rz - ^ 
 
 LIBRARY 
 
 Theological Seminary, 
 
 F>RTMr'/PTOTsT IM T 
 
 BV 4500 ,09 1816 
 i Owen, John, 1616-1683. 
 
 The grace and duty of being 
 ^ spiritually minded 
 
 isoofc. 
 
 INO, 
 
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Db. OWEN'S 
 GRACE AND DUTY 
 
 OF BEING 
 
 SPIRITUALLY MINDED, 
 
 By HENRY MAYO, M. A. 
 
RECOMMENDA TION. 
 
 The Writings of the Puritans are a 
 mine of wealth in which any one who 
 will submit to some deg?x'e of labour, 
 will find himself well rewarded for his 
 pains, hi particular the xvritings of 
 Dr. Owen, Mr. Hoxve, and 3lr. Flavel, 
 well deserve this character. Of Dr. 
 Owen's there are two Pieces which I 
 Tvould especicdly recommend to the read- 
 er's perusal, one on Heavenly Minded' 
 ness, abridged by Dr. Mayo; the other ^ 
 the Mortification if Sin in Believers. 
 
 Fiile Mr. WitHKRifORCJii's \'jr.w, puj^o 8^1 
 
THE 
 
 GRACE AND DUTY 
 
 OF BEING 
 
 SPIRITUxVLLY MINDED; 
 
 Stated and practically Improved, 
 
 / 
 By JOHN OWEN, D.D. 
 
 To be spiritually minded is life and peac€» 
 Set your afFections on things above. 
 
 ABRIDGED 
 
 Bt HENRY MAYO, M.A. 
 
 A NEfV EDITION. 
 
 LONDON: 
 
 Jl*MNTED Foil W.BAYNES, 54, I'ATEKNOSTER-ROW. 
 181G. 
 
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PREFACE. 
 
 The writings of the learned and pious 
 Dr. Owen, are so well known and 
 esteemed, that no eulogium on his cha- 
 racter and abilities, can be necessary to 
 introduce the present abridgement into 
 the world. When alive, he was remark- 
 ably blessed in the work of the ministiy , 
 and deservedly honoured both by friends 
 and strangers ; and now being dead, he 
 yet speaketh in his excellent treatises, 
 to the edification and comfort of man- 
 kind, and his praise will be great in 
 every age. 
 
 Among his many printed works, this, 
 on the grace and duty of Spiritual 
 MindednesSi shines with peculiar lustre; 
 being admirably adapted, to search the 
 heart, to detect the hypocrite; to in- 
 struct, strengthen, and comfort the real 
 
Vlll 
 
 christian, and to quicken him in his ad- 
 vances towards heaven and glory. View- 
 ing the performance in this hght ; and 
 observing with continual sorrow, the in- 
 crease and spread of evil principles, and the 
 carnal security of professors, with their 
 inordinate attachment to earthly things, 
 by which thousands of souls miscarry ; 
 observing also, the growing indifference 
 of many towards religious exercises, and 
 holy duties ; and their readiness to listen 
 to unstable or artful men,i who teach 
 their followers to disregard the frame 
 and disposition of their minds, and in 
 effect, to regard nothing but faith, put- 
 ting off all trial of their state, thoughts, 
 and actions to the last day ; observing, 
 how many content themselves with a 
 bare attendance in the sanctuary of God, 
 and rest on their public religious duties, 
 without examining into their principles 
 and motives ; observing, the supersti- 
 tious attachment of many unto external 
 forms and rites, and their excessive zeal 
 for them, while they neglect justice, 
 mercy, and brotherly love: in brief, ob- 
 serving the same manner of conversation 
 
IX 
 and conduct among professors in the 
 present day, as tlie reverend author of 
 this treatise lamented in his; the editor 
 could not help wishing, that this valu- 
 able and useful discourse on spiritual 
 mindedness was universally known, and 
 rendered more easy to purchase. 
 
 He v>'as informed, there were but few 
 copies to be procured at any price; and 
 if the whole VvX»rk had been republished, 
 it vv'Ould still have been too expensive 
 for many who want to be instructed in 
 the great duty here inculcated, with 
 which are connected life and peace eter- 
 Tial : these reasons, together with the 
 repeated desires of friends zealous of 
 promoting the spiritual welfare of their 
 fellow immortiils, engaged him to at- 
 tempt the present abridgement. 
 
