the only means whereby 
 
 we are made meet for the inheritance of the saints in 
 
 light. 
 
 To have the eternal glory of God in Christ, with all 
 
 the fruits of his wisdom and love, whilst we are our- 
 selves under the full participation of the effects of 
 them, immediately, directly, revealed, proposed, made 
 known to us in a divine and glorious light, our souls 
 being furnished with a capacity to behold and perfectly 
 comprehend them ; this is the heaven which, accord- 
 ing to God's promise, we look for : but, as was said, 
 these things shall be elsewhere more fully treated of. 
 
 It is true, that there are sundry other things in par- 
 ticular that belong to this state of glory ; but what 
 we have mentioned is the fountain and spring of them 
 all. We can never have an immediate enjoyment of 
 God in the immensity of his nature, nor can any cre- 
 ated understanding conceive such things. God's com- 
 munications of himself unto us, and our enjoyment of 
 him, shall be in and by the manifestation of his glory 
 in Christ. He who can see no glory, who is sensi- 
 ble of no blessedness in these things, is a stranger to 
 that heaven which the scripture reveals, and which 
 faith leads to. 
 
 It may be inquired, what is the subjective glory, or 
 what change is to be wrought in ourselves, that we 
 may enjoy this glory 1 Now that depends principally 
 as to our souls in the ' perfection of all grace, which 
 is initially wrought, and subjectively resides in us, in 
 this world.' The grace which we have here shall not 
 be done away as to its essence and nature, though 
 >omewhat of it shall cease as to the manner of its op- 
 
130 OF SPmiTUAL MINDEDNESS. 
 
 eration. "What soul could think with joy of going to 
 heaven, if thereby he must lose all his present light, 
 faith, and love of God, though that he were told he 
 should receive that in lieu of them which is more excel- 
 lent, whereof he hath no experience, nor can understand 
 of what nature it is 1 When the saints enter into rest, 
 their good works do follow them ; and how can they 
 do so, if their grace do not accompany them, from 
 whence they proceed 1 The perfection of our present 
 graces, which are here weak, and interrupted in their 
 operations, is a principal eminency of the state of 
 glory ; faith shall be heightened into vision, as was 
 proved before ; which doth not destroy its nature, but 
 cause it to cease as to its manner of operation towards 
 things invisible. If a man have a weak, small faith in 
 this life, with little evidence, and no assurance, so that 
 he doubts of all things, questions all things, and hath 
 no comfort from what he doth believe ; if afterwards, 
 through supplies of grace, he hath a mighty prevailing 
 evidence of the things believed, is filled with comfort 
 and assurance ; this is not by a faith or grace of ano- 
 ther kind from what he had before, but by the same 
 faith, raised to an higher degree of perfection. When 
 our Saviour cured the blind man, and gave him his 
 sight, (Mark viii.) at first he saw all things obscurely 
 and imperfectly j he saw men, as trees walking, ver. 
 24 ; but on another application of virtue to him, he 
 saw all things clearly — ver. 25. It was not a sight of 
 another kind which he then received from what he had 
 at first, only its imperfection, whereby he saw men like 
 trees, walking, was taken away. Nor will our perfect 
 vision of things above, be a grace absolutely of ano- 
 ther kind from the light of faith which we here enjoy, 
 only what is imperfect in it will be aone away, and it 
 
OF SPIRITUAL HINDEDNESS. 131 
 
 will be made meet for the present enjoyment of 
 things, here at a distance and invisible. Love shall 
 have its perfection also, and the least alteration in its 
 manner of operation of any grace whatever. And 
 there is nothing that should more excite us to labor 
 after a growth in love to God in Christ, than this, that 
 it shall to all eternity be the same in its nature and in 
 n^l its operations, only both the one and the other will 
 be made absolutely perfect. The soul will be by it 
 enabled to cleave unto God unchangeably, with eter- 
 nal delight, satisfaction, and complacency. Hope will 
 be perfect in enjoyment, which is all the perfection it 
 is capable of. So shall it be as to other graces. 
 
 This subjective perfection of our natures, especially 
 in all the faculties, powers, and affections of our souls, 
 and all their operations, belongs to our blessedness, 
 nor can we be blessed without it. All the objective 
 glory in heaven would not, in our beholding and en- 
 joying of it, (if it were possible,) make us blessed and 
 happy, if our own natures were not made perfect, 
 freed from all disorder, irregular motions, and weak, 
 imperfect operations. What is it then that must give 
 our nature this subjective perfection ? It is that grace 
 alone, whose beginnings we are here made partakers 
 of; for therein consists the renovation of the image 
 of God in us. And the immediate communication of 
 that image to us, is the absolute perfection of our na- 
 tures, the utmost which their capacity is suited to. 
 And this gives us the last thing to be inquired into, 
 namely, by what means in ourselves we shall eternally 
 abide in that state ! And this is by the unalterable ad- 
 hereYice of ourv/hole souls to God, in perfect love and 
 delight. This is that whereby alone the soul reacheth 
 to the essence of God, and the infinite, incomprehen- 
 
132 OF SPIRITITAL MINDEDNESS. 
 
 sible perfections of his nature : for the perfect nature 
 hereof, divine^ revelation hath left under a veil, and 
 so must we do also. Nor do I designedly handle 
 these things in this place, but only in the way of a 
 direction how to exercise our thoughts about them. 
 
 This is that notion of heaven, which those who are 
 spiritually minded, ought to be conversant with ; and 
 the true acting of it by faith, is a discriminating char- 
 acter of believers. This is no heaven to any others. 
 Those who have not an experience of the excellency 
 of these things in their initial state in this world, and 
 their incomparable transcendency to all other things, 
 cannot conceive how heavenly glory and blessedness 
 should consist in them. Unskilful men may cast away 
 rough, unwr ought diamonds, as useless stones ; they 
 know not what polishing will bring them to. Nor do 
 men unskilful in the mystery of godliness, judge there 
 can be any glory in rough unwrought grace ; they 
 know not what lustre and beauty the polishing of the 
 heavenly hand will give to it. 
 
 It is generally supposed, that however men differ in 
 and about religion here, yet they agree well enough 
 about heaven j they would all go to the same heaven. 
 But it is a great mistake, they differ in nothing more ; 
 they would not all go to the same heaven. How few 
 are they, who value that heavenly state which we have 
 treated of; or understand how any blessedness can 
 consist in the enjoyment of it 1 But this and no other 
 heaven would we go to. Other notions there may be, 
 there are of it, which being but fruits and effects of 
 mens's own imaginations, the more they dwell in the 
 contemplation of them, the more carnal they may 
 grow, at best the more superstitious. But spiritual 
 thoughts of this heaven, consisting principally in free- 
 
OF SPIRITUAL MINDEDNESS. 133 
 
 dom from all sin, in the perfection of all grace, m the 
 vision of the glory of God in Christ, and all the ex- 
 cellencies of the divine nature as manifested in him, 
 are an effectual means for the improvement of spirit- 
 ual life, and the increase of all graces in us ; for they 
 cannot but effect an assimilation in the mind and heart 
 to the things contemplated on, where the principles 
 and seeds of them are already inlaid and begun. This 
 is our first direction. 
 
 Secondly. Having fixed right notions and appre- 
 hensions of heavenly things in our minds, it is our du- 
 ty to think and contemplate greatly on them, and our 
 own concernment in them. Without this, all our 
 speculations concerning the nature of eternal things, 
 will be of no use to us ; and for your encouragement 
 and direction, take these few short rules relating to 
 this duty. (1.) Here lies the great trial, whether we 
 are spiritually minded or not, by virtue of this rule , 
 if we are risen with Christ we will mind the things 
 that are above. Col. iii. 3. (2.) This is the great 
 means whereby we may attain further degrees in that 
 blessed frame of mind, if it be already formed in us, 
 by virtue of that rule ; beholding the glory of God as 
 in a glass, we are changed into the same image from 
 glory to glory. 2 Cor. iii. 18. (3.) Here lies the 
 great evidence whether we have a real interest in the 
 things above or not j whether we place our portion and 
 blessedness in them, according to that rule j where our 
 treasure is, there will our hearts be also. Are they 
 our treasure, our portion, our reward, in comparison 
 whereof all other things are but loss and dung 1 then 
 we shall assuredly be conversant in our minds about 
 them. 4. It cannot be imagined, that a man should 
 have in him a principle suited to things above, of the 
 12 
 
1S4« OF SPiRITTJAL MINTJEDNESS. 
 
 be under the conduct of those habits of grace, which 
 strive after, and naturally tend to, perfection, laboring 
 greatly here under the weight of their own weakness- 
 es, (as it is with all who are truly spiritually minded,) 
 and yet not have his thoughts greatly exercised about 
 these things. 1 John iii. 3. 
 
 It were well if we would try ourselves by things 
 such of uncontrolable evidence. What can any object 
 to the truth of these things, or the necessity of this 
 duty ] If it be otherwise with us, it is from one of 
 these two causes ; either we are not convinced of the 
 truth and reality of them, or we have no delight in 
 them, because we are not spiritually minded. Do we 
 think that men may turmoil themselves in earthly 
 thoughts all the day long, and when they are freed of 
 their affairs, betake themselves to those that are vain 
 and useless, without any stated converse with things 
 above, and yet enjoy life and peace % We must take 
 other measures of things, if we intend to live to God, 
 to be like him, and. to come to the enjoyment of him. 
 
 What is the matter with men that they are so stu- 
 pid 1 They all generally desire to go to heaven, at 
 least when they can live here no longer. Some, in- 
 deed, have no other regard to it, but only that they 
 would not go to hell. But most would die the death 
 of the righteous, and have their latter end like his ; 
 yet few there are who endeavor to attain a right no- 
 tion of it, to try how it is suited to their principles 
 and desires ; but content themselves with such general 
 notions of it as please their imaginations. It is no 
 wonder if such persons seldom exercise their minds 
 or thoughts about it, nor do they so much as pretend 
 to be spiritually minded. But as for those who are 
 mstructed in these things, who profess their chiefest 
 same kind and nature with them ; that his soul should 
 
OP SPIRITUAL MINDEDNES3. 135 
 
 interest to lie in them, not to abound in meditation 
 concerning them, it argues indeed, that whatever they 
 profess, they are earthly and carnal. 
 
 Again ; meditate and think of the glory of heaven, 
 so as to compare it with the opposite state of death 
 and eternal misery. Few men care to think much of 
 hell, and the everlasting torments of the wicked there- 
 in. Those do so least, who are in most danger of fall- 
 ing therein : they put far from them the evil day, and 
 suppose their covenant with death and hell to be sure. 
 Some begin to advance an opinion that there is no 
 such place, because it is their interest and desire that 
 there should be none. Some out of profaneness, 
 make a scoff at it, as though a future judgment were 
 but a fable. Most seem to think there is a severi- 
 ty in thoughts about it, which it is not fit we should 
 be too much terrified with. Some transient thoughts 
 they will have of it, but not suffer them to abide in 
 their minds, lest they should be too much discomposed. 
 Or they think it not consistent with the goodness of 
 Christ to leave any men in that condition ; whereas 
 there is more spoken directly of hell, its torments and 
 their eternity, by himself, than in all the scripture be- 
 sides. These thoughts, in most, proceed from an un- 
 willingness to be troubled in their sins, and are useful 
 to none. It is the height of folly for men to endeavor 
 the hiding of themselves, for a few moments, from 
 that which is unavoidably coming upon them unto 
 eternity, and the due consideration whereof is a means 
 for an escape from it. But I speak only of true believ- 
 ers : and the more they are conversant, in their 
 thoughts, about the future state of eternal misery, the 
 greater evidence they have of the life and confidence 
 of faith- It is a necessary duty to consider it, as what 
 
136 OF SPIRITUAL MINDEDNESS. 
 
 we were by nature obnoxious to, as being children of 
 wrath ; what we hav^e deserved by our personal sins, as 
 the wages of sin is death ; what we are delivered from 
 through Jesus the deliverer, who saves us from the 
 wrath to come ; what an expression it is of the indig- 
 nation of God against sin, who hath prepared this 
 Tophet of old ', that we may be delivered from sin, 
 kept up to an abhorrency of it, walking in humility, 
 self-abasemem, and the admiration of divine grace. 
 This, therefore, is required of us, that in our thoughts 
 and meditations, we compare the state of blessedness 
 and eternal glory, as a free and absolute effect of the 
 grace of God in and through Christ Jesus, with that state 
 of eternal misery which we had deserved. And if 
 there be any spark of grace or of holy thankfulness 
 in our hearts, it will be stirred up to its due exercise. 
 Some, it may be, will say, that they complained be- 
 fore that they cannot get their minds fixed on these 
 things. Weakness, weariness, darkness, diversions, 
 occasions, do prevalently obstruct their abiding in such 
 thoughts. I shall speak further to this afterwards j at 
 present I shall only suggest two things. (1.) If you 
 cannot attain, yet continue to follow after j get your 
 minds in a perpetual endeavor after an abode in spiri- 
 tual thoughts. Let your minds be rising towards them 
 every hour, yea. an hundred times a day, on all occa- 
 sions, in a continual sense of duty ; and sigh within 
 yourselves for deliverance, when you find disappoint- 
 ments, or not a continuance, in them. It is the sense 
 of that place, Rom. viii. 23 — 27. (2.) Take care you 
 go not backwards, and lose what you have wrought. 
 If you neglect these things for a season, you will 
 quickly find yourselves neglected by them. So I ob- 
 serve it every day in the hearing of the word. Whilst 
 
OF SPIRITUAL MINDEDNESS. 137 
 
 persons keep up themselves to a diligent attendance on 
 it, where they find it preached t© their edification, they 
 find great delight in it, and will undergo great difficul- 
 ties for the enjoyment of it : let them be diverted from 
 it for a season ; after a while it grows indifferent to 
 them j any thing will satisfy them that pretends to the 
 same duty. 
 
 CHAPTER VII 
 
 Especial objects of spiritual thoughts on the glorious 
 state of heaven^ and what belongs thereto. First^ of 
 Christ himself. Thoughts of heavenly glory ^ in oppo- 
 sition to thoughts of eternal misery. The use of such 
 thoughts. Advantage in sufferings. 
 
 It will be to our advantage, having stated right no- 
 tions of the glory of the blessed state above, in our 
 minds, to fix on some particulars belonging to it, as 
 the especial object of our thoughts and meditations^ 
 As, 1. Think much of him, who to us is the life and 
 centre of all the glory of heaven, that is, Christ him- 
 self. I shall be very brief in treating hereof, because 
 I have designed a particular treatise on this subject, 
 of beholding the glory of Christ, both here and to 
 eternity. At present, therefore, a few things only 
 shall be mentioned, because on this occasion they are 
 not to be omitted. The whole of the glory of the 
 state above, is expressed by being ever with the Lord : 
 where he is, to behold his glory. For in and through 
 him, is the beatifical manifestation of God and his 
 glory made for evermore : and through him are all 
 communications of inward glory unto us. The present 
 resplendency of heavenly glory consists in his media- 
 tory ministry, as I have at large elsewhere declared : 
 12* 
 
138 OF SPIRITUAL MINDEDNESS. 
 
 and he will be the means of all glorious communica- 
 tions between God and the church to eternity. — 
 Wherefore, if we are spiritually minded, we should fix 
 our thoughts on Christ above, as the centre of all 
 heavenly glory. To help us herein we may consider 
 the things that follow. 
 
 (1.) Faith hath continual recourse to him on the ac- 
 count of what he did and suffered for us in this world : 
 for thereon, pardon of sin, justification and peace with 
 God, do depend. This ariseth, in the first place, from 
 a sense of our own wants. But love of him is no less 
 necessary to us than faith in him. And although Ave 
 have powerful motives to love, from what he did and 
 was in this world, yet the formal reason of our adher- 
 ence to him thereby, is what he is in himself, as he is 
 now exalted in heaven. If we rejoice not at the re- 
 membrance of his present glory, if the thoughts of it 
 be not frequent with us, and refreshing to us, how 
 dwelleth his love in us 1 
 
 (2.) Our hope is that, ere long, we shall be ever 
 with him ; and if so, it is certainly our wisdom and 
 duty to be here with him as much as we can. It is a 
 vain thing for any to suppose, that they place their 
 chiefest happiness in being forever in the presence of 
 Christ, who care not at all to be with him here, as 
 they may. And the only way of our being present 
 with him here, is by faith and love, acting themselves 
 in spiritual thoughts and affections ; and it is an ab- 
 surd thing for men to esteem themselves Christians, 
 who scarce think of Christ all the day long* Yet 
 some, as one complained of old, scarce ever think or 
 speak of him, but when they sv/ear by his name. I 
 have read of them, who have lived and died in con- 
 tinual contemplation on him, so far as the imperfection 
 
OF SPIRITUAL MINDEDNESS, 139 
 
 of our present state will admit. I have known them, 
 I do know them, who call themselves to a reproof, if at 
 any time he hath been many minutes out of their 
 thoughts. And it is strange that it should be other- 
 wise with them who love him in sincerity j yet I wish 
 I did not know more, who give evidences that it is a 
 rare thing for them to be exercised in serious thoughts 
 and meditations about him. Yea, there are some, who 
 are not averse, upon occasions, to speak of God, of 
 mercy, of pardon, of his power and goodness ; who, 
 if you mention Christ to them, with any thing of faith, 
 love, trust in him, they seem to them as a strange 
 thing. Few there are who are sensible of any religion 
 beyond what is natural. The things of the wisdom 
 and power of God in Christ, are foolishness to them. 
 Take some directions for the discharge of this duty. 
 (1.) In your thoughts of Christ, be very careful that 
 they are conceived and directed according to the rule 
 of the word, lest you deceive your own souls, and give 
 up the conduct of your affections to vain imagina- 
 tions. Spiritual notions, befalling carnal minds, did 
 once, by the means of superstition, ruin the power of 
 religion. A conviction men had that they must think 
 much of Jesus Christ, and that this would make them 
 conformable to him ; but having no real evangelical 
 faith, nor the wisdom of faith to exercise it in their 
 thoughts and affections in a due manner ; nor under- 
 standing what it was to be truly like unto him, they 
 gave up themselves to many foolish inventions and im- 
 aginations 5 by which they thought to express their 
 love and conformity to him. They would have im- 
 ages of him, which they would embrace, adore, and 
 bedew with their tears. They would have crucifixes, 
 as they called them, which they would carry about 
 
140 OF SPIRITUAL MINDEDNESS* 
 
 them, and wear next to their hearts, as if they resolved 
 to lodge Christ always in their bosoms. They would 
 go in pilgrimage to the place where he died and rose 
 again, through a thousand dangers ; and purchase a 
 feigned chip of a tree whereon he suffered, at the 
 price of all they had in the world. They would en- 
 deavor, by long thoughtfulness, fastings, and watchings, 
 to cast their souls into raptures and ecstasies, wherein 
 they fancied themselves in his presence. They came 
 at last to make themselves like him, in getting impres- 
 sions of wounds on their sides, their hands and feet. 
 Unto all these things, and sundry others of a like 
 nature and tendency, did superstition abuse and cor- 
 rupt the minds of men, from a pretence of a prin- 
 ciple of truth 5 for there is no more certain gospel 
 truth than this, that believers ought continually to 
 contemplate on Christ, by the actings of faith in their 
 thoughts and affections ; and that thereby they are 
 changed and transformed into his image. 2 Cor. iii. 
 18. And we are not to forego our duty, because other 
 men have been mistaken in theirs ; nor part with 
 practical fundamental principles of religion, because 
 they have been abused by superstition. But Ave may 
 see herein, how dangerous it is to depart in any thing 
 from the conduct of scripture light and rule, when for 
 want thereof, the best and most noble endeavors 
 of the minds of men, even to love Christ, and to be 
 like unto him, do issue in provocations of the highest 
 nature. 
 
 Pray, therefore, that you may be kept unto the truth 
 in all things, by a diligent attention to the only rule 
 thereof, and conscientious subjection of soul to the 
 authority of God in it. For we ought not to suffer 
 
OF SPIRITUAL MINDEDNESS. 141 
 
 our affections to be entangled with the paint or artifi- 
 cial beauty of any way or means of giving our love 
 to Christ, which are not warranted by the word of 
 truth. Yet I must say, that I had rather be among 
 them, who, in the actings of their love and affections 
 to Christ, fall into some irregularities and excesses in 
 their manner of expressing it (provided their worship 
 of him be neither superstitious nor idolatrous,) than 
 among those who, professing themselves to be Chris- 
 tians, do almost disavow their having any thoughts 
 of, or affection to, the person of Christ : but there is 
 no need that we should foolishly run into either of 
 these extremes. God hath, in the scripture, sufficiently 
 provided against them both. He hath both showed us 
 the necessity of our diligent acting of faith and love 
 on the person of Christ ; and hath limited out ways 
 and means whereby we may so do. And let our designs 
 be what they will, where in any thing we depart from 
 his prescriptions, we are not under the conduct of his 
 spirit, and so are sure to lose all that we do. 
 
 Wherefore, two things are required that we may 
 thus think of Christ and meditate on him, according 
 to the mind and will of God. (1.) That the means of 
 bringing him to mind, be what God hath promised and 
 appointed. (2.) That the continued proposal of him, 
 as the object of our thoughts and meditations, be of 
 the same kind. For both these ends, the superstitious 
 minds of men invented the ways of images and cruci- 
 fixes, with their appurtenances before mentioned. 
 And this rendered all their devotion an abomination. 
 That which tends to these ends among believers, is the 
 promise of the spirit, and the institutions of the word. 
 Would you then think of Christ as you ought, take 
 
142 OF SPIRITUAL MINDEDNESS. 
 
 these two directions. (1.) Pray that the holy spirit 
 may abide with you continually, to mind you of him, 
 which he will do in all in whom he doth abide ; for it 
 belongs to his office. (2.) For more fixed thoughts 
 and meditations, take some express place of scripture, 
 wherein he is set forth and proposed either in his 
 person, office, or grace, to you. Gal. iii. 1. 
 
 4. This duty lies at the foundation of all that blessed 
 communion and intercourse, that is between Jesus 
 Christ and the souls of believers. This, I confess, is 
 despised by some, and the very notion of it esteemed 
 ridiculous. But they do therein no less than renounce 
 Christianity, and turn the Lord Christ into an idol, that 
 neither knoweth, seeth, nor heareth. But I speak to 
 them who are not utter strangers to the life of faith, 
 who know not what religion is, unless they have real, 
 spiritual intercourse and communion with the Lord 
 Christ thereby. Consider this, therefore, as it is in 
 particular exemplified in the book of Canticles. There 
 is not one instance of it to be found, which doth not 
 suppose a continual thought fulness of him. And in 
 answer to them, as they are actings of faith and love 
 wherein he is delighted, doth he, by his spirit, insinu- 
 ate into our minds and hearts, a gracious sense of his 
 own love, kindness, and relation to us. The great 
 variety wherein these things are mutually carried on 
 between him and the church, the singular endearments 
 which ensue thereon, and blessed estate in rest and 
 complacency, make up the substance of that holy 
 discourse. No thoughts, then, of Christ, proceeding 
 from faith, accompanied with love and delight, shall 
 be lost : they that sow this seed shall return with 
 their sheaves ; Christ will meet them with gracious 
 intimations of his acceptance of them, delight in them, 
 
OF SPIRITUAL MINDEDNESS. 143 
 
 and return a sense of his own love to them. He never 
 will be, he never was, behind with any poor soul in 
 returns of love. Those gracious and blessed promises 
 which he hath made, of coming to them that believe 
 in him, of making his abode with them, and of supping 
 with them, all expressions of a gracious presence and 
 intimate communion, all depend on this duty. Where- 
 fore, we may consider three things concerning these 
 thoughts of Christ. (1.) That they are exceeding ac- 
 ceptable to him, as the best pledge of our cordial af- 
 fection. Cant. ii. 14. " O my dove, that art in the 
 clefts of the rock, in the secret places of the stairs, 
 let me see thy countenance, let me hear thy voice ; 
 for sweet is thy voice, and thy countenance is comely." 
 When a soul, through manifold discouragements and 
 despondencies, withdraws, and as it were hides itself 
 from him, he calleth to see a poor, weeping, blubbered 
 face, and to hear a broken voice, that scarce goes be- 
 yond sighs and groans. (2.) These thoughts are the 
 only means, whereby we comply with the gracious in- 
 timations of his love mentioned before. By them do 
 we hear his knocking, know his voice, and open the 
 door of our hearts to give him entrance, that he may 
 abide and sup with us. Sometimes, indeed, the soul is 
 surprised into acts of gracious communion with 
 Christ. Cant. vi. 11. But they are not to be expect- 
 ed, unless we abide in those ways and means which 
 prepare and make our souls meet for the reception 
 and entertainment of him. Wherefore, (3.) our want 
 of experience in the power of this holy intercourse 
 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, merely on this account, that he 
 
14i4« OF SPIRITUAL MINDEDNESS. 
 
 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 in- 
 timation of his presence with, believers. He knew 
 well enough the doctrine of it, bnt did not feel the 
 power of it j at least he understood there was more in 
 it, than he had experience of. God carried him by 
 faith through that darkness j but taught him withal, 
 that no sense of these things was to be let into the 
 soul, but by constant thoughtfulness and contemplation 
 on Christ. How many blessed visits do we lose, by 
 not being exercised to this duty 1 See Cant. v. 1, 2- 3. 
 Sometimes we are busy, sometimes careless and neg- 
 ligent, sometimes slothful, sometimes under the power 
 of temptations, so that we neither inquire after, nor 
 are ready to receive, them. This is not the way to have 
 our joys abound. 
 
 Again : I speak now with especial respect to him in 
 heaven. The glory of his presence, as God and man 
 eternally united 5 the discharge of his mediatory office, 
 as he is at the right hand of God ; the glory of his pre- 
 sent acting for the church, as he is the minister of the 
 sanctuary, and the true tabernacle which God hath fix- 
 ed, and not man ; the love, power, and 'efficacy of his 
 intercession, whereby betakes care for the accomplish- 
 ment of the salvation of the church ; the approach of 
 his glorious coming to judgment ; are to be the objects 
 of our daily thoughts and meditations. 
 i Let us not mistake ourselves. 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 
 
OF SPIRITUAL MINDEDNESS. 145 
 
 all. It is to have our minds really exercised with de- 
 light 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 balance against all the sufferings of this 
 life. This use of it I have spoken to somewhat before ; 
 and it is necessary it should be pressed upon all occa- 
 sions. 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 to 
 the glory of God and our own salvation, that we 
 suffer in due manner. Mere sufferings, will neither 
 commend us to God, nor any way advantage our own 
 souls. When we suffer according to the will of God, 
 it is an eminent grace, gift, and privilege. Phil. i. 29. 
 But many things are required hereto. It is not enough 
 that men suppose themselves to suffer for conscience' 
 1 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 
 to what is not so. The glory of sufferings on these 
 accounts solely, hath been much sullied in the days 
 wherein we live. It is evident that persons, out of a na- 
 tural courage, accompanied with deep radical persua- 
 sions, and having their minds influenced with some si- 
 nister ends, may undergo things hard and difficult, in 
 giving testimony to what is not according to the mind 
 of God. Examples v>^e have had hereof in all ages, and 
 in that wherein we live in an especial manner. See 1 
 Pet, iv. 14 — 16. We have hadenoughto take off all paint 
 
 13 
 
146 OF SPIRITUAL MINDEDNES9. 
 
 and appearance of honor from them, who, m their suf* 
 ferings, are deceived in what they profess. But men 
 may, for the same principles, suffer for what is indeed 
 according to the mind of God j yea, may give their 
 bodies to be burned therein, and yet not to his glory, 
 nor their o^vn eternal advantage. Wherefore, we 
 are duly to consider all things that are requisite to 
 make our sufferings acceptable to God, and honorable 
 to the gospel. 
 
 I have observed, in many, a frame of spirit with res- 
 pect to sufferings, that I never saw good event of when 
 it was tried to the uttermost. Boldness, confidence, a 
 pretended contempt of hardships, and scorning other 
 men, whom they suppose defective in these things, are 
 the garment or livery they wear on this occasion. 
 Such principles may carry men out in a bad cause, but 
 they will never do so in a good one. Evangelical truth 
 will not be honorably witnessed to, but by evangelical 
 graces. Distrust of ourselves, 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 to 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 to 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 cheer- 
 fully to undergo them, which is, to have such a con- 
 tinual prospect of the future state of glory, as to lay it 
 in the balance against all that we may undergo. For, 
 
OF SPIRITUAL MINDEDNESS. 14<7 
 
 (1.) To have our minds filled and possessed with 
 thoughts thereof, will give us an alacrity in our entrance 
 into sufferings in away of duty. Other considerations 
 will offer themselves to 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, 
 but it will prove too hard and strong for us, unless 
 we have especial assistance. Some do the same from 
 their duration ; they are but for ten days or six months, 
 and then they shall be free. Some from the compas- 
 sion and esteem of men. These and the like conside- 
 rations are apt to occur to the minds of all sorts of per- 
 sons, whether they are spiritually minded or not. But 
 when our minds are accustomed to thoughts of the 
 glory that shall be revealed, we shall cheerfully enter- 
 tain every way and path that leads thereunto, as suffer- 
 ing for the truth doth in a peculiar manner. Through 
 this medium we may look cheerfully and comfortably 
 on the loss of name, reputation, goods, liberty, life 
 itself, as "knowing in ourselves that we have better 
 and more abiding comforts" to betake ourselves to. 
 And we can no other way glorify God by our alacrity 
 in the entrance on sufferings, than when it ariseth from 
 a prospect iato, and valuation of those invisible things 
 which he hath promised, as an abundant recompense 
 for all we can lose in this world. 
 
 (2.) The great aggravation of sufferings is their long 
 continuance, without any rational appearance or hopes 
 of relief. Many who have entered into sufferings with 
 
148 OF SPIRITUAL MINDEDNESS. 
 
 much courage and resolution, have been wearied and 
 worn out with their continuance. Elijah himself was 
 hereby reduced to pray that God would take away his 
 life, to put an end to his ministry and calamities. And 
 not a few in all ages have been hereby so broken in 
 their natural spirits, and so shaken in the exercise of 
 faith, as that they have lost the glory of their confession, 
 in seeking deliverance by sinful compliances in the denial 
 of the trutho And although this maybe done out of mere 
 weariness (as it is the design of Satan to wear out the 
 saints of the Most High,) with reluctance of mind, and 
 a love yet remaining to the truth in their hearts, yet 
 hath it constantly one of these two eifects. Some by 
 the overwhelming sorrow that befals them on the account 
 of their failure in profession, and out of a deep sense 
 of their unkindness to the Lord Jesus, are stirred up 
 immediately to higher acts of confession than ever 
 they were before engaged in, and to an higher provo- 
 cation of their adversaries, until their former troubles 
 are doubled upon them, which they frequently under- 
 go with great satisfaction. Instances of this nature 
 occur in all histories of great persecutions. Others 
 being cowed and discouraged in their profession, and 
 perhaps neglected by them -whose dutj it was rather 
 to restore them, have, by the craft of Satan, given place 
 to their declensions, and become vile apostates. To 
 prevent these evils arising from the duration of suffer- 
 ings, without a prospect of deliverance, nothing is 
 more prevalent than a constant 'contemplation on the 
 future reward and glory. So the apostle declares it, 
 Heb. xi. 35. When the mind is filled with the 
 thoughts of the unseen glories of eternity, it hath in 
 readiness what to lay in the balance against the long- 
 est continuance and duration of sufferings, which in 
 
OP SPIRITUAL MINDEDNESS. 149 
 
 comparison thereunto at their utmost extent are but 
 for a moment. 
 
 I have insisted the longer on these things, because 
 they are the peculiar object of the thoughts of them 
 that are indeed spiritually minded. 
 
 CHAPTER VIII. 
 
 Spiritual thoughts of God himself. The opposition to 
 them^ and neglect of them ; with their causes^ and the 
 way of their prevalency. Predominant corruptions 
 expelling due thoughts of God, how to be discovered^ 
 SfX. Thoughts of God, of what nature, and what they 
 are to be accompanied with, Sfc. 
 
 I HAVE spoken very briefly to the first particular 
 instance of the heavenly things that we are to fix our 
 thoughts upon, namely, the person of Christ : and I have 
 done if for the reason before mentioned, namely, that I 
 intend a particular treatise on that subject, or an inqui- 
 ry how we may behold the glory of Christ in this life, 
 and how we shall do so to eternity. That which I have 
 reserved to the last place, as to the exercise of their 
 thoughts about who are spiritually minded, is that which 
 is the absolute foundation and spring of all spiritual 
 things, namely, God himself. He is the fountain 
 whence all these things proceed, and the ocean wherein 
 they issue : he is the centre and circumference where- 
 in they all begin, meet, and end. So the apostle is- 
 sues his profound discourse of the counsels of the di- 
 vine will and mysteries of the gospel, Rom. xi. 36. 
 " Of him, and through him, and to him are all things, 
 to whom be glory for ever." All things arise from his 
 power, and are disposed by his wisdom into a tenden- 
 cy to his glory j " of him, and through him, and to him 
 
 13* 
 
150 OF SPIRITUAL MINDEDNESS. 
 
 are all things." Under that consideration alone are 
 they to be the objects of our spiritual meditations, 
 namely, as they come from him, and tend to him. All 
 other things are finite and limited 3 but they begin and 
 end in that which is immense and infinite. So God is 
 all in all ; he, therefore, is, or ought to be, the only 
 supreme absolute object of our thoughts and desires 5 
 other things are from and for him only. Where our 
 thoughts do not either immediately and directly, or me- 
 diately and by just consequence, tend to, and end in 
 him, they are not spiritual. 1 Pet. i. 21. 
 
 To make way for directions how to exercise our 
 thoughts on God himself, some things must be pre- 
 mised concerning a sinful defect herein, Avith the 
 causes of it. 
 
 1. It is the great character of a man presumptuously 
 and flagitiously wicked, that God is not in all his 
 thoughts. Psal. x. 4. That is, he is in none of them. 
 And of this want of thoughts of God there are many 
 degrees ; for all wicked men are not equally forgetful 
 of him. 
 
 1. Some are under the power of atheistical thoughts : 
 they deny or question, or do not avowedly acknow- 
 ledge, the very being of God. This is the height of 
 what the enmity of the carnal mind can rise to. To 
 acknowledge God, and yet to refuse to be subject to 
 his law or will, a man would think were as bad, if not 
 worse, than to deny the being of God : but it is not so. 
 That is a rebellion against his authority — this, an ha- 
 tred to the only Fountain of all goodness, truth, and 
 being ; and that because they cannot own it, but, with- 
 al they must acknowledge it to be infinitely righteous, 
 holy, and powerful, which would destroy all their de- 
 sires and security. Such may be the person jji the 
 
OF SPIRITUAL MINDEDNESS. 151 
 
 Psalm, (for the words may be so read,) All his thoughts 
 are, that there is no God. Howbeitthe context describes 
 him as one who rather despiseth his providence, than 
 denieth his being. But such there are, whom the same 
 Psalmist elsewhere brands for fools, though them- 
 selves seem to suppose that wisdom was born and will 
 die with them. Psal. xiv. 1, & liii. 1. 
 
 It may be, never any age since the flood did more 
 abound with open atheism, among such as pretended 
 to the use and improvement of reason, than that 
 wherein we live. Among the ancient civilized hea- 
 then, we hear ever and anon of a person branded for an 
 atheist, yet are not certain whether it was done justly 
 or not : but in all nations of Europe at this day, cities, 
 courts, towns, fields, armies, abound with persons who, 
 if any credit may be given to what they say or do, be- 
 lieve not that there is a God. And the reason hereof 
 may be a little inquired into. 
 
 Now this is no other, in general, but that men have 
 decocted and wasted the light and power of the Chris- 
 tian religion. It is the fullest revelation of God that 
 ever he made ; it is the last that ever he will make in 
 this world. If this be despised, if men rebel against 
 the light of it, if they break the cords of it, and are 
 senseless of its power, nothing can preserve them from 
 the highest atheism that the nature of man is capable 
 of. It is in vain to expect relief or preservation from 
 inferior means, where the highest and most noble is re- 
 jected. Reason, or the light of nature, gives eviden- 
 ces to the being of God, and arguments are still well 
 pleaded from them to the confusion of atheists ; 
 and they were sufficient to retain men in an acknow- 
 ledgment of the divine power and Godhead, who had 
 no other, no higher evidences of them ', but where men 
 
152 OP SPIRITUAL MINDEDNESS. 
 
 have had the benefit of divine revelation, where they have 
 been educated in the principles of the Christian reli- 
 gion, have had some knowledge, and some profession of 
 them ; and have, through love of sin, and hatred of 
 every thing that is truly good, rejected all convictions 
 from them concerning the being, power, and rule of 
 God, they will not be kept to a confession of them^ by 
 any considerations that the light of nature can sug- 
 gest. 
 
 There are, therefore, among others, three reasons 
 why there are more atheists among them who live 
 where the Christian religion is professed, and the 
 power of it rejected, than among any other sort of 
 men, even than there were among the heathens them- 
 selves 
 
 1. God hath designed to magnify his word above all 
 his name, or all other ways of the revelation of himself 
 to the children of men. Ps. cxxxviii. 2. Where, there- 
 fore, this is rejected and despised, he will not give the 
 honor to reason, or the light of nature^ that they shall 
 preserve the minds of men from any evil whatever. 
 Reason shall not have the same power and efficacy on 
 the minds of men who reject the light and power of di- 
 vine revelation by the word, as it hath, or may have, on 
 them whose best guide it is, who never enjoyed the 
 light of the gospel ; and, therefore, there is oft-times 
 more common honesty among civilized heathens and 
 Mahometans, than amongst degenerate Christians ; and 
 from the same reason, the children of professors are 
 sometimes irrecoverably profligate. It will be said, 
 many are recovered to God by afflictions, who have 
 despised the word; but it is otherwise ; never any 
 Were converted to God by afflictions who had rejected 
 the v/ord. Men may by afflictions be recalled to the 
 
OF SPIRITUAL MINDEDNESS. 153 
 
 light of the word j but none are immediately turned 
 to God by them. As a good shepherd, when a sheep 
 wanders from a flock, and will not hear his call, sends 
 out bis dog, which stops him, and bites him ; hereon he 
 looks about him, and hearing the call of the shepherd, 
 returns again to the flock. Job. xxxiii. 19 — 25. But 
 with this sort of persons it is the way of God, that 
 where the principal means of the revelation of himself, 
 and wherein he doth most glorify his wisdom and his 
 goodness, is despised, he will not only take ofl^the effi- 
 cacy of inferior means, but judicially harden the hearts, 
 and blind the eyes of men, that such means shall be of 
 no use to them. See Isa. vi. 8 — 12. Acts xiii. 40, 41. 
 Kom. i. 21, 28. 2 Thess. ii. 11, 12. 
 
 2. The contempt of gospel light and the Christian 
 religion, as it is supernatural, (which is the beginning of 
 transgression to all atheists among us,) begets in, and 
 leaves on the mind such a depraved corrupt habit, such 
 a congress of all evils, that the hatred of the goodness, 
 wisdom, and grace of God, can produce ; that it cannot 
 but be wholly inclined to the worst of evils, as all our 
 original vicious inclinations succeed immediately on 
 our rejection and loss of the image of God. The best 
 things corrupted, yield the worst savor, as manna stank 
 and bred worms ; the knowledge of the gospel being 
 rejected, stinking worms take the place of it in the 
 mind, which grow into vipers and scorpions. Every 
 degree of apostacy from gospel truth brings in a propor- 
 tionate degree of inclination to wickedness into the 
 hearts andminds of men. 2 Pet. ii. 21 : and that which 
 is total to all the evils that they are capable of in this 
 world. Whereas, therefore, multitudes, from their dark- 
 ness, unbelief, temptation, love of sin, pride, and con- 
 tempt of God, fall off from all subjection of soul and 
 
154 OF SPIRITUAL MINDEDNESS. 
 
 conscience to the gospel, either notionally or practi- 
 cally, deriding or despising all supernatural revela- 
 tions ', they are a thousand times more disposed to down- 
 right atheism, than persons who never had the light or 
 benefit of such revelations. Take heed of decays ; 
 whatever ground the gospel loseth in our minds, sin 
 possesseth itself of for its own ends. 
 
 Let none say it is otherwise with them. Men grow 
 cold and negligent in the duties of gospel worship, 
 public and private, which is to reject gospel light. 
 Let them say and pretend what they please, that in 
 other things in their minds and conversations, it is well 
 with them; indeed it is not so. Sin will, sin doth, one 
 way or other, make an increase in them, proportionate 
 to these decays, and will sooner or later discover itself 
 so to do. And themselves, if they are not utterly har- 
 dened, may greatly discover it, inwardly in their peace, 
 or outwardly in their lives. 
 
 3. Where men are resolved not to see, the greater 
 the light is that shines about them, the faster they must 
 close their eyes. All atheism springs from a resolu- 
 tion not to see things invisible and eternal. Love of 
 sin, a resolved continuance in the practice of it, the ef- 
 fectual power of vicious inclinations, in opposition 
 to all that is good, make it the interest of such men 
 that there should be no God to call them to an account. 
 For a supreme unavoidable Judge, an eternal Rewarder 
 of good and evil, is inseparable from the first notion of 
 a Divine Being. Whereas, therefore, the most glori- 
 ous light, and uncontrollable evidence of these things 
 shines forth in the scripture, men that will abide by their 
 interest to love and live in sin, must close their eyes 
 with all the arts and powers that they have, or else 
 they will pierce into their minds to their torment. 
 
OF SPIRITUAL MINDEDNESS. 155 
 
 This they do by doAvnright atheism, which alone pre- 
 tends to give them security against the hght of divine 
 revelation. Against all other convictions, they might 
 take shelter from their fears, under less degrees of it. 
 
 It is not, therefore, to the disparagement, but honor 
 of the gospel, that so many avow themselves to be 
 atheists, in those places wherein the truth of it is 
 known and professed : for none can have the least in- 
 clination or temptation thereto, until they have before- 
 hand rejected the gospel, which immediately exposeth 
 them to the worst of evils. 
 
 Nor is there any means for the recovery of such per- 
 sons. The opposition that hath been made to atheism, 
 with arguments for the divine being and existence of 
 God, taken from reason and natural light, in this and 
 other ages, hath been of good use to cast contempt on 
 the pretences of evil men, to justify themselves in their 
 folly. But that they have so much as changed the minds 
 of anyj I much doubt. No man is under the power of 
 atheistical thoughts, or can be so long, but he that is 
 ensnared into them by his desire to live securely and 
 uncontrollable in sin. Such persons know it to be 
 their interest, that there should be no God, and are 
 willing to take shelter under the bold expressions and 
 reasonings of them, who by the same means have har- 
 dened and blinded their minds into such foolish 
 thoughts. But the most rational arguments for the 
 being of the Deity will never prove an effectual cure 
 to a predominant love of, and habitual course in sin, in 
 them who have resisted and rejected the means and 
 motives to that end, declared in divine revelation. 
 And unless the love of sin be cured in the heart, 
 thoughts of the Acknowledgement of God will not be 
 fixed in the mind. 
 
156 OF SPIRITUAL MINDEDNESS. 
 
 2. There are those of whom also it may "be said, that 
 God is not in all their thoughts, though they acknow- 
 ledge his essence and being. For they are not practi- 
 cally influenced in any thing by the notions they have 
 of him. Such is the person of whom this is affirmed, 
 Psal. X. 4. He is one who, through pride and profli- 
 gacy, with hardness in sin, regards not God in the 
 rule of the world, ver. 4, 5, ll, 13. Such is the world 
 filled with at this day, as they are described. Tit. i. 16. 
 " They profess that they know God, but in their works 
 deny him, being abominable and disobedient, and to 
 every good work reprobate." They think, they live, 
 they act in all things as if there were no God, at least as 
 if they never thought of him with fear and reverence. 
 And for the most part we need not seek far for evi- 
 dences of their disregard of God ; the pride of their 
 countenances testifies against them. Psal. x. 4. And 
 if they are followed further, cursed oaths, licentious- 
 ness of life, and hatred of all that is good, will confirm 
 and evidence the samci Such as these may own God 
 in words, may be afraid of him in dangers^ may attend 
 outwardly on his worship ; but they think not of God 
 at all in a due manner ; he is not in all their thoughts. 
 
 3. There are yet less degrees of this disregard of 
 God and foro-etfulness of him. Some are so filled with 
 thoughts of the world, and the occasions of life, that it 
 is impossible they should think of God as they ought. 
 For as the love of God and the love of the world in 
 prevalent degrees are inconsistent, (for if a man loveth 
 this world, how dwelleth the love of God in him 1 ) so 
 thoughts of God and of the world in the like degree, 
 are inconsistent. This is the state of many, who yet 
 would be esteemed spiritually minded. They are con- 
 
OP SPIRITUAL MINDEDNESS. 151 
 
 tinually conversant in their minds about earthly things. 
 Some things impose themselves on them under the no- 
 tion of duty : they belong to their callings, they must 
 be attended to. Some are suggested to their minds 
 from daily occasions and occurrences. Common con- 
 verse in the world engageth men into no other but 
 worldly thoughts ; love and desire of earthly things, 
 their enjoyment and increase, exhaust the vigor of 
 their spirits all the day long. In the midst of a mul- 
 titude of thoughts arising from these and the like oc* 
 casions, whilst their hearts and heads are reeking with 
 the steam of them, many fall immediately in their sea- 
 sons to the performance of holy duties. Those times 
 may suffice for thoughts of God, but notwithstanding 
 such duties, what through the want of a due preparation 
 for them, whal through the fulness of their minds and 
 affections with other things, and what through a neglect 
 of exercising grace in them, it may be said compara- 
 tively, that God is not in all their thoughts. 
 
 I pray God, that this, at least as to some degrees 
 of it, be not the condition of many among us. I speak 
 not now of men who visibly and openly live in sin, pro-* 
 fane in their principles, and profligate in their lives. 
 The prayers of such persons are an abomination to the 
 Lord 5 neither have they ever any thoughts of him, 
 which he doth accept : but I speak of them who are 
 sober in their lives, industrious in their callings, and not 
 openly negligent about the outward duties of religion. 
 Such men are apt to approve of themselves, and others 
 also to speak well of them 5 for these things are in 
 themselves commendable and praise-worthy. But 
 if they are traced home, it will be found, as to many of 
 them, that God is not in all their thoughts as he ought 
 to be. Their earthly conversation, their vain commu- 
 
 14 
 
158 OF SPIRITITAL MINDEDNESS. 
 
 nication, with their foolish designs, do all manifest, that 
 the vigor of their spirits, and the most intense contri- 
 vances of their minds, are engaged in things below. 
 Some refuse, transient, unmanaged thoughts, are some- 
 times cast away on God, which he despiseth. 
 
 4. Where persons do cherish secret predominant 
 lusts in their hearts and lives, God is not in their 
 thoughts as he ought to be. He may be, he often is, 
 much in the words of such persons, but in their thoughts 
 he is not, he cannot be, in a due manner. And such 
 persons, no doubt, there are. Ever and anon, we hear 
 of one and another whose secret lusts break forth into 
 a discovery. They hatter themselves for a season, but 
 God oft-times so orders things in his holy providence, 
 that their iniquity shall be found out to be hateful. 
 Some hateful lust discovers itself to be predominant in 
 them. One is drunken, another unclean, a third an op- 
 pressor. Such there were found among professors 
 of the gospel, and that in the best of times ; among the 
 apostles, one was a traitor, a devil. Of the first profes- 
 sors of Christianity, there were those, whose God was 
 their belly, whose end was destruction, v/ho minded 
 earthly things. Phil. iii. 18, 19. Some may take ad- 
 vantage at this acknowledgment, that there are such 
 evils among such as are called professors. And it must 
 be confessed, that great scandal is given hereby unto 
 the world, casting both them that gave it, and them to 
 whom it is given, under a most dreadful wo. But we 
 must bear the reproach of it, as they did of old, and 
 commit the issue of all things to the watchful care of 
 God. However, it is good in such a season to be 
 *' jealous over ourselves and others, to exhort one ano- 
 ther daily whilst it is called to-day, lest any be harden- 
 ed throuo-h the defeeitfulness of sin." See Heb. xii. 
 
OF SPIRITITAL MINDEDNESS. 1§9 
 
 13 — 17. And because those with whom it is thus, 
 cannot be spiritually minded, yet as there are some diffi- 
 culties in the case, as to the predominancy of a secret 
 lust or sin, I shall consider it somewhat more dis- 
 tinctly. 
 
 1. We must distinguish between a time of tempta- 
 tion in some, and the ordinary state of mind and affec- 
 tions in others. There may be a season, wherein God, 
 in his holy wise orderings of all things towards us, and 
 for his own glory, in his holy, blessed ends, may suffer 
 a lust or corruption to break loose in the heart, to 
 strive, tempt, suggest, and tumultuate, to the great 
 trouble and disquietude of the mind and conscience. 
 Neither can it be denied, but that falling in conjunction 
 with some vigorous temptation, it may proceed so far 
 as to surprise the person in whom it is, into actual sin, 
 to his defilement and amazement. In this case no man 
 can say " he is tempted of God, for God tempteth no 
 man," but every man is " tempted of his own lust, and 
 enticed." But yet temptations, of what sort soever 
 they be, so far as they are afflictive, corrective, or pe- 
 nal, are ordered and disposed by God himself. For 
 there is no evil of that nature, and he hath not done it. 
 And w^here he will have the power of any corruption 
 to be afflictive in any instance, two things may safely 
 be ascribed to him. 
 
 1. He withholds the supplies of that grace, whereby 
 it might be effectually mortified and subdued. He can 
 give in a sufficiency of efficacious grace, to repel any 
 temptation, to subdue any or all our lusts and sins. 
 For he can and doth work in us to w411 and to do, ac- 
 cording to his pleasure. Ordinarily he doth so in them 
 that believe ; so that although their lusts may rebel 
 and war, they cannot defile or prevail. But to the 
 
160 Of SPIRITUAL MINDEDNESS. 
 
 continual supplies of this actual prevailing grace, he is 
 not obliged. When it may have a tendency to his 
 holy ends, he may, and doth, Avithhold it. When it 
 may be, a proud soul is to be humbled, a careless soul 
 to be awakened, an unthankful soul to be convinced 
 and rebuked, a backsliding soul to be recovered, a fro- 
 ward, selfish, passionate soul to be broken and meek- 
 ened, he can leave them for a season to the sore exer- 
 cise of a prevalent corruption, Avhich, under his holy 
 guidance, shall contribute greatly to his blessed ends. 
 It was so in the temptation of Paul, 2 Cor. xi. 7 — 9. 
 If a man, through disorder and excesses, is contracting 
 any habitual distempers of body, which gradually and 
 insensibly tend to his death ; it may be an advantage 
 to be cast into a violent fever, which threatens imme- 
 diately to take away his life. For he will hereby be 
 thoroughly awakened to the consideration of his dan- 
 ger, and not only labor to be freed from his fever, but 
 also for the future to watch against those disorders and 
 excesses which cast him into that condition. And 
 sometimes a loose, careless soul, that walks in a secure 
 formal profession, contracts many spiritual diseases, 
 which tend to death and ruin. No arguments or con- 
 siderations can prevail with him, to awaken himself, to 
 shake himself out of the dust, and to betake himself to 
 a more diligent and humble walking before God. In 
 this state, it may be, through the permission of God, 
 he is surprised into some open, actual sin. Hereon, 
 through the vigorous actings of an enlightened con- 
 science, and the stirrings of any sparks of grace which 
 yet remain, he is amazed, terrified, and stirs up himself 
 to seek after deliverance. 
 
 2. God may, and doth, in his providence, " adminis- 
 ter objects and occasions of men's lusts," for their 
 
OV SPIRITUAL MINDEDNESS. 161 
 
 trial. He will place them in such relations, in such 
 circumstances, as shall be apt to provoke their affec- 
 tions, passions, desires, and inclinations, to those ob- 
 jects that are suited to them. 
 
 In this state, any lust will quickly get such power in 
 the mind and affections, as to manage continual solici- 
 tations to sin. It will not only dispose the affections 
 towards it, but multiply thoughts about it, and darken 
 the mind as to those considerations which ought to 
 prevail to its mortification. In this condition it is hard 
 to conceive how God should be in the thoughts of men 
 in a due manner. However, this state is very different 
 from the habitual preValency of any secret sin or cor- 
 ruption, in the ordinary course of men's walking in the 
 world, and therefore I do not directly intend it. 
 
 If any one shall inquire how we know this differ- 
 ence, namely, that which is between the " occasional 
 prevalency of any lust or corruption in conjunction 
 with a temptation," and " the power of sin in any in- 
 stance habitually and constantly complied with, or in- 
 dulged in the mind :" I answer : 
 
 1. It is no jrreat matter whether we are able to dis- 
 tinguish between them or not. For the end why God 
 suffers any corruption to be such a snare and tempta- 
 tion, such a thorn and brier, is to awaken the souls of 
 men out of their security, and to humble them for their 
 pride and negligence. The more severe are their ap- 
 prehensions concerning it, the more effectual it will be 
 to this end and purpose. It is good, it may be, that 
 the soul should apprehend more of what is sinful in it, 
 as it is a corruption, than of what is afflictive in it, as 
 it is a temptation. For if it be conceived as a predo- 
 minant lust, if there be any spark of grace remaining 
 in the soul, it will not rest until in some measure it be 
 14* 
 
162 OF SPIRITUAL MINDEDNESS. 
 
 subdued. It will also immediately put it upon a dili- 
 gent search into itself, which will issue in deep self- 
 abasement, the principal end designed. But, 
 
 2. For the relief of them that may be perplexed in 
 their minds, about their state and condition, I say, there 
 is an apparent difference between these things. A lust 
 or corruption arising up or breaking forth into a violent 
 temptation, is the continual burthen, grief, and afflic- 
 tion of the soul wherein it is. And as the temptation 
 for the m.ost part which befals such a person, will give 
 him no rest from its reiterated solicitations ; so he will 
 give the temptation no rest, but will be continually 
 conflicting with it, and contending against it. It fills 
 the soul with an amazement at itself, and continual 
 self-abhorrency, that any such seeds of filth and folly 
 should be yet remaining in it. With them in whom 
 any sin is ordinarily prevalent, it is otherwise. Ac- 
 cording to their light and renewed occasional convic- 
 tions, they have trouble about it ; they cannot but have 
 so, unless their consciences are utterly seared. But 
 this trouble respects principally, if not solely, its guilt 
 ^nd effects. They know not what may ensue on their 
 compliance with it, in this world and another. Beyond 
 -this they like it well enough, and are not willing to 
 part with it. It is of this latter sort of persons of 
 "whom we speak at present. 
 
 3. We must distinguish between the perplexing soli- 
 citation of any lust, and the conquering predominancy 
 of it.. The evil that is present with us, will be solicit- 
 ino- and pressing to sin of its own accord, even where 
 there is no such especial temptation, as that spoken of 
 before. So is the case stated, so are the nature and 
 operations of it described, Rom. i. Gal. v. And some- 
 times an especial, particular lust, may be so warmed 
 
OF SPIRITUAL MINDEDNESSe 163 
 
 and fomented by men's constitutions within, or be so 
 exposed to provoking, exciting occasions without, as 
 to bring perpetual trouble on the mind. Yet this may 
 be Avhere no sin hath the predominancy inquired after. 
 And the difference between the perplexing solicitation 
 of any corruption to sin, and the conquering prevalency 
 of it, lies in this ; that under the former, the thoughts, 
 contrivances, and actings of the mind, are generally 
 disposed and inclined to an opposition to it, and a con- 
 flict with it, how it may be obviated, defeated, destroy- 
 ed ; how an absolute victory may be obtained against 
 it. Yea, death itself is sweet to such persons under 
 this notion, as it is that Avhich will deliver them from 
 the perplexing power of their corruptions; so is the 
 state of such a soul at large represented, Rom. vii. In 
 the other case, namely, of its predominancy, it dispo- 
 seth the thoughts actually for the most part, to make 
 provision for the flesh, and to fulfil it in the lusts there- 
 of. It fills the mind v/ith pleasing contemplations of 
 its object, and puts it on contrivances for satisfaction. 
 Yea, part of the bitterness of death to such persons, is^ 
 that it will make an everlasting separation between 
 them and the satisfaction they have received in their 
 lusts. It is bitter in the thoughts of it to a worldly 
 minded man, because it will take him from all his en- 
 joyments, his wealth, profits, and advantages. It is so 
 to the sensual person, as that which finally determines 
 all his pleasures. 
 
 3. There is a difference in the degrees of such a 
 predominant corruption. In some, it taints the affec- 
 tions, vitiates the thoughts, and works over the will to 
 acts of a secret complacency in sin, but proceeds no 
 further. The whole mind may be vitiated by it, and 
 rendered, in the multitude of its thoughts, vain, sen- 
 
164} OF SPIRITUAL MINDEDNESS. 
 
 sual, or worldly, according as is the nature of the pre- 
 vailing corruption. Y»t here God puts bounds to the 
 raging of some men's corruptions, and says to their 
 proud waves, "thus far shall ye proceed, and no fur- 
 ther." He either lays a restraint on their minds, that 
 when lust hath fully conceived, it shall not bring forth 
 sin, or he sets an hedge before them in his providence, 
 that they shall not be able, in their circumstances, to 
 find their way unto what perhaps they do most earnestly 
 desire. A woful life it is that such persons lead. 
 They are continually tortured between their corrup- 
 tions and convictions, or the love of sin, and fear of the 
 -event. With others it pursues its course into outward 
 actual sins, which in some are discovered in this world, 
 in others they are not : for " some men's sins go be- 
 fore them unto judgment, and some follow after." 
 -Some fall mto sin upon surprisal, from a concurrence 
 of temptation v/ith corruption and opportunities ; some 
 habitJiate themselves to a course in sin ; though in 
 many it be not discovered, in some it is. But among 
 those who have received any spiritual light, and made 
 profession of religion thereon, this seldom falls out, 
 but from the great displeasure of God. For when men 
 have long given way unto the prevalency of sin in their 
 affections, inclinations, and thoughts, and God hath 
 set many a hedge before them, to put bounds to their 
 inclinations, and to shut up the womb of sin j some- 
 times by afflictions, sometimes by fears and dangers, 
 sometimes by the word ; and yet the bent of their spi- 
 rits is toward their sin ; God takes off his hand of re- 
 straint, removes his hinderances, and " gives them up 
 to their own hearts' lusts, to do the things that are not 
 convenient." All things hereon suit their desires, and 
 they rush into actual sins and follies, setting their feet 
 
OF SPIRITUAL MINDEDNE3S. 165- 
 
 in the paths that go down to the chambers of death. 
 The uncontrollable power of sin in such persons, and 
 the greatness of God's displeasure against them, make 
 their condition most deplorable. 
 
 Those that are in this state, of either sort, the for- 
 mer or the latter, are remote from being spiritually 
 minded, nor is God in all their thoughts, as he ought 
 to be. For, 
 
 1. They will not so think and meditate on God, 
 Their delight is turned another way. Their affections, 
 which are the spring of their thoughts, which feed them 
 continually, cleave unto the things which are most ad- 
 verse to him. Love of sin is gotten -to be the spring 
 in them, and the whole stream of the thoughts which 
 they choose and delight m, is towards the pleasures of 
 it. If any thoughts of God come in, as a faint tide for 
 a few minutes, and drive back the other stream, they 
 are quickly repelled and carried away with the strono* 
 current of those which proceed from their powerful 
 inclinations. Yet may such persons abide in the "per- 
 formance of outward holy duties," or attendance to 
 them. Pride of, or satisfaction in, their gifts, may give 
 them delight in their own performances, and somethino-- 
 in those of others, they may be exceedingly pleased 
 with; as it is expressly affirmed, Ezek. xxxiii. 31, 32. 
 But in these things they have no immediate real 
 thoughts of God, none that they delight in, none that 
 they seek to stir up in themselves, and those which 
 impose themselves on them they reject. 
 
 2. As they will not, so they dare not, think of God. 
 They will not, because of the power of their lusts ; they 
 dare not, because of their guilt. No sooner should 
 they begin to think of him in good earnest, but their 
 sin would lose all its desirable forms and appearances, 
 
166 OP SPIRITUAL MINDEDNESS. 
 
 and represent itself in the horror of guilt alone. And 
 in that condition all the properties of the divine nature 
 are suited to increase the dread and terror of the sin 
 ner. Adam had heard God's voice before with delight 
 and satisfaction j but on the hearing of the same voice 
 after he had sinned, he hid himself, and cried that he 
 was afraid. There is a way for men to think of God 
 with the guilt of sin upon them, which they intend to 
 forsake ; but none for any to do it with the guilt of sin 
 which they resolve to continue in. Wherefore, of all 
 these sorts of persons it may be said, that God is not 
 in all their thoughts, and therefore are they far enough 
 from being spiritually minded. For unless we have 
 many thoughts of God, we cannot be so. Yea, more- 
 over, there are two things required to those thoughts 
 which we have of God, that they may be an evidence 
 of our being so. 
 
 1. That we take delight in them. Psalm xxx. 4. 
 " Sing unto the Lord, O ye saints of his, and give 
 thanks at the remembrance of his holiness." The re- 
 membrance of God delighteth and refresheth the hearts 
 of his saints, and stirs them up to thankfulness. 
 
 1. They rejoice in what God is in himself. What- 
 ever is good, amiable, or desirable ; whatever is holy, 
 just, and powerful ; whatever is gracious, wise, and mer- 
 ciful j and all that is so, they see and apprehend in 
 God. That God is what he is, is the m.atter of their 
 chiefest joy. Whatever befalls them in this world, 
 whatever troubles and disquietment they are exercised 
 with, the remembrance of God is a satisfactory refresh- 
 ment to them.. For therein they behold all that is good 
 and excellent, the infinite centre of all perfections. 
 Wicked men would have God to be any thing but what 
 he is. Nothing that God is, really and truly, pleaseth 
 
OF SPIRITUAL MINDEDNESS. 16 1 
 
 them. Whefore they either frame false notions of him in 
 their minds, as Ps. h 21 ; or they think not of him at all, 
 at least as they ought, unless sometimesthey tremble at 
 his anger and power. Some benefit they suppose may 
 be had, by what he can do, but how there can be any 
 delight in what he is, they know not. Yea, all their 
 trouble ariseth from hence, that he is what he is. It 
 would be a relief to them, if they could make any abate- 
 ment of his power, his holiness, his righteousness, his 
 omnipresence ; but his saints, as the Psalmist speaks, 
 " give thanks at the remembrance of his holiness." 
 
 And when we can delight in the thoughts of what 
 God is in himself, of his infinite excellencies and per- 
 fections, it gives us a threefold evidence of our being" 
 spiritually minded. (1.) In that it is such an evi- 
 dence that we have a gracious interest in those excel- 
 lencies and perfections, whereon we can say with re- 
 joicing in ourselves, this God, thus holy, thus power- 
 ful, thus just, good^ and gracious, " is our God, and he 
 will be our guide unto death." So the Psalmist, under 
 the consideration of his own frailty, and apprehensions 
 of death in the midst of his years, comforts and re- 
 freshes himself with the thoughts of " God's eternity 
 and immutability," with his interest in them, Ps. cii. 
 23 — 28. And God himself proposeth to us his infinite 
 immutability, as the ground whereon we may expect 
 safety and deliverance, Mai. iii. 6. When we can thus 
 think of God, and what he is, with delight, it is, I say, 
 an evidence, that we have a gracious covenant-interest, 
 even in what God is in himself : which none have but 
 those who are spiritually minded. 
 
 2. It is an evidence that the image of God is begun 
 to be wrought in our own souls ; and we approve of, 
 and rejoice in it, more than in all other things what- 
 
168 OF SPIRITUAL MINDEDNESS. 
 
 ever. Whatever notions men may have of the divine 
 goodness, holiness, righteousness, and purity, they are 
 all but barren, jejune, and fruitless, unless there be a 
 similitude and conformity to them wrought in their 
 minds and souls. Without this they cannot rejoice in 
 the thoughts and remembrance of the divine excellen- 
 cies. Wherefore, when we can do so, when such me- 
 ditations of God are sweet to us, it is an evidence that 
 we have some experience in ourselves of the excellen- 
 cy of the image of those perfections, and that we re- 
 joice in them above all things in this world. 
 
 3. They are so also, in that they are manifest, that 
 "we discern and judge that our "eternal blessedness 
 doth consist in the full manifestation, and our en- 
 joyment of God in what he is, and of all his divine ex- 
 cellencies." This men for the most part take for 
 granted ; but how it should be so, they knoAV not. 
 They understand it in some measure, whose hearts are 
 here deeply affected with delight in them ; they are 
 able to believe that the manifestation and enjoyment of 
 the divine excellencies will give eternal rest, satisfac- 
 tion, and complacency to their souls. No wicked man 
 can look upon it otherwise than a torment, to abide for 
 ever with eternal holiness, Isa. xxxiii. 14. And we 
 ourselves can have no present prospect into the ful- 
 ness of future glory, when God shall be all in all, but 
 through the delight and satisfaction which we have 
 here in contemplation of what he is in himself, as the 
 centre of all divine perfections. 
 
 I w^ould, therefore, press this unknown, this neglect- 
 ed duty, on the minds of those of us in an especial 
 manner, who are visibly dravv^ing nigh to eternity. The 
 days are coming, wherein what God is in himself, that 
 is, as manifest and exerted in Christ, shall alone be (as 
 
OF SPIRITUAL MINDEDNESS. 169 
 
 we hope) the eternal blessedness and reward of our 
 souls. Is it possible that any thing should be more ne- 
 cessary for us, more useful to us, than to be exercised 
 in such thoughts and contemplations'! The benefits 
 we may have hereby are not to be reckoned, some of 
 them only may be named. As (1.) We shall have 
 the best trial of ourselves, how our hearts really stand 
 affected tov/ards God. For if, upon examination, we 
 find ourselves not really to delight and rejoice in God^ 
 for what he is in himself, and that all perfections are 
 eternally resident in him, how dwelleth the love of God 
 in us 1 But if we can truly rejoice at the remem- 
 brance of his holiness, in the thoughts of what he is, 
 our hearts are upright with him. ( 2.) This is that 
 which will effectually take off our thoughts and affec- 
 tions from things here below. One spiritual view of 
 the divine goodness, beauty, and holiness, will have 
 more efficacy to raise the heart to a contempt of ail 
 earthly things, than any other evidences whatever. 
 ( 3.) It will increase the grace of being heavenly mind- 
 ed in us, on the grounds before declared. ( 4.) It is 
 the best, I had almost said, it is the only preparation, 
 for the future full enjoyment of God. This will gra- 
 dually lead us into his presence, take away all fears of 
 death, increase our longing after eternal rest, and even 
 make us groan to be unclothed. Let us not then 
 cease laboring with our hearts, until, through grace, 
 we have a spiritually sensible delight and joy in the re- 
 membrances and thoughts of what God is in himself. 
 
 2. In thoughts of God, his saints rejoice at the " re- 
 membrance of what he is, and what he will be to them." 
 Herein have they regard to all the holy relations that 
 he hath taken on himself towards them, with all the ef- 
 fects of his covenant in Christ Jesus. To that purpose 
 
 15 
 
170 OF SPIRITUAL MiNDEDNESSf. 
 
 were some of the last words of David, 2 Sam. xxiii. 5» 
 " Although my house be not so with God, yet he hath 
 made with me an everlasting covenant, ordered in all 
 things, and sure this is all my salvation and all my de- 
 sire." In the prospect he had of all the distresses that 
 were to befall his family, he triumphantly rejoiceth in 
 the everlasting covenant that God hath made with him. 
 In these thoughts his saints take delight, they are 
 sweet to them and full of refreshment* " Their medi- 
 tations of him are sweet, they are glad in the Lord." 
 Psal. civ. 34. Thus it is with them that are truly spi- 
 ritually minded. They not only think much of God but 
 they take delight in these thoughts ; they are sweet to 
 them ; and not only so, but they have no solid joy nor 
 delight, but in their thoughts of God, which therefore 
 they retreat to continually. They do so especially on 
 great occasions, which of themselves are apt to divert 
 them from them. As, suppose a man hath received a 
 signal mercy, with the matter whereof he is exceed- 
 ingly affected and delighted. The minds of some men 
 are apt on such occasions, to be " filled with thoughts 
 of what they have received," and their affections 
 to be wholly taken up with it. But he who is spirit- 
 ually minded, will immediately retreat to thoughts of 
 God, placing his delight and taking up his satisfaction 
 in him. And so, on the other side, great distresses, 
 prevalent sorrows, strong pains, violent distempers, are 
 apt of themselves to take up and exercise all the 
 thoughts of men about them. But those who are spi- 
 ritually minded, will in and under them all, continually 
 betake themselves to thoughts of God, wherein they 
 find relief and refreshment against all that they feel or 
 fear. In every state, their principal joy is in the re- 
 membrance of his holiness. 
 
OF SPIRITtJAL MINDEDNESS. 171 
 
 2. " That they may be accompained with godly fear 
 and reverence." These are required of us, in all 
 wherein we have to do with God, Heb. xii. 28, 29. 
 And as the scripture doth not more abound with pre- 
 cepts to any duty, so the nature of God and our own, 
 with the infinite distance between them, make it indis- 
 pensably necessary, even in the light of the natural 
 conscience. Infinite greatness, infinite holiness, infinite 
 power, all which God is, command the uttermost re- 
 verential fear that our natures are capable of. The 
 want hereof is the spring of innumerable evils, yea, in- 
 deed, of all that is &o. Hence are blasphemous abuses 
 of the holy name of God, in cursed oaths and execra- 
 tions j hence it is taken in vain, in ordinary exclama- 
 tions ; hence is all formality in religion. 
 
 It is the spiritual mind alone that can reconcile those 
 things which are prescribed us as our duty towards 
 God. To delight and rejoice in him always, to tri- 
 umph in the remembrance of him, to draw nigh to him 
 with boldness and confidence, are on the one hand pre- 
 scribed to us ; and on the other it is so, that we fear 
 and tremble before him, that we " fear that great and 
 dreadful name, the Lord our God j" that we have 
 grace to serve him with reverence and godly fear, be- 
 cause he is a consuming fire. These things carnal rea- 
 son can comprehend no consistency in ; what it is 
 afraid of, it cannot delight in , and what it delights in, 
 it will not long fear. But the consideration of faith 
 ( concerning what God is in himself, and what he will 
 be to us) gives these different graces their distinct 
 operations, and a blessed reconciliation in our souls. 
 Wherefore all our thoughts of God ought to be accom- 
 panied with an holy awe and reverence, from a due 
 sense of his greatness, holiness, and power. Two 
 
IT^ OF SriRITUAL MINDEDNESS. 
 
 things will utterly vitiate all thoughts of God, and ren- 
 der them useless to us. 
 
 (1.) Vain curiosity. (2.) Carnal boldness. It is un- 
 imaginable how the subtle disquisitions and disputes of 
 men, about the nature, properties, and counsels of God, 
 have corrupted, rendered sapless and useless by vain cu- 
 riosity, and striving for an artificial accuracy, in ex- 
 pression of men's apprehensions. When the wits and 
 minds of men are engaged in such thoughts, ' God is 
 not in all their thoughts,' even when all their thoughts 
 are concerning him. When once men are got into 
 their 'metaphysical curiosities, and logical niceties,' 
 in their contemplations about God and his divine pro- 
 perties, they bid farewell, for the most part, to all godly 
 fear and reverence. Others are under the power of car- 
 nal boldness, that they think of God with no other re- 
 spect,than if they thought of worms of the earth like 
 themselves. There is no holy awfulness upon their 
 minds and souls in the mention of his name. By these 
 things may our thoughts of God be so vitiated, that the 
 heart in them shall not be affected with a reverence of 
 him nor any evidence be given that we are spiritually 
 minded. 
 
 It is this holy reverence that is the means of bringing 
 sanctifying virtue into our souls, from God, upon our 
 thoughts of him. None that think of God with a due 
 reverence, but he shall be sensible of advantage by it. 
 Hereby do we sanctify God in our access to him, 
 and when Ave do so, he will sanctify and purify our 
 hearts by those very thoughts in which we draw nigh 
 to him. 
 
 We may have many sudden, occasional, transient 
 thoughts of God, that are not introduced in our minds 
 by a preceding reverential fear. But if they leave not 
 
OF SPIRITUAL MINDEDNESS. 173- 
 
 that fear on our hearts, in proportion to their contin*- 
 uance with us, they are of no value, but will insensibly 
 habituate us to a common bold frame of spirit, which 
 he despises. 
 
 So it is in the case of thoughts of a contrary nature. 
 Thoughts of sin, of sinful objects, may arise in our 
 minds from the remainders of corruption; or be oc- 
 casioned by the temptations and suggestions of Satan ; 
 if these are immediately rejected and cast out of us, the 
 soul is not more prejudiced by their entrance, than it 
 is advantaged by their rejection, through the power of 
 grace. But if they make frequent returns into the 
 minds of men, or make any abode or continuance in 
 their soliciting of the affections, they greatly defile the 
 mind and conscience, disposing the person to the fur- 
 ther entertainment of them. So, if our occasional 
 thoughts of God do immediately leave us, and pass 
 away without much affecting our minds ; we shall have 
 little or no benefit by them. But if by their frequent 
 \^isits, and some continuance with us, they dispose our 
 souls to an holy reverence of God, they are blessed 
 means of promoting our sanctiiication. Without this, 
 I say, there may be thoughts of God to no advantage 
 of the soul. 
 
 There is implanted in our nature such a sense of a 
 divine power and presence, as that, on all sudden occa- 
 sions and surprisals, it will act itself according to that 
 sense and apprehension, vox naturcB damantis ad Dom- 
 inum natures : a voice in nature itself, upon any thing 
 that is suddenly too hard for it, which cries out imme- 
 diately to the God of nature. So men, on such occa- 
 sions, without any consideration, are surprised into a 
 calling on the name of God, and crying to him. And 
 from the same natural apprehension it is, that wicked 
 15* 
 
174 OF SPIRITUAL MINDEDNESS. 
 
 and profane persons will break forth on all occasions 
 into cursed swearing by his name. So men in such 
 ways have thoughts of God, without either reverence 
 or godly fear, without giving any glory to him, and 
 for the most part for their own disadvantage. Such 
 are all thoughts of God that are not accompanied with 
 holy fear and reverence. 
 
 There is scarce any duty that ought at present to be 
 more pressed on the consciences of men, than this of 
 keeping up a constant holy reverence of God in all 
 wherein they have to do with him, both in private and 
 public, in their inward thoughts and outward commu- 
 nication. Formality hath so prevailed in religion, and 
 that under the most effectual means of its suppression, 
 that very many manifest, that they have little or no 
 reverence of God, in the most solemn duties of his 
 worship 5 and less it may be in their secret thoughts. 
 Some ways that have been found out to keep up a 
 pretence and appearance of it, have bee a, and are, 
 destructive to it. 
 
 But herein consists the very life of religion. The 
 fear of God is, in the Old Testament, the usual ex- 
 pression of all the due respect of our souls to him ; 
 and that because where that is not in exercise, nothing 
 is accepted with him. And thence the whole of our 
 wisdom is said to consist therein, and if it be not in a 
 prevalent exercise in all wherein we have to do with 
 him immediately, all our duties are utterly lost as to 
 the ends of his glory, and the spiritual advantage of 
 our own souls. 
 
OF SPIFtlTTJAL MINDEDNESS. 175 
 
 CHAPTER IX. 
 
 What of God or in God we are to think and meditate 
 upon. His being ; reasons of it ; oppositions to it ; 
 the way of their conquest. Thoughts of the omnipre- 
 sence and omniscience of God^ peculiarly necessary. 
 The reasons hereof As also of his omnipotency. — 
 The use and benefit of such thoughts. 
 
 These things mentioned have been premised in ge- 
 neral, as to the nature, manner, and way of exercise of 
 our thoughts on God. That which remains, is to give 
 some particular instances of what we are to think 
 upon in an especial manner ; and what we are conver- 
 sant with in our thoughts, if so be we are spiritually 
 minded. And I shall not insist at present on the 
 things which concern his grace and love in Christ Je- 
 sus, which belong to another head, but on those which 
 have an immediate respect to the divine nature itself^ 
 and its holy essential properties. 
 
 1. The abounding of atheism, both notional and 
 practical. The reasons of it have been given before, 
 and the matter of fact is evident to any ordinary ob- 
 servation. And on two accounts with respect hereto 
 we ought to abound with thoughts of faith concerning 
 the being of God. (1.) An especial testimony is re- 
 quired in us, in opposition to this eftect of hell. He, 
 therefore, who is spiritually minded, cannot but have 
 many thoughts of the being of God, thereby giving 
 glory to him. Isa. xliii. 9 — 12. ' Let all the nations be 
 gathered together, and let the people be assembled : 
 who among them can declare this, and show us former 
 things 1 let them bring forth their witnesses, and be 
 justified ; or let them hear and say, it is truth. Ye 
 
176 OF SPIRITUAL MINDEDNESS. 
 
 are my witnesses, saith the Lord, and my servant, 
 whom I have chosen, that ye may know and believe 
 me, and understand that I am he : before me there was 
 no God formed, neither shall there be after me. I, 
 even I, am the Lord, and beside me there is no Sa- 
 viour. I have declared, and have saved, and I have 
 showed when there was no strange God among you : 
 therefore ye are my witnesses, saith the Lord, that I 
 am God.' Chap. xliv. 8. 'Fear ye not, neither be 
 afraid : have I not told thee from that time, and have 
 declared it, ye are even my witnesses. Is there a God 
 beside me 1 Yea, there is no God : I know not any.' 
 (2.) Those atheistical impieties, principles, and prac- 
 tices, which abound amongst us, are grievous provoca- 
 tions to all pious souls. Without frequent retreat to 
 thoughts of the being of God, there is no relief nor 
 refreshment to be had under them. Such was the case 
 of Noah in the old world, and of Lot in Sodom, which 
 rendered their graces illustrious. 
 
 2. Because of the unaccountable confusion that 
 all things are filled with at this day of the world. 
 Whatever in former times hath been a temptation in 
 human affairs to any of the people of God, abounds 
 at this day. Never had men, profane and profligate, 
 greater outward appearances to strengthen them in 
 their atheism, nor those that are godly, greater trials 
 for their faith, with respect to the visible state of things 
 in the world. The Psalmist of old, on such an occa- 
 sion, was almost surprised into unbelieving complaints, 
 Ps. Ixxiii. 2 — 4, &;c., and such surprisals may now also 
 befall us, that we may be ready to say with him, ' ver- 
 ily I have cleansed my heart in vain, and washed my 
 hands in innocency ; for all the day long have I been 
 plagued, and chastened every morning.' Hence, when 
 
OF SPIRITUAL MINDEDNESS. 177 
 
 the prophet Habakkuk Avas exercised with thoughts 
 about such a state of things as is at this day in the 
 world, which he declares, chap. i. 6 — 12, he lays the 
 foundation of his consideration in the fresh exercise 
 of faith on the being and properties of God, v. 12, 13* 
 And David makes that his retreat on the like occasion. 
 Ps. xi. 3—5. 
 
 In such a season as this is, upon both the accounts 
 mentioned, those who are spiritually minded will much 
 exercise their thoughts about the being and existence 
 of God. They will say within themselves, * verily 
 there is a reward for the righteous ; verily he is a God 
 who judgeth in the earth.' Hence will follow such ap- 
 prehensions of the immensity of his nature, of his 
 eternal power, and infinite wisdom, of his absolute 
 sovereignty, as will hold their souls firm and steadfast 
 in the highest storms of temptation that may befall 
 them. 
 
 Yet there are two things that the weaker sort of be- 
 lievers may be exercised with, in their thoughts of the 
 divine being and existence, which may occasion them 
 some trouble. 
 
 1. Satan, knowing the weakness of our minds in 
 the immediate contemplation of things infinite and in- 
 comprehensible, will sometimes take advantage to in- 
 sinuate blasphemous imaginations, in opposition to 
 whaf we would fix upon and relieve ourselves with. 
 He will take that very time, trusting to our weakness, 
 and his own methods of subtilty, to suggest his temp- 
 tations of atheism, by ensnaring inquiries, when we go 
 about to refresh our souls with thoughts of divine be- 
 ing and excellencies. ' But is there a God indeed 1 
 How do you know that there is a God 1 and may it not 
 be otherwise V will be his language to our minds j for, 
 
178 OF SPIRITUAL MINDEDNESS. 
 
 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 V he still proceeds much 
 in the same methods. So he did with our Saviour him- 
 self, if thou be the Son of God. Is there a God % 
 How if there should be none 1 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. vi. 16, ' tou 
 ponerou,^ of the wicked one, that is, the devil. And 
 two ways will faith act itself on this occasion. 
 
 (1.) By a speedy rejection of such diabolical sug- 
 gestions with detestation. So did our Saviour in a 
 case not unlike it, Get thee behind me, Satan. Where- 
 fore if any such thoughts are suggested, or seem to 
 arise in our minds, know assuredly that they are no 
 less immediately from the devil, than if he personally 
 stood before you, and visibly appeared to you ; if he 
 did so, there is none of you but would arm yourselves 
 with an utter defiance of what he should offer to 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 j reject them with 
 indignation ; and strengthen your rejection with some 
 pertinent text of scripture, as our Saviour did. If a 
 man have a grenado or a fire-ball cast into his clothes 
 by his enemy, he doth not consider whether it will 
 burn or not, but immediately shakes it off' from him. 
 Deal no otherwise with these fiery darts, lest by their 
 abode with you they inflame your imagination to 
 greater disturbance. 
 
 (2.) In case they utterly depart not upon this en- 
 deavor for their exclusion and casting out, return im- 
 mediately, without further dispute, to your own expe- 
 
OF SPIRITUAL MINDEDNESS. 179 
 
 ^ience. When the devil hath asked you the question, 
 if you answer him, you will be ensnared ; but if there- 
 on you ask yourselves the question, and apply your- 
 selves to your own experience for an answer to 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 j nor is it a sanctified medi- 
 um for our relief. 
 
 It is what is suited to suggestions on the occasion 
 of our meditations that we inquire 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 Satan can divert us into long dis- 
 putes about the being of God, he hath his end, by car- 
 rying us ofT from the meditation on him which we de- 
 signed, 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 re- 
 ally a believer, is to retreat immediately to his own 
 experience, which will pour shame and contempt on 
 the suggestions of Satan. There is no believer who 
 hath knowledge and time to exercise the wisdom of 
 faith in the consideration of himself and of God's 
 dealings with him, but hath a witness in himself of his 
 eternal power and Godhead, as also of those other 
 perfections of his nature, which he is pleased to mani- 
 fest and glorify by Jesus Christ. Wherefore, on this 
 
180 OF SPIRITUAL MINDEDNESS. 
 
 suggestion of Satan, 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 
 warmed by my clothes ; that I know not myself nor 
 any thing else : for I have spiritual sense and experi- 
 ence to the contrary ; like him of old, who, when a 
 cunning sophister would prove to him by syllogisms, 
 that there was no such thing as motion, gave no an- 
 swer to his arguments, but rose up and walked. How 
 often, will he say, have I had experience of the pow- 
 er 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 
 being, goodness, love and grace 1 How often hath he 
 refreshed my conscience with the sense of the pardon 
 of sin, speaking that peace to my soul, which all the 
 world could not communicate to me 1 In how many 
 afflictions, dangers, troubles, hath he been a present 
 help and relief 1 What sensible emanations of life and 
 power from him have I obtained in meditation on his 
 grace and glory % He who had been blind, answered 
 the Pharisees to 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 Satan, 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 experi- 
 ence, will quench the fiery darts of Satan ; and he will 
 fall under U double defeat. (1.) His temptation will 
 be repelled by the proper way of resistance, whereon 
 
01" SPIRITUAL MINDEDNESS. l8l 
 
 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 con- 
 founded. And it is for want of this resistance, lively 
 made use of, that many hang so long in the briers of 
 this temptation. (2.) Recalling the experiences we 
 have had of God, will lead us to the exercise of all 
 kinds 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 overwhelm- 
 ed in our minds, because the object is too great and 
 glorious for us to contemplate on. Eternity and im- 
 mensity, every thing under the notion of infinite, take 
 off' the mind from its distinct actings, and reduces it 
 as it were to nothing. Hereon in some, not able to 
 abide in the strict reasons of things, vain and foolish 
 imaginations are apt to arise, and inquiries how can, 
 these things be, which we canno| comprehend. Oth- 
 ers are utterly at a loss, and turn away their thoughts 
 from them, as they would do their eyes from the bright 
 beams of the sun. Two things are advisable in this 
 case. 
 
 1. That we betake ourselves to an holy admiration 
 of what we cannot comprehend. In these things we 
 cannot see God and live ; nay, in life eternal itself, 
 they are not absolutely to be comprehended, only what 
 is infinite can fully comprehend what is so. Here they 
 are the objects of faith and worship : in them we may 
 find rest and satisfaction, when inquiries and reason- 
 ings will disquiet us, and it may be, overwhelm us. 
 [nfinite glory forbids us any near approach, but only by 
 
 faith. The soul thereby bowing itself to God's adora^ 
 
 16 
 
182 OF SPIRITUAL MINDEDNESS. 
 
 ble greatness, and incomprehensible perfections ; find- 
 ing ourselves to be nothing, and God to be all, Avill 
 give us rest and peace in these things, Rom. xi. 33 — - 
 36. We have but unsteady thoughts of the greatness 
 of the world, and all the nations and inhabitants of it, 
 yet are it and these but as ' the dust of the balance 
 and the drop of the bucket, as vanity, as nothing,* 
 compared with God : what then can our thoughts con- 
 cerning him issue in, but holy admiration 1 
 
 2. In case we are brought to a loss and disorder in 
 our minds, on the contemplation of any one infinite 
 property of God, it is good to divert our thoughts to 
 the effects of it, such as whereof we have, or may 
 have experience ; for what is too great or high for us 
 in itself, is made suitable to our understandings in its 
 effects. So the ' invisible things of God are knoAvn in, 
 and by, the things that are seen.' And there is indeed 
 no property of the divine nature, but we may have an 
 experience of it, as to some of its effects in and upon 
 ourselves. These we may consider, and in the 
 streams taste of the; fountain which we cannot ap- 
 proach. By them we are led to an holy admiration of 
 what is in itself infinite, immense, incomprehensible. 
 1 cannot comprehend the immensity of God's nature j 
 it may be, I cannot understand the nature of immensi- 
 ty ; yet if I find by experience, and do strongly be- 
 lieve, that he is always present wherever I am, I have 
 the faith of it, and satisfaction in it. 
 
 (2.) With thoughts of the divine being, those of 
 his omnipresence and omniscience ought continually 
 to accompany us. We cannot take one step in a walk 
 before him, unless we remember, that always and in 
 all places he is present with us ; that the frame of our 
 hearts, and our inward ^thoughts, are continually in his 
 
OF SPIRITUAL MINDEDNESS. 183 
 
 view, no less than our outward actions. And as we 
 ought to be perpetually under an awe of, and in the 
 fear of God, in these apprehensions, so there are some 
 seasons wherein our minds ought to be in the actual 
 conception and thoughts of them, without which we 
 shall not be preserved in our duty. 
 
 1. The first season of this nature is, when times, 
 places, with other occasions of temptation, and conse- 
 quently of sinning, do come and meet. With some, 
 company constitutes such a season ; and with some, 
 secresy with opportunity does the same. There are 
 those who are ready, with a careless boldness, to put 
 themselves on such societies as they know have been 
 temptations to them, and occasions of sin ; every such 
 entrance into any society or company, to them who 
 know how it liath formerly succeeded, is their actual 
 sin, and it is just Avith God to leave them to all the 
 evil consequences that ensue. Others also do either 
 choose, or are frequently cast on such society ; and no 
 sooner are they engaged in it, but they forget all re- 
 gard to God, and give themselves up, not only to van- 
 ity, but to various sorts of excess. David knew the 
 evil and danger of such occasions ; and gives us an 
 account of his behavior in them. Psal. xxxix. 1 — 3. 
 ' I said, I will take heed to my ways, that I sin not 
 with my tongue : I will keep my mouth with a bridle, 
 while the Vv^icked is before me. I was dumb with si- 
 lence ; I held my peace, even from good, and my sor- 
 row was stirred ; my heart was hot within me ; while 
 I was musing, the fire burned : then spake I with my 
 tongue.' As for their evil words and ways, he would 
 have no communication with them. And as to good 
 discourse, he judged it unseasonable to cast pearls be- 
 fore swine. He was therefore silent as to that also. 
 
184i OF SPIRITUAL MINDEDNESS. 
 
 though it was a grief and trouble to him. But this 
 occasioned in him afterwards those excellent medita- 
 tions which he expressethin the following verses. In 
 the entrances of these occasions, if men would remem- 
 ber the presence of God with them, in these places, 
 with the holy severity of the eye that is upon them, 
 it would put an awe upon their spirits, and embitter 
 those jollities, whose relish is given them by tempta- 
 tion and sin. He doth neither walk humbly nor cir- 
 cumspectly, who being unnecessarily cast on the so- 
 ciety of men, wicked or profane, (on such occasions 
 wherein the ordinary sort of men give more than usu- 
 al liberty to corrupt communications or excess in any 
 kind,) doth not in his entrance of them call to mind 
 the presence and all-seeing eye of God, and at his de- 
 parture from them, consider whether his deportment 
 hath been such as became that presence, and his being 
 under that eye. But, alas ! pretences of business and 
 necessary occasions, engagements of trade, carnal re- 
 lations, and the common course of communication in 
 the world, with a supposition that all sorts of society 
 are allowed for diversion, have cast out the remem- 
 brance of God from the minds of most, even then 
 when men cannot be preserved from sin without it. 
 
 This hath sullied the beauty of gospel conversation 
 amongst the most, and left in very few any prevalent 
 evidence of being spiritually minded. 
 
 Wherefore, as to them who, either by their voluntary 
 choice, or necessity of their occasions, do enter and 
 engage promiscuously into all societies and companies, 
 Jet them know assuredly, that if they awe not their 
 hearts and spirits continually with the thoughts and 
 apprehensions of the omnipresence and omniscience 
 of God, that he is always with them, and his eyes al- 
 
OF SPIRITUAL MINDEDNESS. 185 
 
 ways upon them, they will not be preserved from snares 
 and sinful miscarriages. 
 
 Yea, such thoughts are needful to the best of us all, 
 and in the best of our societies, that we behave not 
 ourselves indecently in them at any time. 
 
 Again, to some privacy, secrecy, and opportunity, 
 are occasions of temptation and sin. They are so to 
 persons under convictions not wholly turned to God. 
 Many a good beginning hath been utterly ruined by 
 this occasion and temptation. Privacy and opportuni- 
 ty have overthrown m.any such persons in the best of 
 their resolutions. And they are so unto all persons 
 not yet flagitiously wicked. Cursed fruits proceed 
 every day from these occasions. We need no other 
 demonstration of their power and eflicacy in tempting 
 unto sin, but the visible effects of them. And what 
 they are to "any, they may be to all, if not diligently 
 watched against. So the apostle reflects on the 
 shameful things that are done in the dark, in a 
 concurrence of secrecy and opportunity. This, there- 
 fore, gives a just season to thoughts of the omnipre- 
 sence and omniscience of God, and they will not be 
 wanting in some measure in them that are spiritually 
 minded. 
 
 ' God is in this place j the darkness is no darkness 
 unto him, light and darkness are with him both alike,' 
 are sufficient considerations to lay in the balance 
 against any temptations s*pringing out of secrecy and 
 opportunity. One thought of the actual presence of 
 the holy God, and the open view of his all-seeing 
 eye; will doj^ore to cool those affections, which lust 
 may put into^ tumult on such occasions, than any 
 other consideration whatever. A speedy retreat here- 
 unto, upon the first perplexing thoughts wherewith 
 16* 
 
186 OF SPmiTtJAL MINDEDNESS. 
 
 temptation assaults the soul, will be its strong tower, 
 where it shall be safe. 
 
 2. A second season calling for the exercise of our 
 minds in thoughts of the omnipresence and omni- 
 science of God, is made up of our solitudes and retire- 
 ments. These give us the most genuine trials, whether 
 we are spiritually minded or not. What we are in. 
 them, that we are, and no more. But yet in some of 
 them, as in walkings and in journeyings, or the like, 
 Vain thoughts and foolish imaginations are exceedingly 
 apt to solicit our minds. Whatever is stored up in the 
 affections or memory, will at such a time offer itself 
 for our present entertainment : and where men have 
 accustomed themselves to any sort of things, they 
 will press on them for the possession of their thoughts, 
 as it were, whether they will or not. The Psalmist 
 gives us the way to prevent this evil : Psal. xvi. 7, 8. 
 * I will bless the Lord, who hath given me counsel 5 my 
 reins also instruct me in the night season. I have set 
 the Lord always before me, because he is at my right 
 hand.' His reins, that is, his affections, and secret 
 thoughts, gave him counsel, and instructed him in all 
 such seasons ; but whence had they that wisdom and 
 faithfulness 1 In themselves they are the seat of all 
 lusts and corruptions 5 nor could they do any thing but 
 seduce him into an evil frame. It was from hence 
 alone, that he has set the Lord always before him. 
 Continual apprehensions of the presence of God with 
 him, kept his mind, his heart and affections, in that awe 
 and reverence of him, as that they always instructed 
 him to his duty. But as I remember, I spake some- 
 what as to the due management of our thoughts in this 
 season before. 
 
 3. Times of great difficulties, dangers, and perplex- 
 
OF SPIRITUAL MINDEDNESS. 187 
 
 ities of mind thereon, are a season calling for the same 
 duty. Suppose a man is left alone in his trials for the 
 profession of the gospel, as it was with Paul when 
 all men forsook him, and no man stood by him. Sup- 
 pose him to be brought before princes, rulers, or 
 judges, that are filled with rage, and armed with power 
 against him, all things being disposed to affect him 
 with dread and terror. It is the duty of such a one 
 to call off his thoughts from all things visibly present, 
 and to fix them on the omnipresence and omniscience 
 of God. He sits amongst those judges, though they 
 acknowledge him not ; he rules over them at his pleas- 
 ure ; he knows the cause of the oppressed, and justi- 
 fies them whenever the world condemns ; and can de- 
 liver them when he pleaseth. With the thoughts 
 hereof did those holy souls support themselves, when 
 they stood before the fiery comitenance of the bloody 
 tyrant on the one hand, and the burning fiery furnace 
 on the other, Dan. iii. l-i. 'Our God whom we serve 
 is able to deliver us from the burning fiery furnace, 
 and he will deliver us out of thine hand, O king ; but 
 if not, be it known unto thee, O king, that we will not 
 serve thy gods, nor worship the golden image which 
 thou hast set up.' Thoughts of the presence and pow- 
 er of God, gave them not only comfort and support- 
 ment under their distress, when they were alone and 
 helpless, but courage and resolution to defy the tyrant 
 to his face. And when the apostle was brought before 
 Nero, that monster of cruelty and villany, and all men 
 forsook him, he affirms that the Lord stood by him, and 
 strengthened him. 2 Tim. iv. 17. He refreshed him- 
 self with thoughts of his presence, and had the blessed 
 fruit of it. 
 
 Wherefore, on such occasions, when the hearts of 
 
188 OF SPIRITUAL MINDEDNESS. 
 
 men are ready to quake, when they see all things 
 about them filled with dread and terror, and all* help 
 far away, it is, I say, their duty and wisdom to abstract 
 and take off their thoughts from all outward and pre- 
 sent appearances, and to fix them on the presence of 
 God. This will greatly change the scene of things in 
 their minds; and they will find that strength, and 
 power, and wisdom, are on their side alone ; all that 
 appears against them, being but vanity, folly and 
 weakness. 
 
 So when the servant of Elisha saw the place where 
 they were, compassed with an host, both horses and 
 chariots, that came to take them, he cried out for fear, 
 Alas, my master, how shall we do '? But upon the 
 praying of the prophet, the Lord opening the eyes of 
 the young man, to see the heavenly guard that he had 
 sent to him, the mountain being full of horses and 
 chariots of fire round about Elisha, his fear and trouble 
 departed, 2 Kings vi. 15 — 17. And when, in the like 
 extremity, God opens the eye of faith to behold his 
 glorious presence, we shall no more be afraid of the 
 dread of men. Herein did the holy martyrs triumph 
 of old, and even despised their bloody persecutors. 
 Our Saviour himself made it the ground of hissupport- 
 ment on the like occasion, John, xvi. 32. Behold, 
 saith he to his disciples, his only friends, ' the hour 
 cometh, yea, is now come, that ye shall be scattered 
 every one to his own, and leave me alone, and yet I 
 am not alone, because the Father is with me.' Can we 
 but possess our soul with the apprehension, that when 
 we are left alone in our trials and dangers, from any 
 countenance of friends, or help of men, yet that indeed 
 we are not alone, because the Father is with us, it will 
 
OF SPIRITUAL MINDEDNESS. 189 
 
 support us under our despondencies, and enable us to 
 our duties. 
 
 4. Especial providential warnings, call for thoughts 
 of God's omnipresence and omniscience. So Jacob, 
 in his nightly vision, instantly made this conclusion ; 
 God is in this place, and I knew it not. We have fre- 
 quently such warnings given to us. Sometimes Ave have 
 so in the things which are esteemed accidental, whence 
 it may be we are strangely delivered. Sometimes we 
 have so in the things which we see to befall others, by 
 thunder, lightning, storms at sea or land. For all the 
 works of God, especially those that are rare and 
 strange, have a voice whereby he speaks to us. The 
 first thing suggested to a spiritual mind, in such sea- 
 sons, will be, God is in this place, he is present that 
 liveth and seeth, as Hagar confessed on the like occa- 
 sion. Gen. xvi. 13, 14. 
 
 (3.) Have frequent thoughts of God's omnipotency, 
 or his almighty power. This most men, it may be, 
 suppose they need not much exhortation to ; for none 
 ever doubted of it 5 who doth not grant it on all occa- 
 sions ] Men grant it indeed in general ; for eternal 
 power is inseparable from the first notion of the Divine 
 Being. So are they conjoined by the apostle, his eter- 
 nal power and godhead, Rom. i. 20. Yet few believe 
 it for themselves, and as they ought. Indeed, to be- 
 lieve the almighty power of God, with reference to 
 ourselves and all our concernments, temporal and eter- 
 nal, is one of the highest and most noble acts of faith, 
 which includes all others in it. For this is that which 
 God at first proposed alone as the proper object of our 
 faith, in our entrance into covenant with him, Gen. 
 xvii. 1. I am God Almighty ; that which Job arrived 
 to, after his long exercise and trial ; I know, saith he, 
 
190 OF SPIRITUAL MINDEDNESS. 
 
 thou canst do every thing, and no thought of thine can 
 be hindered. Chap. xlii. 2. God hath spoken once, 
 (saith the Psalmist,) twice have T heard this, that pow- 
 er belongs unto God. Psal. Ixii. 11. It was that 
 which God saw it necessary frequently to instruct 
 him in, For we are ready to be affected with the ap- 
 pearances of present power in creatures, and to sup- 
 pose that all things will go according to their wills, 
 because of their power. But it is quite otherwise ; all 
 creatures are poor, feeble ciphers, that can do nothing j 
 power belongs to God ; it is a flower of his crown im- 
 perial, which he will suffer none to usurp ; if the 
 proudest of them go beyond the bounds and limits of 
 his present permission, he will send worms to eat them 
 up, as he did to Herod. 
 
 It is utterly impossible we should walk before God, 
 to his glory, or with any real peace, comfort, or satis- 
 faction in our own souls, unless our minds are contin- 
 ually exercised with thoughts of his almighty power. 
 Every thing that befalls us, every thing that we hear 
 of, which hath the least danger in it, will discompose 
 our minds, and either make us tremble like the leaves 
 of the forest, that are shaken with the wind, or betake 
 ourselves to foolish or sinful relief, unless we are firm- 
 ly established in the faith hereof. Consider the prom- 
 ises of God to the church, which are upon record, and 
 yet unaccomplished ; consider the present state of the 
 church in the world, Avith all that belongs to it ; in all 
 the fears and dangers they are exposed to, in all the 
 evils they are exercised with, and we shall quickly 
 find, that unless this sheet-anchor be well fixed, we 
 shall be tossed up and down at all uncertainties, and 
 exposed to most violent temptations. Rev. xix. 6. Un- 
 to this end are we called hereunto by God himself, in 
 
OF SPIRITUAL MINDEDNESS. 191 
 
 his answer to the despondent complaints of the church 
 in its greatest dangers and calamities. Isa. xl. 28 — 
 31. 'Hast thou not known, hast thou not heard, that 
 the everlasting God, the Lord, the Creator of the ends 
 of the earth, fainteth not, neither is weary ? There 
 is no searching of his understanding. He giveth 
 power to the faint, and to them that have no might, 
 he increaseth strength. Even the youths shall faint 
 and be weary, and the young men shall utterly fall : 
 but they that wait upon the Lord shall renew their 
 strength : they shall mount up with wings as eagles, 
 they shall run and not be weary, they shall walk and 
 not faint.' 
 