 All who are acquainted with Dr. 
 Owen's works, must be sensible, that as 
 he exhausted every subject he undertook, 
 so there vv^ere many repetitions, the same 
 thoughts frequently occur in different 
 places ; his stile also, like that of most 
 of his coteinporaries, was rather prolix, 
 s^nd his method often intricate, and not 
 b5 
 
easy to be remembered; which thmgs 
 to a judicious reader must be tedious and 
 unpleasant. The Editor hath therefore 
 taken the hberty of omitting what ap- 
 peared to be redundant, of transposing 
 some passages, of reducing the numbers 
 of chapters, and also of making a little 
 iteration in the Doctor's method and 
 stile: but the reader may be assured 
 that nothing material hath been omiitted ; 
 that the Author's real sentiments are 
 preserved, and it is hoped his spirit also. 
 To recal christian professors to that 
 strict mortification, to that separation 
 from the w^orld and its sinful customs, 
 to that contemplation of, and delight in 
 spiritual things, to that heavenly mind- 
 edness, which the gospel of Christ re- 
 (}uires ; was the original design of this 
 work ; and that these happy fruits may 
 attend this abridgement of it, is the 
 Editor's desire, and shall be his daily 
 prayer. 
 
CONTENTS. 
 
 CHAP. r. ^"i-^i 
 
 INTRODUCTION to the VVork 19 
 
 What is meant hrj minding of the Spirit, . 2 1 
 How opposed to carnal-mindedncss, . . ' 25 
 
 — — -^ to carlhhj-viindedness, . . . ^6 
 
 CHAP, II. 
 The grace and duty of spiritual mindedness 
 stated in, and evidenced by the thoughts. 28 
 
 1. Our ihoughls of spiritual things must be 
 natural, arising from ourselves, ... 31 
 
 Not merely from inward force, . . . . 34 
 
 outward occasions, . . SQ 
 
 CHAP. HI. 
 or the abovniding of spiritual thouglits, shew- 
 ing how far they are an evidence of spiri- 
 tual mindedness 49 
 
 2. Essential characteristic, spirit ualthoughts 
 tnnst abound and abide in us, .... 4.9 
 
 liules for gefiei'al durectim and examination, 5 1 
 
 CHAP. IV. 
 
 Shewing tlie general objects of those thouglit'?, 
 
 which are evidences of a spiritual mind, . 5S 
 
 1. The special calls of Providence, . . . 59 
 
 2 The special trials and temptations of men , (i2 
 
 3. All things in religion, both respecting 
 faith and practice, ()9 
 
 One capilalinstancc selected, as he a ven, A c. ()9 
 CHAP. V. 
 Directing to the particular objects of spiritual 
 
 thoughts in heaven, 80 
 
 Christ, ib. 
 
 God, SC 
 
 The persons described, of whom it may be 
 said God is ?ivt in all their thoughts, . . il>. 
 
CONTENT S. 
 
 Tlie spiritually minded constantly exercise 
 their thoughts on 
 
 God's being, and existence, ()2 
 
 07miipresence and 07tmiscience, . . 95 
 
 ■ omnipotence, 99 
 
 Advantages resulting Jrom these thoughts, . 101 
 CHAP. VI. 
 Directions to those who complain of instability 
 of spiritual thoughts ; v/itli rules for attain- 
 ing and establishing an holy frame of mind, 1 0.^ 
 CHAP. VI I. 
 The grace and duty of spiritual mindedness 
 stated ill; and evidenced by ©ur affections, ti'l 
 Motives by which Gad calls off our affec- 
 tions Jrom earthly things, 124 
 
 Spiritual affections, their piuaciPLE, . .137 
 The affections must be changed or renewed 
 by divi?2e grace, .141 
 
 CHAP. vin. 
 
 Pointing out the difference betwixt a change in 
 the affections, which will not bear the trial ; 
 and that renovation b}' grace which renders 
 them spiritual, ,145 
 
 CHAP. IX. 
 
 Seme reasons assigned why the affections are 
 not more spiritual; with instructions to those 
 who are declining in this part of the divine 
 
 life, IG7 
 
 CHAP. X. 
 
 Shewing the proper objects on which spiritual 
 affections are to be set, with the reasons of 
 their adherence to them, 184 
 
 CHAP. XI. 
 
 Of the way of the soul's application to spiritual 
 objects, by its affections, 195 
 
 CHAP. XII. 
 
 Displays the happy fruits of the grace and duty 
 
 of spiritual-mindedness, 200 
 
 Life, ib, 
 
 JVucr, 203 
 
THE 
 
 AUTHOR'S PREFACE, 
 
 I THINK it necessary to give the reader 
 a brief account of the nature and design 
 of the following treatise, as it may direct 
 him in the reading, and will be some kind 
 of apology for myself in publishing it. 
 
 The thoughts here communicated, 
 were originally private meditations, in a 
 season v/hen I was unable to do any 
 thing for the edification of others, and 
 far from expectation I ever should any 
 more : when God was pleased to restore 
 me, as I had received some benefit from 
 this exercise of my thoughts, I insisted 
 on the same subject in the instruction of 
 my congregation ; apprehending also, 
 that the duties set forth and enforced in 
 the whole discourse, were always season* 
 
XIV 
 
 able to be declared, and urged on the 
 minds of professors. Leaving otiiers to 
 chuse their ovvii metliods, I aciaiowledge 
 these are the two things, by which I re- 
 gulate the whole coarse of my ministry: 
 to impart those truths, of whose power 
 I hope to have had a real experience ; 
 and to press tliose duties, which present 
 temptations, or other circumstances do 
 render necessary, and deserving peculiar 
 attention. As in the general work of 
 the ministry the whole counsel of God 
 is to be declared, so we are never to fight 
 , uncertainly as men beating the air, nor 
 shoot our arrows at random without a 
 certain mark or design. A good know- 
 ledge of the flock, whereof we are 
 overseers, and a due consideration of 
 their Vv^ants, temptations, light, graces, 
 strength, and weakness, are requisite : 
 and when the preparation of the word 
 to be preached, proceeds also fi-om zeal 
 for God's glory, [and compassion on hu- 
 man souls; when it is delivered with 
 the demonstration of a due reference 
 unto God, whose word it is, and of 
 authority towards the hearers, together 
 with a deep sense of that great account, 
 
XV 
 
 which both they who ])reach, and they 
 that hear the word preached, must short- 
 ly give before tlie judgment seat of 
 Christ, THEN there may be a pleasing 
 expectation of a blessed issue. 
 
 The first reason, why I judged the 
 preaching and publishing this plain dis- 
 course on sniaxuAL mindedness, not 
 unseasonable at this time, is, the present 
 importunity of the world to impose it- 
 self on the minds of men, and the various 
 ways of insinuation, whereby it filleth 
 them ; and when the world fills the 
 thoughts, the affections will be soon en- 
 tangled, grace vv^eakened, and the soul 
 in danger of eternal ruin. Thoughts of 
 the world and of earthly things are un- 
 avoidable and commendable, if their 
 multiplicity and vehemence do not 
 so divert the mind, as to leave it no 
 room or time for the entertainment of 
 spiritual things : but how many men 
 talk, and act, as if the world, which 
 comparatively is nothing, was their all? 
 the world hath, as it were, transformed 
 the mind into its own image and like- 
 ness, and when such persons, or any who 
 are full of earthly affections attend to ojr 
 
XVI 
 
 peiform spiritual duties, it must be very 
 difiicult, if not impossible for tliem, to 
 stir up any grace to a due exercise : nor 
 can the best of us be delivered at this 
 season, from so great an evil, without a 
 watchful endeavour to preserve our 
 minds in the constant contemplation of 
 heavenly things, proceeding from the 
 prevalent adherence of the affections to 
 them, as will soon appear. 
 
 Again, there are such pregnant eviden- 
 ces of the prevalency of a worldly frame 
 of spirit, in many v. ho make profession 
 of rehgion, that 'tis higli time they wxre 
 called to a due consideration, hov/ op- 
 posite they are to the pov/er and spirit 
 of that religion v/hich they profess : 
 Every way, by wliich such a frame of 
 spirit may be proved to prevail in the 
 generality of professors, is manifest to 
 all ; in their affected ornaments and dress, 
 in their manner of conversation, their 
 waste of tim_e, their over liberal enter- 
 tainments bordering to excess, and in 
 sundry other things, such a conformity 
 to the world appears (tho' severely for- 
 bidden) that 'tis hard to make a distinc- 
 tion; and as these thinf^s manifest a 
 
XVll 
 
 predominancy of carnal affections in tliG 
 mind, so whatever may be pretended, 
 they are inconsistent with spiritual life 
 and peace. 
 