 Take one instance, which is the continual concern- 
 ment of us all. We are obnoxious to death every mo- 
 ment. It is never the further from any of us, because 
 we think not of it as we ought. This will lay our 
 bodies in the dust, from whence they will have no 
 more disposition nor power in themselves to rise again, 
 than any other part of the mould of the earth. Their 
 recovery must be an act of external almighty power, 
 when God shall have a desire to the work of his 
 hands : when he shall call, and we shall answer him 
 out of the dust. And it will transmit the soul into an 
 invisible world, putting a final end to all relations, en- 
 joyments, and circumstances herie below. I speak not 
 of them who are stout-hearted and far from righteous- 
 ness, who live and die like beasts, or under the power 
 of horrible presumption, without any due thoughts of 
 their future and eternal state. But as to others, what 
 comfort or satisfaction can any man have in his life, 
 whereon his all depends, and which is passing from 
 him every moment ; unless he hath continual thoughts 
 of the mighty power of God, whereby he is able to re- 
 
192 OF SPIRITUAL MINDEDNESS. 
 
 ceive his departing soul, and to raise his body out of 
 the dust. 
 
 Not to insist on more particulars ; thus it is with 
 them who are spiritually minded j thus must it he with 
 all, if we pretend a title to that privilege. They are 
 filled with thoughts of God, in opposition to that char- 
 acter of wicked men, that God is not in all their 
 thoughts. And it is greatly to he feared, that many of 
 us, when we come to be weighed in the balance, will 
 be found too light. Men may be in the performance 
 of outward duties j they may hear the word with some 
 delight, and do many things gladly ; they may escape 
 the pollutions that are in the world through lust, and 
 not run out into the same compass of excess and riot 
 with other men ; yet may they be strangers to inward 
 thoughts of God with delight and complacency. I 
 cannot understand how it can be otherwise with them, 
 whose minds are over and over filled with earthly 
 things, however they may satisfy themselves with pre- 
 tences of their callings and lawful enjoyments, or not 
 any way inordinately set on the pleasures or profits of 
 the world. 
 
 To walk with God, to live to him, is not merely to 
 be found in an abstinence from outward sins, and in 
 the performance of outward duties, though with dili- 
 gence in the multiplication of them. All this may be 
 done upon such principles, for such ends, with such a 
 frame of heart, as to find no acceptance with God. It 
 is our hearts that he requireth, and we can no way 
 give them to him, but by our affections and holy 
 thoughts of him with delight. This is to be spiritually 
 minded ; this is to walk with God. Let no man de- 
 ceive himself j unless he thus abound in holy thoughts 
 of God, unless our meditation of him be sweet to us, 
 
OF SPIRITUAL MINDEDNESS. 19^ 
 
 all that we else pretend to will fail us in the day of 
 our trial. 
 
 This is the first thing- wherein we nmay evidence our- 
 selves to ourselves, to be under the conduct of the 
 minding of the Spirit, or to be spiritually minded. And 
 I have insisted the longer on it, because it contains the 
 first sensible egress of the spring of living waters in 
 us, the first acting of spiritual life unto our own expe- 
 rience. I should now proceed to the consideration of 
 our affections, of whose frame and state these thoughts 
 are the only genuine exposition : but whereas there- 
 are, or may be, some who are sensible of their own 
 weakness and deficiency in the discharge of that part 
 of this duty in being spiritually minded, which we 
 have passed through, and may fall into discourage- 
 ments thereon, we must follow him, as we are able,- 
 who will not quench the smoking flax, nor break the 
 bruised reed, by offering something to the relief of 
 them that are sincere, under the sense of their own 
 weakness. 
 
 CHAPTER X. 
 
 Sundry things tendered to such as complain that they 
 know not how^ that they are not able to abide in holy 
 thoughts of Godj and spiritual or heavenly things ; for 
 their relief instruction, and direction. Rules con- 
 cerning stated Spiritual Meditation. 
 
 Some will say, yea, many on all occasions do say, 
 that there is not any thing in all their duty towards 
 God, wherein they are more at a loss, than they are in 
 this one, of fixing or exercising their thoughts or med- 
 itations on things heavenly or spiritual. They ac- 
 knowledge it a duty j thev see an excellencyj^i it, 
 
 17 
 
194 OP SPIRITUAL MINDEDNESS. 
 
 with inexpressible usefulness. But although they of- 
 ten try and attempt it, they cannot attain to any thing, 
 but what makes them ashamed both of it and them- 
 selves. Their minds they find are unsteady, apt to 
 rove and wander, or give entertainment to other 
 things, and not to abide on the object which they de- 
 sign their meditation towards. Their abilities are 
 small, their invention barren, their memories frail, and 
 their judgments, to dispose of things into right order, 
 weak and unable. They know not what to think on 
 for the most part ; and when they fix on any thing, 
 they are immediately at a loss as to any progress, and 
 so give over. Hence other things, or thoughts of oth- 
 er things, take advantage to impose themselves on 
 them, and what began in spiritual meditation ends in 
 carnal vanity. On these considerations, ofttimes they 
 are discouraged to enter on the duty, ofttimes give it 
 over so soon as it is begun, aud are glad if they come 
 off without being losers by their endeavors, which 
 often befalls them. With respect to other duties, it is 
 so with them. To such as are really concerned in 
 these things : to whom their want and defect is a bur- 
 den ; who mourn under it, and desire to be freed from 
 it, or refreshed in their conflict with it, I shall offer the 
 things that ensue. 
 
 1. That sense of the vanity of our minds, which this 
 consideration, duly attended to, will give us, ought 
 greatly to humble and abase our souls. Whence is it 
 thus with us, that we cannot abide in thoughts and 
 meditations of things spiritual and heavenly 1 Is it 
 because they are such things as we have no great con- 
 cernment in 1 It may be they are things worthless 
 and unprofitable, so that it is to no purpose to spend 
 our thoughts about them : the truth is, they alone are 
 
OF SPIRITUAL MINDEDNESS. 19*5 
 
 worthy, useful, and desirable ; all other things, in com- 
 parison of them, are but loss and dung. Or is it be- 
 cause the faculties and powers of our souls were not 
 originally suited to the contemplation of them, and de- 
 light in them 1 This also is otherwise : they were all 
 given to us, all created of God for this end, all fitted 
 with inclinations and power to abide with God in all 
 things, without aversation or weariness. Nothing was 
 so natural, easy, and pleasant to them, as steadiness in 
 the contemplation of God and his works. The cause, 
 therefore, of all this evil, lies at our own doors. All 
 this, therefore, and all other evils, came upon us by the 
 entrance of sin. And therefore Solomon, in his inqui- 
 ry after all the causes and effects of vanity, brings it 
 under this head ; ' Lo, this only have I found, that God 
 made man upright ; but they have sought out many 
 inventions.' Eccles. vii. 29. For hereby our minds, 
 that were created in a state of blessed adherence to 
 God, were wholly turned off from him. and not only 
 so, but filled with enmity against him. In this state, 
 that vanity which is prevalent in them, is both their 
 sin and their punishment. Their sin, in a perpetual 
 inclination to things vain, foolish, sensual and wicked. 
 So the apostle describes it at large, Ephes. iv. 17 — 19. 
 Tit. iii. 3. And their punishment, in that being turned 
 off from the chiefest good, wherein alone rest is to be 
 found, they are filled with darkness, confusion, and 
 disquietment, being like a troubled sea that cannot 
 rest, whose waters cast up mire and dirt. 
 
 By grace our minds are renewed ; that is, changed 
 and delivered from this frame ; but they are so par- 
 tially only. The principle of vanity is no longer pre- 
 dominant in us, to alienate us from the life of God, or 
 to keep us in enmity against him. Those who are sa 
 
196 OF SPIRITUAL MINDEDNESS. 
 
 renewed, do not walk in the vanity of their minds, as 
 others do. Eph. iv. 17. They go up and down in all 
 their ways and occasions, with a stream of vain 
 thoughts in their minds. But the remainders of it are 
 effectually operative in us, in all actings of our minds 
 towards God, affecting them with uncertainty and in- 
 stability. As he who hath received a great wound in 
 any principal part of his body, though it may be so 
 cured, as that death shall not immediately ensue there- 
 on J yet it may make him go weak and lame all his 
 days, and hinder him in the exercise of all the powers 
 t)f life. The vanity of our minds is so cured, as to 
 deliver us from spiritual death ; but yet such a wound, 
 such a weakness, doth remain, as both weakens and 
 hinders us in all the operations of spiritual life. 
 Hence those who have made any progress in grace, are 
 sensible of their vanity, as the greatest burden of their 
 souls, and do groan after such a complete renovation 
 of their minds, as whereby they may be perfectly 
 freed from it. This is that v/hich they principally re- 
 gard in that complaining desire, Rom. vii. 4. ' O 
 wretched man that I am, who shall deliver me from 
 this body of death V Yea, they groan under a sense 
 of it every day ; nor is any thing such a trouble to 
 them, observing how it defeats them in their designs 
 to contemplate on heavenly things ; how it frustrates 
 their best resolutions to abide in the spiritual actings 
 of faith and love ; how they are imposed on by it, 
 with the thoughts of things, which either in them- 
 selves, or in their consequences, they most abhor ; no- 
 thing are they so afraid of, nothing is so grievous and 
 burdensome to them, nothing do they more groan for 
 deliverance from. When there is war in any place^ it 
 behooveth them that are concerned, to have an eye 
 
OF SPIRITUAL MINDEDNESS. 197 
 
 and regard to all their enemies, and their attempts 
 against them. But if they are vigilant, and delight in 
 their opposition to those that are without, that visibly 
 contend with them, and in the mean time neglect such 
 as traitorously act within among themselves, betraying 
 their counsels, and weakening their strength, they will 
 be undoubtedly ruined. Wise men do first take care 
 of what is within, as knowing if they are there betray- 
 ed, all they do against their open enemies is to no pur- 
 pose. In the warfare wherein we are engaged, 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 endeavors, in all things, to betray lis, to weaken 
 us in all our graces, or to hinder their due operations j 
 and to open the doors of our hearts to our cursed ene- 
 mies. If our principal endeavor be not to discover, 
 suppress, and destroy this traitor, we shall not succeed 
 in our spiritual warfare. 
 
 This, therefore, being the original cause of all that 
 disability of mind as to steadiness in holy thoughts 
 and meditations, whereof you do complain, when you 
 are affected therewith, turn to the consideration of that 
 from whence it doth proceed. Labor to be humbled 
 greatly, and to Avalk humbly under a sense of the re- 
 mainders of this vanity of mind. So some wholesome 
 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 to 
 him, you reflect on this cause of it to your further hu- 
 miliation and self-abasement, your good designs and 
 purposes are not lost. Let such a one say, 'I began 
 to think of God, of his love and grace in Christ Jesus, 
 
 17* 
 
198 OF SPIRITUAL MINDEDNESS. 
 
 of my duty towards him ; and where now in a few 
 minutes do I find myself % I am got into the ends of 
 the earth, into things useless and earthly 5 or am at 
 such a loss as that I have no mind to proceed in the 
 work wherein I was engaged. ! wretched man that 
 I am, what a cursed enemy have I within me ! I am 
 ashamed of myself, weary of myself, loathe myself, 
 who shall deliver me from this body of death]' Such 
 thoughts may be as useful to 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. Unchangeable cleaving to God, always, 
 in all the powers and afTections of our minds, is re- 
 served for heaven. But yet great degrees may be at- 
 tained in the conquest and expulsion of it, such as I 
 fear few have experience of j yet ought all to labor 
 after. If we apply ourselves as we ought, to the in- 
 crease of spiritual light and grace j if we labor dili- 
 .gently to abide and abound in thoughts of spiritual 
 things, and that in love to them, and delight in them ; 
 * if we Avo^tch against the entertainment and approbation 
 of such thoughts and things in our minds, as whereby 
 this vain frame is pleased and confirmed 5 there is, 
 though not an absolute perfection, yet a blessed degree 
 of heavenly mindedness to be attained, and therein the 
 nearest approach to glory, that in this world we are 
 capable of. If a man cannot attain an athletic consti- 
 tution of health, or a strength like that of Samson; 
 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 perfec- 
 tion in this matter, which yet is our duty to be contin- 
 ually pressing after ; yet, if we are wise, we will be 
 
OF SPIRITUAL MINDEDNES3. 199 
 
 endeavoring such a cure of this spiritual distemper, as 
 that 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 to 
 that end, and labor not by all means for the mortifica- 
 tion of this evil frame j 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 pow- 
 er of sanctifying grace hath made the mind habitually 
 spiritual and heavenly, thoughts of such things will 
 be natural to it, and accompanied with delight. But 
 they vv^ill not be so, until the God of peace have sanc- 
 tified us in our whole spirits, souls and bodies, whereby 
 we may be preserved blameless, to the coming of Jesus 
 Christ. 
 
 2. Be always sensible of your own insufficiency to 
 raise in your minds, or to manage 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 Avill, they need no assistance 
 for them. They cannot think as they ought, they can 
 do nothing at all. And nothing v/ill convince them of 
 their folly, until they are burdened with experience of 
 the contrary, as to spiritual things. But the advice 
 given is expressly laid down by the apostle, in the in- 
 stance of himself. 2 Cor. iii. 5. 'Not that we are 
 
200 OF SPIRITUAL MINDEDNESS. 
 
 sufficient of ourselves to think any thing as of our- 
 selves, but our sufficiency is of God.' He speaks prin- 
 cipally 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 Avith respect to the work and duties of 
 their calling, how much more is it so with others, who 
 have not their graces nor their offices 1 Wherefore, if 
 men, without regard to the present actual grace of 
 God, and the supplies of his Spirit, do suppose that 
 they can, of themselves, exercise their minds in spirit- 
 ual 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 days. 
 
 By the strength of their natural abilities, men may 
 frame thoughts of God and heavenly things in their 
 minds, according to the knowledge they have of them. 
 They may methodize them by rules of art, and ex- 
 press them elegantly to others -, but even while they 
 do so, they may be far enough from being spiritually 
 minded j for there may be in their thoughts no actings 
 of faith, love, or holy delight in God, nor any grace 
 at all. But such alone are things which we inquire 
 after ; they are such only as wherein the graces of the 
 spirit are in their proper exercise. With respect to 
 them, we have no sufficiency in ourselves, all our suf- 
 ficiency must be of God, There is no truth among 
 persons of light and knowledge more generally grant- 
 ed in the notion of it than this, that of ourselves we 
 can do nothing ; and none more neglected in daily 
 practice. Men profess they can do nothing of them- 
 selves, and yet go about their duties as if they could 
 do all thinofs 
 
OF SPIRITUAL MINDEDNESS. 201 
 
 3. Remember, that I have not at present treated of 
 solemn, stated meditation ', concerning which, other 
 rules and instructions ought to be given. By solemn 
 or stated meditation, I intend the thoughts of some sub- 
 ject, spiritual and divine, with the fixing, forcing, and 
 ordering our thoughts about it, wilh a design to affect 
 our own hearts and souls with the matter of it, or the 
 things contained in it. By this design it is distin- 
 guished from the study of the word, wherein our prin- 
 cipal aim is to learn the truth, or to declare it to oth- 
 ers. And so also from prayer, whereof God himself is 
 the immediate object. But in meditation it is the af- 
 fecting of our own hearts and minds, with love, delight^ 
 and humiliation. At present, I have only showed 
 what it is to be spiritually minded, and that in this in 
 stance of our thoughts, as they proceed from the hab- 
 itual frame of our hearts and affections ; or of what 
 sort the constant course of our thoughts ought to 
 be, with respect to all the occasions of the life of God. 
 This persons may be in a readiness for, who are yet 
 unskilful in, and unable for, stated meditation. For 
 there is required thereto such an exercise of our natu- 
 ral faculties and abilities, as some, through their weak- 
 ness and ignorance, are incapable of. But as to what 
 we have hitherto insisted on, it is not unattainable by 
 any in whom is the spirit of faith and love. For it is 
 but the frequent actings of them that I intend. Where- 
 fore, do your hearts and affections lead you to many 
 thoughts of God and spiritual things % Do they spring 
 up in you, as water in a well of living waters 1 Are 
 you ready, on all occasions, to entertain such thoughts,^ 
 and to be conversant with them, as opportunity doth 
 offer itself? Do you labor to have in readiness what 
 is useful for you, with respect to temptations and du- 
 
202 OF sriRITTTAL MINDEDNESS. 
 
 ties ? Is God in Christ, and the things of the gospel, 
 the ordinary retreat of your souls ? Though you 
 should not be able to carry on an ordinary, stated 
 meditation in your minds, yet you may be spiritually 
 minded. 
 
 A man may not have a capacity and ability to carry 
 on a great trade of merchandise in the world. The 
 knowledge of all sorts of commodities and seasons of 
 the world, and nations of it, with those contrivances 
 and accounts which belong to such trade, may be above 
 his comprehension, and he may quickly ruin himself 
 in undertaking such an employment. Yet may the 
 abilities of this man serv« him well enough to carry on 
 a retail trade in a private «hop, wherein perhaps he 
 may thrive as^well, and get as good an estate, as any 
 of those whose greater capacities lead them forth to 
 more large and hazardous employments. So it may 
 be with some in this case. The natural faculties of 
 their minds are not sufficicDt to enable them to stated 
 meditation. They cannot cast things into that method 
 and order which is required thereto ; nor frame the 
 conceptions of their minds into words significant and 
 expressive ; yet, as to frequency of thoughts of God, 
 and a disposition of mind thereto, they may thrive 
 and be skilful beyond most others of greater natural 
 abilities. Howbeit, because even stated meditation is 
 a necessary duty, yea, the principal way whereby our 
 spiritual thoughts do profitably act themselves, I shall 
 have regard thereto in the following direction j where- 
 fore, 
 
 4. Whatever principle of grace we have in our 
 minds, we cannot attain to a ready exercise of it, in a 
 way of spiritual meditation or otherwise, without great 
 diligence, nor without great difficulty. 
 
OF SPIRITUAL MINDEDNESS. 203 
 
 It was showed at the entrance of this discourse. 
 
 that there is a difference in this grace, between the 
 essence, substance, or reality of it, which we would 
 not exclude men from, under many failings or infirmi- 
 ties ; and the useful degrees of it, wherein it hath its 
 , principal exercise. As there is a difference in life 
 natural, and its actings, in a weak, diseased, sickly 
 body, and in that which is of a good constitution, and 
 in a vigorous health. Supposing the first, the reality 
 of this grace, be wrought in us, or implanted in our 
 minds by the Holy Ghost, as a principal part of that 
 new nature which is the workmanship of God^ created 
 in Christ Jesus to good works ; yet to the growth and 
 improvement of it, as of all other graces^ our owti dili- 
 gent care, watchfuluess, and spiritual striving in all 
 holy duties are required. Unless the most fruitful 
 ground be manured, it Vv^ill not bring forth a useful 
 crop. Let not any think that this frame of a spiritual 
 mind, wherein there is a disposition to and readiness 
 for, all holy thoughts of God, of Christ, of spiritual 
 and heavenly things, at all times and on all occasionSj 
 will befall him, and continue with him, he knows not 
 how. As good it is for a poor man to expect to be 
 rich in this world, without industry, or a weak man. to 
 be strong and healthy, without food and exercise 5 as 
 to be spiritually minded without an earnest endeavor 
 after it. It may be inquired, what is requisite thereto ? 
 And we may name some of those things, without 
 which such an holy frame will not be attained. As, 
 
 1. A continual watch is to be kept in and on the 
 soul against the incursions of vain thoughts and 
 imaginations, especially in such seasons wherein they 
 are apt to obtain advantage. If they are suffered to 
 make an inroad into the mind, if we accustom ourselves 
 
204; OF SPIRITUAL MINDEDNESS, 
 
 to give them entertainment, if they are wont to lodge 
 within; in vain shall we hope or desire to be spiritual- 
 ly minded. Herein consists a principal part of that 
 duty which our Saviour so frequently, so emphatically 
 chargeth on us all j namely, to watch, Mark iii. 37. 
 Unless we keep a strict watch herein, we shall be be- 
 trayed into the hands of our spiritual enemies ; for all 
 such thoughts are but making provision for the flesh, to 
 fulfil its desires in the lust thereof, however they may 
 be disappointed as to actual sin. This is the substance 
 of the advice given us in charge, Prov. iv, 23. ' Keep 
 thy heart with all diligence, for out of it are the is- 
 sues of life.' 
 
 2. Careful avoidance of all societies and businesses 
 of this life, which are apt, under various pretences, to 
 draw and seduce the mind to an earthly or sensual 
 frame. If men will venture on those things which 
 they have found by experience, or may find by obser- 
 vation, seduce and draw off their minds from a hea- 
 venly frame to that which is contrary thereto, and will 
 not watch to their avoidance, they will be filled with 
 the fruit of their own ways. Indeed, the common con- 
 verse of professors among themselves and others, 
 walking, talking, and behaving themselves like other 
 men, being as full of the world as the world is of it- 
 self, have lost the grace of being spiritually minded 
 within, and stained the glory of profession without. 
 The rule observed by David will manifest how careful 
 we ought to be herein, Psal. xxxix. 1 — 3. ' I said, I 
 will take heed to my v/ays, that I sin not with my 
 tongue ; I will keep mj mouth with a bridle while the 
 wicked is before me. I was dumb with silence ; I held 
 my peace even from good, and my sorrow was stirred. 
 My heart was hot within me ; while I was musing, the 
 
OF SPIRITUAL MINDEDNESS. 205 
 
 fire burned; then ^pake I with my tongue:' which 
 place was spoken to before. 
 
 ' 3. An holy constraint put on the mind to abide in 
 the duty of spiritual thoughts and meditations ; press- 
 ing it continually with the consideration of their ne- 
 cessity and usefulness. The mind will be apt of itself 
 to start aside from duties purely spiritual, through the 
 mixture of the flesh abiding in it. The more inward 
 and purely spiritual any duty is, which hath no out- 
 ward advantages, the more prone will the mind be to 
 decline from it. It will be so, more from private 
 prayer than public, more from meditation than prayer. 
 And other things will be apt to draw it aside from ob* 
 jects without, and various stirrings of the affections 
 within. An holy constraint is to be put upon it, with 
 a sudden rejection of what rises up to its diversion or 
 disturbance. Wherefore, we are to call in all con- 
 straining motives, such as the consideration of the 
 love of Christ, 2 Cor. v. 14, to keep the mind steady 
 to its duty. 
 
 4. Diligent use of means to furnish the soul with 
 that light and knowledge of heavenly things, which 
 may administer continual matter of holy thoughts and 
 meditations, from Avithin ourselves. This hath been 
 spoken to at large before. And the want hereof is 
 that which keeps many from the least proficiency in 
 these duties. As a man may have some skill or ability 
 for a trade, yet if he have no materials to work upon, 
 he must sit still, and let his trade alone. And so must 
 men do to the work of holy meditation : whatever 
 be the ability of the natural faculties, their inventions 
 or memories, if they are not furnished with knowledge 
 of things spiritual and heavenly, which are the subject 
 
 matter of such meditations, they must let their work 
 
 18 
 
^06 OF SPIRITUiiL MINDEDNESS. 
 
 alone. Hence the apostle prays for the Colossians, 
 that the v/ord of God might dwell in them richly in all 
 wisdom, chap. iii. 16. That is, that they might abound 
 in the knov*^ledge of the mind of Christ, without 
 which we shall be unfit for this duty. 
 
 5. Unweariedness in our conflict with Satan, who, 
 by various artifices and the injection of fiery darts, 
 labors continually to divert us from the duties. He is 
 seldom or never wanting to this occasion. He who 
 is furnished in any measure with spiritual wisdom and 
 understanding, may find him more sensibly at work in 
 his craft and opposition with respect to this duty, than 
 any other way. When we stand thus before the Lord, 
 he is always at our right hand to resist us j and oft- 
 times his strength is great. Hence, as was observed, 
 ofttimes men design really to exercise themselves in 
 holy thoughts, but end in vain imaginations, and rather 
 take up with trifles than continue in this duty. Stead- 
 iness in the resistance of him, on these occasions, is 
 one great part of our spiritual warfare. And we may 
 know that he is at work, by his engines and methods. 
 For they consist in his suggestion of vain, foolish, or 
 corrupt imaginations. When they begin to rise in our 
 minds, at such times as we would engage them in spi- 
 ritual meditations, Ave may know assuredly from whence 
 they are. 
 
 6. Continual watchful care, that no root of bitter- 
 ness spring up and defile us, that no lust or corruption 
 be predominant in us. When it is so, if persons, in 
 compliance with their convictions, endeavor some- 
 times to be exercised in these duties, they shall labor 
 in the very fire, where all their endeavors will be im- 
 mediately consumed. 
 
 7. Mortifications to the world in our aflections and 
 
OF SPIRITUAL MINDEDNESS. 207 
 
 desires, with moderation in our endeavors after the 
 needful things of it, are also necessary hereunto ; yea, 
 to that degree, that without them no man can in any 
 sense be said to he spiritually minded. For otherwise 
 our affections cannot be so preserved unto the power of 
 grace, as that spiritual things may be always servicea- 
 ble to us. 
 
 Some, it may be, will say, that ' if all these things 
 are required thereunto, it will take up a man's whole 
 life and time to be spiritually minded. They hope 
 they may attain it at an easier rate, and not forget all 
 other advantages and sweetnesses of life, which a 
 strict observation of these things would cast them 
 upon.' 
 
 I answer ; that however it may prove a hard say- 
 ing to some, yet I must say it, and my heart would re- 
 proach me if I should not say, that if the principal 
 part of our time be not spent about these things, what- 
 ever we suppose, we have indeed neither life nor 
 peace. The first fruits of all v/ere to be offered to 
 God ; and in sacrifices he required the blood, and the 
 fat of the inwards. If the best be not his, he will have 
 nothing. It is so as to our time. Tell me, I pray you, 
 how you can spend your time and your lives better, or 
 to better purpose ; and I shall say^ Go on and prosper. 
 1 am sure some spend so much of their time so much 
 worse, as it is a shame to see it. Do you think you 
 came into this world to spend your whole time and 
 strength in your employments, your trades, your 
 pleasures, to the satisfaction of the will of the flesh 
 and of the mind 1 Have you time enough to eat, to 
 drink, to sleep, to talk unprofitably, it may be corrupt- 
 ly, in all sorts of unnecessary societies, but have not 
 enough to live to God, in the very essentials of that 
 
208 OF SPIRITUAL MTNDEDNESS. 
 
 life tirhich consists in these things 1 Alas ! you came 
 into the world under the law, it is appointed unto men 
 once to die, and after this the judgment ; and the end 
 Avhy your life here is granted to you, is that you may 
 be prepared for that judgment. If this be neglected, 
 if the principal part of your time be not improved 
 with respect to this end, you will fall under the sen- 
 tence of it to eternity. 
 
 But men are apt to mistake in this matter. They 
 may think that these things tend to take them off from 
 their lawful employments and recreations, which they 
 are generally afraid of, and unwilling to purchase any 
 frame of mind at so dear a rate. They may suppose, 
 that to have men spiritually minded, we would make 
 them mopes, and to disregard all the lawful occasions 
 of life. But let not any be mistaken ; I am not upon 
 a design that will be easily, or, it may be, honestly de- 
 feated. Men are able to defend themselves in their 
 callings and enjoyments, and to satisfy their con- 
 sciences against any persuasions to the contrary. Yet 
 there is a season, wherein we are obliged to part with 
 all we have, and give up ourselves wholly to follow 
 Christ in all things. Mat. xix. 21. And if we neglect 
 or refuse it in that season, it is an evidence that we 
 are hypocrites. And there was a time when supersti- 
 tion had so much power on the minds of men, that 
 multitudes were persuaded to forsake, to give up all 
 their interest in relations, callings, goods, possessions, 
 and betake themselves to tedious pilgrimages, yea, 
 hard services in v\^ar, to comply with that superstition 5 
 and it is not the glory of our profession, that we have 
 so few instances of men parting with all, and giving 
 np themselves to heavenly retirement. But I am at 
 present on no such design ; I aim not to take men out 
 
OF SPIRITUAL MINDEDNESS. 209 
 
 of their la^vful earthly occasions, but to bring spiritual 
 affections and thoughts into the management of them 
 all. The things mentioned will deprive you of no time 
 you can lay a claim to, but will sanctify it all. 
 
 I confess, he must be a great proficient in spirituali- 
 ty, who dares venture on an absolute retirement, and 
 he must be well satisfied that he is not called to a use- 
 fulness among men inconsistent thereAvith. To them 
 it may prove a disadvantage. Yet this, also, is attaina- 
 ble, if other circumstances do concur. Men under 
 the due exercise of grace, and the improvement of it, 
 may attain to that fixedness in heavenly mindedness, 
 that unconcernment in all thingfs here below, as to g-'ive 
 themselves up entirely and continually to heavenly 
 meditation, and to a blessed advancement of all grace, 
 and a near approach to glory. And I would hope it 
 was so with many of them in ancient times who re- 
 nounced the world, with all the circumstances of rela- 
 tions, state, inheritances, and betook themselves to re- 
 tirement in wildernesses, to abide always in divine 
 contemplation. But afterwards, when multitudes, 
 whose minds were not so prepared, by a real growth 
 in all grace, and mortification to the world, as they 
 were, betook themselves under the same pretences to a 
 monastical retirement, the devil, the world, sensual 
 lusts, superstition, aad all manner of evils, pursued 
 them, found them out, possessed them, to the unspeak- 
 able damage and scandal of religion. 
 
 This, therefore, is not that which I invite the common 
 sort of believers to. Let them that are able and free, 
 receive it. The generality of Christians have lawful 
 callings, employments, and businesses, which ordina- 
 rily they ought to abide in. That they also may live 
 18* 
 
210 OF SPIRITUAL MINDEDNESS. 
 
 to God in their occasions, tliey may do well to consider 
 two things. 
 
 1. Industry in men's callings, is a thing in itself very 
 commendable. If in nothing else, it hath an advantage 
 herein, that it is a means to preserve men from those 
 excesses in lust and riot, which otherwise they are apt 
 to run into. And if you consider the two sorts of 
 men, whereunto the generality of men are distributed, 
 namely, of them ' who are industrious in their affairs, 
 and those who spend their time, as far as the^^ are 
 able, in idleness and pleasure,' the former sort are far 
 more amiable and desirable. Howbeit, it is capable of 
 being greatly abused. Earthly mindedness, covetous- 
 ness, devouring things holy as to times and seasons of 
 duty, uselessness, and the like pernicious vices, invade 
 and possess the minds of men. There is no lawful 
 calling that doth absolutely exclude this grace of being 
 spiritually minded in them that are engaged in it, nor 
 any that doth include it. Men may be in the meanest 
 oi" lawful callings, and be so, and men may be in the 
 best and highest, and not be so. Consider the calling 
 of the ministry : the work and duty of it calls on those 
 that are employed in it, to have their minds and 
 thoughts conversant about spiritual and heavenly 
 things. They are to study about them, to meditate on 
 them, to commit them to memory, to speak them out 
 to others. It will be said, surely such men must needs 
 be spiritually minded. If they go no further than what 
 is mentioned, I say they must needs be so, as printers 
 must needs be learned, who are continually conversant 
 about letters. A man may with great industry engage 
 himself about these things, and yet his mind be most 
 remote from being spiritual. The event doth declare 
 that it may be so, and the reasons of it are manifest. It 
 
OF SPIRITUAL MINDEDNESS. 211 
 
 I'equires as much, if not more watclifulness, m re care, 
 more humility, for a minister to be spiritually minded in 
 the discharge of his calling, than to any sort of men 
 in theirs : and that, as for other reasons, so because the 
 commonness of the exercise of such thoughts, with 
 their design upon others in their expression, will take 
 off their power and efficacy. And he will have little 
 benefit by his own ministry, who endeavors not, in the 
 first place, an experience in his own heart of the pow- 
 er of the truths v/hich he doth teach to others. And 
 there is evidently as great a failing herein among us, 
 as among any other sort of Christians, as every occa- 
 sion of trial dolh demonstrate. 
 
 2. Although industry in any honest calling be allow- 
 able, yet unless men labor to be spiritually minded 
 in the exercise of that industry, they have neither 
 life nor peace. Hereunto all the things before men- 
 tioned are necessary; I know not how any of them 
 can be abated, yea, more is required than is expressed 
 in them. If you burn his roll, another must be writ- 
 ten, and many like things must be added to it. And 
 the objection from the expense of time in the observ- 
 ance of them, is of no force. For a mkn may do as 
 much work whilst he is spiritually minded, as whilst 
 he is carnal. Spiritual thoughts will no more hinder 
 you in your callings, than those that are vain and 
 eardily, which all sorts of men can find leisure for, in 
 the midst of their employments. If you have filled a 
 vessel with chafi", yet you may pour into it a great deal 
 of water, which will be contained in the same space 
 and vessel. And if it be necessary that you should 
 take in much of the chaff* of the world into your 
 minds, yet are they capable of such measures of grace 
 as shall preserve them sincere to God. 
 
212 OF SPIRITUAL MINDEDNESS. 
 
 Fifthly. This frame will never be preserved, nor the 
 duties mentioned be ever performed in a due manner, 
 unless we dedicate some part of our time peculiarly to 
 them. I speak to them only concerning whom I sup- 
 pose that they do daily set apart some portion of time 
 to holy duties, as prayer and reading of the word, and 
 they find, by experience, that it succeeds well with 
 them. For the most part, if they lose their seasons, 
 they lose their duties. For some have complained, 
 that the urgency of business, and multiplicity of occa- 
 sions, driving them at first from the fixed time of their 
 duties, hath brought them into a course of neglecting 
 duty itself. Wherefore, it is our wisdom to set apart 
 constantly some part of our time to the exercise of 
 our thoughts about spiritual things in the way of 
 meditation. And I shall close this discourse with 
 some directions in this particular, to them who com- 
 plain of their disability for the discharge of this duty. 
 
 (1.) Choose and separate a fit time or season, a time 
 of freedom from other occasions and diversions. And 
 because it is our duty to redeem time with respect to 
 holy duties, such a season may be the more useful, the 
 more the purchase of it stands us in. We are not at 
 any time to serve God with what costs us nought, nor 
 with any time that comes within the same rule. If we 
 will allow only the refuse of our time to this duty, 
 when we have nothing else to do, and it may be, 
 through weariness of occasions, are fit for nothing 
 else, we are not to expect any great success in it. This 
 is one pregnant reason why men are so cold and formal, 
 so lifeless in spiritual duties, namely, the times and 
 seasons which they allot to them. When the body is 
 wearied with the labors and occasions of the day, and 
 it may be, the mind in its natural faculties indisposed, 
 
OF SPIRITUAL MINDEDNESS. 213 
 
 even by the means of necessary refreshment, men think 
 themselves meet to treat with God about the great con- 
 cernments of his gloi^j, and their own souls. This is 
 that which God condemneth by the prophet, Mai. i. 8. 
 *And if you offer the blind for sacrifice, is it not evil 1 
 And if you offer the lame and sick, is it not evil % 
 Offer it now unto thy governor, will he be pleased with 
 thee, or accept thy person V Both the law of nature, 
 and all the laws of holy institutions, require that we 
 should serve God with the best that we have, as all the 
 fat of the inwards was to be offered in sacrifice. And 
 shall we think to offer that time to God, wherein we 
 are unmeet to appear before an earthly ruler 1 Yet 
 such, in my account, are the seasons, especially the 
 evening seasons, that most men choose for the duties 
 of their holy worship. And you may do well to con- 
 sider, that beyond the day and time which he hath ta- 
 ken to himself by an everlasting law, how little of the 
 choice of your time you have offered to God as a free 
 will offering, that you may be excited to future dili- 
 gence. If, therefore, you seriously intend this duty, 
 choose the seasons for it wherein you are the most fit, 
 when even the natural vigor of your spirits is most 
 free and active. Possibly some will say, this may be 
 such a time as when the occasions of the world call 
 most earnestly for your attendance to them. I say, 
 that is the season I would recommend. And if you 
 can conquer your minds to redeem it for God at that 
 rate, your endeavors in it will be prosperous. How- 
 ever, trust not to times that will offer themselves. Take 
 them not up at hazard. Let the time itself be a free 
 will offering to God, taken from the top of the heap, 
 or the choicest part of your useful time. 
 
 (2.) Preparation of mind to a due reverence of God 
 
214 OF SPIRITUAL MINDEDNESS. 
 
 and spiritual things, is required previously hereto. 
 "When we go about this duty, if we rush into thoughts 
 of heavenly things without a due reverential prepara- 
 tion, we shall quickly find ourselves at a loss. See the 
 rule, Eccles. v. 1, 2. Grace to serve God with reve- 
 rence and godly fear, is required in all things wherein 
 we have to do with him, as in this duty we have in an 
 immediate and especial manner. Endeavor, therefore, 
 in the first place, to get your hearts deeply affected 
 with an awful reverence of God, and a holy regard to 
 the heavenly nature of the things you would meditate 
 upon. Hereby your minds will be composed, and the 
 roots of other thoughts, be they vain or earthly, which 
 are apt to arise and divert you from this duty, will be 
 cast out. The principles of these contrary thoughts, 
 are like Jacob and Esau, they struggle in the same 
 womb, and oftentimes Esau will come first forth, and 
 for a while seem to carry the birthright. If various 
 thoughts do conflict in our minds, some for this world, 
 and some for another, those for this world may carry 
 it for a season. But where a due reverence of God 
 hath cast out the bond woman and her children, the 
 workings of the flesh in its vain thoughts and imagina- 
 tions, the mind will be at liberty to exercise itself on 
 spiritual things. 
 
 (3.) Earnest desires after a renewed sense and spirit 
 of spiritual things, are required hereto. If we engage 
 in this duty merely on a conviction of the necessity of 
 it, or set ourselves about it because we think we ought 
 to do so, and it will not be well utterly to neglect it, 
 we may not expect to be successful in it : but when 
 the soul hath at any time tasted that the Lord is gra- 
 cious ; when its meditations on him have been sweet ; 
 when spiritual things have had a savor and relish in 
 
OP SPIRITUAL MINDEDNESS. 215 
 
 the mind and affections 5 and hereon it comes to this 
 duty with earnest desires to have the like tastes, the 
 like experience, yea, to have them increased ; then is 
 it in the way of a hopeful progress. And this also 
 will make us persevere in our endeavors to go through 
 with what we undertake ; namely, when we do know, 
 by former experience, what is to be attained in it if we 
 dig and search for it as treasure. 
 
 If you shall think that the right discharge of this 
 duty may be otherwise attained ; if you suppose that 
 it deserves not all this cost and charge about it ; judge 
 by what is past, whether it be not advisable to give it 
 over and let it alone. As good lie quietly on the 
 ground, as continually attempt to rise, and never once 
 effect it. Remember how many successive attempts 
 you have made upon it, and all have come to nothing, 
 or thai which is as bad as nothing. I cannot say that 
 in this way you shall always succeed ; but I fear you 
 will never have success in this duty without such 
 things as are of the same nature and use with it. 
 
 When after this preparation you find yourselves yet 
 perplexed and entangled, not able comfortably to per- 
 sist in spiritual thoughts, to your refreshment, take 
 these two directions for your relief. 
 
 1. Cry and sigh to God for help and relief. Bewail 
 the darkness, weakness, and instability of your minds, 
 so as to groan within yourselves for deliverance. And 
 if your designed meditations do issue only in a renew- 
 ed gracious sense of your own weakness and insuffi- 
 ciency, with application to God for supplies of strength, 
 they are by no means lost as unto a spiritual account. 
 The thoughts of Hezekiah, in his meditations, did not 
 seem to have any great order or consistency, when he 
 so expressed them ; ' like a crane or a sAvallow, so did 
 
216 OF SPIRITUAL MINDEDNESS. 
 
 I chatter : I did mourn as a dove : mine eyes failed 
 with looking upwards ; O Lord, I am oppressed, un- 
 dertake for me.' Isa. xxxviii. 14. When the soul la- 
 bors sincerely for communion with God, but sinks into 
 broken confused thoughts under the weight of its own 
 weakness, yet if he looks to God for relief, his chatter- 
 ing and mourning will be accepted with God, and prof- 
 itable to himself. 
 
 2. Supply the brokenness of your thoughts with 
 ejaculatory prayers, according as either the matter of 
 them, or your defect in the management of them doth 
 require. So was it with Hezekiah in the instance be- 
 fore mentioned ; where his meditations were weak and 
 broken, he cried out in the midst of them, O Lord, I 
 am oppressed, undertake for me. And meditation is 
 properly a mixture of spiritual apprehension of God 
 and heavenly things, in .the thoughts and conceptions 
 of the mind, with desires and supplications thereon. 
 
 It is good and profitable to have some special de- 
 signed subject of meditation in our thoughts. I have 
 at large declared before what things are the proper ob- 
 jects of the thoughts of them that are spiritually 
 minded. But they may be more peculiarly considered 
 as the matter of designed meditation. And they may 
 be taken out of some especial spiritual experience that 
 we have lately had, or some warnings we have receiv- 
 ed of God, or something wherewith we have been 
 peculiarly affected in the reading or preaching of the 
 word, or what we find the present posture and frame 
 of our minds and souls to require ; or that which most 
 frequently supplies all the person and grace of our 
 Lord Jesus Christ. If any thing of this nature be 
 peculiarly designed antecedently unto this duty, and 
 a season be sought for it with respect thereto, the mind 
 
OF SPJBITUAL MINDEDNESS. 217 
 
 will be fixed and kept from wandering after variety of 
 subjects, wherein it is apt to lose itself, and brings 
 nothing to perfection. 
 
 Lastly, be not discouraged with an apprehension, 
 that all that you can attain to in the discharge of this 
 duty, is so little, so contemptible, as that it is to no 
 purpose to persist in it. Nor be wearied with the dif- 
 ficulties you meet with in its performance. You have 
 to do with him only in this matter, who will not break 
 the bruised reed, nor quench the smoking flax j whose 
 will it is that none should despise the day of small 
 things. And if there be in this duty a ready mind, it 
 is accepted, according to v»hat a man hath, and not 
 according to what he hath not. He that can bring 
 into this treasury only the mites of broken desires and 
 ejaculatory prayery, so they be his best, shall not come 
 behind them who cast into it out of their great abun= 
 dance in ability and skill. To faint and give out, 
 because we cannot arise to such a height as we aim 
 at, is a fruit of pride and unbelief. He who finds 
 himself to gain nothing by continual endeavors after 
 holy, fixed meditations, but only a living, active sense 
 of his own vileness and unworthiness, is a sufficient 
 gainer by alibis pains, cost, and charge. But ordinari- 
 ly it shall not be so ; constancy in the duty, will give 
 ability for it. Those who conscientiously abide in its 
 performance, shall increase in light, wisdom, and ex- 
 perience, until they are able to manage it with great 
 success. These few plain directions may possibly be 
 of some use to the weaker sort of Christians, when 
 they find a disability in themselves to the discharge of 
 this duty, wherein those who are spiritually minded 
 
 ought to be peculiarly exercised. 
 19 
 
PART II 
 
 CHAPTER XI. 
 
 The seat of Spiritual Mindedness in the Jlffections. The 
 nature and use of them. The ways and means used by 
 God himself to call the affections of men from the 
 World. 
 
 In the account given at the entrance of this dis- 
 course, of what it is to be spiritually minded, it was re- 
 duced to three heads. 
 
 The first was the habitual frame, disposition, and in- 
 clination of the mind in its affections. 
 
 The second was the usual exercise of the mind in 
 its thoughts, meditations, and desires about heavenly 
 things. 
 
 Whereunto, thirdly, was added, the complacency of 
 mind in that relish and savor which it finds in spirit- 
 ual things, so thought and meditated on. 
 
 The second of these hath hitherto alone been 
 spoken to, as that which leads the way to the others, 
 and gives the most sensible evidence of the state in- 
 quired after. Therein consists the stream, which, ris- 
 ing in the fountain of our affections, runs into a holy 
 rest and complacency of mind. 
 
 The first and last I shall now handle together, and 
 
220 OF SPIRITUAL MINDEDNESS. ' 
 
 therein comprehend the account of what it is to be 
 spiritually minded. 
 
 'Spiritual affections, whereby the soul adheres to 
 spiritual things, taking in such a savor and relish of 
 them, as wherein it finds rest and satisfaction, is the 
 peculiar spring and substance of our being spiritually 
 minded.' This is that which I shall now further ex- 
 plain and confirm. 
 
 The greatest contest of heaven and earth is about 
 the affections of the poor worm, which we call man. 
 That the world should contend for them, is no wonder. 
 It is the best that it can pretend to. All things here 
 below are capable of no higher ambition than to be 
 possessed of the affections of men. And as they lie 
 under the curse, it can do us no greater mischief than 
 by prevailing in this design. But that the holy God 
 should, as it were, engage in the contest, and strive for 
 the affections of man, is an effect of infinite conde- 
 scension and grace. This he doth expressly ; my son, 
 saith he, give me thy heart, Prov. xxiii. 26. It is our 
 affections he asketh for, and comparatively nothing 
 else 5 to be sure he will accept of nothing from us 
 without them. The most fat and costly sacrifice will 
 not be accepted, if it be without a heart. All the ways 
 and methods of the dispensation of his will, by his 
 word ; all the designs of his effectual grace, are suited 
 to, and prepared for, this end, namely, to recover the 
 affections of man to himself. So he expresseth him- 
 self concerning his word, Deut. x. 12. 'And nov/, 
 Israel, what doth the Lord thy God require of thee, 
 but to fear the Lord thy God, to walk in all his ways, 
 and to love and to serve the Lord thy God with all 
 thy heart, and with all thy soulV And as to the 
 word of his grace, he declares it to the same purpose, 
 
OP SPIRITUAL MINDfiDNESg. 2^1 
 
 Dent. XXX. 6. ' And the Lord thy God will circum- 
 cise thy heart, and the heart of thy seed ; to love the 
 Lord thy God with all thy heart, and with all thy 
 soul.' 
 
 And on the other side, all the artifices of the world, 
 all the paint it puts on its face, all the great promises 
 it makes, all the false appearances and attires it clothes 
 itself with, by the help of Satan, have no other end 
 but to draw and keep the affections of men to itself. 
 And if the world be preferred before God, in this ad-* 
 dress which is made to us for our affections, we shall 
 justly perish with the world to eternity; and be re- 
 jected by him whom we have rejected. Prov. i. 24-^ 
 25, 3L 
 
 Our affections are, upon the matter, our all. They 
 are all we have to give or bestow ; the only power of 
 our souls, whereby, if we may, we give away ourselves 
 from ourselves, and become another's. Other facul- 
 ties of our souls, even the most noble of them, are 
 suited to receive into our own advantage ; by our af- 
 fections we can give away what we are, and have. 
 Hereby, we give our hearts to God, as he requireth. 
 Wherefore to him Ave give our affections, to whom we 
 give our all, ourselves, and all that we have ; and to 
 whom we give them not, whatever v/e give, upon the 
 matter, we give nothing at all. 
 
 In what we do to or for others ; whatsoever is good, 
 T'aluable, or praiseworthy in it proceeds from the af- 
 fections wherevvdth we do it. To do any thing for 
 others without an animating affection, is but a con* 
 tempt of them; for we judge them really unworthy 
 that Ave should do any thing for them : to give to the 
 poor upon their importunity, without pity or compas- 
 sion ; to supply the wants of saints without love and 
 
222 OF SPIRITUAL MINDEDNESS. 
 
 kindness, with other actings and duties of the like na- 
 ture, are things of no vahie, things that can recom- 
 mend us neither to God nor man. It is so in general 
 with God and the world. Yv^hatever we do in the ser- 
 vice of God, whatever duty we perform on his com- 
 mand, whatever we undergo or suffer for his name's 
 sake, if it proceed not from the cleaving of our souls 
 to him by our affections, it is despised by him ; he owns 
 us not. 'As if a man would give all the substance of 
 his house for love, it would utterly be contemned:' 
 Cant. v. ', so if a man would give to God all the sub- 
 stance of his house without love, it would in like man- 
 ner be despised. And however, on the other hand, 
 we may be diligent, industrious, and sedulous in and 
 about the things of this world, yet, if it have not our 
 affections, we are not of the world, we belong not to 
 it. They are the seat of all sincerity, which is the 
 jewel of divine and human conversation, the life and 
 soul of every thing that is good and praiseworthy ; 
 whatever men pretend, as their affections are, so are 
 they. Hypocrisy is a deceitful interposition of the 
 mind, on various reasons and pretences, between men's 
 affections and their profession, whereby a man appears 
 to be what he is not. Sincerity is the open avowment 
 of the reality of men's affections, which renders them 
 good and useful. 
 
 Affections are in the soul eis the helm in the ship ; if 
 it be laid hold on by a skilful hand, he turneth the 
 whole vessel which way he pleaseth. If God hath the 
 powerful hand of his grace upon our affections, he 
 turns our soul to a compliance with his institutions, in- 
 structions, afflictions, trials, all sorts of providences, 
 and in mercy holds them firm against all wi ads and 
 storms of temptations, that they shall not hurry them 
 
OF SPIRITUAL MINDEDNESS. 223 
 
 on pernicious dangers. Such a soul alone is tractable 
 and pliable to all intimations of God's will. 
 
 All others are stubborn and obstinate, stout hearted, 
 and far from righteousness. And when the world hath 
 the hand on our affections, it turns the mind, with the 
 whole industry of the soul, to its interest and concerns. 
 And it is in vain to contend with any thing that hath 
 the power of our affections in its disposal, it will pre- 
 vail at last. 
 
 On all these considerations, it is of the highest im- 
 portance to consider aright how things are stated in 
 our affections, and what is the prevailing bent of them. 
 Iron sharpen eth iron, so a man sharpeneth the counte- 
 nance of his friend, saith the wise man, Prov. xxvii. 
 17. Every man hath his edge, which may be sharpen- 
 ed by outward helps and advantages : the predominant 
 inclination of a man's affections is his edge* Accord- 
 ing as that is set, so he cutteth and works 5 that way 
 he is sharp and keen, but blunt to all other things. 
 
 Now because it must be, that our affections are 
 either spiritual or earthly in a prevailing degree ; that 
 either God hath our hearts, or the world ; that our 
 edge is towards heaven, or towards things here below ; 
 before I come to give an account of the nature and 
 operations of spiritual affections, I shall consider and 
 propose some of these arguments and motives which 
 God is pleased to make use of, to call off our affec- 
 tions from the desirable things of this world ; for as 
 they are weighty and cogent, such as cannot be neg- 
 lected without the greatest contempt of divine wis- 
 dom and goodness, so they serve to press and enforce 
 those arguments and motives that are proposed to us, 
 to set our affections on things that are above, which 
 is to be spiritually minded. 
 