 To call men off from this evil frame 
 of heart, to discover the sin and danger 
 of it, to supply the thoughts and affec- 
 tions with better objects, to direct to 
 ways and means of effecting it, to dis- 
 cover and press that exercise of soul, 
 which is required of all professors, if 
 they purpose life and peace, is the design 
 and work of the following treatise ; and 
 however w^eak the attempt, it hath these 
 two advantages, it is seasonable, and 
 sincerely intended : nay, should this be 
 its only success, to provoke others pos- 
 sessed of more time and of greater abili- 
 ties, to oppose the vehement and too 
 successful insinuations of the world in 
 the minds of professing christians, my 
 labour will not be lost : thinos are come 
 to that pass, that a more than ordinary 
 vigorous exercise of the ministry of the 
 word, and of other appointed means, is 
 necessary to recal professors to that strict 
 mortification, that separation from the 
 ways of the w^orld, that heavenly-mind- 
 
XVlll 
 
 edness, that contemplation of spiritual 
 things, and delight in them, which the 
 gospel of Christ doth require ; else we 
 shall lose the glory of our profession, 
 and leave our eternal state very uncer- 
 tain. To direct and provoke men to 
 that, which is the only remedy of these 
 sore evils, and which is the alone means 
 of giving them a view and foretaste of 
 eternal glory, is the design of this dis- 
 course, which is recommended to the 
 grace of God for the benefit of every 
 reader. 
 
11 OM. viii. 6. 
 But to he spiritually minded is life and peace. 
 
 CHAP. I. 
 
 The expression ifi our translation is a little 
 different from that in the original ; in the mar- 
 gin we read, the " minding of the spirit,'*'' and 
 there is a great variety in reading of the words 
 (p^ovrjfjLx. m TrvvJixxros ; as the wisdom, the mind, 
 the thought, the contrivance, the discretion 
 of the spirit, and that which the spirit favour- 
 eth ; but all our English translations from the 
 very first (Tindafs) have constantly used th« 
 term " spiritually minded;" nor do I know any 
 words, by which the emphasis of the original, 
 and the design of the apostle can be better 
 expressed. 
 
 The whole verse hath two propositions, con- 
 taining a double antithesis; one in their subjects, 
 the other in their predicates; the opposite subjects 
 are the " minding of the flesh, and the mind- 
 " ing of the spirit ;"' or the being carnally 
 minded, and spiiitually minded. These two do 
 constitute the two states of mankind ; unto one 
 or other of which, every other individual doth 
 belong ; he is under the ruling conduct of the 
 Jiesli, or of the spirit ; as to the qualities expres- 
 
so THE GRACE AND DUTY OF 
 
 sed by these terms, there may be a mixture of 
 them in the same person, there is so in all the 
 regenerate ; in them "the flesh lusteth against 
 '< the spirit, and the spirit lusteth against the 
 ^' flesh;*''' Gal. v. 17. but these contrary actings in 
 the same subject do not constitute distinct states; 
 there is no middle state, tho' there are different 
 degrees in each of them as to good and evil; 
 where either flesh or spirit hath a prevalent rule 
 in the soul, there it makes a different state. 
 
 It is of the greatest moment, that we know to 
 which we appertain ; for the difference between 
 these two states is great, the distance in a man- 
 ner infinite ; because an eternity of blessedness 
 or misery depends upon it ; for the minding of 
 the flesh is death, but the minding of the spirit 
 is life and peace. 
 
 I. To be " carnalhj minded is death.''' Death 
 as absolutely penal, is either spiritual or eter- 
 nal : it is formally., death spiritual ; they that 
 are carnally minded, who fulfil the desires of the 
 flesh and of the mind, are by nature children of 
 v/rath, and are penally under the power of spi- 
 ritual death ; they are " dead in sins, and the 
 uncircumcision of the flesh,"" Ephes. ii. 1, 3. Col. 
 ii. 13. It is likewise meritoriously , death eternal ; 
 " for if ye live after the flesh ve shall die ; the 
 wages of sin is death."' Rom. viii. 13. and vi. 23. 
 
 The reason why the apostle denounces so 
 
 dreadful a sentence and doom on the carnal mind 
 
 » 
 
 is, because the carnal mind is enmity against 
 
BEING SPIRITUALLY MINDED. SI 
 
 God, 'tis not subject unto tlic law of God, and 
 they that are in the flesh, cannot please God, if it 
 be thus with the carnal mind, 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 his curse. But in opposi- 
 tion hereto, 'tis affirmed, 
 
 II. That to be "spiritually minded, is life 
 " and peace." Let us particularly see, what this 
 minding of the spirit is, and then, how it is hfe 
 and peace. 
 
 What is implied in minding of the Spirit.^ the 
 word SPIRIT is often used in a double sense; as 
 for the Spirit of God ^ or the Holy Ghost, who 
 is in the context and other places, .spoken of ag 
 the efficient cause of all the spiritual mercies that 
 christians do enjoy ; and the word is also used 
 for THAT PRiNcip^ oT spiritual life, which is^ ^ Ic^ 
 communicated to ail real christians, by the Holy 
 Ghost ; "for that which is born of the spirit, is 
 spirit, John iii. 6. Most probably, sj/irlt is in 
 The text used in the latter sense, for that which 
 is born of the spirit, tlie principal of spiritual life^ 
 which in its nature, actings, and operations, is 
 opposed unto the flesh, that corrupt principle of 
 depraved nature, whence all evil tiioughts and 
 actions do proceed : unto this spirit, or holy 
 vital principle of spiritual life and new obedi- 
 ence, wrought in the heart by the Holy Ghost, 
 there is ^^orr>ij.cc ascribed, which strongly expres- 
 aeth the actital exercise of the power of the mind ; 
 
S2 tHE GRACE AND DUTY 0¥ 
 
 hence we translate (pfoy«/xa, " to think," Rom. xii^ 
 signifies, to " set the affections,''' Col. iii. 2. or to 
 have such an apprehension of things, as to cleave 
 unto them with our affection. Again, " to mind,*" 
 / Phil. iii. 19. mind earthly things, which includes 
 \that relish which the mind finds in the things it 
 / is fixed upon. No where dotli it design only a 
 I notional conception of things ; but chiefly the 
 engagement of the affecticms to the things dis- 
 cerned and apprehended by the mind : so that 
 I the minding of the spirit, is the actual exercise of 
 \ ihe inhid, as renewed by the Holy Ghost, as fur- 
 nisiied with a principle of spiritual light and life 
 ' in its conception of spiritual things, and the set- 
 ting of its affections on them, as finding that 
 relish an savour in them, wherewith it is pleas- 
 ed and satisfied. 
 
 But let it be observed, •his definition of the 
 " minding of the spirit,"' is not spoken of as to 
 what it is in itself absolutely, but with respect to 
 its power and prevalence in us, significantly ren- 
 dered spiritually minded ; the mind is continu- 
 ally acted or influenced thereby to thoughts and 
 meditations of spiritual things, from the affec- 
 tions cleaving unto them with delight and satisfac- 
 tion ; so on the contrary it is the same, when 
 men mind earthly things: therefore to be spiri- 
 tually-minded includes three things. 
 
 1. The actual exercise of the mind in iU 
 
 : thong] its : But they that are after the flesh do 
 
 >nind the things of the flesh, they think on them, 
 
BEING SPIRITUALLY MINDED. 23 
 
 their desires tare after tliem, and tlieir contriv- 
 ances arc continually for them; But they tliat are 
 after the spirit, mind the things of the spirit ; 
 their desires are after, their thoughts and medi. 
 tations are on things spiritual and heavenly. 
 
 t ' 2. This minding of the spirit, resides /mi? t?/«% 
 in the affections^ so that spiritual mindednessisthe 
 exercise of the thoughts on, and aspirations of the 
 soul in its desires after spiritual things, proceed- 
 hig from the love of its affections, and their en- 
 gagements unto them. 
 • 3. A complacency of mind ^ from that gust of 
 
 /delight which it finds in spiritual things, from their 
 suitableness to its constitution, frame, inclina- 
 tions and desires : there is a salt in spiritual 
 things to the renewed mind, while to others, they 
 are like the white of an ^g'g without taste or sa*- 
 vour : speculative notions about divine things, 
 when alone, are sapless and barren ; 'tis in this sa- 
 vour of them, that the sweetness and satisfaction 
 of the spiritual life consist : thus, we taste by ex- 
 perience that God is gracious, and that theloveof 
 Christ is better than wine, or whatever hath th^ 
 most grateful relish unto a sensual appetite; and 
 this is the only proper foundation of that joy 
 which is unspeakable and full of glory. 
 