224 OF SPIRITUAL MINDEDfTESS. 
 
 First. He hath, in all manner of instances, poured 
 contempt on the things of this world, in comparison 
 of things spiritual and heavenly. All things here below 
 were at first made beautiful and in order, and were de- 
 clared by God himself to be exceeding good, and that 
 not only in their being and nature, but in the use 
 whereunto they were designed. They were then de- 
 sirab'le to men, and the enjoyment of them would have 
 been a blessing, without danger of temptation ; for 
 they were the ordinance of God, to lead us to the 
 knowledge of him, and love to him ; but since the en- 
 trance of sin, whereby the world fell under the curse, 
 and into the power of Satan, the things of it in his 
 management, are become effectual means to draw off 
 the heart and affections from God j for it is the world 
 and the things of it, as summed up by the apostle, 1 
 John ii. 15, 16, that alone strive for our affections to 
 be the object of them. Sin and Satan do but woo for the 
 world to take them off from God : by them doth the god 
 of this world blind the eyes of them that believe not : 
 and the principal way whereby he worketh in them is 
 by promises of satisfaction to all the lusts of the minds 
 of men, with a proposal of whatever is dreadful and 
 terrible in the want of them. Being now in this state 
 and condition, and used to this end, through the craft 
 of Satan, and the folly of the minds of men, God hath 
 showed, by various instances, that they are all vaiil, 
 empty, unsatisfactory, and every way to be despised, 
 in comparison of things eternal. 
 
 First. He did it most eminently and signally in the 
 life, death, and cross, of Christ. What can be seen or 
 found in this world, after the Son of God hath spent 
 his life in it, not having where to lay his head ; and af- 
 ter he went out of it on the cross 1 Had there been 
 
OF SPIRITUAL MINDEDNESS. 225 
 
 aught of real worth here below, certainly he had enjoy- 
 ed, if not crowns and empires, which were all in his 
 power ; yet such goods and possessions as men of sober 
 reasonings and moderate affections esteem a compe- 
 tency. But things were quite otherwise disposed, to 
 manifest that there is nothing of value or use in these 
 things, but only to support nature to the performance 
 of service to God, wherein they are serviceable to eter- 
 nity. He never attained, he never enjoyed, more than 
 daily supplies of bread out of the stores of Providence, 
 and which alone he hath instructed us to pray for. 
 Matt. viii. 20. In his cross the world proclaimed all 
 its good qualities, and all its powers ; and hath given 
 to them that believe, its naked face to view and con- 
 template. Nor is it now one jot more comely than 
 it was when it had gotten Christ on the cross. Hence 
 is that inference and conclusion of the apostle. Gal. 
 vi. 14. ' But God forbid that I should glory, save in 
 the cross of our Lord Jesus Christ, whereby the world 
 is crucified to me, and I to the world.^ Since I have 
 believed, since I have a sense of the power and virtue 
 of the cross of Christ, I have done with all things in this 
 world : it is a dead thing to me, nor have I any affec- 
 tion for it. This is that which made the difference be- 
 tween the promises of the old covenant and the 
 new: for they were many of them about temporal 
 things, the good things of this world and this life j 
 those of the new are mostly of things spiritual and 
 eternal. God would not call off the church wholly 
 from a regard to these things, until he had given a de- 
 monstration of their emptiness, vanity, and insufficien- 
 cy, in the cross of Christ. 2 Cor. iv. 16 — 18. 
 
 Whither so fast, my friend 1 < What meaneth this 
 rising so early, and going to bed late, eating the bread 
 
226 OF SPIRITUAL MINDEDNESS. 
 
 of carefulness V Why this diligence 1 Why these 
 contrivances'? Why these savings and hoardings of 
 riches and wealth'? To what end is all this care and 
 counsel 1 Alas ! saith one, it is to get that which is 
 enough in and of this world for me and my children, 
 to prefer them, to raise an estate for them, which, if 
 not so great as others, may yet be a competency, to 
 give them some satisfaction in their lives, and some 
 reputation in the world. Fair pretences ! neither shall 
 I ever discourage any from the exercise of industry in 
 their lawful callings : but yet I know, that with many, 
 this is but a pretence and covering for a shameful en- 
 gagement of their affections to the world. Wherefore, 
 in all these things, be persuaded sometimes to have an 
 eye to Jesus, the author and finisher of our faith : 
 behold how he is set before us in the gospel, poor, 
 despised, reproached, persecuted, nailed to the cross, 
 and all this by the world. Whatever be your designs 
 and aim?, let his cross continually interpose between 
 your affections and this world. If you are believers, 
 your hopes are, Avithin a few days, to be with him for 
 evermore. To him you must give an account of your- 
 selves, and what you have done in this world : will 
 it be accepted with him to declare what you have sav- 
 ed of this world ; what you have gained ; what you 
 have preserved and embraced yourselves inj and what 
 you have left behind you 1 Was this any part of his 
 employment and blisiness in this world % Hath he left 
 us an example for any such course 1 Wherefore no 
 man can set his affections on things here below, who 
 hath any regard to the pattern of Christ, or is in any 
 measure influenced with the power and efficacy of his 
 cross. My love is crucified, said a holy martyr of 
 old j he whom his soul loved was so, and in him his 
 
OF SPIRITUAL MINDEDNESS. 227 
 
 love to all things here below. Do you, therefore, 
 find your affections ready to be engaged to. or too 
 much entangled with the things of this world 1 Are 
 your desires of increasing them, your hopes of keep- 
 ing them, your fears of losing them, your love to 
 them, and delight in them, operative in your minds, 
 possessing your thoughts, and influencing your con- 
 versations'? Turn aside a little, and by faith contem- 
 plate the life and death of the Son of God^ a blessed 
 glass will it be, where you may see what contemptible 
 things they are which you perplex yourselves about. 
 Oh ! that any of us should love or esteem the thino-s 
 of this world, the power, riches, goods, or reputation 
 of it, who have had a spiritual view of them in the 
 cross of Christ ! 
 
 Perhaps it will be said, that the circumstances 
 mentioned were necessary to the Lord Christ, with re- 
 spect to the especial work he had to do, as the Saviour 
 and Redeemer of the church : and, therefore, it doth 
 not thence follow that we ought to be poor, and want 
 all things, as he did. I confess it doth not ; and, there- 
 fore, do all along make an allowance for honest indus- 
 try in our callings. But this follows unavoidably 
 hereon, that what he did forego and trample on for 
 our sake, that ought not to be the object of our affec- 
 tions ; nor can such affections prevail in us, if he 
 dwell in our hearts by faith. 
 
 Secondly. He hath done the same in his dealings 
 with the apostles, and generally with all that have 
 been most dear to him, and instrumental to the inter- 
 est of his glory in the world, especially since life and 
 immortality were brought to light by the gospel. He 
 had great work to do by the apostles, and that of the 
 greatest use to his interest and kingdom. The laying 
 
228 of SPIRITUAL MINDEDNESS. 
 
 of the foundations of the glorious kingdom of Christ 
 in the world, was committed to them. Who would 
 not think that he should provide for them, if not prin- 
 cipalities or popedoms, yet at least arch-bishoprics and 
 bishoprics, with other good ecclesiastical dignities and 
 preferments 1 Hereby might they have been made 
 meet to converse with princes, and had been freed 
 from the contempt of the vulgar j but Infinite Wis- 
 dom did otherwise dispose of them and their concerns 
 in this world : for as God was pleased to exercise 
 them with the common afflictions and calamities of 
 this life, which he makes use of to take off the sweet- 
 ness of present enjoyments, so they lived and died in 
 a condition of poverty, distress, persecution, and re- 
 proach. God set them forth as examples as to other 
 ends, namely, of light, grace, zeal, and holiness in 
 their lives, so to manifest of how little concernment to 
 our own blessedness, or aii interest in his love, is the 
 abundance of all things here below, as also, that the 
 want of them all may consist with the highest partici- 
 pation of his love and favor. 1 Cor. iv. 9, 11 — 13. 
 *For I think that God hath set forth us the apostles 
 last, as it were, appointed to death* For we are made 
 a spectacle to the world, and to angels, and to men. 
 Even to this present hour we both hunger and thirst, 
 and are naked, and are buffeted, and have no certain 
 dwelling place, and labor, working with our own hands : 
 being reviled, we bless ; being persecuted, we suffer 
 it ; being defamed, we entreat : we are made as the 
 filth of the world, and are the offscouring of all things 
 to this day.' And if the consideration hereof be not 
 of weight with others, undoubtedly it ought to be so 
 with them who are called to preach the gospel, and 
 are the successors to the apostles. There can be no- 
 
OF SPIRITUAL MINDEDNESS. 226 
 
 thing more uncouth, absurd, and shameful, nothing 
 more opposite to the intimation of the wisdom and will 
 of God, in his dealings with those first and most 
 honorable dispensers of it, than for such persons to 
 seek and follow greedily after secular advantages, in 
 worldly powers, riches, wealth, and honor. Hence 
 there hath been, informer ages, an endeavor to separate 
 such persons as were by any means dedicated to the 
 ministry of the gospel from all secular dignities and 
 revenues. Yea, some maintained, that they were to 
 enjoy nothing of their own, but were to live on alms, 
 or the free contributions of the people. But this was 
 quickly condemned as heresy, in AVickliff and others. 
 Yet another sort set up, that would pretend thereto, as 
 to themselves, though they would not oblige all others 
 to the same rule. This produced some swarms of beg- 
 ging friars, whom they of the church, who were in 
 possession of Avealth and power, thought meet to laugh 
 at and let alone ; of late years this contest is at an 
 end. The clergy have happily gotten the victory, and 
 esteem all due to them, that they can by any ways 
 obtain 5 nor is there any greater crime, than for a man to 
 be otherwise minded. But these things are not our 
 present concernment. From the beginning it was 
 not so. And it is well if, in such a way, men are able 
 to maintain the frame of mind inquired after, which is 
 life and peace. 
 
 Thirdly. God continues to cast contempt on these 
 things, by giving always incomparably the greatest por- 
 tion of them to the vilest men, and his own avowed 
 enemies. This was a temptation under the old cove- 
 nant, but is highly instructive under the new. None 
 will judge those things to be of real value, which 'a 
 wise man casts out daily unto swine, making little or 
 
 20 
 
230 OF SPIRITUAL MINDEDNESS. 
 
 no use of them in his family.' Those monsters of 
 men, Nero and Heliogabalus, had more interest in, and 
 more power over, the things of this world, than ever 
 had the best of men. Such villains in nature, so per- 
 nicious to human society, that their not being was 
 the interest of mankind j but yet more of the world 
 poured on them, than they knew either how to enjoy, 
 possess, use, or abuse. Look on all the principal 
 treasures and powers of this world, as in the hands of 
 one of these monsters, and there disposed of by Divine 
 Providence, and you may see at what rate God values 
 them. 
 
 At this day, the greatest, most noble, wealthy, and 
 fruitful parts of the earth, are given to the great Turk, 
 with some other eastern potentates, either Mahome- 
 tans or Pagans, who are prepared for eternal destruc- 
 tion. And if we look nearer home, we may see in 
 whose hands is the power of the chiefest nations of 
 Europe, and to what end it is used. The utmost of 
 what some Christian professors among ourselves are 
 intent and designing upon, as that which would render 
 them wondrous happy in their own apprehensions, put 
 hundreds of them together, and it would not answer 
 the waste made by the forementioned beasts every 
 day. 
 
 Doth not God proclaim herein, that the things of 
 this world are not to be valued or esteemed 1 If they 
 were so, and had a real worth in themselves, would 
 the holy and righteous God make such a distribution 
 of them'? The most of those whom he loves, who 
 enjoy his favor ; not only comparatively, have the 
 meanest share of them, but are exercised with all the 
 evils that the destitution and want of them can be 
 accompanied with. His open and avowed enemies, in 
 
OF SPIRITUAL BIINDEDNESS. 231 
 
 the mean time, have more than they know what to do 
 with. Who would set his heart and affections on 
 those things which God poureth into the bosoms of the 
 vilest men, to be a snare to them here, and an aggra- 
 vation of their condemnation for ever ? It seems, you 
 may go and take the world, and take the curse, death 
 and hell, along with it ; and what Vv^ill it profit a man 
 to gain the whole world and los? his own soul ? What 
 can any man do on the consideration hereof, who will 
 not forego all his hopes and expectations from God, 
 but retreat to the faith of things spiritual and eternal, 
 as containing an excellency in them incomparably 
 above all that may be enjoyed here below '? 
 
 Fourthly. He doth continue to give perpetual instan- 
 ces of their uncertainty and unsatisfactoriness, in the 
 utter disappointment of men that have had expecta? 
 tions from them. The ways hereof are various, and 
 the instances so multiplied, as that most men in the 
 world, unless they are like the fool in the gospel, who 
 bade his soul take its ease for many years, because his 
 barns w^ere full, live in perpetual fears and apprehen^ 
 sions, that they shall speedily lose whatever they en-; 
 joy; or are under the power of a stupid security. But 
 as to this consideration of them, there is such an acr 
 count given by the wise man, as to which nothing can 
 be added, or which no reason or experience is able to 
 contradict. Eccl. ii. By these and the like ways, doth 
 God cast contempt on all things here below ; discov- 
 ering the folly and falseness of the promises which 
 the world makes use of to allure our affections to 
 itself. This, therefore, is to be laid as the foundation 
 in all our considerations, to what or whom we shall 
 cleave by our affections, that God hath not only de- 
 clared the insufficiency of these things to give us that 
 
232 OF SPIRITUAL MINDEDNESS. 
 
 rest and happiness which we seek after, but also poured 
 contempt upon them, in his holy, wise disposal of them 
 in the world. 
 
 Secondly, God hath added to their vanity, by short- 
 ening the lives of men, reducing their continuance in 
 this world to so short and uncertain a season, as it is 
 impossible they should take any solid satisfaction in 
 what they enjoy here below. So it is expressed by 
 the Psalmist,. ' Behold thou hast made my days as an 
 hand breadth, and my age is nothing before thee.' 
 Hence he draws two conclusions. 
 
 First. That every man, at his best estate, is but 
 vanity. 
 
 Second. That every ' man walks in a vain show ; 
 surely they are disquieted in vain ; he heapeth up 
 riches, and knoweth not who shall gather them.' Psal. 
 xxxix.. 5, 6. The uncertainty and shortness of the 
 iives of men render all their endeavors and contrivan- 
 ces about earthly things both vain and foolish. When 
 men lived eight or nine hundred years, they had an 
 opportunity to suck out all the sweetness that was in 
 creature comforts, to make large provisions of them, 
 and to have long projections about them. But when 
 they had so, they all issued in that violence, oppression, 
 and wickedness, which brought the flood on the world 
 of ungodly men. And it still so abides ; the more of, 
 and the longer men enjoy these things, the more, with- 
 out the sovereign preservative of grace, will they 
 abound in sin and provocations of God. But God 
 hath reduced the life of man to the small pittance of 
 seventy years ; casting what may fall out of a longer 
 continuance into travail and sorrow. Besides, that 
 space is shortened with the most, by various and innu- 
 merable incidences and occasions. Wherefore, in 
 
OP SPIRITUAL MINDEDNESS* 233 
 
 these seventy years, consider how long it is before 
 men begin to have a taste or relish of the things of 
 this life ; how many things fall in cross, to make us 
 weary of them before the end of our days , how few 
 among us, not one of a thousand, attain that age j 
 what is the uncertainty of all men living, as to the 
 continuance of their lives to the next day ; and we 
 shall see that the holy, wise God, hath left no such 
 season for their enjoyment, as might put a value upon 
 them. And when, on the other hand, it is remember- 
 ed, that this man, who is of such short continuance in 
 this world, is yet made for eternity, eternal blessed- 
 ness or misery, which state depends wholly on his in- 
 terest in things above, and setting his affections on 
 them, they must forfeit all their reason, as well as bid 
 defiance to the grace of God, who gives them up for 
 things below. 
 
 Moreover, God hath openly and fully declared the 
 danger that is in these things, as to their enjoyment 
 and use ; and what multitudes of souls miscarry, by 
 an inordinate adherence to them ! For they are the 
 matter af those temptations, whereby the souls of 
 men are ruined forever ; the fuel that supplies the fire 
 of their lusts, until they are consumed by it. 
 
 Men, under the power of spiritual convictions, fall 
 not into sin, fail not eternally, but by the means of 
 temptation. That is the mire wherein this rush doth 
 grow. For others who live and die in the madness 
 and wildness of nature, without any restraint in their 
 minds from the power of convictions, they need no 
 external temptations, but only opportunities to exert 
 their lusts. But for thosawho by any means are con- 
 vinced of sin, righteousness, and judgment, so as to 
 
 design the ordering of their lives, ^vith respect to the 
 
 20* 
 
234? OF SPIRITUAL MINDEDNESS. 
 
 sense they have of them, they fall not mto actual sin, 
 but upon temptations. That, whatever it be, which 
 causeth, occasioneth, and prevaileth on a convinced 
 person, to sin, that is temptation. Wherefore, this is 
 the great means of the ruin of the souls of men. 
 
 Now, though there are many principles of temp- 
 tation, many causes that actually concur in its efficacy, 
 as sin, Satan, and other men, yet the matter of almost 
 all ruinous temptations is taken out of this world, and 
 the things of it. Thence doth Satan take all his darts ; 
 thence do evil men derive all the ways and means 
 whereby they corrupt others, and from thence is all 
 the fuel of sin and lust taken. And which adds to this 
 evil, all that is in the world contributes its utmost 
 thereto. * All that is in the world, is the lust of the 
 flesh, the lust of the eyes, and the pride of life.' 1 
 John ii. 16. It is not a direct formal enumeration of 
 the things that are in the world, nor a distribution of 
 them under several heads ; but it is so of the principal 
 lusts of the minds of men, whereto all things are sub- 
 -servient. Wherefore, not only the matter of all temp- 
 tations is taken out of the world, but every thing that 
 is in the world is apt and fit to be abu,scd to that end. 
 For it were easy to show, that there is nothing desira- 
 ble or valuable in this whole world, but it is reducible 
 to a subserviency to one or other of these lusts, and 
 is applicable to the interest and service of temptations 
 and sins. 
 
 When men hear of these things, they are apt to say, 
 'let the dream be to them that are openly wicked, and 
 the interpretation of it to them that are profligate in 
 sin.'' To unclean persons, drunkards, oppressors, 
 proud, ambitious persons, it may be, it is so ; but as to 
 them, they use the things of this world with a due mo- 
 
OF SPIRITUAL MINDEDNESS. 235 
 
 deration, so as they are no snare to them. But to 
 own they are used to what end soever, if the affections 
 of men are set upon them, one way or other, there is 
 nothing in the world, but is thus a snare and tempta- 
 tion. However, we should be very careful how we ad- 
 here to or undervalue, that which is the cause and 
 means of the ruin of multitudes of souls. By the 
 warning's given us hereof, doth God design, as to the 
 use of means, to teach us the vanity and danger of fix- 
 ing our afTections on things below. 
 
 Lastly. Things are so ordered in the holy, wise 
 dispensation of God^s providence, that it requires much 
 spiritual wisdom to distinguish between the use and 
 the abuse of these things, between a lawful care about 
 them, and an inordinate cleaving to them. Few dis- 
 tinguish aright here; and therefore in these things 
 will many find their great mistake at the last day. 
 The disappointments that they will fall under, as to 
 what concerns their earthly enjoyments and the use of 
 them, wherewith they weve intrusted. See Mat. xxv. 
 34, to the end of the chapter. 
 
 It is granted that there is a lawful use of these 
 things, a lawful care and industry about them. So it 
 is also acknowledged, it cannot be denied, that there 
 is an abuse of them, springing from an inordinate love 
 and cleaving to them. But here men deceive them- 
 selves, taking their measures by the most crooked, un- 
 certain rules. Some make their own inclinations the 
 rule and measure of what is lawful and alloAvable ; 
 some the exam^ple of others ; some the course of the 
 world ; some their own real ot pretended necessities. 
 They confess that there is an inordinate love of those 
 things, and an abuse of them, in excesses cf various 
 sorts, v,'hich the scripture plainly affirms, and which 
 
236 OF GPIRITUAL MINDEDNESS. 
 
 experience gives open testimony to. But as to their 
 state and circurastancs, their care, love, aiid industry, 
 are all allowable. That which influenceth all these 
 persons, is self love, which inveterate, corrupt affec- 
 tions, and false reasonings, make an application of to 
 these occasions. 
 
 Hence we may have men approving of themselves as 
 just stewards of their enjoyments, whilst others judge 
 them hard, covetous, earthly minded ; no way laying 
 out what they are intrusted with, to the glory of God, 
 in any due proportion. Others also think not amiss of 
 themselves in this kind, who live in palpable excesses, 
 either of pride of life or sensual pleasures, vain ap- 
 parel, and the like. So, in particular, most men in 
 their feastings and entertainments, walk in direct con- 
 tempt of the rules which our Saviour gives in that 
 case ; Luke xiv. 12 — 14, and yet approve themselves 
 therein 
 
 But what if any of us should be mistaken in our 
 rule and application of it to our conditions 1 Men at 
 sea may have a fair gale of wind, wherewith they may 
 sail freely and smoothly for a season, and yet, instead 
 of being brought into a port, be cast by it at last on 
 destructiv^e shoals or rocks. 
 
 And what if that which we esteem allowable, love, 
 care, and industry, should prove to be the fruit of earth- 
 ly affections, inordinate and predominant in us ; what 
 if we miss in our measures, and that which we approve 
 of in ourselves should be disapproved of God ; we are 
 cast forever, we belong to the world, and with the 
 world we shall perish. 
 
 It may be said, that if it be so difficult to distinguish 
 between these things, namely, the lawful use of things 
 here below, and their abuse j the allowable industry 
 
OF SPIRITUAL MINDEDNESS. 23T 
 
 about them, and the inordinate love of them, on the 
 knowledge whereof our eternal condition depends, it 
 is impossible but men must spend their time in solicit- 
 ous anxiety of mind, as not knowing when they have 
 aright discharged their duty. 
 
 Ans. (1.) I press these things at present no further, 
 but only to show how dangerous a thing it is for any 
 to incline in his affections to the things of this world, 
 wherein an excess is ruinous, and hardly discoverable. 
 Surely, no wise man will venture freely and frequent- 
 ly to the edge of such a precipice. He will be jealous 
 of his measures, lest they will not hold by the rule of 
 the word. And a due sense hereof is the best preserv- 
 ative of the soul, from cleaving inordinately to these 
 things below. And when God, in any instance, by 
 afflictions, or otherwise, shows to believers their 
 transgression herein, and how they have exceeded, 
 Job xxxviii. 8, 9, it makes them careful for the future. 
 They will now or never be diligent, that they fall not 
 under that peremptory rule. 1 John ii. 14. 
 
 Secondly. Where the soul is upright and sincere, 
 there is no need in this case of any more solicitous^ 
 ness or anxiety of mind, than there is to or about oth- 
 er duties. But when it is biased and actuated by self 
 love, and its more strong inclinations are to things 
 present, it is impossible men should enjoy solid peace, 
 or be freed from severe reflectionson them by their own 
 consciences, in such seasons wherein they are awaken- 
 ed to their duty, and the consideration of their state ; 
 nor have I any thing to tender for their relief. With 
 others it is not so 5 and therefore I shall so far digress 
 in this place, as to give some directions to those who 
 in sincerity would be satisfied in this lawful use and 
 
238 OF SPIRITUAL MINDEDNESS. 
 
 enjoyment of earthly things ; so as not to adhere to 
 them with inordinate affections. 
 
 First. Remember always that you are not proprie- 
 tors, nor absolute possessors of these things, but only 
 stewards of them. With respect to men, yoa are, or 
 may be, just proprietors of what you enjoy; with re- 
 spect to him who is the great possessor of heaven and 
 earth, you are but stewards. This stewardship Ave are 
 to give an account of, as we are taught in the parable, 
 Luke xvi. 1, 2. This rule always attended to, will be 
 a blessed guide in all instances and occasions of duty. 
 
 But if a man be left in trust with houses and large 
 possessions, as a steward for the right lord, owner, and 
 proprietor of them ; if he fall into a pleasing dream, 
 that they are all his own, and use them accordingly, it 
 will be a woful surprisal to him, when he shall be called 
 to account for all he hath received and laid out, whe- 
 ther he will or not ; and when indeed he hath nothing to 
 pay. It will scarce be otherwise with them at the 
 great day, who forget the trust which is committed to 
 them, and suppose they may do what they will, with 
 what they call their own. 
 
 Secondly. There is nothing in the ways of gettmg, 
 enjoying, or using of these things, but giveth its own 
 evidence to spiritual wisdom, whether it be within the 
 bounds of duty or not. Men are not lightly deceived 
 herein, but when they are evidently under the power 
 of corrupt affections, or will not at all attend to them- 
 selves, and the language of their own consciences. It 
 is a man's own fault alone, if he know not wherein he 
 doth exceed. 
 
 A due examination of ourselves in the sight of God, 
 with respect to these things, the frame and actings of 
 our minds in them, will greatly give check to our cor- 
 
OF SPIRITUAL MINDEDNESS. 239 
 
 rupt inclinations, and discover the folly of those rea- 
 sonings, whereby we deceive ourselves into the love of 
 earthly things, or justify ourselves therein, and bring 
 to light the secret principle of self love, which is the 
 root of all this evil. 
 
 Thirdly. If you would be able to make a right 
 judgment in this case, be sure that you have another 
 object for your affections, which hath a predominant 
 interest in your minds, and which will evidence itself 
 so to have on all occasions. Let a man be never so ob- 
 servant of himself, as to all outward duties required of 
 him, with respect to these earthly things ', let him be 
 liberal in the disposal of them on all occasions ; let 
 him be watchful against all intemperance and excesses 
 in the use of them ; yet if he hath not another object 
 for his affections, which hath a prevailing influence 
 upon them ; if they are not set upon the things that 
 are above ; one way or other, it is the world that hath 
 the possession of his heart. For the affections of our 
 minds will and must be placed, in chief, on things be- 
 low or things above ; there will be a predominant love 
 in us ; and therefore, although all our actions should 
 testify another frame, yet if God, and the things of 
 God, be not the principal object of our affections ; by 
 one way or other, unto the world we do belong ; this 
 is that which is taught us so expressly by our Saviour, 
 Luke xvi. 9 — 13. ' And I say unto you, make to your- 
 selves friends of the mammon of unrighteousness, 
 that when you fail, they may receive you into ever- 
 lasting habitations. He that is faithful in that which 
 is the least, is faithful also in much ; and he that is unjust 
 in the least, is unjust also in much. If therefore you 
 have not been faithful in the unrighteous mammon, 
 who will commit to your trust the true riches ? And 
 if you have not been faithful in that which is another 
 
240 OF SPIRITUAL MINDEDNESS. 
 
 man's, who shall give you that which is your own 1 
 No servant can serve two masters ; for either he will 
 hate the one, and love the other ; or else he will hold 
 to the one, and despise the other ; ye canot serve God 
 and mammon.' 
 
 Fourthly. Labor Continually for the mortification 
 of your affections to the things of this world. They 
 are in the state of corrupted nature, set and fixed on 
 them ; nor will aiiy reasonings or considerations ef- 
 fectually divert them, or take them off in a due man- 
 ner, unless they are mortified to them by the cross of 
 Christ. Whatever change be otherwise wrought in 
 them, it will be of no advantage to us. It is mortifica- 
 tion alone, that will take them off from earthly things, 
 to the glory of God. Hence the apostle, having given 
 us that charge, set your affections on things above, 
 and not on things below on the earth. Col. iii. 2, adds 
 this, as the only way and means whereby v/e may do 
 so: Mortify therefore your members that are on the 
 earth, v. 5. Let no man think that his affections will 
 fall off from earthly things of their own accord. The 
 keenness and sharpness of them, in many things, may 
 be abated by the decay of their natural poAvers in age, 
 and the like. They may be abated by frequent disap- 
 pointments, by sickness, pains, and afflictions, as we 
 shall see immediately ; or they may be willing to a dis- 
 tribution of earthly enj^jyments, to have the reputation 
 of it, wherein they still cleave to the world, but under 
 another shape and appearance. They may be startled 
 by convictions, so as to do many things gladly, that 
 belong to another frame. But on one pretence or other, 
 under one appearance or other, they will forever ad- 
 here and jleave to earthly things, unless they are mor- 
 tified to them, through faith in the blood and cross of 
 
OF SPIRITUAL MINDEDNESS. 241 
 
 Christ. Gal. vi. 14. Whatever thoughts you may- 
 have of yourselves in this matter, unless you have the 
 experience of a work of mortification on your affec- 
 tions, you can have no refreshing ground of assurance, 
 that you are in any thing spiritually minded. 
 
 Fifthly. In all instances of duty belonging to your 
 stewardship of earthly things, attend diligently to the 
 rule of the word ; without this, the grace exhorted to 
 may be abused. So of old, under a pretence of a re- 
 linquishment of the things of this world, because of 
 the danger in adhering to them, their own supersti- 
 tion, and the craft of other men, prevailed with many^ 
 to part with all they had, to the service of others, not 
 better, it may be, nor so good as themselves. This 
 evil wholly arose from want of attendance to the rule 
 of truth, which gives no such direction in ordinary 
 cases. But there is not much seen, in these days, of 
 ian excess in that kind. On the other hand, in all in- 
 stances of duties of this nature, most men's minds are 
 habitually influenced with pretences, reasonings, and 
 considerations, that turn the scales as to what they 
 ought to do in proportion, in this duty, on the side of 
 the world. If you would be safe, you must in all in- 
 stances of duty, as in works of charity, piety, and 
 compassion, give authority in and over your souls, to 
 the rule of the word. Let neither self, nor unbelief, 
 nor the custom and example of others, be heard to 
 speak ; but let the rule alone be attended to, and to 
 what that speaks, yield obedience. 
 
 Unless these things are found in us, none of us, no 
 man living, if it be not so with him, can have any re- 
 freshing evidence or assurance, that he is not under 
 the power of an inordidate, yea, and predominant love 
 to this world. 
 
 21 
 
<^4i2 OF SPIRITUAL MINDEDNESS. 
 
 And indeed, to add a little further on the occasion 
 of this digression, it is a sad thing to have this excep- 
 tioti made against the state of any man, on just 
 grounds ; yea, but he loves the world. He is sober 
 and industrious, he is constant in duties of religion, it 
 may be, an earnest preacher of them, a man of sound 
 principles, and blameless as to the excesses of life : 
 but he loves the world* The question is, how doth 
 this appear 1 It may be, what you say, is but one of 
 those evil surmises which all things are filled with. 
 Wherefore, I speak it not at all to give countenance to 
 the rash judging of others, which none are more prone 
 to, than those who one way or other are eminently 
 guilty themselves. But I would have every man judge 
 himself, that Ave be none of us condemned of the 
 Lord. If notwithstanding the things mentioned, any 
 of us do centre in self; which is supplied and filled 
 with the world ; if we prefer self above all other things, 
 aim at the satisfaction of self in what vve do well or 
 ill, are useless to the only good and blessed ends of 
 these earthly things, in supplying the w^ants of others, 
 according to the proportions wherewith we are in- 
 trusted ; it is to be feared, that the world, and the 
 things that are in it, have the principal interest in our 
 affections. 
 
 And the danger is yet greater with them who diven 
 on the other extreme. Such are they who, in pride of 
 life,~vanity in apparel, excess in drinking, pampering 
 the flesh every day, tread close on the heels of the 
 world, if they do not also fully keep company wdth it. 
 Altogether in vain is it for such persons to counte- 
 nance themselves wdth an appearance of other graces 
 in them, or the sedulous performance of other duties. 
 This one rule wiJl eternally prevail against them ; if 
 
OF SPIRITUAL MINDEDNESS, 24<3 
 
 any man love the world, the love of the Father is not 
 in him. And by the way, let men take heed how they 
 walk in any instance against the known judgment and 
 practice of the wiser or more experienced sort of 
 Christians, to their regret and sorrow, if not to their 
 offence and scandal, or in any way whereto they win 
 the consent of their own light and conscience, by such 
 reasonings and considerations as will not hold weight 
 in the balance of the sanctuary. Yet thus, and no other- 
 wise, is it with all those who, under a profession oif 
 religion, indulge to any excesses wherein they are 
 conformed to the world. 
 
 Fifthly. God makes a hedge against the excesses 
 of the affections of men, rational and any way enlight- 
 ened, to the things of this world, by suffering the gen- 
 erality of men to carry the use of them, and to be car- 
 ried by the abuse of them, into actings so filthy, so 
 abominable, so ridiculous, as reason itself cannot but 
 abhor. Men by them transform themselves into beasts 
 and monsters, as might be manifested by all sorts of 
 instances : hence the wise man prayed against riches, 
 lest he should not be able to manage the temptations 
 wherewith they are accompanied. Prov. xxx. 8, 9. 
 
 Lastly. To close this matter, and to show us what 
 we are to expect, in case we set our affections on 
 things here below, and they have thereby a predomi- 
 nant interest in our hearts, God hath positively deter- 
 mined and declared, that if it be so, he will have no- 
 thing to do with us, nor will accept of those affections 
 which, we pretend, we can and do spare for him, ami 
 spiritual things. If we abstain from open sins, if we 
 abhor the lewdness and uncleanness of men in the 
 world, if we are constant in religious duties, and give 
 ourselves up to walk after the most strict sort in re- 
 
,244; OF SPIRITUAL MINDEDNESS. 
 
 ligion, like Paul in his Pharisaism, may we not, will 
 some say or think, find acceptance with God, though 
 our hearts cleave inordinately to the things of this 
 world 1 I say, God hath peremptorily determined the 
 contrary; and if other arguments will not prevail 
 with us, he leaves us at last to this, go love the world 
 and the things of it, but know assuredly you do it to 
 the eternal loss of your souls. 1 John ii. 15. Jam. 4. 
 These few instances have I given of the arguments 
 and motives whereby God is pleased to deter us from 
 fixing our affections on things here below. And they 
 are most of them such only as he maketh use of in the 
 administration of his providence. There are two other 
 heads of things that offer themselves to our considera- 
 tion. 
 
 First. The ways, means, arguings, and enticements,, 
 which the world makes use of to draw, keep, and se- 
 cure the affections of men to itself. 
 
 Secondly. The secret, powerful efUcacy of grace, 
 in taking off the heart from these things, turning and 
 drawing it to God, with the arguments and motives 
 that the Holy Spirit maketh use of, in and by the word, 
 to this end ; and wherein we must show what is the 
 act of conquering grace, wherein the heart is finally 
 prevailed on to choose and adhere to God in love im- 
 mutable. But these things cannot be handled in any 
 measure according to their nature and importance,, 
 without such length of discourse, as I cannot here di- 
 vert to. I shall therefore proceed to that which is the 
 proper and peculiar subject before us. 
 
Of Sfl-RITUAL MINDEDNESS. 245 
 
 CHAPTER XII. 
 
 What is required in and to our affections^ that they may 
 be spiritual. A threefold work on the affections de^ 
 scribed. 
 
 To declare the interest of our affections in this 
 frame of being spiritually minded, and what they con- 
 tribute thereto, I shall do these three things : 
 
 First. Declare what is required hereto, that our 
 affections may be spiritual, wherein lies the foundation 
 of the whole duty. 
 
 Secondly. What are their actings when they are so 
 spiritual. 
 
 Thirdly. What are the means whereby they may 
 be kept and preserved in that frame, with sundry other 
 things of the like nature. How our affections are 
 .concerned in, or belong to, the frame of mind inquired 
 after, hath been before declared. Without spiritual 
 affections, we cannot be spiritually minded. And 
 that they may be of this use, three things are required : 
 
 First. Their principle. 
 
 Secondly. Their object. 
 
 Thirdly. The way and manner of their application 
 to their proper object, by \'irtue of that principle. 
 
 First. As to the principle, acting in them, that our 
 affections may be spiritual, and the spring of our be 
 ing spiritually minded, it is required that they be 
 changed, renewed, and inlaid with grace, spiritual and 
 supernatural. To clear the sense hereof, we must a 
 little consider, what is their state by nature, and then, 
 by what means they may be wrought upon, as to a 
 change, or a renovation. For they are like to some 
 things, which in themselves, and their own nature, are 
 21*' 
 
246 of SriRlTUAL MINDEDNESS.' 
 
 poisonous j but being corrected, and receiving a due 
 temperament, from a mixture of other ingredients, be- 
 come medicinal, and of excellent use. 
 
 First. By nature, our affections all of them, are de- 
 praved and corrupted. Nothing in the whole nature 
 of man, no pov/ex or faculty of the soul, is fallen under 
 greater disorder and depravation by the entrance of 
 sin, than our affections are. In and by them is the 
 heart wholly gone and turned off from God. Tit. iii. 
 3. It were a long work to set forth this depravation 
 of our affections, nor doth it belong to our present 
 design. Some few things I shall briefly observe con- 
 cerning it, to make way for what is proposed concern- 
 ing their change. 
 
 First. This is the only corruption and depravation 
 of our nature by the fall, evident in and to reason, or 
 the light of nature itself. Those who were wise 
 among the heathen, both saw it and complained of it. 
 They found a weakness in the mind, but saw nothing of 
 its darkness and depravation as unto things spiritual. 
 But they were sensible of this disorder and tumult of 
 the affections in things moral, which renders the minds 
 of men like a troubled sea, whose waters cast up mire 
 and dirt. This greatly aggravates the neglect of them 
 who are not sensible of it in themselves, seeing it is 
 discernible in the light of nature. 
 
 Secondly. They are as depraved, the seat and sub- 
 ject of all lusts, both of the flesh and of the spirit 
 Yea, lust or evil concupiscence, is nothing but the ir 
 regular motion and acting of our affections, as deprav 
 ed, defiled, corrupted. Rom. vii. 9. Hence, no ont 
 sin can be mortified without a change wrought in the 
 affections. 
 
 Thirdly. They are the spring, root, and cause of 
 
OF SPIRITUAL MINDEDNESS. 247 
 
 all actual sin in the world. Mat. xv. 19. The evil 
 heart in the scripture, is the corrupt affections of it, 
 with the imaginations of the minds, whereby they are 
 excited and acted. Gen. vi. 5. These are they which 
 at this time fill the whole world with wickedness, 
 darkness, confusion, and terror. And we may learn 
 what is their force and efficacy from these effects. 
 So the nature of the plague is most evident, when we 
 see thousands dying of it every week. 
 
 Fourthly. They are the way and means whereby 
 the soul applies itself to all sinful objects and actings. 
 Hence are they called our members, our earthly mem- 
 bers ; because, as the body applies itself to its opera- 
 tions by its members, so doth the soul apply itself to 
 what belongs to it, by its affections. Rom. vi. 13. 
 Gol. iii. 5. 
 
 Fifthly. They will not be under the conduct of the 
 ftiind, its light, or convictions. Rebellion against the 
 light of the mind, is the very form whereby their cor- 
 ruption acts itself. Job xxiv. 13. Let the apprehen- 
 sions of the mind, and its notions of good and evil, be 
 what they Avill, they reject them, and lead the soul in 
 pursuit of their inclinations. Hence no natural man 
 whatsoever doth in any measure answer the light of 
 his mind, or the convictions of his understanding ; but 
 he sees and approves of better things, following those 
 that are worse. And there is no greater spiritual 
 judgment, than for men to be given up to themselves, 
 and their own evil affections. Rom. i. 26. 
 
 Many other instances might be given of the great- 
 ness of that depravation which our affections are, 
 fallen under by sin ; these may suffice for our present 
 purpose. 
 
1>4<8 OF SPIRITUAL MINDEDNESS. 
 
 In general, this depravation of our affections by na- 
 ture may be reduced to two heads. 
 
 First. An utter aversation from God and all spirit- 
 ual things. In this lies the spring of all that dislike of 
 God and his ways, that the hearts of men are filled 
 with. Yea, they do not only produce an aversation 
 from them, and dislike of them, but they fill the mind 
 with an enmity against them. Therefore, ' men say in 
 their hearts to God, depart from us, for we desire uot 
 the knowledge of thy ways ; what is the Almighty, 
 that we should serve himl Or what profit should we 
 have, if we pray to him V Job xxi. 14, 15. See Rom. 
 i. 28. Chap. viii. 7, 8. 
 
 Secondly. An inordinate cleaving to things vain, 
 earthly, and sensual; causing the soul to engage in 
 the pursuit of them, as the horse rushes into the 
 battle. 
 
 Whilst our affections are in this state and condition, 
 we are far enough from being spiritually minded ; nor 
 is it possible to engage them in an adherence to, or 
 delight in, spiritual things. 
 
 In this state, they may be two ways wrought upon, 
 and yet not so renewed, as to be serviceable to this 
 end. 
 
 First. There may be various temporary impressions 
 made on them, sometimes they are so by the preach- 
 ing of the word. Hereon men may hear it with joy, 
 and do many things gladly. Sometimes it is so by 
 judgments, dangers, sickness, apprehensions of the 
 approach of death. Psal. xxxiv. 78 ; xxxv. 37. These 
 things take men off for a season from their greedy de- 
 light in earthly things, and the pursuit of the interest 
 of lust, in making provision for the flesh. G n many 
 other occasions, by great variety of causes, tht re may 
 
OF SPIRITUAL MINDEDNESS. 249 
 
 be temporary impressions made on the affections, that 
 shall seem, for a season, to have turned the stream of 
 them. And thereon we have many, who every day 
 will be wholly, as it were, for God, resolved to forsake 
 sin, and all the pleasures of it ; but the next, return to 
 all their former excesses. For this is the effect of 
 those impressions, that whereas men ordinarily are 
 predominantly actuated by love, desire, and delight, 
 which lead them to act according to the true natural 
 principles of the soul ,• now they are for a season actu* 
 ated by fear and dread, which put a kind of force on 
 all their inclinations. Hereon they have other thoughts 
 of good and evil, of things eternal and temporal, of 
 God, and their own duty, for a season. And hereon, 
 some of them may, and do, persuade themselves, that 
 there is a change in their hearts and affections, which 
 there is not ; like a man who persuades himself that 
 he hath lost his ague, because his present fit is over. 
 The next trial of temptation carries them away again 
 to the world and sin. 
 
 There are sometimes sudden impressions made on 
 spiritual affections, which are always of great advan- 
 tage to the soul, renewing its engagements to God and 
 duty. So was it with Jacob, Gen. xxviii. 16 — 20. So 
 is it often with believers in hearing the word, and 
 other occasions. On all of them they renew their 
 cleavings to God with love and delight. But the ef- 
 fect of these impressions on unrenewed affections, is 
 neither spiritual nor durable. Yea, for the most part, 
 they are but checks given in the providence of God to 
 the raging of their lusts. Psal. ix. 2. 
 
 Secondly. They are liable to an habitual change 
 This the experience of all ages gives testimony to. 
 There may be an habitual change wrought in the pas- 
 
250 OF SPIRITUAL MINDEDNESS. 
 
 sions and affections of the mind, as to the inordinate 
 and violent pursuit of their inclinations, without any 
 gracious renovation of them. Education, philosophy, 
 or reason, long afflictions, spiritual light and gifts, 
 have wrought this change. So Saul, upon his call to 
 be King, became another man. Hereby persons, nat- 
 urally passionate and furious, have been made sedate 
 and moderate 5 and those who have been sensual, have 
 become temperate ; yea, and haters of religion, to be 
 professors of it. All these things, and many more of the 
 like nature, have proceeded from a change wrought 
 upon the affections only 5 whilst the mind, will, and 
 conscience, have been totally unsanctified. 
 
 By this change, where it is alone, no man ever be- 
 came spiritually minded. For whereas there are two 
 parts of the depravation of our affections ; that where- 
 by they are turned off from God, and that whereby 
 they inordinately cleave to other things 5 their change 
 principally, if not only, respects the latter. They are 
 brought into some order with respect to present 
 things. The mind is not continually tossed up and 
 down by them, as the waves of the sea, that are trou- 
 bled, and cast up mire and dirt. They do not carry 
 those in whom they are into vicious, sensual actions, 
 but allow them to make virtue in moderation, sobriety, 
 temperance, fidelity, and usefulness in several ways, 
 to be their design. And it is admirable to think what 
 degrees of eminency in all sorts of moral virtues, 
 upon this one principle of moderating the affections, 
 even many among the heathens attained to. But as 
 to their aversation from God and spiritual things, in 
 the true spiritual notion of them, they are not cured by 
 this change. At least this change may be, and yet this 
 latter not be wrouorht. 
 
OF SPIEITTTAL MINDEDNESS. 251 
 
 Again, this alteration doth not turn the course or 
 stream of men's affections, it doth not change the na- 
 ture of them. They are the same in their spring and 
 fountain as ever they were, only they are habituated 
 to another course than Avhat of themselves they are in- 
 clined to. You may take a young whelp of the most 
 fierce and savage creatures, as of a tiger, or a wolf, 
 and by custom or usage, make it as tame and harmless 
 as any domestic creature, a dog, or the like. But al- 
 though it may be turned to quite another way or 
 course of acting than what it was of itself inclined to, 
 yet its nature is not changed. And, therefore, fre- 
 quently on occasion, opportunity, or provocation, it 
 will fall into its own savage inclination ; and having 
 tasted of the blood of creatures, it Avill never be re- 
 claimed. So is it with the depraved affections of men 
 with respect to their change ; their streams are turned, 
 they are habituated to a new course j their nature is 
 not altered, at least not from rational to spiritual, from 
 earthly to heavenly. Yet this is that which was 
 most beautiful and desirable in nature, the glory of it, 
 and the utmost of its attainments. He who has by 
 any means proceeded to such a moderation of his af- 
 fections, as to render him kind, benign, patient, useful, 
 preferring public good before private ; ordinate and 
 temperate in all things, will rise up in judgment against 
 those who, professing themselves to be under the con- 
 duct of the light of grace, do yet, by being morose, 
 angry, selfish, worldly, manifest that their affections 
 are not subdued by the power of that grace. Where- 
 fore, that we may be spiritually minded, there is yet 
 another work upon our affections required, which is 
 their internal renovation, whereby not only the course 
 of their actings is changed, but their nature is alter- 
 
252 OF SPIRITUAL MINDEDNESS. 
 
 ed, and spiritually renewed. I intend that which i 
 expressed in that great evangelical promise, Isa. xvii 
 6 — 9. ' The wolf shall dwell with the lamb, the leo 
 pard shall lie down with the kid, and the calf, and the 
 young lion, and the fatlings together, and a little 
 child shall lead them ; and the cow and the bear shall 
 feed, their young ones shall lie down together, and the 
 lion shall eat straw like the ox ; and the sucking child 
 shall play on the hole of the asp, and the weaned child 
 shall put his hand on the cockatrice's den. They shall 
 not hurt nor destroy in all my holy mountain.' A 
 change and alteration is promised in the natures, prin- 
 ciples, and first inclinations of the worst and most 
 savage sinners who pass vmder the power of gospel 
 grace. 
 
 This is that which is required of us in a way of 
 duty. Eph. iv. 13. 'And be ye renewed in the spirit 
 of your minds.' There is a renovation of the mind 
 itself, by the communication of spiritual saving light 
 and understanding thereto, whereof I have treated 
 elsewhere at large. See Rom. xii. 2. Eph. i. 17, 18. 
 But the spirit of the mind, that whereby it is enliven- 
 ed, led, and disposed to its actings, that is to be re- 
 newed also. The spirit of the mind is in this place 
 opposed to the old man, which is corrupt, according 
 to deceitful lust, or depraved affections, (v. 22.) These, 
 therefore, are that spirit of the mind which incline, 
 bend, and lead it to act suitably to its inclinations, 
 which is to be renewed. And when our affections are 
 inclined 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. v. 
 
OF SPIRITUAL BIINDEDNESS. 253 
 
 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, whenever a 
 new nature is given to 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. xv. 25, 26. So was it with the wa- 
 ters of Jericho, which were cured by casting salt into 
 them. 2 Kings x. 20, 21. Our affections continue 
 the same as they were, in their nature and essence, 
 but they are so cured by grace, as that their proper- 
 ties, qualities, and inclinations, are all cleansed or re- 
 newed. The tree or salt that is cast into these wa- 
 ters, whereby the cure is wrought, is the love of God 
 above all, proceeding from faith in him by Christ 
 Jesus. 
 
 CHAPTER 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 ex- 
 ercise of our affections with respect to their objects. 
 
 That which is our concernment herein, is to inquire 
 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 here- 
 22 
 
254 OF SPIRITUAL MIxXDEDIS'ESS. 
 
 in; because the great means whereby multitudes de* 
 lude and deceive their own souls, persuading them- 
 selves 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 occa- 
 sions, without any spiritual renovation. 
 
 First. As to the temporary and occasional impres- 
 sions 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. iv. 2,) who thereon being past feel- 
 ing, (senseless of all calls, warnings, and rebukes,) do 
 give themselves over to lasciviousness, to work all 
 uncleanness with greediness. Eph. iv. 19. Such per- 
 sons having hardened themselves in a long course of 
 sin, and being given up to a reprobate mind or vile af- 
 fections in a w^ay 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 Goa 
 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 to 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 knoAvn duties, yet by one means 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 
 
OF SPIRITUAL MINDEDNESS. 255 
 
 resolutions and some temporary endeavors to change 
 their lives, to abstain from sin, and to perform holy- 
 duties. But, as the prophet complains, ' their good- 
 ness 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 com- 
 plaints of themselves as to their long neglect of spirit- 
 ual things, that others may entertain good hopes con- 
 cerning them ; but all comes to nothing in the trial. 
 
 There is no dificulty to spiritual light to distinguish 
 between these occasional impressions on the affec- 
 tions, and that spiritual renovation of them which we 
 inquire after. This alone is sufHcient to do it, that 
 they are all of them temporary and evanescent. They 
 abide for a while only, as our Savior speaks, and eve- 
 ry occasion defeats all their efficacy. They may be 
 frequently renewed, but they never abide. Some of 
 them immediately pass away, and are utterly lost be- 
 tween the place where they hear the word and their 
 own habitations, and in vain shall they inquire after 
 them again ; they are gone forever. Some have a lar- 
 ger continuance, endure longer in the mind, and pro- 
 duce some outward effects ; none of ihem will hold 
 any trial, or shock of temptation. 
 
 Yet I have somewhat to say to those who have 
 such impressions on their affections, and warning by 
 them. 
 
 (1.) Despise them not, for God is in them. Al- 
 though he may not be in them in a way of saving 
 grace, yet he is in them in that which may be prepara- 
 atory thereto. They are not common human acci- 
 dents, but especial divine warnings. 
 
256 OF SPIRITUAL MINDEDNESS. 
 
 (2.) Labor to retain them, or a sense of them, upon 
 your hearts and consciences. You have got nothing 
 by losing so many of them already ; and if you pro- 
 ceed in their neglect, after a while you will hear of 
 them no more. 
 
 (3.) Put no more in them than belongs to them. 
 Do not presently conclude that your state is good, be? 
 cause 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, Avherewith 
 they please themselves, until they are wholly immers- 
 ed in their former security. 
 
 Secondly. We may consider the difference that is 
 between the habitual change of the affections before 
 described, and that renovation by grace which renders 
 them spiritual ; and this is of great concernment to us 
 all, to inquire into it with diligence. Multitudes are 
 herein deceived, and that to their ruin ; for they rer 
 solve their present peace in, and build their hopes of 
 eternal life on, such a change in themselves as will 
 not abide the trial. 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 to 
 the spiritual renovation of our actions. 
 
 (1.) That which is subjective, with respect to the 
 affections themselves : and, 
 
 (2.) That which is objective, with respect to spiritual 
 
 things. 
 
 First. Sanctification extends itself to the whole spi- 
 rit, soul, and body. 1 Thes. v. 23. When we say 
 that we are sanctified in part only, we do not say that 
 any part, power, or faculty of the soul is unsanctified, 
 but only that the work is not absolutely perfect in any 
 
OF SPIRITUAL MINDEDNESS. 25lf 
 
 of them. All sin may retain power in some one affec- 
 tion, as anger, fear, or love, as to actual irruptions and 
 effects, more than in all the rest ; as one affection riiay 
 be more eminently sanctified in some than in others* 
 For it may have advantages to this end from men's 
 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 with in some one inordinate affection or 
 corruption. This, it may be, David had regard to, Psal. 
 xviii. 23. I have known persons shining exemplarily 
 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 to the sincere vi- 
 gorous mortification of that disorder, is the most emi- 
 nent pledge of their sincerity in other things. For the 
 trial of our self-denial lies in the things that our natu- 
 ral inclinations lie strongest towards. Howbeit, as 
 was said, there is no affection where there is this work 
 of renovation, but it is sanctified and renewed ; none 
 of them is left absolutely to the service of sin and Sa- 
 tan. And, therefore, whereas by reason of the advan- 
 tages mentioned, sin doth greatly contend to use some 
 of them to its interest and service in a peculiar man- 
 ner, yet are they enabled to, and made meet for, gra- 
 cious 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 receiv- 
 ed the greatest damage, 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 
 
258 OF SriRITU^L mindedness. 
 
 passion therein, if they were absokitely under the pow- 
 er and dominion of it : yet do they also know how to 
 be angry, and sin not in being angry at sin in them- 
 selves and others. Yea, what indignation ; yea, what 
 revenge, 2 Cor. vii. 7. Yea, God is pleased some- 
 times 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 sanctified in their degree ; 
 that which is relieved, as well as that Avhich doth re- 
 lieve : and, therefore, as the remainder of sin in them 
 that believe, is called the old man, Avhich is to be 
 crucified in all the members of it, because of its ad- 
 herence to the whole person in all its powers and fa- 
 culties, so the grace implanted in our natures is called 
 the new man, there being nothing in us that is not sea- 
 soned and affected Avith it. As nothing in our natures 
 escaped the the taint of sin, so nothing in our natures 
 is excepted from the renovation that is by grace. He 
 in whom any one affection is utterly unrenewed, hath 
 no one graciously renev/ed in him. Let men take 
 heed how they indulge any depraved affection, for it 
 will be an unavoidable impeachment of their sincerity. 
 Think not to say, with Naaman, God be merciful to 
 me in this thing, in all others I will be for him. 
 
 He requires the whole heart, and will have it, or 
 none. The chief work of a Christian is to make all 
 his affections, in all their operations, subservient to 
 the life of God. Eom. vi. 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 sanctified, according to the use 
 it is to be of, in the life of holiness and obedience. 
 
 To be entirely for God, to follow him witolly, to 
 
OF SPIRITUAL MINDEDNESS. 259 
 
 -cleave to him with purpose of heart, to have the heart 
 circumcised to love him, is to have all our affections 
 renewed and sanctihed, 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 5 Their 
 heart is divided, now shall they be found faulty. Ro- 
 sea X. 2. 
 
 So it is in the other change mentioned. Whatever 
 is or may be wrought upon our affections when they 
 are not spiritually renewed^ that very change, as to 
 the degree of it, is not universal j it doth not affect the 
 whole mind in all its powers and affections : until a 
 vital prevailing principle and habit of grace is im- 
 planted in the soul, sin will not only radically adhere 
 to all the faculties, pov\^ers, and affections ; but it will, 
 under any change that may befall them, refer the rule 
 and dominion in some of them to itself. So was it 
 with the young man that came to our Lord Jesus 
 Christ, to know what he should do to obtain eternal 
 life. Mark x. 17—22. 
 
 Thus there are many who in other things are reduc- 
 ed to moderation, sobriety and temperance, yet there 
 remaineth in them the love of money, in a predomi- 
 nant degree, Avhich 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 vain. 
 
 The most of men, in their several ways of profes- 
 sion, pretend not only to religion, but to zeal in it j 
 yet set no bounds to their affections to earthly enjoy- 
 ments. Some of old, who had most eminently in all 
 other things subdued their passions and affections, 
 were the greatest enemies to, and persecutors of, the 
 gospel. 
 
260 OF SPIRITUAL MINDEDNESS. 
 
 Some who seem to have had a mighty change 
 ■vVrought 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 devotionalists 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 oth- 
 er, which they cannot but know to be pernicious to 
 their souls. 
 
 Some love the praise of men, which will never per- 
 mit them to be truly spiritually minded ; so our Sa- 
 viour testifieth of some, that they could not believe, 
 because they loved the praise of men. This was the 
 known vice of all the ancient philosophers 5 they had 
 many of them, on the principles of reason, and by se- 
 vere exercise, subdaed their affections to great mod- 
 eration about temporary things ; but in the mean time, 
 were all of them slaves to vain glory, and the praise 
 of men, until by the public observation of it, and some 
 contradictions in their lives to their pretences to vir- 
 tue, they lost that, also, among wise and considerate 
 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 I'ule and do- 
 minion. 
 
 Secondly. There is a universality that is object- 
 ive in spiritual things, with respect to the renovation 
 of our affections ; that is, affections spiritually renew- 
 ed fix themselves upon, and cleave to, all spiritual 
 things in their proper places, and to their proper endsi 
 For the ground and reason of our adherence to any one 
 of them, are the same with respect to them all 5 that 
 
OF SPIRITUAL MINDEDNESS. 261 
 
 is, their relation to God in Christ. Wherefore, when 
 our affections are renev/ecl, we make no choice in 
 spiritual things, cleaving to some, and refusing oth- 
 ers, making use of Naaman's restraint ; but our ad- 
 herence is the same to them all, in their proper places 
 and degrees. And if, by reason of darkness and ig? 
 norance, we know not any of them to be from God, as 
 for instance, the observation of the Lord's day, it is 
 of unspeakable disadvantage to us. An equal respect 
 is required in us to all God's commands : yet there are 
 various distinctions in spiritual things : and thereon a 
 man may and ought to value one above another, as to 
 the degrees of his love and esteem, although he is to 
 be sincere, with respect to them all. 
 
 First. God himself, that is, as revealed in and by 
 Christ, is in the first and chiefest place, the proper and 
 adequate object of our affections, as they are renewed. 
 He is so for himself, or his own sake alone. This is 
 the spring, the centre, and chief object, of our love.. 
 He That loves not God for himself, that is, for what he 
 is in himself, and, what from himself alone he is, and 
 will be to us in Christ, which considerations are insep- 
 arable, hath no true affection for any spiritual thing 
 whatever. And not a few here deceive themselves, or 
 are deceived, which should make us the more strict 
 and diligent in the examination of ourselves. They 
 suppose that they love heaven and heavenly things, 
 and the duties of divine worship, which persuasion 
 may befall them on many grounds and occasions, 
 which will not endure the trial. But as to God him- 
 self, they can give no evidence that they have any love 
 to him, either on the account of the glorious excel- 
 lencies of his nature, with their natural relation to 
 him, and dependence on him, nor on the account of 
 
262 OF SPmiTTJAL MINBEDNESS. 
 
 the manifestation of himself in Christ, and the exer- 
 cise of his grace therein. But whatever be pretend- 
 ed, there is no love to God, whereof these things are 
 not the formal reason, that proceed not from these 
 springs. And because that all men pretend that they 
 love God, and defy them that think them so vile as 
 not so to do, though they live in open enmity against 
 him, and hatred of him; it becomes us strictly to ex- 
 amine ourselves on what grounds we pretend so to do. 
 It is because, indeed, we see an excellency, a beauty, 
 a desirableness, in the glorious properties of his na- 
 ture, such as our souls are refreshed and satisfied with 
 the thoughts of by faith, and in whose enjoyment our 
 blessedness will consist, so that we always rejoice at 
 the remembrance of his holiness : It is our great joy 
 and satisfaction that God is what he is; is it from the 
 glorious manifestation that he hath made of himself 
 and all his holy excellencies in Christ, with the com- 
 munication of himself to us in him and by him 1 ^f it 
 be so indeed, then is our Lord generous, and gracious, 
 from the renovation of our affections. But if we say 
 we love God, yet truly know not why, or upon princi- 
 ples of education, because it is esteemed the height of 
 wickedness to do^ otherwise. we shall be at a loss when 
 we are called to our trial. This is the first object of 
 our affections. 
 
 Secondly. In other spiritual things, renewed affec- 
 tions cleave to them, according as God is in them. 
 God alone is loved for himself, all other things for him. 
 in the measure and degree of his presence in them. 
 This alone gives them pre-eminence in renewed affec- 
 tions ; for instance, God is in Christ, in the human 
 nature of the man Christ Jesus, in a way and manner 
 singular, in concern alike incomprehensible, so as he 
 
OF SPIKITUAL MINDEDNESS. 263 
 
 is in the same kind in nothing else. Therefore is the 
 Lord Christ, even as to his human nature, the object 
 of our love and affections, in such a way and degree 
 as no other thing, spiritual or eternal^ but God him^ 
 self, is or ought to be ; all other spiritual things be- 
 come so from the presence of God in them ; and from 
 the degree of that presence have they their nature and 
 use. Accordingly they are, or ought to be, the object 
 of our affections, as to the degree of their exercise. 
 Evidence of the presence of God in things and per- 
 sons, is the only attractive of renewed affections. 
 
 Thirdly. In those things which seem to stand in 
 an equality as to what is of God in them, yet on some 
 especial occasions and reasons, our love may go forth 
 eminently to one more than another. Some particu- 
 lar truth, with the grace communicated by it, may have 
 been the means of our conversion to God, of our edi- 
 fication in an especial manner, of our consolation in 
 distress ; it cannot be, but that the mind will have a 
 peculiar respect to, and valuation of, such truths, and 
 the grace administered by them. And so it is as to 
 duties. We may have found such a lively intercourse 
 and communion with God in some of them, as may 
 give us a peculiar delight in them. 
 
 But notwithstanding these differences, affections, 
 spiritually renewed, do cleave to all spiritual things, 
 as such. For the true formal reason of their so do- 
 ing, is the same in them all, namely, God in th.em ; 
 only they have several ways of acting themselves to- 
 wards them, whereof I shall give one instance. 
 
 Our Saviour distributes spiritual things into those 
 that are heavenly, and those that are earthly, that is, 
 comparatively so. John iii. 12. ' If I have told you 
 
264 OF SPIRITUAL MINDEDNESS. 
 
 earthly things, and you believe not, how shall ye be- 
 lieve if I tell you heavenly things % ' 
 
 The heavenly things are the deep and mysterious 
 counsels of the will of God. These renewed affections 
 cleave to, with holy admiration, and satisfactory sub- 
 mission, captivating the understanding to what it can- 
 not comprehend. So the apostle declares it, Rom. xi. 
 33 — 36. ' O the depth of the riches both of the wis- 
 dom and knowledge of God ! How unsearchable are 
 his judgments, and his ways past finding out ! for who 
 hath known the mind of the Lord, or who hath been 
 his counselor 1 Or who hath first given to him, and it 
 shall be recompensed to him again 1 For of him, and 
 through him, and to him, are all things, to whom be 
 glory for ever. Amen.' What the mind cannot com- 
 prehend, the heart doth admire and adore, delighting 
 in God, and giving glory to him in all. 
 
 The earthly things intended by our Saviour in that 
 place, are the work of God upon the souls of men in 
 their regeneration, wrought here in the earth. To- 
 wards these the affections act themselves with delight, 
 and with great thanksgiving. The experience of the 
 grace of God in and upon believers is sweet to their 
 souls. But one way or other they cleave to them all, 
 they have not a prevailing aversation to any of them; 
 They have a regard to all God's precepts, a delight in 
 all his counsels, a love to himself and all his ways. 
 
 Whatever other change is wrought on the affections, 
 if they be not spiritually renewed, it is not so with 
 them. For as they do not cleave to any spiritual 
 things, in their own true, proper nature, in a due man- 
 ner, because of the evidences of the presence of God 
 in them ; so there are always some of them, whereto 
 those whose affections are not renewed, maintain an 
 
OF SPIRITUAL MINDEDN ESS. 265 
 
 aversation and an enmity. And although this frame 
 doth not instantly discover itself, yet it will do so upon 
 any especial trial. So was it Avith the hearers of our 
 Saviour, John vi. There was a great impression made 
 on their affections, by what he taught them concerning 
 the bread of God, that came down from heaven, and 
 gave life to the world. For they cried thereon. Lord, 
 evermore give us of this bread, v. 34. But when the 
 mystery of it was further explained to them, they liked 
 it not, but cried, This is a hard saying, who can bear 
 itl V. 60; and thereon fell off both from him and his 
 doctrine, although they had followed him so long as 
 to be esteemed his disciples, v. 66. 
 
 I say, therefore, whensoever men's affections are not 
 renewed, whatever other change may have been, 
 wrought upon them, as they have no true delight in 
 any spiritual things, or truths, for themselves, and in 
 their own nature, so, there are some instances, wherein 
 they will maintain their natural enmity and aversation 
 to them. This is the first difference between affec- 
 tions spiritually renewed, and those which, from any 
 other causes, may have some kind of change Wrought 
 in them. 
 
 CHAPTER XIV 
 
 The second difference between Aff'ections spiritually re- 
 newed^ and those which hate been only changed by 
 light and conviction. Grounds and reasons of men's 
 delight in duties of divine worship, and of their dili- 
 gence in their performance, whose minds are not spi- 
 ritually minded. 
 
 The second difference lieth herein. That there may 
 
 be a change in the affections, wherein men may have 
 
 23 
 
266 OF SPIRITUAL MINDEDNESS. 
 
 delight in the duties of religious worship, and dili- 
 gence in their ohservance ; but it is the spiritual reno- 
 vation of the affections that gives delight in God, 
 through Christ, in any duty of religious worship what- 
 ever. 
 
 Where the truth of the gospel is known and pub- 
 licly professed ; there is great variety in the minds, 
 ways, and practices of men, about the duties of reli- 
 gious worship. Many are profane in their riiinds and 
 lives, who, practically at least, despise, or wholly neg- 
 lect, the observance of them. These are stout heart- 
 ed, and far from righteousness, Tit. i. 16. Some at- 
 tend to them formally and cursorily, from the princi- 
 ples of their education, and it may be, out of some 
 convictions they have of their necessity. But many 
 there are, who, in the way they choose and are pleas- 
 ed with, are diligent in their observance, and that with 
 great delight, who yet give no evidence of the spiritu- 
 al renovation of their minds. Yea. the way whereby 
 some express their devotion in them, being supersti- 
 tious and idolatrous, is inconsistent with that or any 
 other saving grace. This therefore we must diligently 
 inquire into, or search into the grounds and reasons 
 of men's delight in divine worship, according to their 
 convictions of the way of it, who yet continue in their 
 minds altogether unrenewed. And, 
 
 (I.) Men may be greatly affected with the out- 
 ward part of divine worship, and the manner of the 
 performance thereof, who have no delight in what is 
 internal, real, and spiritual, therein. John v. 35. 
 ' He was a burning and a shining light ; and ye were 
 willing for a season to rejoice in this light.' So many 
 were delighted in the preaching of Ezekiel, because of 
 his eloquence and the elegance of his parables, chap. 
 
OF SPIRITUAL MINDEDNESS. '267 
 
 xxxiii. 31, 32. This gave them both delight and dili- 
 gence in hearing, whereon they called themselves the 
 people of God, though they continued to live in sin ; 
 their hearts went after covetousness. The same may 
 befall many at present, with reference to the spiritual 
 gifts of those by whom the word is dispensed. I deny 
 not but that men may be more delighted, more satis- 
 fied with the gifts, the preaching of one than another, 
 and yet be sincere in their delight in the dispensation 
 of the word ; for they may find more spiritual advan- 
 tage thereby, than by the gifts of others, and things 
 so prepared as to be suited to their edification more 
 than elsewhere. But that which at present we insist 
 on, hath respect only to some outward circumstances 
 pleasing the minds of men. 2 Tim. Of. 3, 4. 
 
 This was principally evident under the Old Testa- 
 ment, whilst they had carnal ordinances and a worldly 
 sanctuar5^ Ofttimes under that dispensation, the peo- 
 ple were given up to all sorts of idolatry and supersti- 
 tion. And when they were not so, yet were the body 
 of them carnal and unholy, as is evident from the 
 whole track of God's dealings with them by his pro- 
 phets, and in his providences. Yet had they great de- 
 light in the outward solemnities of their worship, 
 placing all their trust of acceptance Avith God therein. 
 They who did truly and really believe, looked through 
 them all to Christ, whom they did fore-signify ; with- 
 out which, the things were a yoke to them, and a bur- 
 then almost insupportable. Acts xv. But those who 
 were carnal, delighted in the things themselves, and 
 for their sakes rejected him who was the life and sub- 
 stance of them all. And this proved the great means 
 of the apostasy of the Christian church also. For to 
 maintain some appearance of spiritual affections, men 
 
268 OF SPIRITUAL MINDEDNESS. 
 
 introduced carnal incitations of them into evangelical 
 worship, such as singing with music and pompous ce- 
 remonies. For they find such things needful to recon- 
 cile the worship of God to their minds and affections , 
 and through them they appear to have great delight 
 therein. Could some men but in their thoughts sepa- 
 rate divine service from that outward order, those 
 methods of variety, show, and melody, wherewith they 
 are affected, they would have no delight in it, but 
 look upon it as a thing that must be endured. How 
 can it be otherwise conceived of among the Papists'? 
 They will, with much earnestness^ many evidences of 
 devotion, sometimes with difficulty and danger, repair 
 to their solemn worship ; and yet, when they are 
 present, understand not one word, whereby their 
 minds might be excited to the real actings of faith, 
 love, and delight in God. Only order, ceremony, mu- 
 sic, and other incentives of carnal affections, make 
 great impressions on them. Affections spiritually re- 
 newed, are not concerned in these things. Yea, if 
 those in whom they are, should be engaged in the use 
 of them, they would find them means of diverting their 
 -minds from the proper work of divine worship, rather 
 than an advantage therein. It will appear so to them- 
 selves, unless they are content to lose their spiritual 
 affections, acting themselves in faith and love, em- 
 bracing in their stead a carnal, imaginary devotion. 
 Hence, two persons may at the same time attend to 
 the same ordinances of divine worship, with equal de- 
 light, on very distinct principles, as if two men should 
 come into the same garden, planted and adorned with 
 every variety of herbs and flowers ', one ignorant of 
 the nature of them, the other a skilful herbalist. Both 
 may be equally delighted, the one with the polors and 
 
OF SPIRITUAL MINDEDNESS. ^69 
 
 smell of the flowers, the other with the consideration 
 of their various natiires, their uses in physical reme- 
 dies, or the like. So it may be in the hearing of the 
 word. For instance, one may be delighted with the 
 outward administration, another v/ith its spiritual effi- 
 cacy, at the same time. Hence, Austin tells us, that 
 singing in the church was laid aside by Athanasius at 
 Alexandria j not the people's singing of psalms, but a 
 kind of singing in the reading of the scripture, and 
 some offices of worship, which began then to be in- 
 troduced into the church. And the reason he gave 
 why he did it, was, that the modulation of the voice 
 and musical tune, might not divert the minds of men 
 from that spiritual affection which is required of them 
 in sacred duties. What there is of real order in the 
 worship of God, as there is that order which is an ef- 
 fect of divine wisdom ; it is suited and useful to spirit- 
 ual affections, because proceeding from the same 
 Spirit, whereby they are internally renewed. ' Behold- 
 ing your order.' Col. ii. 5. Every thing of God's ap- 
 pointm.ent is both helpful and delightful to them. 
 None can say with higher raptures of admiration, Hov/ 
 amiable are thy tabernacles, O Lord! Psal. Ixxxiv. 1, 
 2, than they whose affections are renewed. Yet is 
 not their delight terminated on them, as We shall see 
 immediately. 
 
 Sccondlj^ ' Men may be delighted in the perform- 
 ance of outward duties of divine worship, because in 
 them they comply vAth, and give some kind of satis- 
 faction to, their convictions.' When conscience is 
 awakened to a sense of the necessities of such duties, 
 namely, of those wherein divine worship doth consist, 
 it will give the mind no rest or peace in the neglect of 
 them. Let them be attended to in the seasons which 
 23* 
 
^70 OF SPIRITUAL MINDEDNESS. 
 
 light, conviction, and custom call for, it will be so far 
 satisfied, as that the mind shall find present ease and 
 refreshment in it. And when the soul is wonted to 
 this relief, it will not only be diligent in the perform- 
 ance of such duties ; it will not only not omit them, 
 but it will delight in them, as those which bring them, 
 in great advantage. Hence many will not omit the 
 duty of prayer every morning, who upon the matter 
 are resolved to live in sir all the day long. And there 
 are but few who sedulously endeavor to live and walk 
 in the frame of their hearts and ways, answerable to 
 their own prayers j yet all that is in our prayers be- 
 yond our endeavors to answer it in a conformity of 
 heart and life, is but the exercise of gifts in ansAver to 
 conviction. Others find them an allay of troubles in 
 them, like that which sick persons may find by drink- 
 ing cold water in a fever, whose flames are assuaged 
 for a season by it. They make them as an antidote 
 against the poison and sting of sin, which allayeth its 
 rage, but cannot expel its venom. 
 
 Or these duties are to them, like the sacrifices for 
 sin under the law : they gave a guilty person present 
 ease ; but as the apostle speaks, they made not men 
 perfect. They took not away utterly a conscience 
 condemning for sin. Presently, on the first omission 
 of duty, a sense of sin again returned on them, and 
 that not only as the fact, but as the person himself 
 was condemned by the law. Then w^ere the sacrifices 
 to be repeated for renewed propitiation. This gave 
 that carnal people such delight and satisfaction in those 
 sacrifices, that they trusted to them for righteousness, 
 life, and salvation. So it is with persons who are con- 
 stant in spiritual duties merely from conviction. The 
 peYformcnce of those duties gives them a present re- 
 
OF SPIRITUAL WINDEDNESS. 271 
 
 lief and ease ; though it heal not their wounds, it as- 
 suageth their pain, and dispelleth their present fears. 
 Hence are they frequent in them, and that ofttimes 
 not without delight j because they find ease thereby. 
 And their condition is somewhat dangerous, who, upon 
 the sense of the guilt of any sin, do betake themselves 
 for relief to their prayers ; which having discharged, 
 they are much at ease in their minds an.d conscience s^ 
 although they have obtained no real sense of the par- 
 don of sin, nor any strength against it. 
 
 It will be said, do not all men, the best of men, per- 
 form all spiritual duties out of a conviction of their 
 necessity ? Do they not know it would be their sin to 
 omit them, and so fi.nd satisfaction in their minds upon 
 their performance 1 I say they do ; but it is one thing 
 to perform a duty out of conviction of necessity, as it 
 is God's ordinance, Avhich conviction respects only the 
 duty itself ; another thing to perform it, to give satis- 
 faction to convictions of other sins, or to quiet con- 
 science under its trouble about them ; which latter v/e 
 speak to. This begins and ends in self ; self-satisfac- 
 tion is the sole design of it. By it men aim at some 
 rest and quietness in their own minds, which otherwise 
 they cannot attain. But in (he performance of duties 
 in faith, from a conviction of their necessity as God'^s 
 ordinance, and their use in the way of his grace, the 
 soul begins and ends in God. It seeks no satisfaction 
 in them, nor finds it from them, but in and from 'God 
 alone by them. 
 
 Thirdly. The principal reason why men whose af- 
 fections are only changed, not spiritually renewed, 
 delight in holy duties of divine worship, is, because 
 they place their righteousness before God in them, 
 whereon they hope to be accepted v/ith him. They 
 
272 OF SPIRITUAL BIINDEDNESS» 
 
 know not, they seek not after, any other righteous- 
 ness but what is of their own working out. Whatev- 
 er notions they may have of the righteousness of 
 faith, of the righteousness of Christ, that which they 
 practically trust to is their own ; and it discovers itself 
 so to be, in their own consciences, on every trial that 
 befalls them. Yea, when they cry to the Lord, and 
 pretend to faith in Christ, they quickly make it evi- 
 dent that their principal trust is resolved in themselves. 
 Now in all that they can plead in a way of duties or 
 obedience, nothing carrieth a fairer pretence to a 
 righteousness, than what they do in the worship of 
 God, and the exercise of the acts of religion towards 
 him. This is that which he expects at their hands, 
 what is due to him, in the light of their consciences, 
 the best that they can do to please him j which there- 
 fore they must put their trust in, or nothing. They 
 secretly suppose, not only that there is a righteous- 
 ness in these things, which will answer for itself, but 
 such also as will make compensation in some measure 
 for their sins ; and therefore, whereas they cannot but 
 frequently fall into sin, they relieve themselves from the 
 reflection of their consciences by a multiplication of 
 duties, and renewed diligence in them. 
 
 It is inconceivable what delight and satisfaction men 
 will take in any thinks that seems to contribute so much 
 to a righteousness of their own : for it is suitable to, 
 and pleaseth all the principles of nature, as corrupt, 
 after it is brought under the power of a conviction 
 concerning sin, righteousness, and judgment. 
 
 This made the Jews of old so pertinaciously adhere 
 to the ceremonies and sacrifices of the law, and to 
 prefer them above the gospel, the kingdom of God, 
 and the righteousness thereof. Rom. x. 3, 4. They 
 
OF SPIRITUAL MINDEDNESS. 273 
 
 looked and sought for righteousness by them. Those 
 who for many generations were kept up with great 
 difficuhy to any tolerable observance of them, when 
 they had learned to place all their hopes of a righteous- 
 ness in them, would, and did adhere to them, to their 
 temporal and eternal ruin. Rom. ix. 31 — 33. And 
 when men were persuaded that righteousness wae to 
 be attained by works of munificence and supposed 
 charity, in the dedication of their substance to the use 
 of the church; they who otherwise were covetous, and 
 greedy, and oppressing, would lavish gold out of the 
 bag, and give up their whole patrimony with all their 
 ill gotten goods to obtain it, so poAverful an influence 
 hath the desire of self-righteousness upon the minds 
 of men. It is the best fortification of the soul against 
 Christ and the gospel, the last reserve whereby it 
 maintains the interest of self against the grace of God. 
 
 Hence I say, those that place their righteousness, or 
 that which is the principal part of it, in the duties of 
 religious worship, will not only be diligent in them, 
 but ofttimes abound in a multiplication of them. Es- 
 pecially will they do so, if they may be performed in 
 such a way and manner as pleaseth their affections 
 with a show of humility and devotion, requiring no- 
 thing of the exercise of faith, or sincere divine love 
 therein. So is it with many in all kinds of religion, 
 whether the way of their worship be true or false ; 
 whether it be appointed of God, or rejected by him. 
 And the declaration hereof is the subject of the dis- 
 course of the prophet, Isaiah i. 11 — 19. Also, Mich, 
 vi. 7, 8. 
 
 Fourthly. The reputation of devotion in religious 
 duties, may insensibly affect the unrenewed minds of 
 men with great diligence and delight in their perform-. 
 
274 OF SPIRITUAL MINDEDNESS. 
 
 ance. However men are divided in their apprehension 
 and practice about religion ; however di/Terent from 
 and contrary to each other, their ways of divine wor- 
 ship are ; yet it is amongst all sorts of men, yea, in the 
 secret thoughts of them who outwardly contemn these 
 things, a matter of reputation to be devout, to be dili- 
 gent, to be strict in and about those duties of religion, 
 which, according to their own light and persuasion, 
 they judge incumbent on them. This greatly affects the 
 minds of men, whilst pride is secretly predominant in 
 them, and they love the praise of men more than the 
 praise of God. 
 
 Especially will this consideration prevail on them, 
 when they suppose that the credit and honor of the 
 way which they profess, in competition with others, 
 depends much on their reputation as to their strictness 
 in duties of devotion. For then will they not only be 
 diligent in themselves, but zealous in drawing others 
 to the same observances. These two principles, their 
 own reputation, and that of their sect, constituted the 
 life and soul of Pharisaism of old. According as the 
 minds of men are influenced with these apprehensions, 
 so will a love to, and a delight in, those duties where- 
 by their reputation is attained, thrive and grow in 
 them. 
 
 I am far from apprehending that any men are, (at 
 least I speak not of them who are,) such vile hypo- 
 crites, as to do all that they do in religion to be seen 
 and praised of men, being influenced in all public du- 
 ties thereby, which some among the Pharisees were 
 given up to. But I speak of them, who, being under 
 the convictions and motives before mentioned,- do also 
 yet give admittance to this corrupt end of desire of 
 reputation, or the praise of men. For every such end 
 
OF SPIRITUAL MINDEDNESS. 275 
 
 being- admitted and prevalent in the mind, will univer- 
 sally influence the affections to a delight in those du- 
 ties, whereby that end may be attained, until the person 
 with whom it is so be habituated to them with great 
 satisfaction. 
 
 Fifthly. I should, in the last place, insist on super- 
 stition. As this is an undue fear of the divine nature, 
 will, and operations, built on false notions and appre- 
 hensions of them, it may befall the minds of men in all 
 religions, true and false. It is an internal vice of the 
 mind. As it respects the outward way and means of 
 religious service, and consists in the devout perform- 
 ance of such duties as God indeed accepts not, but for- 
 bids ; so it belongs only to religion as it is false and 
 corrupt. How in both respects it will engage the 
 minds of men into the performance of religious duties, 
 and for the most part with the most scrupulous dili-^ 
 gence, and sometimes with prodigious attempts to ex- 
 ceed the measures of human nature in what they de- 
 sign, is too long a work here to be declared. It may 
 suffice to have mentioned it among the causes and 
 reasons why men, whose affections are not spiritually 
 renewed, may yet greatly delight in the diligent per- 
 formance of the outward duties of religion. Our de- 
 sign in these things is the discovery of the true nature 
 of this grace and duty of being spiritually minded. 
 Hereto we have declared that it is necessary that our 
 affections be spiritually and supernaturally renewed. 
 And because there may be a great change wrought on 
 the affections of men, with respect to spiritual things, 
 where there is nothing of this supernatural renovation ; 
 our present inquiry is, what are the differences that 
 are between the actings of the affections of the one 
 sort and of the other j whether spiritually renewed, or 
 
276 OF SPIRITtTAL MINDEDNESS. 
 
 occasionally changed, and wherein the great exercise 
 of them consists in the duties of religious worship. 
 I have declared what are the grounds and reasons, 
 whence men of unrenewed minds delight ofttimes in 
 the duties of divine worship, and are diligent in the 
 performance of them. 
 
 From these, and the like considerations, it may be 
 made manifest that the greatest part of the devotion 
 that is in the world, doth not spring from the spiritual 
 renovation of the minds of men, without which it is 
 not accepted with God. That which remains to give 
 in instance, further evidence to the discovery we are 
 in the pursuit of, is, what are the grounds and reasons 
 whereon those, whose minds and affections are spiritu- 
 ally renewed, do delight in the institutions of divine 
 worship ; and attend to their observance with great 
 heed and diligence 1 And because this is an inquiry 
 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 itself 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. 
 
 CHAPTER XV 
 
 Delight of believers in the holy institutions of divine 
 worship. The grounds and reasons thereof. The em- 
 dence of being spiritually minded thereby^ Sfc. 
 
 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 o\vn experience, which they will never forego. 
 
OF SPIRITUAL MINDEDNESS. 277 
 
 For this hath been the greatest cause of their suffer- 
 ing persecution, and martyrdom itself, in all ages. If 
 the primitive Christians under the power of the pagan 
 emperors, or the witnesses for Christ under the anti- 
 christian apostasy, would, or could have omitted the 
 observance of them (according to the advice and prac- 
 tice of the gnostics,) they might have escaped the rage 
 of their adversaries. But they loved not their lives, 
 in comparison to that delight which they had in the 
 observance of the commands of Christ, as to the du- 
 ties of evangelical worship. David gives us frequently 
 an instance hereof in himself. Psal. xlii. 1 — 4. ' As 
 the hart panteth after the v/ater brooks, so panteth my 
 soul after thee, God. My soul thirsteth for God, 
 jfor the living God : When shall I come and appear be- 
 fore 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 w4th 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. Ixiii. 1 — 5. '0 God, thou art my God, early will 
 I seek thee, my soul thirsteth for thee, my flesh long- 
 eth 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 kind- 
 ness is better than life : my lips shall praise thee. 
 Thus will I bless thee while I live. I Avill lift up my 
 hands in thy name. My soul shall be satisfied as 
 with marrow and fatness, and my mouth shall praise 
 thee with joyful lips.' Psal. Ixxxiv. 1 — 4. 'How ami- 
 able are thy tabernacles, O Lord of Hosts ! My soul 
 longeth, yea, even fainteth for the courts of the Lord: 
 my heart crieth out for the living God. The sparrow 
 •24 
 
^78 OF SPIRITUAL MINDEDNESS. 
 
 hath found pai house, and the swallow a nest for her- 
 self, where she may lay her young, even thy altars, 
 O Lord of hosts, my King and my God. Blessed are 
 they that dAvell in thy house : they will be still prais- 
 ing thee. Selah.' 
 
 But a greater than David is here. Our Lord Jesus 
 Christ himself did upon all occasions declare his de- 
 light in, and zeal for, all the ordinances of divine wor- 
 ship, which were then in force by virtue of divine in- 
 stitution and command. For although he severely re- 
 proved and rejected v/hatever men had added thereto, 
 under the pretence of a supererogating strictness, or 
 outward order, laying it all under that dreadful sen- 
 tence. Every plant which my heavenly Father hath 
 not planted shall be plucked up, and cast into the fire ; 
 yet as to what was of divine appointment, his delight 
 therein was singular, and exemplary to all his disci- 
 ples. With respect hereto was it said of him, that the 
 zeal of God's house had eaten him up, by reason of 
 the affliction which he had in his spirit, to see the wor- 
 ship of it neglected, polluted, and despised. This 
 caused him to cleanse the temple, the seat of divine 
 v/orship, from the pollutors and pollutions of it, not 
 long before his sufferings, in the face and to the high 
 provocation of all his adversaries. So with earnest 
 desire he longed for the celebration of his last passo- 
 ver. Luke xxii. 15. 'With desire have I desired to 
 eat this passover with you before I suffer.' And it is 
 a sufficient evidence of the frame of spirit and prac- 
 tice 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 apos- 
 
OF SPIRITUAL MINDEDNESS. 279 
 
 tasy, when any ' fall into a neglect of them.' Heb. x. 
 25—27. 
 
 These things are manifest and unquestionable. But 
 our present inquiry is only, what it is which believers 
 do so delight in, in the ordinances and institutions of 
 divine gospel w^orship, and what it is that engageth 
 their hearts and minds to a diligent observance of 
 them ; as also how and wherein they exercise their 
 love and delight 1 And 1 say, in general, that their 
 delight in all ordinances of divine worship, as is evi- 
 dent in the testimonies before produced, is in Christ 
 himself, or God in Christ. This alone is that which 
 they seek after, cleave to, and are satisfied with. They 
 make use of the streams but only as means of commu- 
 nication from the spring. When men are really renew- 
 ed in the spirit of their minds, it is so. Their reo-ard 
 to 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 to us ; in and by them do we act faith and 
 love on him. It is the treasure hid in the field, w^hich, 
 when a man hath found, he purchaseth the whole 
 field 5 but it is that he may enjoy the treasure which is 
 hid therein. Mat. xiii. 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 wall have little cause to rejoice in their bargain. 
 It is Christ the treasure alone, that pearl of price, that 
 wall certainly enrich 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 aifections cleave to as the treasure, 
 
280 OF SPIRITUAL MINDEPNESS. 
 
 and to all other things according as their relation is to 
 him, or they have a participation of him. Wherefore, 
 in all duties of religion, in all ordinances of worsliip, 
 their inquiry is after him whom their souls love. Cant, 
 i. 7. 
 
 But yet we must treat more particularly and dis- 
 tinctly of these things. Those whose affections are 
 spiritually renewed, do love, adhere to, and delight 
 in, ordinances of divine service and duties of worship j 
 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 immedi^ 
 ate end in their institution. It is a pernicious mistake 
 to suppose that any external duties of worship, as 
 hearing the word, prayer, or the sacraments, are ap- 
 pointed for themselves, or accepted for themselves. 
 
 Such thoughts the Jews of old had concerning their 
 sacrifices ; namely, that they were appointed for their 
 own sakes, and Avere acceptable service to God, mere- 
 ly on their own account. Wherefore God, to deliver 
 them from their pernicious mistake, affirms ofttimes, 
 that he never appointed them at all : that is, for any 
 such end. Jer. vii. 22, 23. Isa. i. 12, 13, &c. And 
 now under the gospel, sundry things destructive to the 
 souls of men have proceeded from such a supposition. 
 Some hereon have always satisfied and contented 
 themselves Avith the external observance of them, 
 without desiring Or endeavoring any holy communion 
 with God in them, or by them. This constitutes the 
 state "and condition mentioned, Rev. iii. 1. And by 
 following this track, the generality of Christians wan- 
 der out of the way ; they cannot leave them, nor know 
 how to use them to their advantage, until they come 
 
OF SPIRITUAL MINDEDNESS. 281 
 
 wholly to that woful state. Isa. xxix. 13. And some, 
 to establish this deceit, have taught that there is much 
 more in the outward work of these duties, than ever 
 God pat into them, and that they are sanctified merely 
 by virtue of the work wrought. 
 
 But all the duties of the second commandment, as 
 are all instituted ordinances of worship, are but means 
 to express and exercise those of the first, as faith, love, 
 fear, trust, and delight in G od. The end of them all 
 is, that through them, and by them, we may act those 
 graces on God in Christ. Where this is not attended 
 to, when the souls of men do not apply themselves to 
 this exercise of grace in them, let them be never so 
 solemn as to their outward performance, be attended 
 to with diligence, be performed with earnestness and 
 delight, they arc neither acceptable to God, nor bene- 
 ficial to themselves. Isa. i. 11. This therefore is the 
 first general spring of the love of believers, of them 
 whose affections are spiritually renewed, mider the 
 ordinances of divine worship, and their delight in 
 them. They have experience, that in and by them, 
 their faith and love are excited to a gracious ex- 
 ercise of themselves on God in Christ. And wdien 
 they find it otherwise with them, they can have no 
 rest in their souls. For this end are they ordained, 
 sanctified, and blessed of God, and therefore, are ef- 
 fectual means of it, Vv^ien their efficacy is not defeated 
 by unbelief. 
 
 And those who have no experience hereof in their 
 attendance to them, do, as hath been said, fall into 
 pernicious extremes. Some continue their observance 
 with little regard to God, in cursed formality. So they 
 make them a means of tbeir ruin by countenancing of 
 them in their security. 
 
 24* 
 
282 OF SPIRITUAL MINDEDNESS. 
 
 Others utterly reject them, at least the most solemn 
 of them, and therein the wisdom, and grace, and au- 
 thority of God, by whom they are appointed. Be- 
 cause, through the power of their o\\ti unbelief, they 
 find nothing in them. 
 
 This being the immediate end of all divine institu- 
 tions, this being the only way whereby we may give 
 glory to God in their observance, which is their ulti- 
 mate end in this world; and this being the design in 
 general of believers in that obedience, they yield to 
 the Lord Christ in their diligent observation of them ; 
 we may consider how, in what way, and by what 
 means, those whose affections are spiritually renewed, 
 do and ought to apply their minds and souls to their 
 observance. And- we may consider herein, first, What 
 they design, and then what they endeavor to be found 
 in the exercise and practice of, in their use and enjoy- 
 ment. 
 
 Fiffst. They come to them with this desire, design, 
 and expectation, namely, to be enabled, directed, and 
 excited by them to the exercise of divine faith and 
 love. When it is not so with any, where there is not 
 this design, they do in various degrees take the name 
 of God in vain in their observance. These are approX' 
 imationes Dei, the ways of drawing nigh to God, as 
 they are every where called in scripture. To suppose 
 that a drawing nigh to God may consist merely in the 
 outward performance of duty, whatever be its solemni- 
 ty, is to reject all due reverence of him. Forasmuch, 
 saith the Lord, as this people draw near to me with 
 their mouths, and with their lips do honor me, but 
 have removed their hearts far from me, therefore I 
 will proceed against them. Isaiah xxix. 13. The 
 mouth and lips are put by a synecdoche, for all the 
 
OF SPIRITUAL MINDEDNESS. 283 
 
 means of outward worship and honor. These men 
 may use, and diligently attend to, whilst their hearts 
 are far from God, that is, when they do not draw nigh 
 to him by faith and love. But all this worship is re- 
 jected of God with the highest tokens of his displeas- 
 ure and indignation against it. 
 
 First. Our souls then have no way of approach to 
 God in duties of worship, but by faith ; no way of ad- 
 herence or cleaving to him, but by love ; no way of 
 abiding in him, but by fear, reverence, and delights 
 Whenever these are not in exercise, outward duties of 
 worship are so far from being a means of such an ap- 
 proach to him, as that they set us at a greater distance 
 from him than we were before, at least are utterly use- 
 less and fruitless to us. So indeed they are to the 
 most who come to them, they know not why, and be- 
 have themselves under them, they care not how : nor 
 is there any evil in the hearts and ways of men, where- 
 of God complaineth more in his word, as that which 
 is accompanied Vv'ith the highest contempt of him. 
 And because these ordinances of divine worship are 
 means which the wisdom and grace of God have ap- 
 pointed to this end, namely, the exercise and increase 
 of divine faith and love, and therefore do sanctify and 
 bless them thereto. I do not believe that they have 
 any delight in the exercise of these graces, nor design 
 grov/th in them, by whom these great means of them 
 are despised or neglected. 
 
 And although I have seen those vallies of public 
 worship forsaken, either on pretences of higher attain* 
 ments in faith, light, and love, than to stand in need of 
 them any more, or on a foolish opinion, that they 
 cease upon the dispensation of the Spirit, which is giv- 
 en to us to make them useful and effectual, or on some 
 
284 OF SPIRITUAL MINDEDNESS. ^ 
 
 provocations that have been given to some men, or 
 which they have taken to themselves, which they have 
 thought they could revenge by a neglect of public ad- 
 ministrations, or through slavish peace and negligence 
 in times of difficulty, as is the manner of some, who 
 forsake the assemblies of the saints. Heb. vi. 25. Yet, 
 1 never saw, but it issued in a great decay, if not in an 
 utter loss of all exercise of faith and love, and some- 
 times in open profaneness. For such persons con- 
 temn the ways and means, which God in his infinite 
 wisdom and goodness hath appointed for their exercise 
 and increase ; and this shall not prosper. We may 
 therefore do well to consider, that the principal way 
 whereby we may sanctify the name of God, in all du- 
 ties of his worship, and obtain the benefit of them to 
 our own souls, is by a conscientious approach to them 
 with a holy desire and design to be found in the exer- 
 cise of faith and love on God in Christ, and to be help- 
 ed and guided therein by them. 
 
 To be under an efficacious influence from this de- 
 sign, is the best preparation for any duty. So David 
 expresseth his delight in the worship of God. 'How 
 amiable are thy tabernacles, Lord of hosts ! My soul 
 longeth, yea, even fainteth for the courts of the Lord : 
 my heart and my flesh cry out for the living God.' 
 Psal. Ixxxiv. 1, 2. He longed for the tabernacle, and 
 the courts of it, but it was the enjoyment of God him- 
 self, the living God, that he desired and sought after. 
 This was that which made him so fervent in his desires 
 after those ordinances of God. So he expresseth it, 
 Psal. Ixiii. 2. ' To see thy power and thy glory, so as 
 1 have seen thee in the sanctuary.' David had had 
 great communion with and delight in God by faith and 
 love in the solemn duties of his worship. Ai. d this 
 
OF SPIRITUAL MINDEDNESS. 285 
 
 was that which inflamed him with desires after renew- 
 ed opportunities to the same end. 
 
 Secondly. This design is not general, inactive, use- 
 less, and slothful. But such persons diligently endea- 
 vor, in the use of these ordinances, and attendance to 
 them, to be found in the exercise of these graces. 
 They have not only an antecedent design to be so, but 
 a diligent actual endeavor after it, not suffering their 
 minds by any thing to be diverted from the pursuit of 
 that design. Eccl. v. 1. Whatever is not quickened 
 and enlivened hereby, they esteem utterly lost. Nei- 
 ther outward administrations nor order will give them 
 satisfaction, when these things are wanting in them- 
 selves. Without the internal actings of the life of 
 faith, external administrations of ordinances of worship 
 are but dead things. Nor can any believer obtain real 
 satisfaction in them, or refreshment by them, without 
 an inward experience of faith and love in them, and by 
 them.. And it is that which, if we are wise, we shall 
 continually attend to the consideration of. A watch- 
 ful Christian will be careful lest he lose any one duty, 
 by taking up the carcass of it. And the danger of so 
 doing is not small. Our affections are renewed but in 
 part. And as they are still liable to be diverted, and 
 seduced from spirituality in duty, even by things earth- 
 ly and carnal, through the corruption that remaineth 
 in them ; so there is a disposition abiding in them, to 
 be pleased with those external things in religious du- 
 ties, which others, as we have showed before, who are 
 no way graciously renewed, satisfy themselves with. 
 The grace and oratory of the speaker in. preaching the 
 word, especially in these days wherein the foppery of 
 fine language, even in sacred things, is so much ex- 
 tolled, the order and circumstances of other duties, 
 
286 OF SPIRITUAL MINDEDNESS. 
 
 with inclination and love to a party, are apt to insinuate 
 themselves with great complacency in our affections, 
 so far as they are unrenewed. And these things dis- 
 cover the true grounds whence it is that the ordi- 
 nances of divine worship are so useless as they are, to 
 many who seem to attend to them with diligence. 
 They may be referred to these two heads : 
 
 (1.) They do not come to them, as the means ap- 
 pointed of God, for the exercise of faith and love to 
 Christ, so as to make it their design in their approach- 
 es to them, without which, all that is spoken of advan- 
 tage in and by other duties is utterly lost. 
 
 (2.) They do not in and under them labor to stir up 
 faith and love to their due exercise. 
 
 (3.) They suffer their minds to be diverted from the 
 exercise of these graces, partly by occasional tempta- 
 tions, partly by attendance to what is outward only in 
 the ordinances themselves. 
 
 Spiritual affections find no place of rest in any of 
 these things ; such proposals of God in Christ, of his 
 will, and their own duty, as may draw out their faith, 
 love, godly fear, and delight, into their due exercise, is 
 that which they inquire after, and acquiesce in. 
 
 Two things alone doth faith regard in all duties of 
 worship, as to the outward administration of it. The 
 one absolutely, the other comparatively ; both with re- 
 spect to the end mentioned, or the exercise, growth, 
 and increase of grace in us. The first is, that they 
 be of divine appointment. Where their original and 
 observance are resolved into divine authority, there, 
 and there alone, will they have a divine efficacy. In 
 all these things, faith hath regard to nothing but divine 
 precepts and promises. Whatever hath regard to any 
 thing else, is not faith, but fancy. And therefore these 
 
OF SPIRITUAL MINDEDNESS. 287 
 
 uncommanded duties in religion, which so abound in 
 the papal church, as that, if not the whole, yet all the 
 principal parts of their worship consist in them, are 
 such as in whose discharge it is impossible faith should 
 be in a due exercise. That which it hath comparative 
 respect to, is the spiritual gifts of them to whom the 
 administration of the ordinances of the gospel, in the 
 public worship of the church, is committed. With re- 
 spect to them, believers may have more delight and 
 satisfaction in the ministry of one than of another, as 
 Avas touched before. But this is not because one is 
 more learned than another, or more elegant than ano- 
 ther, hath more ability of speech than another, or fer- 
 vency in utterance than another, is more fervent and 
 earnest in his delivery ; but because they find the gifts 
 of one more suited, and more effectual to stir up faith 
 and love to a holy exercise in their minds and hearts, 
 than what they find in some others. Hence they have 
 a peculiar value for, and delight in, the ministry of 
 such persons, especially when they can enjoy it in due 
 order, and without the offence of others. And minis- 
 ters that are wise, will, in holy administrations, neglect 
 all other things, and attend to this alone, how they 
 may be helpful to the faith, and love, and joy of be- 
 lievers, so far as they are the object of their ministry. 
 This is the first reason and ground whereon affections 
 spiritually renevv^ed cleave to ordinances of divine wor- 
 ship with delight and satisfaction j namely, because 
 they are the means appointed and blessed of God for 
 the exercise and increase of faith and love, with an ex- 
 perience of their efncacy to that end. 
 
 Secondly. The second is, Because they are the 
 means of the communication of a sense of divine love, 
 and supplies of divine grace, to the souls of them thai 
 
288 OF SPIRITUAL MINDEDNESS. 
 
 believe. So far as our affections are. renewed, this is 
 the principal attractive to cleave to them with delight 
 and complacency. 
 
 They are, as was observed before, the ways of our 
 approaching to God. Now we do not draw nigh to 
 God, as himself speaks, as a dry heath, or a barren 
 wilderness, where no refreshment is to be obtained. 
 To make a pretence of coming to God, and not with 
 expectation of receiving good and great things from 
 him, is to despise God himself, to overthrow the na- 
 ture of the duty, and deprive Our own souls of all be- 
 nefit thereby ; and the want hereof is that which ren- 
 ders the worship of the most, useless, and fruitless to 
 themselves. We are always to come to God, as to an 
 eternal spring of goodness, grace, and mercy, of all 
 that our souls stand in need of, of all that we can de- 
 sire in order to our everlasting blessedness ; and all 
 these things, as to believers, may be reduced to the 
 two heads before mentioned. 
 
 First. They come for a communication of a sense 
 of his love in Jesus Christ. Hence do all our peace, 
 consolation, and joy, all our encouragement to do and 
 suffer according to the will of God, all our support- 
 ments under our sufferings, solely depend ; in these 
 things do our souls live, and without them we are of 
 all men the most miserable. 
 
 It is the Holy Spirit who is the immediate efficient 
 cause of all these things in us. He sheds abroad the 
 love of God in our hearts. Eom. v. 5. He witness- 
 eth our adoption to us, (chap. viii. 15, 16,) and thereby 
 an interest in the love of the Father, in God, as he is 
 love. But the, outward way and means whereby he 
 communicates these things to us, and effects them in 
 us, is by the dispensation of the gospel, or the preach- 
 
OF SPIRITUAL MINDEDNESS. 289 
 
 ing of it ordinarily. He doth the same work also in 
 prayer, and ofttimes in other holy administrations. 
 For this end, for a participation of this grace, of these 
 mercies, do believers come to God by them. They 
 use them as means to draw water from the well of sal- 
 vation, and to receive in that spiritual sense of divine 
 love, which God by them will communicate. 
 
 So Christj by his word, knocks at the door of the 
 heart j if it be opened by faith, he cometh in, and sup- 
 peth with men, giving them a gracious refreshment, 
 by the testimony of his own love, and the love of the 
 Father. Rev. iii. 23. John xiv. 3. This believers 
 look for in, and this they do, in various measures, re- 
 ceive by the ordinances of divine worship. And al- 
 though some, through their fears and temptations, are 
 not sensible hereof, yet do they secretly receive those 
 blessed gracious supplies, whereby their souls are held 
 in life, without which they would pine away and 
 perish. So he dealeth with them. Cant. iv. 5, 6. 
 These are the gardens and galleries of Christ, wherein 
 he gives us of his love. Cant, vii. 12. Those who 
 are humble and sincere, know how often their souls 
 have been refreshed in them, and how long sometimes 
 the impressions they have received of divine grace and 
 love have continued with them, to their unspeakable 
 consolation. They remember what they have received 
 in the opening and application of the exceeding great 
 and precious promises that are given to them, where- 
 by they are gradually more and more made partakers 
 of the divine nature ; how many a time they have re*- 
 ceived light in darkness, refreshment under despon- 
 dencies, relief in their conflicts with dangers and 
 temptations, in and by them. For this cause do afTec- 
 
 tions that are spiritually renewed cleave to them. Who 
 
 25 
 
£90 OF SPIRITUAL MINDEDNESS. 
 
 can but love and delight in that which he hath found, 
 by experience, to be the way and means of communi- 
 cating to him the most invaluable mercy, the most in- 
 estimable benefit, whereof in this life he can be made 
 partaker 1 He who hath found a hidden treasure, al- 
 though he should at once take away the whole of it, 
 yet will he esteem the place where he found it ; but if 
 it be of that nature, that no more can be found or taken 
 of it at once but what is sufficient for the present oc- 
 casion, yet is so full and boundless, as that whenever 
 he comes again to seek for it, he shall be sure to ob- 
 tain present supply, he will always value it, and con- 
 stantly apply himself to it. And such is the treasure 
 of grace and divine love, that is in the ordinances of 
 divine worship. 
 
 If we are strangers to these things, if we never re- 
 ceived efficacious intimations of divine love to our 
 souls, in and by the duties of divine worship, we can- 
 not love them and delight in them as we ought. What 
 do men come to hear the word of God for 1 What 
 do they pray for 1 What do they expect to receive 
 from him? Do they come to God as the eternal 
 fountain of living waters ? as the God of all grace, 
 peace, and consolation 1 Or do they come to his wor- 
 ship without any design, as to a dry and empty showl 
 Do they fight uncertainly with these things, as men 
 beating the air 1 Or think they bring something to 
 God, but receive nothing from him 1. That the best of 
 their business is to please him in doing what he com- 
 mands ; but to receive any thing from him, they ex- 
 pect not, nor do ever examine themselves whether 
 they have done so or not 1 It is not for persons who 
 walk in such ways, ever to attain a due delight in the 
 ordinances of divine worship. 
 
OF SPIRITUAL MINDEDNESS. 291 
 
 Believers have other designs herein ; and, among 
 the rest, this in the first place, that they may be afresh 
 made partakers of refreshing, comforting pledges of 
 the love of God in Christ, and thereby of their adop- 
 tion, of the pardon of their sins, and acceptance of 
 their persons. According as they meet with these 
 things in the duties of holy worship, public or private, 
 so will they love, value, and adhere to them. Some 
 men are full of other thoughts and affections, so as 
 that these things are not their principal design or de- 
 sire, or are contented with that measure of them 
 which they suppose themselves to have attained; or, 
 at least, are not sensible of the need they stand in to 
 have fresh communications of them made to their 
 souls ; supposing that they can do well enough with- 
 out a renewed sense of divine love every day : some 
 are so ignorant of what they ought to design to look af- 
 ter, in the duties of gospel worship, as that it is im- 
 possible they should have any real design in them. 
 Many of the better sort of professors are too negli- 
 gent in this matter : they do not long and pant in the 
 inward man after renewed pledges of the love of God j 
 they do not consider how much they have need of 
 them, that they may be encouraged and strengthened 
 to all other duties of obedience ; they do not prepare 
 their minds for the reception of them, nor come with the 
 expectation of their communication to them ; they do 
 not rightly fix their faith on this truth, namely, that 
 these holy administra;tions and duties are appointed of 
 God, in the first place, as the ways and means of con- 
 veying his love, and a sense of it, to our souls. From 
 hence spring that lukewarmness, coldness and indiffer- 
 ency in and to the duties of holy worship, that are 
 growing among us : fov if men have lost the principal 
 
292 ' OF SPIRITUAL MINDEDNESS. 
 
 design of faith in them, and disesteem the chiefest 
 benefit which is to be obtained by them, whence should 
 zeal for them, delight in them, or diligence in attend- 
 ance to them, arise 1 Let not any please themselves 
 under the powers of such decays j they are indications 
 of their inward frame, and those infallible. Such per- 
 sons will grow cold, careless, and negligent, as to the 
 duties of public worship ; they will put themselves 
 neither to charge nor trouble about them ; every occa- 
 sion 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 to 
 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 ; whatever 
 they pretend to the contrary, they are under the pow- 
 er of woful decays from all due regard to 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. 
 
 Secondly. They come for supplies of internal, 
 sanctifying, strengthening grace. This is the second 
 great design of believers in their approaches to God in 
 his worship. The want hereof, as to measures and 
 degrees, they find in themselves, and are sensible of it. 
 Yea, therein lies the great burden of the souls of be- 
 lievers in this world. Ail that we do in the life of 
 God may be referred to 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 
 
aP SPIRITUAL MINDEDKESS. 293 
 
 exercised. Hence tlie great thing which we desire, 
 labor for, and pant after, is spiritual strength and abil- 
 ity for the discharge of ourselves in a due manner with 
 respect to these things. This is that which every true 
 believer groaneth after in the inward man, and which 
 he preferrcth infinitely above all earthly things. So 
 he may have grace sufficient in any competent meas- 
 ure for these ends ; let what will befall him., he desir- 
 eth no more in this world. God in Christ is the foun- 
 tain of all his grace. There is not one drachm of it 
 to be obtained but from him alone. And as he doth 
 communicate it to us of his own sovereign goodness 
 and pleasure ; so the ordinary way and means whereby 
 he will do it, are the duties of his worship. Isa. xl. 
 28—31. 'Hast thou not known, hast thou not heard, 
 that the everlasting God, the Lord, che Creator of the 
 ends of the earth, fainteth not, neither is weary '? 
 There is no searching of his understanding. He giv- 
 eth power to the faint, and to them that have no might 
 he increaseth strength. Even the youth 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 vv^ith wings, as eagles j 
 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 to us, who are weak, feeble, fainting? He will 
 act suitably to his nature in the communication of this 
 grace and power ; (v. 29,) but, hov/ shall we have an 
 interest in this grace, in these operations 1 Wait oil 
 him in the ordinances of his worship, (v. 31.) The 
 word, as preached, is the food of our souls, whereby 
 
 God administereth growth and strength to them. (John 
 
 25* 
 
294 OF SPIRITUAL MINDEDNESS. 
 
 xvii. 17. 1 Pet. ii. 23.) 'Desire, saith he, the sincere 
 milk of the word, that ye may grow thereby.' But 
 what encouragement have we thereto 1 if so be, saith 
 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 to your souls, you cannot but desire and delight in 
 it ; and otherwise you will not do so. When men have 
 sat some good while under the dispensation of the 
 word, and in the enjoyment of other ordinances, with^ 
 out tasting in 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 to him, to obtain a participation of all needful 
 grace, which, therefore, he has proposed to 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 sealed to us, and the grace repre- 
 sented in them effectually exhibited. Meditation con- 
 firms our souls in the exercise of faith about it, and is 
 the especial opening of the heart to the reception of 
 it. By these means, I saj?-, doth God communicate all 
 supplies of renev/ing, strengthening, and sanctifying 
 grace to us, that we may live to him in all holy obedi- 
 ence, and be able to get the victory over our tempta- 
 tions. Under this apprehension, believers approach to 
 God in the ordinances of his worship : they come to 
 them as the means of God's communication to their 
 souls ; hence they cleave to them with delight, so far 
 as their affections are renewed. So the spouse testifi- 
 eth of herself — I sat down under his shadow with great 
 delight. Cant. ii. 3. In these ordinances is the pro- 
 tecting, refreshing presence of Christ. This sLie rest- 
 ed in with great delight. 
 
0? SPIRITUAL MINDEDNESS. 295 
 
 As they cotne to them with these designs and ex- 
 pectations, so they have experience of the spiritual 
 benefits and advantages which they receive by them, 
 which more and more engageth them to them in their 
 affections and delight. All these things, those who 
 have a change wrought in their affections, but not a 
 spiritual renovation, are strangers to. 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 en- 
 lightening, refreshing, strengthening, transforming 
 power ; when they find tlxeir hearts warmed, their 
 graces excited and strengthened, the love of God im- 
 proved, their desponding spirits under trials and tempt- 
 ations relieved, their whole souls gradually more and 
 more conformed to Christ ; when they find themselves 
 by it extricated out of snares, doubts, fears, tempta- 
 tions, and brought to satisfaction and rest j they can- 
 not but delight in the dispensation of it, and rejoice in 
 it as the food of their souls. And it is a great hin- 
 derance to the increase of spiritual life, and obstruc- 
 tion to fruitfulness, thankfulness, and consolation, 
 when we are necrligrent in our meditation about the 
 benefits that we receive by the word, and the advan- 
 tages which w*e have thereby. For whilst it is so with 
 us, we can neither value the grace of God, in granting 
 us this inestimable privilege, nor perform any duty 
 with respect to it, in a right manner. This renders it 
 an especial object of our aftections as spiritually re- 
 newed. That secret love to, and heavenly dehght in, 
 the statutes and testimonies of God, which David ex- 
 presseih, (Psal. cxix,) arose from the spiritual benefit 
 
296 OF SPIRITUAL MINDEDNESS, 
 
 and advantage which he received by them, as he con- 
 stantly declares. And the sole reason, on the one 
 hand, why men grow so careless, negligent, and cold, 
 in their attendance to the preaching of the word, is 
 because they have no experience of any spiritual bene- 
 fit or advantage by it. They have been brought to it 
 by one means or another, mostly by conviction of 
 their duty. Their minds have been variously affect- 
 ed with it, to a joy in the hearing of it, and readiness 
 to sundry duties of obedience: but after awhile, when 
 a sense of those temporary impressions is worn off, 
 finding no real spiritual benefit by it, they lose all de- 
 light in it, and become very indifferent as to its enjoy- 
 ment. The frame which such persons at length arrive 
 to is described, Mai. i. 13, and iii. 14. And none can 
 give any greater evidence of the decay of all manner 
 of grace in them, or of their being destitute of all sav- 
 ing grace, than when they apostatize from some degree 
 of zeal for, and delight in, the dispensation of the 
 word of God, with such a cursed indifferency, as many 
 are overtaken with. It cannot be otherwise. For 
 seeing this is a way and m^eans of the exercise of all 
 grace, it will not be neglected, but wdiere there is a 
 decay of all grace ; however men may please them- 
 selves with other pretences. And when they are thus 
 ensnared, every foolish prejudice, every provocation, 
 every wanton opinion and imagination Vv^U confirm 
 them in, and increase their gradual backsliding. 
 
 And as it is with believers, as to the hearing of the 
 word in general, so it is as to the degrees of advantage 
 which they find by it. When men hav3 enjoyed the 
 dispensation of the word in a peculiar manner, spirit- 
 ual and effectual ; if they can be content to forego it ' 
 for that which is more cold and lifeless, provided it 
 
OF SPIRITUAL MINDEDNESS. 297 
 
 possesseth the same time and outward form with the 
 other, it is no great evidence that their souls prosper. 
 It is therefore those alone, who, having a sense of the 
 efficacy of the word on their souls and consciences to 
 all the holy ends of it, v^^ho cleave to it with spiritual 
 love and delight. They continually rememher what 
 holy impressions it hath made on them, what engage- 
 ments it hath brought their souls into, what encourage- 
 ments to faith and obedience it hath furnished them 
 with, and long after a renewed sense of its enjoyments. 
 When we do not find in ourselves this foundation of 
 spiritual delight in the dispensation of the gospel, we 
 can have no great evidence that our affections are re- 
 newed. 
 
 So also it is in the duties of prayer and meditation. 
 "When the soul of a believer hath had experience of 
 the communion v/hich it hath had with God in them, 
 or either of them ; of the spiritual refreshment which 
 it hath had from them ; of the benefits and mercies 
 which are obtained by them, in recovery from tempt- 
 ations, snares, despondencies, in victory over sin and 
 Satan, in spiritual impressions, working it to a holy 
 watchful frame, which hath abode with it in other 
 ways and occasions, with the like advantages where- 
 with fervent and effectual prayer, and sincere heaven- 
 ly meditation are accompanied, it cannot but have love 
 to them, and delight in them ; but if, indeed, we have 
 no experience of these things, if we find not these ad- 
 vantages in and by these duties, they cannot but be a 
 burden to us, nor do serve to any other end but to 
 satisfy convictions. He who had the benefit of a se- 
 rene and wholesome air in a recovery from many dis- 
 eases and distempers, with the preservation of his 
 health so obtained, will love it and prize it j and so 
 
298 OF SPIRITUAL MINDEDNESS. 
 
 will he these duties, who hath been partaker of any of 
 these saving mercies and privileges wherewith they 
 are accompanied. Some have been delivered from 
 the worst of temptations, and the nearest approach of 
 their prevalency (as to destroy themselves,) by a sud- 
 den remembrance oi the frame of their souls, and the 
 intimations of God's love in such, or such a prayer, at 
 such a time. Some have had the same deliverance 
 from temptations to sin -, when they had been carried 
 away under the power of their corruptions, and all 
 circumstances had concurred under the apprehensions 
 of it, a sudden thought of such a prayer or meditation, 
 with the engagement they made of themselves therein 
 to God, hath cau/^ed all the weapons of sin to fall out 
 of its hands, and all the beauties of its allurements to 
 disappear. 
 
 When others have been imder the power of such 
 despondencies and disconsolations, as that no present 
 tenders of relief can approach to them, they have been 
 suddenly raised and refreshed by the remembrance of 
 the intimate love and kindness between Christ and 
 their souls, that has evidenced itself in former duties. 
 Multitudes in fears, distresses, and temptations, have 
 found relief to their spirits, and encouragement to 
 their faith, in the remembrance of the returns they 
 have had to former supplications in the like distresses. 
 These are grounds of spiritual delight in these duties. 
 Heartless, lifeless, wordy prayer, the fruit of con- 
 victions and gifts, or of custom and outward occa- 
 sions, however multiplied, and whatever devotion they 
 seem to be accompanied with, will never engage spirit- 
 ual aiTections^to them. When these things are absent, 
 when the soul hath not experience of them, prayer is 
 but a lifeless form, a dead carcass, which it would be 
 
OF SPIRITUAL iMINDEDNESS. 29.9 
 
 a torment to a soul spiritually alive to be tied to. 
 There may be a season, indeed, when God will seem 
 to hide himself from believers in their prayers, so as 
 they shall neither find that life in themselves which 
 they have done formerly, nor be sensible of any gra- 
 cious communications from him ; but this is done only 
 for a time, and principally to stir them up to that fer- 
 vency and perseverance in prayer, as may recover 
 them into their former, or a better estate than yet thejr 
 have attained to. The like may be said concerning all 
 other duties of religion, or ordinances of divine Avor- 
 ship. 
 
 Fourthly. Believers, whose affections are spiritually 
 renewed, delight greatly in the duties of divine wor- 
 ship, because they are the great instituted way where- 
 by they may give glory to God. This is the first and 
 principal end of all duties of religion, as they respect 
 divine appointment, namely, to ascribe and give to 
 God the glory that is his due ; for in them acknov^^l- 
 edgment is made of all the glorious excellencies of the 
 divine nature, our dependence on him, and relation to 
 him. And this is that which, in the first place, believ- 
 ers design in all the duties of divine worship. And 
 the pattern set us by our blessed Saviour, in the prayer 
 he taught his disciples, directs us thereto. All the 
 first requests of it concern immediately the glory of 
 God, and the advancement thereof. For therein also 
 all the blessedness and safety of the church is includ- 
 ed. Those who fail in this design, err in all that they 
 do ; they never tend to the mark proposed to them. 
 But this is that which principally animates the souls of 
 them that believe in all their duties , this, their uni- 
 versal relation to him, and love in that relation, makes 
 necessary. ¥.^herefore, that way and means whereby 
 
300 OF SPIRITUAL MINDEDNESS. 
 
 they may directly and solemnly ascribe and give glory 
 to God, is precious and delightful to them : and such 
 are all the duties of divine worship. These are some 
 of the things wherein the respect of affections spirit- 
 ually renewed, to ordinances and duties of divine wor- 
 ship, doth differ from the actings of affection towards 
 the same object; which are not so sanctified and re- 
 newed. 
 
 There are yet other things accompanied with the 
 same evidence of the difference between affections 
 spiritually renewed, and those which have only a gene- 
 ral change wrought in them by convictions, and some 
 outward occasions, which must, in one or two instances 
 more, be insisted on, with the consideration of such 
 cases as derive from them. For my design herein is 
 not only to declare when our minds are spiritually re- 
 newed, but also what is the nature and operation of 
 our affections, whereby we are consituted and denom- 
 inated spiritually minded, which is the subject of our 
 whole inquiry. Herein then we shall proceed. 
 
 CHAPTEH XVI. 
 
 Assimilation to things heavenly and spiritual in affec- 
 tions spiritually renewed. This assimilation the work 
 of faith. How, and whereby. Reasons of the want of 
 growth in our spiritual nffections, as to this assimila- 
 tion. 
 
 When affections are spiritually renewed in their ex- 
 ercise, or fixing of themselves on spiritual things ; 
 there is an assimilation wrought in them, and in the 
 whole soul, to those spiritual and heavenly things by 
 faith. But when there is a change in them only, from 
 other causes and occasions, and not from renewing 
 
OF SPIRITUAL MINDEDNESS. 301 
 
 grace, there is an assimilation effected of spiritual and 
 heavenly things to themselves, to those affections, by 
 imagination. 
 
 This must somewhat at large be spoken to, as that 
 which gives the most eminent distinction between the 
 frames of mind, whose difference we inquire into. 
 And to that end we shall cast our consideration of it 
 into the ensuing observations. 
 
 First. Affections spiritually renewed are, in all 
 their actings, in the whole exercise, under the guidance 
 and conduct of faith. It is faith which, in its spiritual 
 light, hath the leading of the soul in the whole life of 
 God ; we live here by faith, as we do hereafter by 
 sight. If our affections deviate or decline in the 
 least from the guidance of faith, they degenerate from 
 their spirituality, and give up themselves to the service 
 of superstition. Next to corrupt, secular interest, in 
 the management of crafty, selfish seducers, this hath 
 been the great inlet of superstition and false worship 
 in the world. Blind affections, groping in the dark af- 
 ter spiritual things, having not the saving light of faith 
 to conduct them, have seduced the minds of men into 
 all manner of superstitions, imaginations, a,nd prac- 
 tices continuing to do so at this day. And wherever 
 they will lead the way, when faith goeth not before 
 them to discover both way and end, they that lead, and 
 the mind that is led, must fall into one snare and pit or 
 another. 
 
 Wherefore, affections that are spiritually renewed, 
 move not, act not, but as faith discovers their object, 
 and directs them to it. It is faith that v/orks by love ; 
 we can love nothing sincerely with divine love, but 
 what we believe savingly with divine faith. Let our 
 affections to any spiritual things be never so vehe- 
 26 
 
302 OF SPIRITUAL MINDEDNESS. 
 
 ment, if they spring not from faith, if they are not 
 guided by it, they are neither accepted with God, nor 
 will promote the interest of spirituality and holiness to 
 our OAvn souls. Heb. xi. 6. Mat. vi. 22, 23. And 
 this is the reason whence we ofttimes see great and 
 plausible appearances of spiritual affections, which yet 
 endure only for a season. They have been awakened, 
 excited, acted by one means or another, outward or 
 inward; but not having the light of faith to guide 
 them to their proper object, they either wither and die, 
 as to any appearing of spiritual motions, or else keep 
 the mind tossed up and down in perpetual disquiet- 
 ment, without rest or peace. The foolish man weari- 
 eth himself, because he cannot find the way to the 
 city. So was it with them, who, on account of their 
 attendance to the doctrine of Christ, are called his dis- 
 ciples. John vi. Having preached to them about the 
 bread which came down from heaven, and giveth life 
 to them that feed, they were greatly affected with it, 
 and cried out, Lord, evermore give us of this bread, 
 V. 34<. But when he proceeded to declare the mystery 
 of it, they having not faith to discern and apprehend 
 it, their affections immediately decayed, and they for- 
 sook both him and his doctrine, ver. 66. 
 
 We may consider one especial instance of this na- 
 ture. Persons every day fall under great and effectual 
 convictions of sin, and of their danger or certain mis- 
 ery thereby. This stirs up and acts all their affections, 
 especially their fears, hopes, desires, sorrow, self-re- 
 venge, according as their condition calls for them. 
 Hence sometimes they grow restless in their com- 
 plaints, and turn themselves every way for relief, like 
 men that are out of the way and bewildered in the 
 night. But in this state and condition, tell them of 
 
OF SPIRITUAL MINDEDNE?S. 303 
 
 the only proper ways and means of their relief, which 
 let the world say what it will, is Christ and his right- 
 eousness alone, with the grace of God in him, and 
 they quickly discover that they are strange things to 
 them, such as they do not understand, nor indeed ap- 
 prove. They cannot see them, they cannot discern 
 them, nor any beauty in them, for which they should 
 be desired. 
 
 Wherefore, after their affections have been tossed 
 up and down for a season, under the power and tor- 
 ment of this conviction, they come to one or other of 
 these issues with them. For either they utterly decay, 
 and the mind loseth all sense of any impressions from 
 them, so as that they wonder in themselves, whence 
 they were so foolish as to be tossed and troubled with 
 such melancholy fancies, and so commonly prove as 
 bad a sort of men as live upon the earth ; or they take 
 up in a formal legal profession, wherein they never at- 
 tain to be spiritually minded. This is the best end 
 thai our affections towards spiritual things, not guided 
 by the light of faith, come to. 
 
 Secondly. Faith hath a clear prospect into, and appre- 
 hension of, spiritual things, as they are in themselves, 
 and in their own nature. It is true, the light of it can- 
 not fully comprehend the nature of all those things 
 which are the objects of its affections: for they are 
 infinite and incomprehensible, such as are the nature 
 of God, and the person of Christ ; and some of them, 
 as future glory, are not yet clearly revealed : but it 
 discerns them all in a due manner, so as that they may 
 in themselves, and not in any corrupt representation, 
 or imagination of them, be the object of our affections. 
 They are, as the apostle speaks, spiritually discerned, 
 1 Cor. ii. 14, which is the reason why the natural man 
 
304« OF SPIRITUAL MINDEDNESS. 
 
 cannot receive them, namely, because he hath not 
 ability spiritually to discern them. And this is the 
 principal end of the renovation of our minds, the prin- 
 cipal quality and effect of faith, namely, the communi- 
 cation to our minds, and the acting in us, of a spiritual 
 saving light, whereby we may see and discern spiritual 
 things as they are in their own nature, kind, and 
 proper use. See Eph. i. 17 — 19. ' That the God of 
 our Lord Jesus Christ, the Father of Glory, may give 
 to you the spirit of wisdom and revelation in the 
 knowledge of him. The eyes of your understanding 
 being enlightened j that ye may know what is the hope 
 of his calling, and what the riches of the glory of his 
 inheritance in the saints, and what is the exceeding 
 greatness of his power to us-ward who believe, accord- 
 ing to the working of his mighty power.' 2 Cor. iv. 6. 
 ' God shines in our hearts, to give the light of the 
 knowledge of his glory in the face of Jesus Christ.' 
 The end God designs, is to draw our hearts and affec- 
 tions to himself. And to this end, he gives to us a 
 glorious internal light, whereby we may be enabled to 
 discern the true nature of the things that we are to 
 cleave to with love and delight. Without this we have 
 nothing but false images of spiritual things in our 
 minds ; not always as to the truth or doctrine con- 
 cerning them, but as to their reality, power, and efli- 
 -cacy. This is one of the principal effects of faith, as 
 it is the principal part of the renovation of our minds, 
 namely, to discover in the soul, and represent to the 
 affections, things spiritual and heavenly, in their nature, 
 beauty, and genuine excellency. This attracts them, 
 if they are spiritually renewed, and causeth them to 
 cleave with delight to what is so proposed to them. 
 He that believes in Christ in a due manner* who 
 
OF SPIRITUAL MINDEDNESS* 305 
 
 thereon discovers the excellency of his person, and 
 the glory of his mediation, will both love him, and on 
 his believing, rejoice with joy unspeakable and full of 
 glory. So is it in all other instances; the more steady 
 is our view by faith of spiritual things, the more firm 
 and constant will our affections be in cleaving to them. 
 And wherever the mind is darkened about them by 
 temptation or seduction from the truth, there the 
 affections will be quickly weakened and impaired. 
 Wherefore, 
 
 Thirdly. Affections thus led to, and fixed on, spirit- 
 ual and heavenly things, under the light and conduct 
 of faith, are more and more renewed, or made in them- 
 selves more spiritual and heavenly. They are, in their 
 cleaving to them, and delight in them, continually 
 changed and assimilated to the things themselves; 
 becoming more and more to be what they are, namely, 
 spiritual and heavenly. 
 
 This transformation is wrought by faith, and is one 
 of the most excellent faculties and operations ; see 2 
 Cor. iii. 18 ; and the means whereby it works herein, 
 are our affections. In them, as we are carnal, we are 
 conformed to this world : and by them, as sanctified, 
 are we transformed in the renewing of our minds, 
 Rom. xii. 2. And this transformation is the introduc- 
 tion of a new form or nature into our souls, diverse 
 from that wherewith we were before endued. So is it 
 described, Isaiah xi. 6 — 9. A spiritual nature they 
 were changed into. And it is two-fold. 
 
 First. Original and radical as to the substance or 
 essence of it, which is the effect of the first act of 
 divine grace upon our souls, when we are made new 
 creatures. Herein our affections are passive, they do 
 
 not transform us, but are transformed. 
 
 26* 
 
306 OF SPIRITUAL MINDEBNESS. 
 
 Secondly. Gradual as to its increase ; and therein 
 faith works in and by the affections. 
 
 Whenever the affections cleave intensely to any 
 object, they receive an impression from it, as the wax 
 doth from the seal when applied to it, which changeth 
 them into its own likeness. So the apostle affirms of 
 sensual unclean persons j they have eyes full of adul- 
 tery, 2 Pet. ii. 14. Their affections are so wholly pos- 
 sessed and filled with their lustful objects, as that they 
 have brought forth their own likeness upon their ima- 
 ginations. That blots out all others, and leaves them 
 no inclinations but what they stir up in them. When 
 men are filled with the love of this world, which car- 
 ries along with it all their other affections, their hopes, 
 fears, and desires, to a constant exercise about the 
 same object, they become earthly minded. Their 
 minds are so changed into the image of the things 
 themselves, by the effectual working of the corrupt 
 principles of sin, self-love, and lust, as if they were 
 made up of the earth, and therefore have no savor of 
 any thing else. 
 
 In like manner, when by faith men come to embrace 
 heavenly things, through the effectual working of a 
 principle of spiritual life and grace in them, they are 
 every day more and more made heavenly. The inward 
 man is renewed day by day. Love is more sincere 
 and ardent, delight is more ravishing and sensible, 
 desires are more enlarged and intense, and by all a 
 taste and relish of heavenly things is heightened into 
 refreshing experience. See Rom. v. 2 — 5. 
 
 This is the way whereby one grace is added to 
 another, 2 Pet. i. 5, 6, in degrees. Great is the assim- 
 ilation between renewed affections and their spiritual 
 objects, that by this means may be attained. 
 
OF SPIRITUAL MINDEDNESS. 307 
 
 The mind hereby becomes the temple of God^ 
 wherein he dwells by the Spirit 5 Christ also dwelleth 
 in believers, and they in him. God is love, and he that 
 ' dwelleth in love, dwelleth in God, and God in him/ 
 1 John iv. 16. 
 
 Love, in its proper exercise, gives a mutual inhabi- 
 tation to God and believers. In brief, he whose affec- 
 tions are set upon heavenly things in a due manner, 
 will be heavenly minded. And in the due exercise of 
 them, will that heavenly mindedness be ind^eased. 
 The transformation and assimilation that is -vvrought, is 
 not in the object, or spiritual things themselves ; they 
 are not changed, neither in themselves, nor in the re- 
 presentation made of them to our minds ; but the 
 change is in our affections, which are made like to 
 them. 
 
 Two cases deriving from this principle and consid- 
 eration, may be here spoken to, and shall be so : the 
 first in this, and the other in the folloAving chapter. 
 The one is concerning the slowness and impercepti- 
 bility of the growth of our affections in their assimila- 
 tion to heavenly things, with the causes and reasons 
 of it. The other is, the decays that frequently befall 
 men in their affections to spiritual things, instead of 
 growing and thriving in them, with the reasons and 
 causes thereof. 
 
 First. This progress and growth of our affections 
 into spirituality and heavenlinesSy into conformity to 
 the things they are set upon, is oft-times very slow, 
 and sometimes imperceptible. Yea, for the most part, 
 it is a hard thing to find it satisfactorily in ourselves 
 or others. Our affections stand like shrubs in the wil- 
 derness, which see not when good cometh, and are not 
 like plants in a garden enclosed, which are watered 
 
308 OF SPIRITUAL MINDEDNESS. 
 
 every day. But it is not so without our folly and our 
 Gin. 
 
 The folly that keeps many in this condition, consists 
 herein : the generality of Christians are contented 
 with their present measures, and design little more, 
 than not to lose the ground they have gained. And a 
 pernicious folly it is, that both ruins the glory of reli- 
 gion, and deprives the souls of men of peace and con- 
 solation. But so it is, men have some grounds of 
 persua^on, or at least they hope, and suppose they 
 have such grounds, that they are passed from death to 
 life, that they are in a state of grace and acceptance 
 with God. This state they will endeavor to preserve 
 by a diligent performance of the duties it requireth, 
 and the avoidance of such sins whereby they might 
 make a forfeiture of It. But as for earnest watchful 
 endeavors and diligence, to thrive in this state, to grow 
 in grace, to be changed from glory to glory into the 
 image of Christ, to press forward towards the mark of 
 the high calling, and after perfection to lay hold on 
 eternal life, to be more holy, more humble, more right- 
 eous, more spiritually minded ; to have their affections 
 more and more transformed into the likeness of things 
 above. They are but few, that sincerely and diligently 
 apply themselves to it, or to the means of these things. 
 The measures which they have attained to, give satis- 
 faction to the church, and reputation in the world, that 
 they are professors, and some so speak peace to their 
 own souls. To be more holy and heavenly, to have 
 their affections more taken up with the things above, 
 they suppose somewhat inconsistent with their present 
 occasions and affairs. By this means hath religion 
 lost much of its glory, and the souls of men have been 
 
OF SPIRITUAL MINDEDNESS. 309 
 
 deprived of the principal advantages of it in this 
 world. 
 
 Such persons are like to men who live in a country 
 wherin they are not only pressed with poverty, and all 
 sorts of misery ; but are also obnoxious to grievous 
 punishments, and death itself, if they are taken in it. 
 In this condition they are told and assured of another 
 country, wherein, so soon as they arrive, they shall be 
 freed from all fear of danger of punishment, and if 
 they pass further into it, they shall meet with riches, 
 plenty, and a fair inheritance provided for them. 
 Hereon they betake themselves to their voyage to ob- 
 tain an entrance into it, and possession of it. But no 
 sooner do they come within the borders, and so are 
 free from danger, or fear of punishment and death, 
 but they sit down, and will go no further, to enjoy the 
 good things of the country whereto they are come. 
 And it falls out with many of them, that through their 
 sloth, negligence, and ignorance, they take up short 
 of the true bounds and limits of the country of liberty 
 and peace which they aimed at, whereby danger and 
 death surprise them unawares. This ruin could not 
 have befallen them, had they industriously endeavored 
 to enter into the heart of the country, and have pos- 
 sessed the good things thereof. At best, being only 
 in the borders, they lead a poor life all their days, ex- 
 posed to wants and danger. 
 
 So it is in this case. Men falling under the power 
 of convictions, and those restless fears wherewith they 
 are accompanied, will stir up themselves, and inquire 
 how they may fly from the wrath to come, how they 
 may be delivered from the state of sin, and the eternal 
 misery which will ensue thereon. 
 
 In the gospel, not only mercy and pardon are pro- 
 
310 OF SPIRITUAL MINDEDNESS. 
 
 posed to them, on their believing, which is the first 
 entrance into the heavenly country ; but peace, and 
 joy, and spiritual strength, upon their admission into 
 it, and a progress made in it by faith and obedience. 
 But many, v/hen they have attained so far, as that they 
 have some hopes of pardon and freedom from the curse, 
 so as to deliver them from their tormenting fears, will 
 endeavor to preserve those hopes, and keep that state j 
 but will not pass on to a full enjoyment of the precious 
 things of the gospel, by growth in grace and spiritual 
 affections. But how many of them fall under woful 
 mistakes ! For supposing themselves to be in a gospel 
 state, it proves in the issue, that they never entered in- 
 to it. They were not, it may be, far from the king- 
 dom of heaven, in the same sense as it Avas spoken of 
 him who never came thither. There is no way to se- 
 cure an interest in the gospel, as to pardon and mercy, 
 safety and deliverance, but by a growth in grace, holi- 
 ness, and spirituality, which gives an entrance in the 
 choicest mercies and privileges of it. 
 
 This folly of men in taking up with their measures, 
 endeavoring only to maintain that state and condition 
 which they hope they have attained, is the great rea- 
 son why their affections do not daily groAv up into 
 spirituality, through an assimilation to heavenly things. 
 And a folly it is, attended with innumerable aggrava- 
 tions. As for instance : 
 
 First. It is contrary and destructive to the genuine 
 and principal property of gospel grace. For it is eve- 
 ry where compared by our Saviour to things which, 
 from small seeds and beginnings, do groAv up by a con- 
 tinual increase to large measures, as to a grain of mus- 
 tard seed, a little leaven, and the like. 
 
 That grace in whose nature it is not to thrive and 
 
OF SPIRITUAL MINDEDNEES. 311 
 
 grow, may justly be suspected, and ought diligently to 
 be examined by them who take care of their own 
 souls, and would not be eternally deceived. 
 
 Secondly. It is contrary to the most excellent or 
 invariably evangelical promises recorded in the Old 
 Testament and the New ; and which are amongst the 
 principal supportments of the faith, hope, and comfort 
 of believers. God hath given them to us, to encou- 
 rage us into an expectation of such supplies of grace, 
 as shall cause us to thrive and grow against all opposi- 
 tion, to the utmost of our continuation in this world. 
 And they are so multiplied as that there is no need to 
 mention any of them in particular ; God evidencing 
 thereby how great is the grace, and how precious, 
 which he so often promiseth, and of what considera- 
 tion it is of to ourselves. See Psal. xcii. 13 — 15. 
 Isa. xl. 28 — 31. Wherefore the folly of taking up 
 with present measures of grace, holiness, and spiritu- 
 ality, is attended with two unspeakable evils. 
 
 First. A signal contempt of the love, grace, faith- 
 fulness, and wisdom of God, in giving us such prom- 
 ises of grace, to make us increase, thrive, and grow. 
 How can it be done more effectually, than by sueh a 
 neglect of his promised grace 1 
 
 Secondly. An evidence that such persons love not, 
 care not, for grace or holiness for their own souls, but 
 merely to serve their turn at present, as they suppose, 
 nor to desire the least of grace or privilege by Christ, 
 without which they can have no hopes to get to heav- 
 en. This sufficiently discovers men to be wholly 
 under the power of self love, and to centre therein ; 
 for if they may have so much grace and mercy as may 
 save them, they care for no more. 
 
 Thirdly. It is repugnant to the honor of gospel 
 
312 OF SPIRITUAL MINDEDNESS. 
 
 grace, as though it would carry us so far, and no fur- 
 ther, in the way to glory. For it must be known, that 
 this sort of persons who sit down in their present 
 measures and attainments, either really have no grace 
 at all, or that which is of the lowest, meanest, and 
 most imperceptible size and degree. For if any one 
 hath attained any considerable growth in faith and 
 love, in the mortification of sin, in heavenly minded- 
 ness, it is utterly impossible but that ordinarily he will 
 be pressing forward towards further attainments, and 
 further degrees of spiritual strength in the life of God. 
 So the apostle declares it in his own example. Phil, 
 iii. 10 — H. AVhat thoughts can these persons 
 have concerning the glorj'^, power, and efficacy of gos- 
 pel grace Vvdiich they suppose they have received ? If 
 they measure them by the effecis v/hich they find in 
 themselves, either as to the mortification of sin, or 
 strength to, and delight in, duties of holiness, or as to 
 spiritual consolation, they can see no excellency nor 
 beauty in them : for they do not manifest themselves 
 but in their success, as they transform the soul daily 
 into the image of Christ. 
 
 Fourthly. It is that which hath lost the reputation 
 and glory of religion in the world, and therein the ho- 
 nor of the gospel itself; for the most part of profes- 
 sors do take up with such lustre upon it, as gives no 
 commendation to the religion they profess ; for their 
 measures allow them such a conformity to the world, 
 in their ways, words, and actions, in their gestures, ap- 
 parel, and attire, as that they are no way visibly to be 
 distinguished from it. Yea, the ground and reason 
 why the most do rest in their present measures 
 is, because they will not be further differenced 
 from the world. This hath greatly lost the glory, 
 
OF SPIRITUAL MINDEDNESS. 3 13 
 
 honor, and reputation of religion amongst us : and, on 
 the other side, if all visible professors would endeavor 
 continually to grow and thrive in spirituality of mind, 
 and heavenliness of affections, with fruits suitable 
 thereto, it would bring a conviction on the world, that 
 there is a secret invisible power accompanying the re- 
 ligion they profess, transforming them daily into the 
 imao-e and likeness of God. 
 
 o 
 
 Fifthly. Whatever is pretended to the contrary, it 
 is inconsistent with all solid peace of conscience ; for 
 no such thing is promised to any who live in such a 
 contempt of divine promises ; nor is it attainable, but 
 by the diligent exercise of all those graces which lie 
 neglected under this frame. Few men are able to 
 judge whether they have real, eternal, abiding peace, 
 or not, unless it be in case of trials and temptations; 
 At other seasons, general hopes and confidences do or 
 may supply the want of it in their minds j but when 
 any fear, danger, trial, or word of conviction befalls 
 them, they cannot but inquire and examine how it is 
 with them. And if they find their affections cold, 
 dead, earthly, carnal, withering, not spiritual or hea- 
 venly, there will be an end of their supposed peace, 
 and they will fall into woful disquietments ; and they 
 will then, find that the root of all this evil lies in this 
 frame and disposition. They have been so far satis- 
 fied with their present measures or attainments in re- 
 ligion, as that the utmost of their endeavors have been 
 but to preserve their station, or not to forfeit it by 
 open sins, to keep their souls alive from the severe 
 reflections of the word, and their reputation fair in 
 the church of God. Spiritually to thrive^ to prosper in 
 their souls, to wax fat and flourishing in the inward 
 
 man, to bring forth more fruit as age increaseth, to 
 27 
 
314 OF SPIRITUAL MINDEDNESS. 
 
 press towards perfection, are things they have not de- 
 signed nor pursued. 
 
 Hence it is that so many among us are visibly at an 
 unthrifty stand in the world : that where they were 
 one year, there they are another, like shrubs in the 
 wilderness, not like the plants in the garden of God, 
 not as vines planted in a very fruitful hill. Yea, 
 though many are sensible themselves that they are 
 cold, lifeless, and fruitless, yet will they not be con- 
 vinced that there is a necessity of making a daily pro- 
 gress in spirituality and heavenly mindedness, where- 
 by the inward man may be renewed day by day, and 
 grace augmented with the increase of God. This is a 
 work, as they suppose, for them who have nothing 
 else to do ; not consistent with their business, call- 
 ings, and occasions j not necessary, as they hope, to 
 their salvation, nor, it may be, to be attained by them 
 if they should set themselves about it. This appre- 
 hension or imagination, upon the beginning of the de- 
 clension and decay of Christian religion in the many, 
 cast off all holiness and devotion to a sort of men who 
 undertook to retire themselves utterly out of the world ; 
 amongst whom also the substance of religion was 
 quickly lost, and a cloud, or meteor of superstition, 
 embraced in the room of it. But this folly is ominous 
 to the souls of men. 
 
 Those who have made the greatest progress in the 
 conformity of their affections to things spiritual and 
 heavenly, know most of its necessity, excellency, and 
 desirableness ; yea, without some progress in it, these 
 things will not be known. Such will testify, that the 
 more they attain herein, the more they see is yet to 
 be attained, and the more they desire to attain what is 
 behind. 'Forgetting those things which are behind, 
 
OF SPIRITUAL MINDEDNESS. 315 
 
 they reach forth unto the things that are yet before 
 them ', like men rmming- in a race, whose prize and 
 reward is yet before them.' Phil. iii. 13, 14. It is a 
 comely thing to see a Christian weaned from the 
 world, minding heavenly things, green and flourishing 
 in spiritual affection. And it is the more lovely be- 
 cause it is so rare. The generality of them take up 
 with those measures which neither glorify God, nor 
 bring durable peace to their ov/n souls. 
 
 That which men pretend and complain of herein, is 
 the difficulty of the work. They can, as they suppose, 
 preserve their present station ; but to press forward, 
 to grow in grace, to thrive in their affections, this is 
 too hard for them. But this complaint is unequal and 
 unjust, and adds to the guilt of their sloth. It reflects 
 upon the words of our Saviour, that his yoke is easy, 
 and his burden light, that his commandments are not 
 grievous. It expresseth unbelief in the promises of 
 God, tendering such supplies of grace, as to render 
 all the ways of wisdom easy, yea, mercy and peace. 
 It is contrary to the experience of all who have, with 
 any sincerity and diligence, engaged in the ways of 
 gospel obedience; and the whole cause of the pretend- 
 ed difficuky lies in themselves alone, which maybe re- 
 duced to these two heads. 
 
 First. A desire to retain some thing, or things, that 
 is, or are, inconsistent with such a progress : for unless 
 the heart be ready on all occasions to esteem every 
 thing as loss and dung, so as we may win Christ, the 
 work will be accompanied with insuperable difficulties. 
 This is the first principle of religion, of gospel obedi- 
 ence, that all things are to be d'-spised for Christ. But 
 this difficulty ariseth not from the thing itself, but from 
 our indisposition to it, and unfitness for it. That which 
 
316 OF SPIRITUAL MINDEDNESS. 
 
 is an easy, pleasant walk to a sound and healthy man, 
 is a toilsome journey to him that is diseased and infirm. 
 In particular, whilst men will retain an inordinate re- 
 spect to the world, the vanities, the pleasures, the 
 profits, the contentments of it ; whilst self-love, putting 
 an undue valuation on our persons, our relations, our 
 enjoyments, our reputations, doth cleave to us, we 
 shall labor in the fire when we engage in this duty, 
 or, rather, we shall not at all sincerely engage in it ; 
 wherefore the apostle tells us that, in this case, we 
 must cast ofT every weight, and the sin that doth so 
 easily beset us, if we intend to run with joy the race 
 that is set before us. Heb. xii. 1. 
 
 Secondly. It is because men dwell continually upon 
 the entrances of religion, in the first and lowest exer- 
 cise of grace, some are always beginning at religion, 
 and the beginning of things is always difficult. They 
 desio-n not to be complete in the whole will of God, 
 nor to give all graces their perfect work. They do 
 riot, with use, habituate grace to a readiness in all the 
 actings of it, which the apostle commends in them that 
 are perfect and complete. Heb. v. 14. Hence he calls 
 such persons babes and carnal, comparatively to them 
 that are strong men and spiritual. Such persons do 
 not oblige themselves to the whole work, and all the 
 duties of religion, but only what they judge necessary 
 to them in their present circumstances. In particular, 
 they do not attempt a thorough work in the mortifica- 
 tion of any sin, but are hewing and hacking at it, as 
 their convictions are urgent, or abate the wounds 
 whereof in the body of sin, are quickly healed. They 
 give not. any grace its perfect work, but are always 
 making essays, and so give over. 
 
 Whilst it is thus with any, they shall always be 
 
OF SPIRITUAL MINDEDNESS. 317 
 
 deluded with the apprehensions of insuperable difficul- 
 ties, as to the growth of their affections in spirituality 
 and heavenliness. Remove these things out of the 
 way, as they ought to be removed, and we shall find 
 all the paths wherein we are to walk towards God to 
 be pleasantness and peace. 
 
 This is the first cause whence it is, that there may 
 be affections truly spiritual and graciously renewed in 
 some persons, who yet do not thrive in an assimilation 
 and conformity to heavenly things. Men take up with 
 their present measures, and thereon pretend either 
 necessary occasion, or discouragement from difficul- 
 ties, in attempting spiritual growth in the inward man,. 
 But they may thank themselves, if, as they bring no 
 honor to Christ, so they have no solid peace in their 
 own souls. 
 
 Secondly. As the evil proceedeth from folly, so it is 
 always the consequent of sin, of many sins, of various 
 sorts. Let us not dwell on heartless complaints that 
 we do not find our affections lively and heavenly, that 
 we do not find the inward man to thrive or grow. Let 
 us not hearken after this or that relief or comfort, 
 under this consideration, as many things are usually 
 insisted on to that purpose. They may be of use when 
 persons are under temptations, and not able to make a 
 right judgment of themselves, but in the course of our 
 ordinary walking with God, they are not to be attended 
 or retired to. The general reason of this evil state is 
 our own sinful carelessness, negligence, and sloth, 
 with, perhaps, an indulgence to some known lust or 
 corruption. And we do in vain seek after refreshing 
 cordials, as though we were only spiritually faint, 
 when we stand in need of lancjngs and burnings, as 
 nigh to a lethargy : it would be too long to give 
 
318 OF SPIRITUAL MINDEDNES3. 
 
 instances of these sins, which fail not effectually to 
 obstruct the thriving of spiritual affections. But in 
 general, when men are careless as to that continual 
 watch which they ought to keep over their hearts j 
 whilst they are negligent in holy duties, either as to 
 the seasons of them, or in the manner of their perform- 
 ance ; when they are strangers to holy meditation and 
 self-examination ; whilst they inordinately pursue the 
 things of the world, or are so tender and delicate as 
 that they Avill not undergo the hardship of an heavenly 
 life, either as to the inward or outward man ; much 
 more when they are vain in their conversation, corrupt 
 in their communication, especially if under the pre- 
 dominant influence of any particular lust ; it is m vain 
 to think of thriving in spiritual affections. And yet 
 thus it is with all who ordinarily, and in their constant 
 course, are thriftless herein* 
 
 CHAPTER XVII. 
 
 Decays in spiritual affections^ with the causes and danger 
 of them. Advice to them who are sensible of the evil 
 of spiritual decays^ 
 
 It must be acknowledged, that there is yet that 
 which is worse than what we have yet insisted on, and 
 more opposite to the growth of affections in conformity 
 to heavenly things, which is the proper character of 
 those that are spiritually renewed. And this is their 
 spiritual decay, manifesting itself in sensible and visible 
 effects. 
 
 Some there are, yea, many, who, upon the beginning 
 of a profession of their conversion to God, have made 
 a great appearance of vigorous, active, spiritual affec- 
 
OF SPIRITUAL MI.Nt)EDNESS. 3l9 
 
 tions ; yea, it is so with most, it may be all, who are 
 really so converted. God takes notice of the love of 
 the youth in his people, of the love of their espousals. 
 
 In some, this vigor of spiritual affections is from the 
 real power of grace, exerting its efficacy on their hearts 
 and in their minds. In others, it is from other causes, 
 as for instance, relief from conviction, by spiritual illu- 
 mination, will produce this effect. And this falls out 
 to the advantage of such persons, that generally a 
 change is wrought in their younger days. For then 
 their affections, in their natural powers, are active, 
 and bear great sway in the whole soul. Wherefore 
 the change that is made, is most eminent in them, be 
 it what it will. But as men increase in age, and 
 thereon grow up in carnal wisdom, and a great valua^ 
 tion of earthly things, with their care about them, and 
 converse in them, they abate and decay in their spirit^ 
 ual affections every day. They will abide in their 
 profession, but have lost their first love. 
 
 It is a shame and folly unutterable, that it should be 
 so with any who make profession of that religion, 
 wherein there are so many incomparable excellencies 
 to endear and engage them to it more and more ; but 
 why should we hide what experience makes manifest 
 in the sight of the sun ; and what multitudes proclaim 
 concerning themselves 1 Wherefore, I look upon it as 
 a great evidence, if not absolutely of the sincerity of 
 grace, yet of the life and growth of it, when men^ as 
 they grow up in age^ grow in an undervaluation of 
 present things, in contempt of the world, in duties of 
 charity and bounty^ and decay not in any of them^ 
 But I say, it is usual that the entrances of men's pro'^ 
 fession of religion and conversion to God, are attended 
 with vigorous active affections towards spiritual things. 
 
320 OF SPIRITTJAL MINDEDNES3, 
 
 Of them, who really and sincerely believed, it is said, 
 that on their believing, they rejoiced with joy unspeak- 
 able and full of glory. And of those who only had a 
 work of conviction on them, improved by temporary 
 faith, that they received the word with joy, and did 
 many things gladly. 
 
 In this state do many abide and thrive, until their 
 affections be wholly transformed into the image and 
 likeness of things above. But with many of all sorts 
 it is not so ; they fall into woful decays as to their 
 affections about spiritual things, and consequently in 
 their whole profession and conversation, their moisture 
 becomes as the drought in summer. They have no 
 experience of the life and actings of them in them- 
 selves, nor any comfort, or refreshment from them j 
 they honor not the gospel with any fruits of love, zeal, 
 or delight, nor are useful any way to others by their 
 example. Some of them have had seeming recoveries, 
 and are yet again taken into a lifeless frame : warn- 
 ings, afflictions, sicknesses, the word, have awakened 
 them, but they are fallen again into a dead sleep j so 
 as that they seem to be trees whose fruit withereth 5 
 without -fruit ; twice dead 5 plucked up by the roots. 
 
 Some things must be spoken to this woful condition 
 in general, as that which is directly opposite to the 
 grace and duty of being spiritually minded ; and con- 
 trary to, and obstructive of, the growth of spiritual 
 affections in an assimilation unto heavenly things. 
 And what shall be spoken, may be applied to all the 
 degrees of these decays, though all of thex-n are not 
 alike dangerous or perilous. 
 
 First. There may be a time of temptation, r/herein 
 a soul may apprehend in itself not only decay in, but 
 an utter loss of, ail spiritual affections, when yet it is 
 
OF SPIRITUAL MINDEDNESS. 321 
 
 not so. As believers may apprehend and judge, that 
 the ' Lord hath forsaken and forgotten them, when he 
 hath not done so,' Isaiah xlix. 14, 15 j so they may, 
 under temptations, apprehend that they have forsaken 
 God, when they have not done so : as a man in the 
 night may apprehend he hath lost his way, and be in 
 great distress, when he is in his proper road. For 
 temptation brings darkness and amazement, and leads 
 into mistakes and a false judgment in all things. They 
 find not, it may be, grace working in love, joy, and 
 delight, as formerly, nor that activity of heart and 
 mind in holy duties, which spiritual affections gave to 
 them. But yet it may be, the same grace works in 
 godly sorrow by mourning, humiliation, and self-abase- 
 ment, no less effectually, nor less acceptably to God. 
 Such as these I separate fronl the present considera- 
 tion. 
 
 Secondly. There may be a decay in affections them- 
 selves, as to their actings towards any objects what- 
 ever ; at least as to the outward symptoms and effects 
 of them, and on this ground, their operations towards 
 spiritual things may be less sensible. So men in their 
 younger days may be more ready to express their sor- 
 row by tears, and their joy by sensible exaltation and 
 motion of their spirits, than in riper years. And this 
 may be so, w^hen there is no decay of grace in the 
 affections as renewed. But, 
 
 (1.) When it is so, it is a burthen to them in whom 
 it is. They cannot but mourn and have a godly jeal- 
 ousy over themselves, lest the decays they find, should 
 not be in the outward, but in the inward, not in the 
 natural, but the spiritual, man. And they will labor, 
 that in all duties, and at all times, it may be with them 
 as in days of old, although they cannot attain strength 
 
322 OF SPIRITUAL MINDEDNESS 
 
 in them, that vigor of spirit, that life, joy, peace, and 
 comfort, which any have had experience of. 
 
 Secondly. There will be in such persons, no decays 
 in holiness of life, nor as to diligence in all religious 
 duties. If the decay be really of grace in the aJfTec- 
 tions, it will be accompanied with a proportionable 
 decay in all other things, Avherein the life of God is 
 concerned. But if it be only as to the sensible actings 
 of natural affections, no such decay will ensue. 
 
 Thirdly. Grace will, in this case, more vigorously 
 act itself in the other faculties and powers of the soul, 
 as the judgment and the will in their approbation of 
 and firm adherence to spiritual things. But, 
 
 Fourthly. When m.en find, or may find, their affecr 
 tions yet quick, active, and intent on other things, as the 
 lawful enjoyments and comforts of this life ; it is in 
 vain for them to relieve themselves, that the decays 
 they find are in their affections as natural, and not as 
 they ought to conclude, as gracious. If we see a man 
 in his old age grow more in love with the things of 
 this world, and less in love with the things of God, it 
 is not through the weakness of nature, but through 
 the strength of sin. 
 
 On these, and it may be, some other the like occa- 
 sions, there may be an apprehension of a decay in 
 spiritual affections, when it may not be so, at least not 
 to the degree that is apprehended. But when it is so 
 really, as it is evidently with many, I had almost said 
 with the most in these days, it is a woful frame of 
 heart, and never enough to be lamented. It is that 
 which lies in direct contradiction to that spiritual 
 mindedness which is life and peace. It is a consump- 
 tion of the soul which threatens it with death every 
 day. 
 
OF SPIRITUAL MINDEDNESS. 323 
 
 It belongs not to my design to treat of it in particu- 
 lar ; yet I cannot let it pass without some remarks 
 upon it, it being an evil almost epidemical among pro- 
 fessors, and prevalent in some to such a degree, as 
 that they seem to be utterly forsaken of all powers of 
 spiritual life. 
 
 Now, besides all that folly and sin, which we before 
 discovered as the causes of the want of the growth of 
 our affections in spirituality and heavenliness, which 
 in this case of their decay are more abominable, there 
 is a multiplication of evils wherewith this state of 
 heart and mind is accompanied. For, 
 
 First. It is that which of all things the Lord Christ 
 is most displeased with in churches or professors. 
 He pities them in their temptations, he suffers with 
 them in their persecution, he intercedes for them on 
 their surprisal, but threatens them under their spiritu- 
 al decays. Rev. ii. 4, 5, and iii. 2. This he cannot 
 bear with, as that which both reflects dishonor upon 
 himself, and which he knows to be ruinous to those in 
 whom it is. He will longer bear with them who 
 are utterly dead, than with those who abide under 
 these decays. Rev. iii. 15, 16. This is the only case 
 wherein he threatens to reject and cast off a profess- 
 ing church ; to take away his candlestick from it, un- 
 less it be that of false worship and idolatry. He that 
 spake thus to the churches of old, speaks now the 
 same to us ; for he lives forever, and is always 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, testifieth his displeas- 
 ure against us ; and if he be against us, who shall 
 plead for us 1 Consider what he says in this case, Rev. 
 ii. 5, and iii. 8. O, who can stand before these dread- 
 
324* OF SPIRITUAL MINDEDNESS, 
 
 ful intimations of his displeasure ! the Lord help us to 
 mind it, lest he in whom we profess to place our only 
 trust, be in our trial 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 an in- 
 crease and progress in our souls. He begins it, and 
 carries it on. And there can be no greater grief to a 
 wise and gracious workman, than to have his work de- 
 cay and go backward under his hand. This is the oc- 
 casion 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 V Can any thing be apprehended to be such a 
 just matter of grief and complaint to the Holy Spirit, 
 as to see and find those whom he had once raised up 
 to holy and heavenly affections, so as that their de- 
 lights 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 decays '? And this is the only cause where- 
 in God speaks to men in the way of complaint and ex- 
 postulation ; and useth all sorts of arguments to con- 
 vince them of their folly herein. 
 
 Wherein 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, 
 
OF SPIRITUAL MINDEDNESS. 325 
 
 to be careless in his calling, to delight in evil compa- 
 ny ; 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 to- 
 wards 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 to some 
 growth and progress in spiritual affections, wherein all 
 his concerns in us lie, for us to grow cold, dull, earth- 
 ly minded, to cleave to the pleasures or lasts 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 evi- 
 dence of a profligate hardness in sin. 
 
 Thirdly. This is that which in an especial manner 
 provoketh the judgments of God against any church, 
 as was intimated before : When, in the order of pro- 
 fession 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 ex- 
 ternal institutions of worship, nor so hot as to enliven 
 their duties w^th spiritual affections, the Lord Christ 
 will not long bear with them ; yea, judgment will sud- 
 denly break out towards such a house of God. 
 
 Fourthly. It is absolutely inconsistent with all com- 
 fortable assurance of the love of God. Whatever per- 
 sons under the power of such a frame, pretend to of 
 that kind, it is sinful security, not gracious assurance 
 or peace ; and constantly, as professors grow old and 
 decay in their spiritual affections, stupidity of con- 
 science and security of mind grow also upon them. 
 28 
 
326 OF SPIRITUAL MINDEDNESS. 
 
 It is so, I say, unless they are sometimes surprised or 
 overtaken with some greater sin, Avhich reflects se- 
 verely 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 a habitual decay in grace, especial- 
 ly in those graces which should act themselves in our 
 affections ; is contrary to the whole tenor and testimo- 
 ny of the scripture : and the supposition of it would 
 be the bane and poison of religion. I do not say that 
 our assurance and peace with God, arise wholly from 
 the actings of grace in us ; there are other causes of 
 them, whereto they are principally resolved : but this 
 I say, under a 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 ; lest it should be with any of them as it was 
 with Laodicea, who was satisfied in her good state and 
 condition, when it was most miserable, and almost des- 
 perate. Yea, I must say that it is impossible that 
 many professors, whom we see and converse v/ith, 
 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 ruin- 
 ous to our profession, as once to suppose it is an easy 
 matter, a thing of course, to maintain our peace with 
 God. God forbid that our utmost diligence, and con- 
 
OF SPIRITUAL MINDEDNESS. 327 
 
 tinued endeavors to thrive in every grace, should not 
 be required thereto. The whole beauty and glory of 
 our religion depends hereon. To be spiritually mind- 
 ed is life and peace. 
 
 Fifthly. Such a decay as that described, is a dan- 
 gerous symptom of an evil state and condition, and 
 that those in whom it is, will at last be found to be but 
 hypocrites. I know such persons will or may have 
 pretended evidences to the contrary, and are well 
 enough satisfied of, and with, their own sincerity, in 
 many things ; so as that it is impossible to fix upon 
 them the sense and conviction of being but hypocrites. 
 But this apprehension ariseth from a false notion of 
 hypocrisy. No man they suppose is a hypocrite, but 
 lie that generally or universally pretends himself in 
 religion to be what he is not, and what he knows 
 himself not to be, or at least, might easily know. And 
 it is true that this is the broadest notion of Pharisaical 
 hypocrisy. But take a hypocrite for him who under 
 light, profession, gifts, duties, doth habitually and wil- 
 lingly fail in any point of sincerity, he is no less a 
 perishing hypocrite than the former, and it may alter 
 the case with them. I do not say that every one in 
 whom there is this prevalent decay in spiritual affec- 
 tions, is a hypocrite ; God forbid : I only say that 
 where it continues without remedy, it is such a symp- 
 tom of hypocrisy, as that he who is wise, and hath a 
 care of his soul, will not rest until he hath searched it 
 to the bottom. For it seems as if it were thus with 
 such persons, they have had a false or imperfect work 
 in that conversion unto God which they have pro- 
 fessed. Conviction of sin, communication of spiritual 
 light and gifts, alteration upon the affections, change 
 of society and conversation, have made it up. Now it 
 
328 OF SPIRITUAL MINDEDNESS. 
 
 is the nature of such a work greatly to flourish for a 
 season, in all the principal parts and duties of profes- 
 sion : but it is in its nature also gradually to decay, until 
 it be quite withered away : in some, it is lost by the 
 power of some vigorous temptations, and particular 
 lusts indulged to, ending in worldliness and sensuality ; 
 but in the most, it decays gradually, until it hath lost 
 all its savor and sap. See Job xv. 3. Wherefore, 
 whilst men find this decay in themselves, unless they 
 are fallen under the power of a destructive security, 
 unless they are hardened through the deceitfulness of 
 sin, they cannot but think it their duty to examine how 
 things stand with them, whether they ever effectually 
 closed with Christ, and had the faith of God's elect, 
 which works by love ; seeing it is with them, as though 
 they had only a work of another nature. For a saving 
 work in its own nature, and in the diligent use of 
 means, thrives and grows, as the. whole scripture testi- 
 fieth ; but it is this false and imperfect working that 
 hath no root, and is thus subject to vWthering. 
 
 Sixthly. Persons in such an estate are apt to de- 
 ceive themselves with false "hopes and notions, where- 
 by the deceitfulness of sin doth put forth its power, to 
 harden them to their ruin. Two ways there are where- 
 by this pernicious effect is produced. The one by the 
 prevalency of a particular lust or sin, the other by a 
 neglect of spiritual duties, and a vain conversation in the 
 world, under which the soul pines away and consumes. 
 
 As to the first of these, there are three false notions, 
 whereby the deceitfulness of sin deludes the souls of 
 men. 
 
 The first is, that it is that one sin alone wherein they 
 would be indulged. Let them be spared in this one 
 thing, and in all others they will be exact enough. 
 
OF SPIRITUAL MINDEDNESg. 329 
 
 This is the composition that Naamaii would have made 
 in the matters of religion, 2 Kings v. 18. And it is 
 that which many trust to. Hence it hath by the event 
 been made to appear, that some persons have lived 
 long in the practice of some gross sins, and yet all the 
 while used a semblance of great diligence in other 
 duties of religion. This is a false notion whereby poor 
 sinners delude their o\\ti souls. For suppose it possible 
 that a man should give himself up to any lust, or be 
 under the power of it, and yet be observant of all other 
 duties, yet this would give him no relief as to the 
 eternal condition of his soul. The rule is peremptory 
 to this purpose. Jam. ii. 10, 11. One sin willingly- 
 lived in, is as able to destroy a man's soul, as a thou- 
 sand. Besides, it is practically false. There is no 
 man that lives in any one known sin, bnt he really 
 liv^es in more, though that only bears the chiefest 
 sway. With some such persons, these sins appear to 
 others, who observe their frame and spirit, though 
 they appear not to themselves : in some they are man- 
 ifest in themselves, although they are hidden from 
 others. 1 Tim. v. 24. But let no man relieve himself 
 with thoughts that it is but one sin, whilst that one sin 
 keeps him in a constant neglect of God. Hence, 
 
 Secondly. They deceive themselves hereby ; for 
 they judge, that although they cannot as yet shake off 
 their sin, yet they will continue still to love God, and 
 abound in the duties of his worship. They will not 
 become haters of God and his ways, and persecutors, 
 for all the world ; and therefore hope that, notwith^ 
 standing this one Zoar, this lesser sin, which their 
 constitution and their circumstances engage them in, 
 that it may be well with them at the last. This, also, 
 
 is a false notion, a mere instrument in the hand of sin 
 
 28* 
 
330 OF SPIRITUAL MINDEDNESS. 
 
 to act its deceit by : for no man that willingly liveth 
 in any sins can love God at all ; as is evident in that 
 rule, 1 John ii. 15. It is but a false pretence of love 
 to God that any man hath, who liveth in any known 
 sin. Where God is not loved ab"6ve all, he is not 
 loved at all : and he is not so, where men will not part 
 with one cursed lust for his sake. Let not your light 
 deceive you, nor your gifts, nor your duties, nor your 
 profession ; if you live in sin, you love not God. 
 
 Thirdly. They determine, that at such or such a 
 season or time, after such satisfaction given to their 
 lusts or pleasures, they will utterly give over, so as 
 that iniquity shall not be their ruin. But this is a false 
 notion also, an effectual instrument of the deceitfulness 
 of sin. He that will not now give over, Avho will not 
 immediately upon the discovery of the prevalency of 
 any sin, and warning about it, endeavor sincerely and 
 constantly its relinquishment, say what he will, and 
 pretend what he will, he never intends to give over ; 
 nor is it probable in an ordinary way that ever he will 
 do so. When men's decays are from the prevalency 
 of particular sins, by these and the like false notions 
 they harden themselves to ruin. 
 
 For those who are pining away under a hectical 
 consumption, a general decay of the vital spirits of 
 religion, they have also false notions whereby they 
 deceive themselves. As, 
 
 First. That although they have some cause to mis- 
 trust themselves, yet indeed their condition is not so 
 bad as some may apprehend it, or as they are warned 
 it is. And this ariseth from hence, that they have not 
 as yet been overtaken with any enormous sin which 
 hath filled their consciences with terror and disquiet- 
 ment. But this is a false notion also j for every decay 
 
OF SPIRITUAL MINDEDNESS. 331 
 
 is dangerous, especially such as the mmd is ready to 
 plead for, and to countenance itself in. 
 
 Secondly. They are prone to suppose that this decay 
 doth not arise from themselves, and the evil of their 
 own hearts, but from their circumstances, business^ 
 present occasion, and state of life, which when they 
 are freed from, they will at least return to their former 
 love and delight in spiritual things. But this is a false 
 notion also, by virtue of that rule, Heb. iii. 12. Let 
 men's circumstances and occasions of life be Avhat they 
 will, all their departures from God are from an evil 
 heart of unbelief. 
 
 Thirdly. They judge it no hard matter to retrieve 
 themselves out of this state, but that which they can 
 easily do, when there is an absolute necessity for it. 
 But this is a false notion also. Recovery from back- 
 sliding is the hardest task in the Christian religion, and 
 which few make either comfortable or honorable 
 work of. 
 
 In this state, I say, men are apt by such false reason- 
 ings to deceive theniselves to their eternal ruin, which 
 makes the consideration of it the more necessary. 
 
 Wherefore I say, lastly, upon the whole, that whoso 
 find themselves under the power of this wTetched 
 frame, who are sensible in themselves, or at least make 
 it evident to others, that they are under a decay in 
 their spiritual condition ; if they rest in that state, 
 without orroaninof, laboring, endeavoring for deliverance 
 from it, they can have no well grounded hopes in 
 themselves of life and immortality; ye^, they are in 
 those paths which go down to the chambers of death. 
 
 I cannot let this pass, without something of advice 
 to them who find themselves under such decays, who 
 
SSji OP SPIRITUAL MINDEDNESg-. 
 
 are sensible of them, and would be delivered from 
 them ; and I shall give it in a few words. 
 
 First. Remember former things : call to mind how 
 it was with you in the spring and vigor of your affec- 
 tions, and compare your present state, enjoyment, 
 peace, and quiet, with what they were then. This will 
 be agreat principle of return to God. Hos. ii. 7. And 
 to put a little weight upon it, we may consider, 
 
 First. God himself makes it, on his part, a ground 
 and reason of his return to us in a way of mercy, and 
 of the continuance of his love. Jer. ii. 2. Even when 
 a people are under manifold decays, whilst yet they are 
 within the bounds of God's covenant and mercy, he 
 will remember their first love, with the fruits and 
 actings of it in trials and temptations, which moves his 
 compassion towards them. And the way to have God 
 thus remember it, is for us to remember our former 
 experience with delight, and longing of soul that it 
 were with us as in those days of old, when we had the 
 love of espousals of God in Christ, Jer. xxxi. 18 — 20. 
 
 Secondly. It is the way whereby the saints of old 
 have refreshed and encouraged themselves under their 
 greatest despondencies. So doth the Psalmist in many 
 places, as for instance, Ps. xlii. 6. ' O my God, my 
 soul is cast down v/ithin me : therefore v/ill 1 remember 
 thee from the land of Jordan, and of the Hermonites, 
 from the hill Mizar.' David, in the time of his perse- 
 cution by Saul, when he wandered up and down iii 
 deserts, wildernesses, and solitudes, had, under his 
 fears, distresses, and exercise, great, holy, spiritual 
 communion with God, as many of his psalms composed 
 on such occasions testify. And the greater his dis- 
 tresses were, the more fervent were his affections in 
 all his addresses to God. And he was never in greater, 
 
OF SPIRITUAL MINDEDNESS. 333 
 
 than when he escaped out of the cave at Adullam, and 
 went thence unto Mizpeh of Moab, to get sheker for 
 bis parents, 1 Sam. xxii. 13. Then was he in the land 
 of the Hermonites, the hill Hermon being the boundary- 
 eastward of the Israelites' possession, next to Moab, 
 Deut. iii. 8, 9. There, no doubt, David had a blessed 
 exercise of his faith, and of all his affections towards 
 God, wherein his soul found great refreshment. Beino- 
 now in great distress and disconsolation of spirit, 
 among other things, under a sense that God had for- 
 gotten him, ver. 9, he calls to mind the blessed experi- 
 ence he had of communion with God in the land of the 
 Hermonites, wherein he now found support and refresh- 
 ment. So at other times he called to remembrance the 
 days of old, and in them his song in the night, or the 
 «weet refreshment he had in spiritual converse w^ith 
 God in former times. I have known one in the depth 
 of distress and darkness of mind, who, going through 
 temptation to destroy himself, was relieved and deliv- 
 ered in the instant of ruin, by a sudden remembrance 
 that at such a time, and in such a place, he had prayed 
 fervently with the engagement of all his affections to 
 God. 
 
 Wherefore, you that are sensible of these decays or 
 ought so to be, take the advice of our Saviour, remem- 
 ber whence you are fallen ; call to mind the former 
 days; consider if it were not better with you than 
 now : when, in your lying down and your rising up> 
 you had many thoughts of God, and of the things of 
 God, and they were sweet and precious to your souls ; 
 when you rejoiced at the remembrance of his holniess ; 
 when you had zeal for his glory, delight in his worship, 
 and were glad when they said, ' Let us go to the house 
 of God together ;' when you poured forth your souls 
 
S34 OF SPIRITUAL MINDEDNES3. 
 
 with freedom and enlarged affections before liim, and 
 were sensible of the visits and refreshments of his 
 love : remember v/hat peace, what tranquility of mind, 
 what joy you had whilst it was so with you ; and con- 
 sider what you have gotten since you have forsaken 
 God, in any measure or degree. Dare to deal plainly 
 with yourselves. Is not all wherein you have to do 
 with God, either from custom and selfishness, or atten- 
 ded with trouble, disquietment, and fears ? Do you 
 truly know either hov/ to live or how to die % Are 
 you not sometimes a terror to yourselves ? It must be 
 so, unless you are hardened through the deceitfulness 
 of sin. What have all your lovers done for you, that 
 you have entertained in the room of God in Christ, and 
 spiritual things 1 Speak plainly ; have they not defiled 
 you, wounded you, weakened you, and brought you 
 into that condition, that you know not what you are, 
 nor to whom ye do belong ? What are your thoughts 
 when your are most awake, when you are most your- 
 selves % Do you not sometimes pant within yourselves, 
 and say, O that it were with us as in former daysl 
 
 And if you can be no way affected with the remem- 
 brance of former thmgs, then one of these two great 
 evils you are certainly under : Either, (1.) You never 
 had a true and real work on ^rour souls, whatever you 
 professed ; and so never had true and real communion 
 with God in any duties : you had only a temporary 
 work, which excited your affections for a season, 
 which, now it is worn off, leaves no sweet remem- 
 brance of it upon your minds ; for had your faith and 
 love been sincere in what you did, it were impossible 
 but that the remembrance of their actings in some 
 especial instances, should be sweet and refreshing to 
 you. Or else. 
 
or SriEITUj^L MTNDEDNESS, 331) 
 
 (2.) You are hardened through the deceitfulness of 
 sm, and there is no way left to give a sense or impres- 
 sion of spiritual things upon your minds. You have 
 truly nothing left in religion, but the fear of hell and 
 trouble of duties. I speak not to such at present. 
 
 As to those to whom this frame is a burden, there is 
 po more effectual means to stir them to endeavors for 
 deliverance, than a continual remembrance of former 
 things, and experiences they have had of holy inter- 
 course and communion with God. This will revive, 
 quicken, and strengthen the things that are ready to 
 die, and beget a self-abhorrency in them, in considera- 
 tion of that woful frame and temper of mind, which by 
 their sins and negligence they have brought themselves 
 into. 
 
 2dly. Consider, that as there are many things 
 dreadfully pronounced in the Scripture against back- 
 sliding and backsliders in heart, as it is with you ; 
 yet also there are especial calls and promises given 
 and made to those in your condition. And know as- 
 suredly, that upon your compliance or non-compli- 
 ance with them, depends your everlasting blessedness 
 or wo. 
 
 Consider both call and promise in that word of 
 God's grace, Jer. iii. 12 — 14. ' Go and proclaim these 
 words towards the north, and say, Return, thou back- 
 sliding Israel, saith the Lord, and I will not cause 
 mine anger to fall upon you: for I am merciful, saith 
 the Lord, and T will not keep anger for ever. Only ac- 
 knowledge thine iniquity, that thou hast transgressed 
 agamst the Lord thy God, and hast scattered thy ways 
 to the strangers under every green tree, and ye have 
 not obeyed my voice, saith the Lord. Turn, O back- 
 sliding children, saith the Lord, for I am married unto 
 
B36 of SPIRITUAL MINDE'DNESS. 
 
 you : and I Avill take you one of a city, and two of a 
 family, and I will bring you to Zion.' Add thereto 
 this blessed promise, Hos» xiv. l^. ' I will heal their 
 backslidings, I will love them freely : for mine anger 
 is turned away from them.' If you design to live and 
 not die, it must be by yielding obedience to this call, and 
 pleading this promise before God, mixing it with 
 faith. Your return must be by the word, Isa. Ivii. 18, 
 19. Here lies your great encouragement and direc- 
 tion ; herein liethyour only relief. As you value your 
 souls, defer not the duty yon are called to one mo- 
 ment. You know not how soon you may be without 
 the reach of calls and promises. And he that can 
 hear them without stirring up himself in sincerity to 
 comply with them, hath made already a great progress 
 towards that length. 
 
 (3.) As to those who, on these and the like consid- 
 erations, do not only desire, but will endeavor also to 
 retrieve themselves from this condition, I shall give no 
 advice at present but this : be in good earnest. As 
 the prophet speaks in another case ; if you will re- 
 turn, return and come, make thorough work of it. 
 You must do so at one time or another, or you will 
 perish. Why not now'? Why is not this the best 
 season 1 Who knows but it may be the only time you 
 will have for it 1 It were easy to multiply all sorts of 
 arguments to this purpose. Trifling endeavors, occa- 
 sional resolutions and attempts, like the early cloud, 
 and morning dew, shifting with warnings and convic- 
 tions by renewed duties, until their impressions are 
 worn out, will ruin your souls. Unless there be uni- 
 versal diligence and permanency in your endeavors, 
 you are undone. Then shall ye know the Lord, if you 
 follow on to know him. 
 
OF SPIRITtJAL MINDEUNESS/ 33*? 
 
 But now to return. These things I say, through 
 our sloth, negligence, and sin, may befall us as to our 
 spiritually renewed affections. Their progress, in 
 conformity to spiritual and heavenly things, may be 
 slow, imperceptible, yea, totally obstructed, for a sea- 
 son j and not only so, but they may fall under decays, 
 and the soul therein be guilty of backsliding fronr 
 God. But this is that which they are capacitated for 
 by their renovation 5 this is that whereby the grace 
 wherewith they are renewed leads to j this is that 
 which, in the diligent use of means, they will grow up 
 to, v/hereon our comfort and peace depend ; namelyj 
 a holy assimilation to those spiritual and heavenly 
 things which they are set and fixed on, wherein they 
 are renewed and made more spiritual and heavenly 
 every day. 
 
 CHAPTER XVIII. 
 
 It remains only as to this head now spoken to, that 
 we briefly consider what is the state of spiritual affec- 
 tions thus daily exercised and improved. And this we 
 shall do by showing, 
 
 (1.) What is their pattern, 
 
 (2.) What is their rule. 
 
 (3.) What is their measure, or whereto they may 
 attain. 
 
 First. The pattern which we ought continually to 
 bear in our eyes, v^^hereto onr affections ought to be 
 conformed, is Jesus Christ, and the affections of his 
 holy soul. The mind is the seat of all our affections 5 
 and this is that which we ought continually to design 
 and endeavor, namely, that the same mind be in us 
 that was in Christ Jesus, Phil. ii. 5. To have our 
 
 29 
 
338 OF SPIRITUAL MINDEDNESS. 
 
 minds so affected with spiritual things as was the mind 
 of Christ, is the principal part of our duty and grace. 
 Nor do I think that any man can attain any considera- 
 ble degree in spiritual mindedness, who is not much 
 in the contemplation of the same mind that w^as in 
 Christ, 2 Cor. iii. 18. To this purpose, ought we to 
 furnish our minds with instances of the holy affections 
 that were in Christ, and their blessed exercise on all 
 'occasions. The scripture makes a full representation 
 of them to us, and we ought lo be conversant in our 
 meditations on them. What glorious things are spo- 
 ken of his love to God, and his delight in him, whence 
 also he delighteth to do his will, and his law was in 
 the midst of his bowels, Psal. xl. 8, seated in the throne 
 of his affections ! What pity and compassion had he 
 for the souls of men, yea, for the whole human kind, 
 in all their sufferings, pains and distresses ! How were 
 all his affections always in perfection of order, under 
 the conduct of the spirit of his mind ! Thence was 
 *his self-denial, his contempt of the world, his readi- 
 ness for the cross, to do or suffer according to the will 
 x>[ God. If this pattern be continually before us, it 
 will put forth a transforming efficacy to change us 
 into the same image. When we find our m.inds liable 
 to any disorders, cleaving inordinately to the things 
 of this world, moved with intemperate passions, vain 
 and frothy in conversation, darkened or disturbed by 
 the fumes of distempered lusts, let us call things to an 
 account, and ask of ourselves, whether this be the 
 frame of mind that was in Christ Jesus ? This, 
 therefore, is an evidence that our affections are spirit- 
 ually renewed, and that they have received some pro- 
 gress in an assimilation to heavenly things : namely, 
 
OF SPmiTTTAL MINDEDNESS. 339 
 
 when the soul is delighted in making Christ their pat- 
 tern in all things. 
 
 Secondly. The rule of our affections in their ut- 
 most spiritual improvements, is the scripture. And 
 two things are respected in them : 
 
 (1.) Their internal actings. 
 
 (2.) Their exercise in outward ways and means 
 whereby they are expressed. Of them both, the scrip- 
 ture is the entire rule. And with respect to the for- 
 mer, it gives us one general law, or rule, that is com- 
 prehensive of all others ; namely, that we love the 
 Lord our God with all our hearts, souls, minds, and 
 strength. The actings of all our affections towards 
 God, in the utmost degree of perfection, is required 
 of us j that in all instances we prefer and value him 
 above all things ; that we inseparably cleave to him, 
 and do nothing whatever, at any time, that is not influ- 
 enced and directed by the love of God. This perfect 
 tion, as we shall see immediately, is not attainable ab- 
 solutely in this life ; but it is proposed to us as that 
 which the excellency of God's nature requires, which 
 the powers and faculties of our nature were created for, 
 and which we ought in all things to design and aim at. 
 But the indispensable obligation of this rule is, that 
 we should always be in a sincere endeavor to cleave to 
 God continually in all things, to prefer him above all, 
 and delight in him as our chiefest good. When this 
 frame and disposition is habitually fixed in our minds, 
 it will declare and act itself in all instances of duties, 
 on all occasions of trial, when other things put in for a 
 predominant interest in our affections, as they do eve- 
 ry day. And if it be not so with us, we shall be at a 
 continual loss in all our ways. This is that which 
 makes us lifeless and heartless in duties,, careless in 
 
340 OF SPIRITUAL MINDEDNESS. 
 
 temptations or occasions of them, forgetful of God, 
 when it is impossible we should be preserved from sin 
 without a due remembrance of his holiness. In brief, 
 the want of a predominant love to God, kept in con- 
 tinual exercise, is the spring of all that unprofitable 
 profession of religion that the world is filled with. 
 
 Secondly. There are outward ways and duties 
 whereby our spiritual affections are expressed. The 
 rule of them also is the scripture. The way marked 
 out therein, is the only channel wherein the stream of 
 our spiritual affections takes its course to God. The 
 graces required therein, are to act themselves by this 
 rule: the duties it prescribes, are those which they 
 stir up and enliven ; the religious worship which it 
 appoints, is that wherein they have their exercise. 
 Where this rule hath been neglected, men's religious 
 affections have grown irregular, yea, wild and ungov- 
 ernable. All the superstitions that the world is filled 
 with, owe their original principally to men's affections 
 set loose from the rule of the word. There is nothing 
 so fond, absurd, and foolish, but they have imbondaged 
 the souls of men to ; nothing so horrid and difficult 
 but they have engaged them in. And lia\^ing once 
 taken to themselves this liberty, the corrupt minds of 
 men are a thousand times more satisfied than in the 
 regular exercise of them according to the word of 
 God. Hence they will rejoice in such penances as are 
 not without their austerities , in such outward duties 
 of devotion as are troublesome and chargeable ; in 
 every thing that hath a show of wisdom in will wor- 
 ship, and humility and neglect of the body. Hence 
 will all their affections be more sensibly moved by 
 images and pictures, and a melting devotion be stirred 
 up in them, than by all the motives and incentives 
 
OF SPIRITUAL MINDEDNESS.- 3^1 
 
 which God proposeth to them to draw their affections 
 to himself. Nothing is more extravagant than the 
 affections of men, tinctured with some devotion, if 
 they forsake the rule of the scripture. 
 
 Thirdly. There is considerable concerning them, 
 the measure of their attainments, or what, through due 
 exercise and holy diligence, they may be raised to. 
 Now this is not absolute perfection. ' Not as though 
 I had already attained, or were already perfect, but I 
 follow after,' as the apostle speaks, Phil. iii. 12. But 
 there is that attainable, which those who pretend 
 highly to perfection seem to be strangers to. And the 
 state of our affections under a due exercise on heav- 
 enly things, and in their assimilation to them, may be 
 fixed in these three things : 
 
 (1.) An habitual suitableness to spiritual, things upon 
 the proposal of them. The ways whereby spiritual 
 things are proposed to our minds are various. They 
 are so, directly, in all ordinances of divine worship ; 
 they are so, indirectly, and in just consequence, by all 
 the especial providences wherein we are concerned by 
 our own thoughts and stated meditations ; they are so 
 by the motions of the Holy Spirit, when he causeth us 
 to hear a word behind us, saying, this is the way, walk 
 in it ; by holy converse with others ; by all sorts of 
 occurrences. And as the ways of their proposal are 
 various, so the times and seasons wherein a represen- 
 tation of them is made to us, are comprehensive of all,, 
 at least are not exclusive of any, times and seasons of 
 our lives. Be the way of their proposal what it will, 
 and whenever be the season of it, if our affections are. 
 duly improved by spiritual exercises, they are suited 
 to them, and will be ready to give them entertainment. 
 Hence, or for want hereof, on the other hand, are ter- 
 
 29* 
 
342 OF SPIRITUAL MINDEDNESS. 
 
 giversations and shiftings in duties, proneness to com- 
 ply with diversion, all to keep off the mind from closing 
 with, and receiving of, those spiritual things which it 
 is not suited to. Wherefore, as to the solemn way of 
 proposing spiritual things to our minds which is in and 
 by the ordinances of divine worship, when men have a 
 prevalent loathness to engage in them, or when they 
 are satisfied with an outward attendance on them, but 
 are not enabled to a vigorous stirring up of the inward 
 man, to an holy affectionate converse with spiritual 
 and heavenly things, it is because they are carnal. 
 When men can receive the fiery darts of Satan in his 
 temptations into their bosoms, and suffer them to abide 
 there, yea, foster and cherish them in thoughts of the 
 lusts that they kindle, but quickly quench the motions 
 of the Spirit, stirring them up to the embracing of 
 heavenly things ; they are carnal, and carnally minded. 
 When providences of concernment in afflictions, trials, 
 deliverances, do not engage the mind in thoughts of 
 spiritual things, and excite the affections to the attain- 
 ment of them, men are carnal and earthly. When 
 every lust, corruption, or passion — as anger, envy, dis- 
 pleasure at this or that person or thing, can divert the 
 mind from compliance with the proposal of spiritual 
 things that is made to it, we are carnal. 
 
 It is otherwise, when our affections are conformed 
 to things spiritual and heavenly. Upon every proposal 
 of this, the mind finds a suitableness to itself, like that 
 which a well disposed appetite finds to savory meat. 
 As the full soul loathes the honey comb, so a mind 
 under the power of carnal affections, hath an aversion 
 to all spiritual sweetness. But spiritualized affections 
 desire them, have an appetite to them, readily receive 
 
OF SPIRITUAL MINDEDNESS. 343 
 
 them on all occasions, as those which are natural to 
 them, as milk is to new born babes. 
 
 (2.) Affections so disposed, constantly find a gust, a 
 pleasant taste, a relish, in spiritual things. They do 
 in them taste that the Lord is gracious, 1 Pet. ii. 3. 
 To taste of God's goodness, is to have an experience 
 of a savory relish and sweetness, in converse and com- 
 munion with him. And persons v/hose affections are 
 thus rene^ved and thus improved, do taste a sweet 
 savor in all spiritual things. Some of them, as a sense 
 of the love of Christ, are sometimes as it were too 
 hard for them, and overpower them, until they are sick 
 of love, and rejoice with joy unspeakable and full of 
 glory. Neither is there any of them, however condic- 
 ted with afflictions or mortifications, but is sweet to 
 them, Prov. xxvii. 7. Every thing that is wholesome 
 food, that is good nourishment, though it be but bitter 
 herbs, is sweet to him that is hungry. And v/hen by 
 our affections we have raised up in us a spiritual appe- 
 tite to heavenly things, however any of thera in their 
 own nature, or in their dispensation, may be bitter to 
 flesh and blood, as are all the doctrines of the cross^ 
 they are all sweet to us, and we can taste how gracious 
 the Lord is in them. When the soul is filled with 
 earthly things, the love of this world, or when the 
 appetite is lost by spiritual sickiiess, or vitiated and 
 corrupted by any prevalent sin, heavenly things are 
 unsavory and sapless, or, as Job speaks, like the white 
 of an eggy Avherein there is no taste. There may be 
 in the dispensation of the word a taste, or pleasing 
 relish, given to the fancy ; there may be so to the 
 notional understanding, when the affections find no 
 complacency in the things themselves. But to them 
 who are spiritually minded to the degree intended, 
 
344? OF SPIRlTUi\L MINDEDNESS. 
 
 they are all sweet, savory, pleasant ; the affections 
 taste them immediately, as the palate doth meat. 
 
 (3.) They are a just repository of all graces, and 
 therein the treasury of the soul. There are graces of 
 the spirit, whose formal direct residence is in the 
 understanding and the will, as faith itself. And therein 
 are all other graces radically comprised j they grow 
 from that root. Howbeit the most of them have their 
 principal residence in the affections. In them are they 
 preserved secure and ready for exercise, on all occa- 
 sions: and when they are duly spiritual, there is 
 nothing that tends to their growth or improvement, to 
 their cherishing or quickening, which they stand in 
 need of continually, and which God hath made provis- 
 ion for in his word, but they readily receive it, lay it 
 tip, keep and preserve it. Hereby they come to be 
 filled with grace, with all graces ; for there is room in 
 them for all the graces of the spirit to inhabit ; and 
 they readily comply with the light and direction of 
 faith to their exercise. When faith discerns and deter- 
 mines that there is any thing to be done or suffered in 
 a way of duty to the glory of God, the affections thus 
 disposed do not shut up or stifle the graces that are in 
 them, but cheerfully offer them to their proper exer- 
 cise. 
 
 These are some of those things, which our affections, 
 conformed to heavenly things, will attain to. And 
 thus it is with affections spiritually renewed ', by being 
 fixed on things spiritual and heavenly, they are more 
 and more conformed to them, made like them, and 
 become more spiritual and heavenly themselves. 
 
 It is not thus with them whose affections have only 
 an occasional change wrought upon them by the means 
 before described, but are not spiritually renewed j yea, 
 
OF SPIRITUAL MINDEDNESS. 34S^ 
 
 on the contrary, such persons design to debate spiritual 
 things, to bring down heavenly things into a conformity 
 with their affections, whifeh, however changed, are not 
 spiritual, but carnal. To evince this, we may observe, 
 
 (1.) These affections are under the light and conduct 
 of such notions in the mind and understanding, as do 
 not give a clear distinct representation of them in their 
 own nature to them. For where they are not them- 
 selves spiritually renewed, there the mind itself is 
 carnal and unrenewed. And such a mind discernetL 
 not the things of God, nor can do so, because they are 
 spiritually discerned. They cannot be discerned 
 aright in their own beauty and glory, but in and by a 
 spiritual saving light, which the mind is devoid of. 
 And where they are not thus represented, the affections 
 cannot receive, or cleave to them as they ought, nor 
 will ever be conformed to them. 
 
 (2.) Those notions in such persons are ofttimes 
 variously influenced and corrupted by fancy and imag- 
 ination. They are merely puffed up in their fleshly 
 minds ; that is, they are filled with vain, foolish, proud 
 imaginations, about spiritual things, as the apostle 
 declares, Col. ii. 18, 19. And the work of fancy in a 
 fleshly mind, is to raise up such images of spiritual 
 things as may render them suitable to natural unre- 
 newed affections. 
 
 (3.) This in the progress of it produceth superstition, 
 false worship, and idolatry. For they are all of them 
 an attempt to represent spiritual things in a way suited 
 to carnal unrenewed affections j hence men suppose 
 themselves to be excited by them to love, joy, fear, 
 delight, in the things themselves, when they all respect 
 that false representation of them, whereby they are 
 suited to them as carnal. These have been the spring 
 
346 OF SPIRITUAL MINDEDNESS. 
 
 of all false worship and idolatry in the Christian world. 
 
 First. The mind and affections have been changed 
 and tinctured with devotion By some of the means we 
 have before insisted on. Herein they will one way or 
 other be exercised about spiritual things, and are ready 
 to receive impressions from any thing that superstition 
 ean impose upon them. 
 
 Secondly. They are, by error and false information, 
 set at liberty from the only rule of their actings and 
 exercise, that is, the word of God. Men satisfied 
 themselves that so their affections were engaged about 
 things spiritual and heavenly, it was no matter at all, 
 whether the way of their exercise was directed by the 
 scripture or not. Having thus lost their guide and 
 their way, every ignis fatuus^ every wandering meteor, 
 allures them to follow its conduct into foolish super- 
 stitions. Nothing almost is so ridiculous, nothing so 
 horrid and difficult, that they will not embrace under 
 the notion of things spiritual and heavenly. 
 
 Thirdly. The carnal minds of men, having no proper 
 distinct apprehensions and notions of spiritual things 
 in their own nature, endeavor to represent them under 
 such notions and images as may suit their carnal unre- 
 newed affections. For it is implanted almost indelibly 
 upon them, that the end of all knowledge of spiritual 
 things is to propose them to the embraces of the affec- 
 tions. It were easy to manifest, that from these three 
 corrupt springs, arose that flood of idolatry and false 
 worship which spread itself over the church of Rome, 
 and with whose machinations the minds of men are yet 
 too much replenished. 
 
 Fourthly. Where it is not thus, yet carnal affections 
 variously debase spiritual things, to bring them into a 
 conformity with themselves. And this may proceed 
 
OF SPIRITUAL mNBEDNESS. 34? 
 
 SO far, until men think wickedly, that God is altogeth- 
 er like to them. But I shall not insi&t on these things 
 any further. 
 
 Lastly. Where affections are spiritually renewed, 
 the person of Christ is the centre of them ; but where 
 they are changed onlj^^, they tend to an end in self. 
 Where the new man is put on, Christ is all in all. Col. 
 iii. 10, 11. He is the spring, by his Spirit, that gives 
 them life, light, and being; and he is the ocean that 
 receives all their streams. God, even the Father, 
 presents not himself in his beauty and amiableness as 
 the object of our affections, but as he is in Christ, act- 
 ing his love in him, 1 John iv. 8, 9. And as to all 
 other spiritual things, renewed affections cleave to 
 them, according as they derive from Christ and lead 
 to him ; for he is to them all and in all. It is he 
 whom the souls of his saints love for himself, for his 
 own sake, and all other things of religion in and for 
 him. The air is pleasant and useful, that without 
 which we cannot live or breathe ; but if the sun did 
 not enlighten it, and warm it with its beams ; if it 
 were always one perpetual night, and cold, what re- 
 freshment could be received by it 1 Christ is the sun 
 of righteousness, and if his beams did not quicken, 
 animate, and enlighten the best, the most necessary 
 duties of religion, nothing desirable would remain in 
 them. This is the most certain character of affec- 
 tions spiritually renewed. They can rest in nothing 
 but in Christ ; they fix on nothing but what is amiable 
 by a participation of his beauty ; and in whatever he 
 is, therein they find complacency. It is otherwise 
 with them whose affections may be changed, but are 
 not renewed. The truth is, and it may be made good 
 by all sorts of instances, that Christ in the mystery 
 
'3^8 OF SPIRITTJAL MINDEDNESS. 
 
 of his person, and in the glory of his meditation, are 
 the only things that they dislike in religion. False 
 representations of him by images and pictures, they 
 may embrace ; and delight in false notions of his pre- 
 sent glory, greatness, and power, may affect them ; a 
 worship of their own devising they may give to him, 
 and please themselves in it ; corrupt opinions con- 
 cerning his office and grace, may possess their minds, 
 and they may contend for them ; but those who are 
 not spiritually renewed, cannot love the Lord Jesus 
 Christ in sincerity : yea, they have an inward secret 
 aversion from the mystery of his person and his grace. 
 It is self which all their affections centre in, the ways 
 whereof are too long here to be declared. 
 
 This is the first thing that is required, to render our 
 affections in such a state and condition, as that from 
 and by them we may be spiritually minded, namely, 
 that they themselves are spiritually and savingly re- 
 newed. 
 
 The things that remain will admit of a speedy dis- 
 patch, as I suppose. 
 
 CHAPTER XIX. 
 
 The second thing required that we may be spiritu- 
 ally minded, as to the interest of our affections there- 
 in, is the object of them about which they are conver- 
 sant, and whereto they adhere. What this is materi- 
 ally, or what are the spiritual things which our affec- 
 tions are to be set upon, hath been declared already, 
 under the consideration of the object of our thoughts 
 and meditations, for they are the same. Yea, as hath 
 been intimated, the fixing of our affections upon them 
 is the spring and cause of our thoughts about them. 
 
OF SriRlTUAL MINDEDNESS. 34-9 
 
 But that which we shall now mquire into, is the true 
 notion and consideration of spiritual and heavenly- 
 things, which renders them the formal proper object 
 of spiritual affections, and is the reason of their adher- 
 ence to them. For, as was intimated before, men may- 
 have false notions of spiritual things, under which they 
 may like them and embrace them with unrenewed affec- 
 tions. Wherefore we shall inquire into some pf those 
 considerations of heavenly things, under which affec- 
 tions, spiritually renewed, satisfactorily cleave to with 
 delight and complacency. 
 
 (1.) And the first is, that as they comprehend God 
 in Christ, and in all other things, as deriving from 
 him, and tending to him, they have an infinite beauty, 
 goodness, and amiableness in them, which are power- 
 fully attractive of spiritual affections, and which alone 
 are able to fill them, to satisfy them^ to give them rest 
 and acquiescency. Lov^e is the most ruling and preva- 
 lent affection in the ^vhole soul : but it cannot be fixed 
 on any object without an apprehension, true or false, 
 of an amiableness and desirableness in it, from, a good- 
 ness suitable to ail its desires; 
 
 And our fear, so far as it is spiritual, hath divine 
 goodness for its object, Hos. iii. 5. Unless this be 
 that which draws our hearts to God, and the things of 
 God, in all pretences of love to him, men do but frame 
 idols to themselves, according to their own understand- 
 ing, as the prophet speaks, Hos. xiii. 2. Wherefore, 
 that our affections may cleave to spiritual things in a 
 due manner, three things are required. 
 
 (1.) That we apprehend, and do find a goodness, a 
 
 beauty, and thence an amiableness and desirableness in 
 
 them, Zech. ix. 17. Many pretend to love God and 
 
 spiritual things, but they know not why. Why they 
 30 
 
350 OF SPIRITUAL MINDEDNESS* 
 
 love other things, they know well enough, but why 
 they love God, they cannot tell. Many are afraid of 
 him, and suppose they ought to love him, and therefore 
 pretend so to do, though indeed they know they do 
 not ; they do but flatter him with their lips, when 
 their hearts are far from him. Some are much affect- 
 ed with the benefits and mercies they receive from 
 him, and suppose they love him on that account. But 
 this love is no other but what the devil falsely charg- 
 ed Job with, chap. i. 8 — 11. Some have delight in 
 the outward modes and rites of divine worship, where- 
 wilh they satisfy themselves that they love God and 
 spiritual things, when they only please their own im- 
 aginations and carnal minds. Many have a traditional 
 apprehension that they ought to love God ; they know 
 no reason Why they should not ; they know it will be 
 ill for them if they do not, and these take it for granted 
 that they do. How few are there, who have that 
 spiritual discerning and apprehension of the divine ex- 
 cellencies, that view of the excellency of the good- 
 ness and love of God in Christ, as thereby alone to be 
 drawn after him, and to delight in him! yet is this the 
 ground of all sincere real love to God. Two things 
 are required that we may apprehend an amiable good- 
 ness in any thing, and cleave to it with sincere aflfec- 
 tion. 
 
 First. A real v/orth, or excellency in itself. 
 
 Secondly. A suitableness therein to our condition, 
 state, and desires after blessedness. The first of these 
 is in God, from what he is in himself; the latter is 
 from what he is to us in Christ ; from both he is the 
 only suitable object to our afiections. Under this ap- 
 prehension do we love God for himself, or for his own 
 sake ; not exclusively to our own advantage therein : 
 
OF SPIRITUAL MINDEDNESS. 351 
 
 for a desire of union and enjoyment, which is our only 
 advantage, is inseparable from this love. 
 
 It may be, some cannot say that a distinct apprehen- 
 sion of these things was the first foundation and cause 
 of their love to God j yet are they satisfied that they 
 do love him in sincerity with all their souls. And I 
 say, it may be so. God sometimes casts the skirts of 
 his own love over the heart of a poor sinner, and effi- 
 caciously draws it to himself, without a distinct ap- 
 prehension of these things, by a mere sense of the 
 love it hath received. So Elijah passed by Elisha, 
 and cast his mantle upon him as a transient act. 
 But there was such a communication of virtue there- 
 by, that he ran after him, and would not be deferred, 
 though Elijah said, Go back again, for what have I 
 done to thee ? 1 Kings xix. 19, 20. Wken God hath ro 
 cast his love on any soul, it follows after him with all 
 its affections. And whereas God may seem, at some 
 times, to say, Go back again, for what have I done to 
 thee 1 its answer is, Lord, v/hither shall I go 1 I can- 
 not leave thee, my heart is given up to thee, and shall 
 never be taken from thee. 
 
 But I say to such, and to all others, that if we 
 would have refreshing evidences of our love to God, 
 that it is sincere, if we would have it thrive and flourish, 
 be fervent and constant, we are to exercise ourselves 
 to the contemplation of divine goodness, and the suit- 
 ableness of it to our souls in and by Jesus Christ. 
 Nor can we cleave to any spiritual things whatever, 
 with sincere affections, but under these notions of it. 
 
 First, That it hath a real worth or excellency in 
 itself. 
 
 Secondly. That it is suitable and desirable to us. 
 And it is to be bewailed to see how many walk at ran- 
 
352 OF SPIRITUAL MINDEDNESS. 
 
 dom in profession, that know neither what they do nor 
 where they go. 
 
 Secondly. As we must see a goodness and proba- 
 blen'ess in spiritual things absolutely, so that we may 
 fix our affections on them in a due manner, so we must 
 see it comparatively with respect to all other things, 
 which gives them a preference in our affections be- 
 fore and above them all. The trial of love lies in the 
 prevailing degree, on more or less. If we love other 
 things, father, mother, houses, lands, possesions, more 
 than Christ, we do not love him at all. Nor is there 
 any equality allowed in this matter, that we may 
 equally love temporal and spiritual things. If we love 
 not Christ more than all these things, we love hini 
 not at all. Wherefore, that our affections may cleave 
 to them in a due manner, we must see an excellency 
 in things spiritual and heavenly, rendering them more 
 desirable than all other things whatever. 
 
 With what loving countenances do men look upon 
 their temporal enjoyments! with what tenacious em- 
 braces do they cleave to them! They see that in 
 them which is amiable, which is desirable and suitable 
 to their affections. Let them pretend what they 
 please, if they see not a greater goodness, that which 
 is more amiable, more desirable in spiritual things, 
 they love them not in a due manner ; it is temporal 
 thincfs that hath the rule of their affections. Our 
 Psalmist prefers 'Jerusalem before his chiefest joy,' 
 Ps. cxxxvii. 6. Another affirms, that the ' law of God's 
 mouth was better to him than thousands of gold and 
 silver,' Ps. cxix. 72. More to be desired are the 
 ' statutes of the Lord than gold, yea, than much fine 
 gold ; sweeter also than honey, or the honey comb,' 
 Ps. xix. 10. For ' v/isdom is better than rabies, and 
 
©F SPIRITUAL MINDEDNES3. 353 
 
 -all things that may be desired are not to be compared 
 unto it,' Prov. viii. 11. This is the only stable foun- 
 dation of all divine affections. A spiritual view and 
 judgment of a goodness, an excellency in them, in- 
 comparably above whatever is in the most desirable 
 things in this world, are required thereto. And if the 
 affections of many pretending highly to them, should 
 come to be weighed in this balance, I fear they would 
 be found light and wanting. However, it is the duty 
 of them who would not be deceived in this matter, 
 which is of eternal importance, to examine what is 
 that goodness and excellency which is in spiritual 
 thitigs, which they desire in them, upon the account 
 whereof they sincerely value and esteem them above 
 all things in this world whatever. And let not any 
 deceive themselves with vain words and pretences, 
 whilst their esteem and valuation of present enjoy- 
 ments doth evidently engage all their affections, their 
 care, their diligence, their industry, so as that a man 
 of a discerning spirit may even feel them turned into 
 self, whilst they are cold, formal, negligent, about spir- 
 itual things, we must say, how dwelleth the love of 
 God in them 1 Much more, when we see men not 
 only giving up the whole of their time and strength, 
 with the vigor of their spirits, but sacrificing their 
 consciences also, to the attaining of dignities, honors, 
 preferments, wealth, and ease in the world, who know 
 in their own hearts that they perform religious duties 
 with respect to temporal advantages, I cannot con- 
 ceive how it is possible they should discern and ap- 
 prove of a goodness and excellency in spiritual things 
 above all others. 
 
 A due consideration is required hereto, that all spir- 
 itual thino^s proceed from, and are resolved into, an 
 30* 
 
354 OF SPIRITUAL MINDEDNESS. 
 
 infinite fountain of goodness, so as that our affections 
 may absolutely come to rest and complacency, and 
 find full assured satisfaction in them. It is otherwise 
 as to all temporal things. Men would fain have them 
 to be such as might give absolute rest and satisfaction 
 to all their affections. But they are every one of them 
 so far from it, that all of them together cannot com- 
 pose their minds in rest and peace for one hour. 
 They gain sometimes a transport of affections, and 
 seem for a season to have filled the w^hole soul, so as 
 it hath no liesure to consider their emptiness and van- 
 ity. But a little composure of men's thoughts, show 
 that they are but a diversion in a journey or labor j 
 they are no rest. Hence are they called broken cis- 
 terns, that will hold no water. Let a man prize them 
 at the highest rate that it is possible for a rational 
 creature to be seduced into the thoughts of, whereof 
 there have been prodigious instances ; let him possess 
 them in abundance, beyond whatever any man enjoyed 
 in this world, or his own imagination could beforehand 
 reach to ; let him be assured of the utmost peaceable 
 continuance in the enjoyment of them that his and 
 their natures are capable of : yet would he not dare to 
 pretend, that all his affections were filled and satisfied 
 with them, that they afforded him perfect rest and 
 peace. Should he do so, the working of his mind 
 every day, would convince him of his falsehood and 
 folly. 
 
 But all spiritual things derive from, and lead to, 
 that which is infinite, which is therefore able to fill 
 all our affections, and to give them full satisfaction 
 with rest and peace. They all lead us to the fountain 
 of living waters, the eternal spring of goodness and 
 blessedness. 
 
OF SPIRITUAL MINDEBNESS. 355 
 
 1 do not say that our affections do attain to this full 
 rest and satisfaction in this life : but what they come 
 short of therein, ariseth not from any defect in the 
 things themselves to give this rest and satisfaction, as 
 it is witli the whole world ; but from the weakness of 
 our affections themselves, which are in part only re- 
 newed, and cannot take in the full measures of divine 
 goodness, which in another Avorld they will receive. 
 But whilst we are here, the more Ave receive them 
 into our minds and souls, the more firmly we adhere 
 to them, the nearer approaches we make to our rest 
 and centre. 
 
 Secondly. Spiritual things are to be considered as 
 they are filled with divine wisdom. I speak not of 
 himself, whose essential wisdom is one of the most 
 amiable excellencies of his holy nature ; but of all the 
 effects of his will and grace by Jesus Christ. All spir- 
 itual truths, all spiritual and heavenly things, whereby 
 God reveals and communicates himself to the souls of 
 men, and all the ways and means of our approach to 
 him in faith and obedience through Christ Jesus, I now 
 intend. All these are filled with divine wisdom. See 
 1 Cor. ii. 7. Eph. i. 8, 9, and iii. 10. Now wisdom in 
 itself, and in all the effects of it, is attractive of ration- 
 al affections. Most men are brutish in them and their 
 actings, for tfie most part pouring them out on things 
 fleshly, sensual, and carnal. But where they are at 
 all reduced under the conduct of reason, nothing is so 
 attractive of them, so suited to them, which they de- 
 light in, as that v/hich hath at least an appe^^rance of 
 wisdom. A wise and good man commands the affec- 
 tions of others, unless it be their interest to hate and 
 oppose him, as commonly it is: and where there is 
 true v/isdom in the conduct of civil affairs, sober men 
 
356 OF SPIRITUAL MINDEDNESS. 
 
 cannot but approve of it, like it, delight in it ; and men 
 of understanding bewail the loss of it, since craft, 
 falsehood, treachery, and all sorts of villany, have driv- 
 en it out of the world. So is divine wisdom attractive 
 of divine gracious affections. The Psalmist declares 
 his admiration of, and delight in, the works of God, 
 because ' he hath made them all in wisdom,' Ps. civ. 
 24. Those characters of divine wisdom which are 
 upon them, which they are filled with, draw the souls 
 of men into a delightful contemplation of them. But 
 all the treasures, all the glory of this wisdom, are laid 
 up, and laid forth, in the great spiritual things of the 
 gospel in the mystery of God in Christ, and the dis- 
 pensation of his grace and goodness to us by him 
 The consideration hereof fills the souls of believers 
 with holy admiration and delight, and thereon they 
 cleave to them Avith all their afTections. When we see 
 there is light in them, and all other things are in dark- 
 ness, that wisdom is in them, in them alone, and all 
 other things are filled with vanity and folly, then are 
 our souls truly affected with them, and rejoice in 
 them with joy unspeakable and full of glory. 
 
 Unto the most, this wisdom of God is foolishness. 
 It was so of old, as the apostle testifieth, 1 Cor. i. 
 And so it continues yet to be. And therefore is the 
 mystery of the gospel despised by them ; they can see 
 neither form nor comeljness in it, for which it should 
 be desired. Nor will ever any man have sincere spir- 
 itual afTections to spiritual things, who hath not a 
 spiritual view of the wisdom of God in them. 
 
 This is that which attracts our souls by holy admi- 
 ration to unspeakable delight. And the reason why 
 men do so generally decline from any love to t\ie gos- 
 pel, and lose all satisfaction in the mystery oi it is, 
 
OF SPIRITUAL MINDEDNESS. 357 
 
 because they are not able to discern that infinite wis- 
 dom which is the spring, life, and soul of it. When 
 our minds are raised to thq admiration of this wisdom 
 in divine revelations, then will our affections cleave to 
 the things that are revealed. 
 
 Thirdly. The acting of our affections in their ad- 
 herence to spiritual things, is perfective of our present 
 state and condition. That which of all other things 
 doth most debase the nature of man; wherein it 
 makes the nearest approaches to brutality ; yea, 
 whereby it becomes in some respects more vile than 
 the nature of beasts ; is the giving up of the affections 
 to things sensual, unclean, base, and unworthy of its 
 more noble principles. Hence are men said to debase 
 themselves unto hell, Isa. Ivii. 9. And their affections 
 become vile ; so as that their being under the power 
 of them, is an effect of revenging justice punishing 
 men for the worst of sins, Rom. i. 26. There is no- 
 thing more vile, nothing more contemptible, nothmg 
 more like to beasts in baseness, and to hell in punish- 
 ment, than is the condition of them who have enslaved 
 their nature to brutish sensual affections. I say vile 
 affections fixed on, and cleaving to, sensual objects, 
 debase the nature of man, and both corrupt and en- 
 slave all the more noble faculties of it ; the very con- 
 sciences and minds of men are defiled by them. If 
 you see a man whose affections are set inordinately 
 on any thing here belov/, it is easy to discern how he 
 goes off from his native v^^orth, and debaseth himself 
 therein. 
 
 But the fixing of spiritual affections on spiritual ob- 
 jects, is perfective of our present state and condition. 
 Not that we can attain perfection by it 5 but that there- 
 in our souls are in a progress towards perfection. 
 
358 OF SPIRITUAL MINDEDNESS. 
 
 This may be granted ; look how much vile affections 
 fixed on, and furiously pursuing things carnal and sen- 
 sual, debase our nature bencjath its rational constitu- 
 tion, and make it degenerate into bestiality : so much 
 spiritual affections fixed on, and cleaving to things 
 spiritual and heavenly, exalt our nature above its mere 
 natural capacity, making an approach to the state of 
 angels, and of just men made perfect. And as brutish 
 affections, when they have the reins, as they say, on 
 their necks, and are pursued with dehght and greedi- 
 ness, darken the mind, and disturb all the rational 
 powers of the soul, (for whoredom, and wine, and new 
 wine, do take away the heart, as the prophet speaks, 
 and wickedness altereth the understanding ;) so holy 
 affections fixed on spiritual things, elevate, enlarge and 
 enlighten the mind Avith true wisdom and understand- 
 ing. For the fear of the Lord, that is wisdom; and 
 to depart from iniquity, that is understrmding. And 
 again, as the power of vile affections fills the soul and 
 conscience with tumult, disorder, fear, and shame, 
 where men are not utterly profligate, so as that the 
 minds, thoughts, and consciences of persons under 
 their power, is a very hell for confusion and troubles ; 
 so spiritual affections, duly exercised on their proper 
 objects, preserve all things in order in the whole soul, 
 they are life and peace. All things are quiet and se- 
 cure in the mind ; there is order and peace in the 
 whole soul, in all its faculties, and all their operations j 
 whilst the affections are in a due prevailing manner 
 fixed upon the things that are above. Hence many 
 persons, after great turmoilings in the w^orld, after 
 they have endeavored by all means to come to rest and 
 satisfaction therein, have utterly renounced all con- 
 cernments in earthly things, and betaken themselves 
 
OF SPIRITUAL MINDEDNESS. 359 
 
 to the contemplation of things above, and that only. 
 Many, I confess, of them, were mistaken as to the 
 practical part of their devotions, having various super- 
 stitions imposed on their minds by the craft of others ; 
 but they missed it not in the principle, that tranquility 
 of mind was attainable only in setting our affections 
 upon things above. Jam. iv. 1. 'From whence come 
 wars and fightings among you ? come they not hence, 
 even of your lusts that war in your members V Whence 
 are all the disorders in your minds, your vexations and 
 disquietments, your passions breaking forth sometimes 
 into unseemly brawlings % are they not from hence ? 
 The question is put to yourselves and your own con- 
 sciences, namely, from your lusts, that is, the disor- 
 derly affections that tumuituate in you. Do but search 
 yourselves, and you will quickly see whence all your 
 troubles and disquietments arise. Your lusts, or cor- 
 rupt and inordinate affections, war in you, continually 
 inclining you to things earthly or sensual. Hence 
 many are best and most at quiet when they are in the 
 world, worst when at home in their families ', but nev- 
 er are they in such confusion, as when they are forced 
 to retire into themselves. 
 
 The due exercise of our affections on heavenly 
 things, hath quite another tendency and effect. It so 
 unites the mind to them, it so bringeth them to it, and 
 gives them such a substance in it, as that all the powers 
 and faculties of it are in a progress towards their per- 
 fection. See 2 Cor. vii. 1. True wisdom and under- 
 standing, with soundness of judgment, in eternal things, 
 in the mind, holiness in the affections themselves, lib- 
 erty in the will, power in the heart, and peace in the 
 conscience, do in their measures all ensue hereon. 
 Whatever tastes we may have of these things, what- 
 
360 OF SPIRITUAL MINDEDNESS. 
 
 ever temporary experience we have of them, they will 
 not flourish in us, they will not abide with us in any 
 constancy, unless we are thus spiritually minded. 
 
 Fourthly. In the future enjoyment of the present 
 object of our spiritual affections, our eternal blessed- 
 ness consists. All men who are convinced of a future 
 eternal condition, desire, when they depart hence, to 
 enter into blessedness and glory. Howbeit, what that 
 blessedness, even as to the general nature of it is, they 
 know nothing at all j and if they did, they would not 
 know how to desire it. For heaven or blessedness is 
 nothing but the full enjoyment of what we are here to 
 love and delight in above all of that which is the object 
 of our affections as spiritually renewed. Herein have 
 they neither interest nor concern; but this is that 
 which giveth life to the affections of believers ; they 
 know that in the enjoyment of God in Christ their 
 eternal blessedness doth consist. How this is their 
 happiness and glory, how it will give them an everlast- 
 ing overflowing satisfaction and rest, they understand 
 in the first fruits of it which they here receive. And 
 this is the ultimate object of their affections in this 
 world, and they go forth to all other spiritual things in 
 order thereto. The more, therefore, their affections 
 are fixed on them, the more they are kept up to that 
 due exercise, the nearer apjiroaches they make to this 
 blessed state. When their minds are possessed with 
 this persuasion, when it is confirmed in them by daily 
 experience of that sweetness, rest, and satisfaction, 
 which they find in cleaving to God with fervent love 
 and delight, in vain shall any other objects rise up in 
 competition to draw them off to themselves. The 
 more we love God, the more like we are to him, and 
 the more near the enjoyment of him. 
 
OF SPIRITUAL MINDEDNESS. 361 
 
 CHAPTER XX. 
 
 Having considered the nature of spiritual affections 
 as renewed by grace, and those notions of their objects 
 under which they cleave to them, it remains only that 
 we inquire into the w^ay of the soul's application of self 
 to those objects by its affections, which belong also to 
 our being spiritually minded. And I shall give an 
 account hereof in some few particulars, with brief 
 observations on them. 
 
 First. It is required that our adherence to all spiritual 
 things, with love and delight, be firm and stable. The 
 affections are the powers and instruments of the soul, 
 whereby it makes application to any thing without 
 itself and cleaves to it. This is their nature and use 
 with reference to things spiritual. Transient thoughts 
 of spiritual things, with vanishing desires, may rise out 
 of present convictions, as they did with them who 
 cried out to our Savior, Lord, give us evermore of this 
 bread, and immediately left him. Such occasional 
 thoughts and desires are common to all sorts of men, 
 yea, the worst of them ; let me die the death of the 
 righteous, and let my end be as his. Fading satisfac- 
 tion, with joy and delight, often befall men in their 
 attendance on the word, who yet never come to have 
 it rooted in their hearts. 
 
 There are sundry things wanting to the sincerity of 
 these affections. 
 
 (1.) Those in whom they are, never had a clear spir- 
 itual view of the things themselves in their own nature, 
 which they pretend to be affected with 
 
 (2.) They have not a sincere love to them, and 
 31 
 
362 OF SPIRITUAL MINDEDNESS. 
 
 delight in them, for their own sakes, but are only 
 affected with some outward circumstances and con- 
 cernments of them. 
 
 (3.) They find not a suitableness in them to the 
 ruling principles of their minds. They do not practi- 
 cally, they cannot truly say, the yoke of Christ is easy 
 and his burden is light ; his commandments are not 
 grievous ; or, with the Psalmist, Oh ! how do I love 
 thy law. 
 
 (4.) Their affections are transient, unstable, vanish- 
 ing, as to their exercise and operations. They are on 
 and off, now pleased, and anon displeased; earnest for 
 a little while, and then cold and indifferent. Hence 
 the things which they seem to effect, have no trans- 
 forming efficacy upon their souls ; they dwell not in 
 them, in their power. 
 
 But where our affections to spiritual things are sin- 
 cere, where they are the true genuine application of 
 the soul, and adherence to them, they are firm and 
 stable ; love and delight are kept up to such a constant 
 exercise, as renders them immovable ; this is that 
 which we are exhorted to, 1 Cor. xv. 58. Therefore, 
 my beloved brethren, be ye steadfast, unmovable, 
 always abounding in the work of the Lord, forasmuch 
 as ye know that your labor is not in vain in the Lord. 
 Transient affections, with their occasional operations, 
 deceive multitudes: ofttimes 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 to spiritual things, be 
 
OF SPmiTUAL MINDEDNESS. 363 
 
 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 savor 
 in the things which it so adheres to. The affections 
 are the palate of the soul, virhereby it tastes of all 
 things which it receiveth or refuseth ; and it will not 
 long cleave to any thing which they find not a savor 
 and relish in. Something was spoken before of that 
 sweetness which is in spiritual things ; and the taste 
 of them consists in a gracious sense of their suitable- 
 ness to the affections, inclinations, and dispositions of 
 the mind. Hence they have no relish to men of carnal 
 minds. Whoever, therefore, would know whether his 
 affections do sincerely adhere to spiritual things, let 
 him examine what relish, what sweetness, what savor 
 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 to them in a due 
 manner. 
 
 The spiritual taste is the ground of all experience ; 
 it is not what we have heard or understood only, but 
 what we have tried and tasted, whereof we have expe- 
 rience. This makes us long for what we have formerly 
 enjoyed, and strengthens faith, as to what we pray for 
 and expect. 
 
 In every darkness, in every damp of spirit, under 
 every apprehension of deadness, or the withdrawing 
 of the sense of divine love, the soul knoweth what it 
 wants, and what it doth desire. O ! saith such an one, 
 that it were now with me as in former days ! I know 
 he who then gave me such refreshing tastes of his own 
 goodness, who made every thing of himself sweet and 
 
264t OF SPIRITUAL MINDEDNESS. 
 
 pleasant to me, can renew this work of his grace to- 
 wards me ; he can give me a new spiritual appetite and 
 relish, and he can make all spiritual things savory to 
 me again. 
 
 As a man under a languishing sickness, or when he 
 is chastened with strong pain, so as that his soul abhor- 
 reth bread, and his daily meat, can remember what 
 appetite he had, with what gust and relish he was wont 
 to take his food in the days of his health, which makes 
 him to know that there is such a condition, and to 
 desire a return to it. So it is with a sin-sick soul ; it 
 can find no relish, no gust, no sweetness in spiritual 
 things : he finds no savor in the bread of the word, 
 nor any refreshment in the ordinances of the gospel, 
 which yet in themselves are daily meat, a 'feast of fat 
 things, and of wine well refined j' yet doth he remember 
 former days, when all these things were sweet to 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 taste nor relish in spirit- 
 ual things 1 to whom the word is not savory, nor other 
 ordinances powerful 1 Call to mind how it hath been 
 with you in former days, and what ye found in these 
 things 5 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 to spiritual things ; for where that is, it will give 
 a spiritual relish of them. If you have, how is it you 
 can give yourselves rest one moment, without an 
 endeavor after the healing of your backsliding 1 
 
 (3.) It is required that our affections be so set on 
 spiritual things, so as to be a continual spring of spirit- 
 ual thoughts and meditations. No man can be so for- 
 
OF SPIRITUAL MINDEDNESS. 365 
 
 gaken of reason, as to suppose that he hath any sincere 
 affections for what he thinks little on, or not at all j op 
 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 to their 
 relations, or their employments, 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 ways 
 of God, and yet know in their o^\^l hearts that they 
 little think of them, or meditate upon them, both their 
 pretence and religion is vain. Where our affections 
 are duly placed on heavenly things, so as that we are 
 indeed spiritually minded, they will be a constant 
 spring of spiritual thoughts and meditations. But this 
 also hath been before spoken to. 
 
 Fourthly. When our affections are thus applied to 
 spiritual things, they will be prevalent and victorious 
 against solicitations to the contrary, or allurements to 
 draw them off to any other objects. The work of all 
 our spiritual adversaries, is to solicit and tempt our 
 affections, to divert them from their proper object. 
 There are some temptations of Satan that make an im- 
 mediate 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 to in their conscien- 
 ces, through darkness, and misrepresentations of God 
 and his goodness. But the high road and constant 
 practice of all our spiritual adversaries, is by the soli- 
 citation of our affections to objects that are in them- 
 selves, 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, 
 31* 
 
366 OF SPIRITUAL MINDEDNESS. 
 
 chambering, and wantonness, with all sorts of sensual 
 pleasures. Of the latter, is all our inordinate love to 
 self, our families, and the whole world, or the things 
 of it. To 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 with. 
 Solicitations they are of our aflJections, to draw them 
 off from things spiritual and heavenly, and to divert 
 them to other things. Hereby do our enemies endeavor 
 to beguile us,- as the serpent beguiled Eve, with fair 
 and false representations of other beloveds, that our 
 hearts be not preserved, as a chaste virgin, in all their 
 affections for Christ. 
 
 And it is almost incredible how apt we are to be be- 
 guiled by the specious pretences wherewith we are 
 solicited. 
 
 That our affections in the degree treated about, sup 
 pose of love to the world and the things of it, are law- 
 ful and allowable, is one of the sophisms and artifices 
 wherewith many are deluded. Hereon, provided they 
 run not out into scandalous excesses, they approve of 
 themselves in such a worldly frame of mind, and acting 
 according to it, as renders them fruitless, useless, 
 senseless^ and is inconsistent with that prevailing ad- 
 herence of affections to spiritual things, that ought to 
 be in us. Others are deluded by a pretence, that it is 
 in one instance only they would be spared j it is but 
 this or that object they would give out the embraces 
 of their affections to j in all other things they will be 
 entire for God : the vanity of which pretence we have 
 spoken to before. Others are ruined by giving place 
 to their solicitations, with respect to any one affection 
 whatever. As suppose it be that of fear. In vimes of 
 
OF SPIRITTTAL MINDEDNESS. 367 
 
 danger for profession, multitudes have lost all their 
 affections to spiritual things, through a fear of losing 
 that which is temporal, as their lives, their liberties, 
 their goods, and the like. When once Satan or the 
 world have gotten, as it were, the mastery of this af- 
 fection, or a prevalent interest in it, they will not fail 
 to draw all others into a defection from Christ and the 
 gospel. He that loves his life shall lose it. 
 
 Wherefore it is no ordinary nor easy thing to pre- 
 serve our affections pure, entire, and steady in their 
 vigorous adherence to spiritual things, against all 
 these solicitations. Watchfulness, prayer, faith in ex- 
 ercise, and a daily examination of ourselves are re- 
 quired hereto. For want of a due attendance to these 
 things, and that with respect to this end, namely, the 
 preservation of our spiritual affections in their integri- 
 ty, m.any, even before they are aware, die away as to 
 all power and vigor of spiritual life. 
 
 Fifthly. Affections thus fixed upon things spiritual 
 and heavenly, will give great relief against the remain- 
 ders of that vanity of mind which believers themselves 
 are ofttimes perplexed with. Yea, I do not know any 
 thing that is a greater burden to them, nor which they 
 more groan for deliverance from. The instability of 
 the mind, its readiness to receive impressions from 
 things vain and useless, the irregularity of their 
 thoughts, are a continual burden to many. Nothing 
 can give the soul any relief herein, nothing can give 
 bounds to the endless vanity of foolish imaginations, 
 nothing can dry up the springs from whence they 
 arise, or render the soil wherein they grow barren, as 
 to their production and maintenance, but only the 
 growth of spiritual affections, with their continual vi- 
 gorous actings on heavenly things : for hereby the 
 
368 OF SPIRITUAL MINDEDNESS. 
 
 heart and mind will be so united to them, (that which 
 the Psalmist prays for, Psal. Ixxxvi. 11,) as that they 
 will not be ready to depart from them, and give enter- 
 tainment to vain, empty, foolish imaginations. Thoughts 
 of other things, greater and better than what this world 
 can contain, will be continually arising in the mind, 
 not to be laid aside by any solicitations of vanity. 
 For he that is wise cannot but know and consider, that 
 the spiritual things which it exerciseth its thoughts 
 about have substance in them, are durable, profitable, 
 always the same; that the advantage, peace, rest, 
 riches and reward of the soul lieth in them : but other 
 imaginations, which the foolish mind is apt to give en- 
 tertainment to, are vain, empty, fruitless, and such as 
 end in shame and trouble. 
 
 Again, the vanity of the mind, as an indulgence to 
 foolish imaginations, ariseth from, or is animated and 
 increased by, that gust and relish which it finds in 
 earthly things, and enjoyments of them, whether law- 
 ful or unlawful. Hence on all occasions, yea, in holy 
 duties, it will be ready to turn aside, and take a taste 
 of them, and sometimes to take up with them ; like a 
 tippling traveler, who, though he be engaged in a 
 journey on the most earnest occasion, yet he cannot 
 but be bibbing here and there as he passes by, and it 
 maybe, at length, before he comes to his journey's 
 end, lodgeth himself in a nasty ale house. When men 
 are engaged in important duties, yet if they always 
 carry about them a strong gust and relish of earthly 
 things, they will ever and anon in their thoughts di- 
 vert to them, either as to such real objects as they 
 are accustomed to, or as to what present circum- 
 stances administer to corrupt affections, or as to what 
 they fancy and create in their own minds. And some- 
 
OF SPIRITUAL MINDEDNESS. 369 
 
 times, it may be, after they have made them a few 
 shorter visits, they take up with them, and lose Avhol- 
 ly the work they were engaged in. Nothing, as was 
 said, will give relief herein, but the vigorous and con- 
 stant exercise of our affections on heavenly things : 
 for this will insensibly take off that gust and relish 
 which the mind hath found in things present, earthly, 
 and sensual, and make them as a sapless thing to the 
 whole soul. They will so place the cross of Christ 
 in particular on the heart, as that the world shall be 
 crucified to it, losing all that brightness, beauty, and 
 savor, which it made use of to solicit our minds to 
 thoughts and desires about it. 
 
 Moreover, this frame of spirit alone will keep us on 
 our watch against all those ways and means whereby 
 the vanity of the mind is excited and maintained. 
 Such are the wandering and roving of the outward 
 senses. The senses, especially that of the eye, are 
 ready to become purveyors to make provision for the 
 vanity and lusts of the mind. Hence the Psalmist 
 prays. Turn away mine eyes from beholding vanity. 
 If the eyes rove after vain objects, the mind will rumi- 
 nate upon them ; and another affirms, that he had 
 made a covenant with his eyes, to preserve them from 
 fixing on such objects as might solicit lust or corrupt 
 affections. And it were an useful labor, would this 
 place admit of it, to discover the ready serviceableness 
 of the outward senses and members of the body to 
 sin and folly, if not watched against, Rom. vi. 13, 19. 
 Of the same nature is the incessant working of the 
 fancy and imagination, which of itself is evil continu- 
 ally, and all the day long. This is the food of a vain 
 mind, and the vehicle or means of conveyance for all 
 temptations from Satan and the world. Besides, sun- 
 
370 OF SPIRITUAL MINDEDNESS, 
 
 dry occasions of life and conversation are usually turn- 
 ed or abused to the same end, exciting and exercising 
 of the vanity of the mind. Wherever our affections 
 are fixed on spiritual things, our minds will constantly 
 be under a warning or charge to keep diligent watch 
 against all these things, whereby that vanity which it 
 so abhorreth, which it is so burdened with, is main- 
 tained and excited. Nor without this prevalency in 
 the mind, will ever a work of mortification be carried 
 on in the soul. Col. iii. 2 — 5. 
 
 CHAPTER XXI. 
 
 Having declared wherein this duty of being spirit- 
 ually minded doth consist, that which remains in com- 
 pliance with 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 inquire into. 
 
 (1.) What is meant by life and peace % 
 
 (2.) In what sense, to be spiritually minded is both 
 of them 1 
 
 (1.) That spiritual life whereof we are made par- 
 takers in this world, is three fold, or there are., three 
 gospel privileges, or graces so expressed. 
 
 (1.) There is the live of justification. Therein the 
 just by faith do life, 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. V. 18. It gives to 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, 
 
OF SPIRITUAL MINDEDNESS. 371 
 
 Christ Jesus.' v. 17. This is not the life here intend- 
 ed, for this life depends solely on the sovereign grace 
 of God by Jesus Christ, and the imputation of his 
 righteousness to us, unto pardon, right to life and sal- 
 vation. 
 
 (2.) There is a life of sanctification. As life, in the 
 foregoing sense, is opposed to death spiritual, as to 
 the guilt of it, and the condemnatory sentence of 
 death wherewith it was accompanied j so in this it is 
 opposed to it, as to its internal power on, and effica- 
 cy in, the soul, to keep it under an impotency to all 
 acts of spiritual life, yea, an enmity against them. 
 This is that life wherewith we are quickened by Christ 
 Jesus, when before we were dead in trespasses and 
 sins, Eph. ii. 1, 5. Of this life the apostle treats di- 
 rectly 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 sanctifi- 
 cation, whereby we are freed from it. 
 
 And to be spiritually minded in this life in a double 
 sense. 
 
 (1.) In that it is the principal efl!ect and fruit of 
 that life. The life itself consists in the infusion and 
 communication of a principle j that is, of faith and 
 obedience to all the faculties and powers of our soul, 
 enabling us to live to God. To be spiritually minded, 
 which is a grace whereto many duties concur, and that 
 not only as to the actings of all grace in them, but as 
 to the degrees of their exercise, cannot be this life 
 formally ; but it is that wherein the power of this 
 principle of life, in the first and chiefest place, puts 
 forth itself. All actings of grace, all duties of obedi- 
 ence, internal and external, proceed from this spring 
 
372 OF SPIRITUAL MINDEDNESS. 
 
 and fountain. Nothing of that kind is acceptable to 
 God, but what is influenced by it, and is an effect of it ; 
 but it principally puts forth its virtue > id efficacy in 
 rendering our minds spiritual, which, if it effect not, it 
 works not at all ; that is, we are utterly destitute of 
 it. The next, and iinmediate work, of the principle 
 of life in our sanctification, is to renew the mind, to 
 make it spiritual, and thereon gradually carry it on to 
 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 to him being by an almighty 
 act of creating power, (Eph. ii. 10,) it is not easily dis- 
 cernible, so as to help us to make a right judgment of 
 it, from its essence or form ; but where things are 
 in themselves indiscernible, we may know them from 
 their proper and inseparable adjuncts, which are 
 therefore called by the names of the essence, or the 
 form itself. Such is this being spiritually minded, 
 with respect to the life of sanctification ; it is an in- 
 separable property and adjunct of it, whereby it infal- 
 libly evidenceth itself to them in whom it is. In these 
 two respects it is the life of sanctification. 
 
 (3.) Life is taken for the comforts and refresh- 
 ments of life ; so speaks the apostle, 1 Thess. iii. 8. 
 * Now we live, if you stand fast in the Lord ; ' now our 
 life will do us good j we have the comforts, the re- 
 freshments, and the joys of it. J^Ton est vivere, sed 
 valere vita. The comforts and satisfactions of life, 
 are more life than life itself. It is life, that is, that 
 which makes life to be so, bringing in that satisfaction 
 those refreshments to it which make it pleasant and 
 
OF SPIRITUAL MINDEDNESS. 373 
 
 desirable. And I suppose this is that which is prin- 
 cipally intended in the words of the apostle 5 it is 
 life, a cheerfu': joyous life ; a life worth the living. 
 In explication and confirmation whereof, it is added, 
 that it is peace also. 
 
 Peace is twofold j (1.) general and absolute; that 
 is, peace with God, through Jesus Christ, which is 
 celebrated in the scripture, and which is the only orig- 
 inal spring and fountain of all consolation to believ- 
 ers, that which virtually contains in it every thing 
 that is good, useful, or desirable to 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. 
 V. 1. Being justified 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. ii. 
 14, 15. Hereof our being spiritually minded is no 
 way the cause or reason, only it is an evidence or 
 pledge of it, as we shall see. 
 
 (2.) Not as to the formal nature of it. Peace with 
 God, through the blood of Christ, is one thing, and 
 peace in our minds, through a holy frame in them, is 
 another. The former is communicated to us by an 
 immediate act of the Holy Spirit dwelling in us. 
 Rom. V. 5. The latter is an efTect on our minds, be- 
 gun and gradually carried on, by the duties we have 
 before at large declared. The immediate actings of 
 the Holy Spirit, in sealing us, witnessing to our adop- 
 tion, and being an earnest of glory, are required to the 
 former : our own sedulousness and diligence in duties, 
 and the exercise of all grace, are required to the latter 
 
 (2.) Peace is taken for a peculiar fruit of the Spirit, 
 consisting in a gracious quietness and composure of 
 32 
 
374< OF SPIRITUAL MINDEDNESS. 
 
 mind, in the midst 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 is 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 to^ 
 there are two things from which w^e are secured by 
 this peace, which is an eflect of being spiritually 
 minded. 
 
 The first is offences. There is nothing of whose 
 danger we are more warned in the gospel than of of- 
 fences. Wo to the world, saith our Saviour, because 
 of offences. All ages, all times and seasons, are filled 
 with them, and they prove pernicious and destructive 
 to the souls of many. Such are the scandalous divi- 
 sions that are among Christians ; the endless differ- 
 ences of opinions, and diversity of practices in reli- 
 gion and the worship of God ; the falls and sins of 
 professors; the fearful ends of some of them ; the re- 
 proaches that are cast on all that engage into any pe- 
 culiar way of holiness and strictness of life, with other 
 things of the like nature, whereby the souls of innu- 
 merable persons are disquieted, subverted, or infected, 
 are to be reckoned to this head. Against any hurtful 
 or noxious influence on our minds from these things, 
 against disquietments, dejections of spirit, and discon- 
 solations, are we secured by this peace. So the 
 Psalmist assures us, Psal. cxix. 165. Great peace 
 
OF SPIRITUAL MINDEDNESS. 375 
 
 have they that love thy law, and nothing shall offend 
 them. The law, or the word of God, is the only way 
 of the revelation of God, and his will to us, and the 
 only outward Avay and rule of our converse and com- 
 munion with him. Wherefore, to love the law, is the 
 principal part of our being heavenly minded, yea, vir- 
 tually that which comprehends the whole : for to such 
 as do so, nothing, none of the things before mentioned, 
 nor any other of the like nature, shall be an offence, 
 a stumbling block, or cause of falling into sin. And 
 the reason is, because they have such an experience 
 iu themselves of the truth, poAver, efficacy, and holi- 
 ness of the gospel, as that the miscarriages of men, 
 under a profession of it, shall never be to them an oc- 
 casion of falling, or being offended at Christ. And 1 
 look upon it as a sign of a very evil frame of herrt, 
 when men are concerned in the miscarriages of some 
 that have made profession, whereby they are, it may 
 be, damaged in their outward concerns, so as that 
 they are surprised into reflections on that religion 
 which they profess, professing the same themselves. 
 
 (2.) The second is afflictions, persecutions, and 
 sufferings of all sorts. It is known by all, (it were 
 well if it were not so well known,) what disquiet- 
 ments, dejections, and disconsolations, these things 
 are apt to fill the minds of men with ; what fears, 
 troubles, sorrows, they reflect upon them. Against 
 all these effects of them, this peace intended gives us 
 security. It makes us preserve a peaceable, yea, a 
 joyous life in our conflict vrith them. See Job xvi. 33. 
 
 Both these, as here joined together, life and peace, 
 comprise a holy frame of heart and mind, wherein the 
 souls of believers find rest, quietness, refreshment, and 
 satisfaction in God, in the midst of temptations, afflic- 
 
376 OF SPIRITUAL MINDEDNESS. 
 
 tions, offences, and sufferings. It is the soul's compo- 
 sure of itself in God, in his love in Christ Jesus, so as 
 not greatly to be put out of order, to be cast down 
 with any thing that may befall it, but affords men 
 cheerfulness and satisfaction in themselves, though 
 they walk sometimes in the valley of the shadow of 
 death. Such persons have that in them, abiding with 
 them, as will give them life and peace under all occur- 
 rences. 
 
 (2.) Our next inquiry is, how this spiritual mind- 
 edness is life and peace, or what it contributes to 
 them ; how it produceth the frame of heart and mind 
 so expressed ; and this it doth several ways. 
 
 (1.) It is the only means on our part of retaining a 
 sense of divine love. The love of God, in a gracious 
 sense of it, as shed abroad in oar hearts by the Holy 
 Ghost, is the first and only foundation of all durable 
 comforts ; such as will support and refresh us under 
 all oppositions and distresses ; that is, of life and peace 
 in our souls in any condition. This God communi- 
 cates by an act of sovereign grace, for the most part 
 without any preparation for it in ourselves. He cre- 
 ates the fruit of the lips, peace, peace. But although 
 divine love be in itself unchangeable, and always the 
 same, yet this sense of it may be lost, as it was with 
 David, when he prayed that God would restore unto 
 him the joys of his salvation, Ps. li. 12 ; and so many 
 others have found it by woful experience. To insist 
 upon all that is required on our parts, that we may re- 
 tain a gracious refreshing sense of divine love, after it 
 is once granted to us, belongs not to my present 
 purpose. But this I say, there is not any thing 
 wherein we are more concerned to be careful and 
 diligent in, than what belongs to that end : for men 
 
OF SPIRITUAL MINDEDNESS. 377 
 
 wlio, by a mere act of sovereign grace, have tasted 
 herein of the goodness of God, who have had the con- 
 solation and joys of it, to be negligent in the keeping 
 and preserving it in their souls, is a provocation that 
 they will at one time or other be sensible of. There 
 is nothing doth more grieve the Holy Spirit, than to 
 have his especial work, whereby he seals us unto the 
 day of redemption, neglected or despised. And it ar- 
 gues a mighty prevalency of some corruption or temp- 
 tation, that shall cause men willingly, and by their own 
 sloth, to forfeit so inestimable a grace, mercy, and 
 privilege. And it is that which there are but few of us 
 who have not reason to bewail our folly in. Every 
 intimation of divine love is an inestimable jewel, which, 
 if safely treasured up in our hearts, adds to our spirit- 
 ual riches, and being lost, will at one time or another 
 affect us with sorrow. 
 
 And I am afraid that many of us are very negligent 
 herein, to the great prejudice of our souls and spiritual 
 state. Many such intimations are given us by the 
 Holy Ghost through the word, which we take little 
 notice of; either we know not the voice of Christ in 
 them, or do not hearken to him in a due manner, or 
 refuse a compliance with him, when we cannot but 
 know he speaks to us. See Cant. v. 2, 3. Or if we 
 receive any impressions of a gracious sense of divine 
 love in them, we quickly lose them, not knowing how 
 much the life of our souls is concerned therein ; and 
 what use of them we may have in our following temp- 
 tations, trials, and duties. 
 
 Now, a great means of retaining a sense of the love 
 of God, which is the only spring of life and peace to 
 our souls, is this grace and duty of being spiritually 
 
 32* 
 
378 OF SPIRITUAL MINDEDNESS. 
 
 minded. This is evident from the very nature of the 
 duty: for, 
 
 (1.) It is the soul's preserving itself in a frame meet 
 to receive and retain this sense of God's love. What 
 other way can there be on our part, hut that our mindSj 
 which are so to receive and retain it, are spiritual and 
 heavenly, always prepared for that holy converse and 
 communion with himself, which he is pleased to grant 
 to us through Jesus Christ'? And, 
 
 (2.) It will fix our thoughts and affections upon the 
 grace and love of God, communicating such an inesti- 
 mable mercy to us as is a sense of his love, which is 
 the only means 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 gra- 
 cious pledges of divine favor ; as David is often 
 remembering and calling over what he received in 
 such places as in the land of the Hermonites, and at 
 the hill Mizar, Psal. xlii. 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 affec- 
 tions cleave to them, never esteem heavenly mercies 
 and privileges 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 j which, indeed, noth- 
 ing but infinite patience could bear with. 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 to them. Much more is he provoked with our 
 
OF SPIRITUAL MINDEDNESS. 379 
 
 tegardlessness 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, values, prizes, and lays up these 
 inestimable jewels in a due manner. 
 
 (4.) Such persons only know now to use and improve 
 all communications of a sense of divine love. These 
 things are not granted to us to lie by us, without any 
 use of them ; they are gracious provisions, wherewith 
 we are ffirnished to enable us to all other duties, con- 
 flicts, and trials. On all occasions are they to be called 
 over for our spiritual relief and encouragement. — • 
 Hereby are they safely retained : for in the due im- 
 provement 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 
 further manifest in the instances that ensue. 
 
 (2.) This frame of mind casts out all principles, and 
 causes of trouble and disquietment, which are incon- 
 sistent with life and peace. There are in us, by nature, 
 principles of contrariety and opposition to 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 
 nauofhtiness from our minds. Without this we can 
 receive no benefit by means of grace, nor perform any 
 duty in a right manner. Jam. i. 27. This is that which 
 stands in direct immediate opposition and contrariety 
 to our being spiritually minded, so as they can have no 
 consistency in the same person, and they expel one 
 another like heat and cold. Arid where there is this 
 filthiness and superfluity of naughtiness, there is neither 
 life nor peace. Unclean lusts of the flesh, or of the 
 
380 OF SPIRITTJAL MINDEDNESS 
 
 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 soal is weakened by them as to all spiritual 
 actino-s, 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 dark- 
 ness, confusion, and enmity against God, preparing 
 men for an hell of punishment without to eternity : and 
 according as they remain, or have any prevalency in 
 us, so are spiritual life and peace impaired and obstruct- 
 ed by them. Now the very nature of this grace, and 
 its universal exercise, is suited to the casting out of 
 all the relics of this filthiness and superfluity of naugh- 
 tiness. It brings a principle into the mind directly 
 contrary to that from whence they proceed. All the 
 actings of it which we have described, lie in direct 
 tendency to the extirpation of tliese causes of filthiness, 
 which ruin 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 fix itself 
 inordinately on things below. 
 
 (2.) That disorder v/hich is by nature in the affec- 
 tions and passions of *he mind, which is directly oppo- 
 site to 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 lie down with the lamb and the leopard with the 
 kid, Isa. xi. 6. Persons of the most intemperate and 
 outrageous passions, shall be made meek and lovely. 
 Where this is not in some measure efiected, according 
 to the degrees of the prevalency of such pgissions in 
 us, we have not been made partakers of eva'ijgelical 
 
OF SPIRITUAL MINDEDNESS. 381 
 
 grace. It were an easy task to demonstrate how the 
 disorder of our afTections and passions is destructive of 
 spiritual life and peace. The contrariety that is in 
 them, and the contradiction one of another, their vio- 
 lence, impetuousness, and restlessness 5 their readiness 
 to receive and take in provocations on all occasions, 
 and frequently on none at all but what imagination pre- 
 sents to them, are sufficient evidences hereof. Can 
 we think that life and peace inhabit that soul, wherein 
 anger, wrath, envy, excess in love to earthly things, 
 dwell, and on all occasions exert themselves 1 there, 
 where there is a continual tumult, fighting, and rebell- 
 ion, as there is where the passions of the mind are not 
 under the conduct of reason nor of grace ? 
 
 The nature and principal eftect of this spiritual mind- 
 eduess, is to bring all the affections and passions of 
 our minds into that holy order wherein they were cre- 
 ated. 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 opera- 
 tions, in order to our living to God: and this is 
 restored to us by this grace, this duty of being spirit- 
 ually minded. And wherein it falls short of that per- 
 fection which we had originally, (for the remainders of 
 that disorder which befel us by sin will still in part 
 continue,) it is recompensed by the actings of that new 
 principle of gospel grace which is exercised in it : for 
 every act of our affections towards God, in the power 
 of grace, exceeds, and is of another nature, above that 
 we could do, or attain to, in the state of nature uncor- 
 rupted. 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 
 
382 OF SPIRITUAL MINDEDNESS. 
 
 thereto. Where this is in prevalent degree, there is 
 neither life nor peace j and every excess in it hoth 
 weakens spiritual life and disturbs, yea, destroys, all 
 solid spiritual peace. I have occasionally spoken to 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 ourselves, we shall find, that in our 
 inordinate affections, and cleaving to 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, to the disturb- 
 ance of our praise 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. "Where- 
 fore, to be spiritually minded is life and peace, because 
 it subdues and expels that inordinate love to present 
 things, which is destructive of them both, and incon- 
 sistent with them. 
 
 (4.) It preserves the mind in a due and holy frame 
 in the performance of all other duties. This also is 
 indispensably required to the preservation of life and. 
 peace, especially to 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 attend- 
 ance to holy duties, as may be advantageous to our 
 souls 5 against all which we have relief by being spirit- 
 ually minded. 
 
 (1.) Distractions. (2.) Despondencies. (3.) Weari- 
 ness. (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 SPIRITUAL MINDEDNESS. 383 
 
 of deliverance from. For this evil will not be cured 
 by attendance to 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 
 to the likeness of spiritual things ; so as that they are 
 suited to it, and pleasant to our affections. The mind 
 and ths things themselves, are thereby so fitted to 
 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.) Despondencies in duties arise from the frequent 
 incursions of the guilt of sin. The remembrance 
 hereof frequently solicits the minds of persons in their 
 first entrances to duty, unless they are under especial 
 actings of grace, stirring them up to 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 not, when 
 duty and opportunity call them thereunto. To be 
 spiritually minded, we have manifested in many instan- 
 ces, is the great preservative against these dishearten- 
 ing incursions of sin. It is the soul's watch and 
 guard against them, whence ever they arise oi proceed. 
 No lust or corruption can be prevalent in a spiritual 
 mind. And this is the principal cause of such incur- 
 sions ©f sin, as affect the soul with a disheartening 
 
384* OF SPIRITUAL MINDEDNESS. 
 
 sense of guilt. No affections can abide in any sinful 
 disorder, where the mind is so affected. This also 
 gives sin an entrance to a distracting sense of guilt. 
 But the sole cure hereof lies in this grace and duty. 
 The like may be said of all other ways, means, and 
 occasions of such incursions of sin. 
 
 (3.) Weariness in and of spiritual duties, abates their 
 tendency to the improvement of life and peace in us. 
 This evil ariseth from the same cause with that of dis- 
 traction before mentioned. And it is ofttimes increased 
 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 disap- 
 pointed. The principal cure hereof lies in that delight 
 which spiritual mindedness gives to the soul in spirit- 
 ual things. For where there is a constant delight in 
 any thing, there will be no weariness j at least, not 
 such as shall hinder any from cleaving firmly to the 
 things wherein he doth. Whilst 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 to their 
 solicitations, crying, spare thyself, by filling and pos- 
 sessing the thoughts with other things ; so it will offer 
 an holy violence to the complaints of the flesh, silen- 
 cing them with a sense of, and delight in, holy duties. 
 
 (4f.) The unreadiness of grace for its due and proper 
 exercise, is another thing which defeats us of the be- 
 nefit of 4fe)ly duties. The seasons of them are come ; 
 sense of duty carries men to an attendance to them, 
 and the performance of them. But when they should 
 enter upon them, those graces of faith, love, fear, and 
 
OF SPIRITUAL MINDEDNESS. 385 
 
 delight, wherein the soul and being of them do con- 
 sist, are out of the way, unready for a due exercise ; 
 so as that men take up and satisfy themselves with the 
 mere outward performance of them. The heart and 
 mind have been taken up with other things ; due pre- 
 paration hath been wanting ; men come to them with 
 reeking thoughts of earthly occasions j and it is no 
 easy matter in, or immediately out of, such a frame, to 
 stir up grace to a due exercise. But herein lieth 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 
 comes 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 arrive at, unless we are spiritually minded. 
 
 Lastly ; this frame of mind brings the soul to, and 
 keeps it at, its nearest approaches to heaven and bless- 
 edness, wherein lie the eternal springs of life and 
 peace. According to the degrees of this grace in us, 
 such are those of our approaches to God. Nearness 
 to him will give us our initial conformity to 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. God therefore alone, 
 as he is in Christ, being the fountain of life and peace, 
 by our drawing nigh to him, and by our likeness of 
 him, will they thrive and flourish in our souls. 
 
 THE END. 
 
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