 As these three things concur in minding; of the 
 
 spirit, or constitute a person spiritually minded ; 
 
 8D you must have remarked tlie two following 
 
 important truths, as directly contained in the text. 
 
 I. That spiritual mindedness is the great disr 
 
S4 THE GRACE AND DUTY OF 
 
 tingLiishing character of true believers, or real 
 christians, from all others ; and 
 
 2. Where any are spiritually minded, there 
 alone is life and peace ; what these are, what 
 their excellency and pre-eminence above all other 
 things, and how they are the effects of spiritual 
 mindcdness, will be shewed hereafter. 
 
 Either of these considerations is sufficient to 
 demonstrate of how great concernment to us, 
 this subject is ; and must excite us to inquire di- 
 ligently, whether we are spiritually-minded, or 
 not. There are many professors, who greatly de- 
 ceive themselves in this important point ; they 
 admit of sacred truths, with their understanding, 
 they assent to them, yea they approve and often 
 commend them ; but admit not their power in 
 and over the conscience, nor judge of their state 
 by them, which proves their ruin, and demon- 
 states that they beheve not one syllable of Chris- 
 tianity as they ought : again, there are others 
 who "like a man beholding his face in a glass, 
 goeth his way, and straightway, forgetteth what 
 manner of man he was."" James i. 24> The word 
 of God represents unto them their spiritual state 
 and condition; they behold it, and conclude 
 that 'tis even so with them, as the sacred oracles 
 declare : but immediately their minds are filled 
 with other thoughts, acted by other affections, and 
 taken up with other things, and they forget in a mo- 
 ment the representation of themselves, and their 
 situation : wherefore, all that will or can be men* 
 
RKING SPIRITUALLY MINDED. to 
 
 tioncd on this-subject, will be utterly lost, unless 
 a firm persuasion bereof be fixed in our breasts, 
 luiless we are really affected witli, and under the 
 ■j)ower of this momentous truth, " that to be spi- 
 " ritually minded is life and peace :" whatever 
 our light, knowledge or profession may be, des- 
 titute of minding the spirit, there is no real in- 
 terest in, nor any claim to life and peace. 
 
 I shall now more practically open the nature 
 of this duty, which may be considered either as 
 to the- ESSENCE of it, or its degrees; for one 
 man may be so it ore tl an another, or the same 
 person may be more so at one time, than at 
 another. In the first way, 'tis opposed unto 
 carnal mindedness; in the other, unto being 
 earthly minded. 
 
 Carnal mindedness is opposed unto being spiri- 
 tually minded, as to its nature and essence : where 
 a man as to the substance and being of the grace 
 and duty, is not spiritually minded, he must be 
 carnal ; dead in trespasses and sins, and obnoxi- 
 ous unto death eternal ; and as this is the prin- 
 cipal foundation on which we proceed, so it de- 
 monstrates the indispensible necessity of that 
 frame of mind, here declared and enjoined. 
 
 Earthly mindedness may be considered two 
 ways ; as absolute, when the love of earthly 
 things is wholly predominant in the mind ; this is 
 a branch from the root, an operation of the car- 
 nal mind in one especial way, and is as exclusive 
 of salvation as carnal mindedness: when there is 
 
S6 THE GEACE AND DUTY OF 
 
 in any a predominant love of earthly things, that 
 person may be truly stiled earthly minded, and 
 he hath no interest in the frame, of spirit intend- 
 ed in the text : but alas ! is not this evidently 
 the case of the greatest part of nominal chris- 
 tians, let them pretend what they \vill to the 
 contrary ? 
 
 Again, earthly mindedness consists in an inor- 
 dinate AFFECTION to the things of this world: 
 This is sinful and ought to be mortified, but it is 
 not absolutely inconsistent with the substance or 
 essence of the grace inqviired after : some who 
 are truly sp'ritually minded, yet may (for a time 
 at least) have such inordinate affections to, and 
 care about earthly things, that compared with 
 what they ought to be, and might be, they may be- 
 justly denominated earthly minded; they are so in 
 respect of those degrees of spiritual mindedness, 
 whicji they should aim at, and might attain ; and 
 they do not consider, that where this inordinate 
 affection is, the other can never flourish, spiritual 
 mindedn-jss can never advance to any eminent 
 degree. And yet this is the Zoar of many profes- 
 sors, that little one in which they would be spar- 
 ed : they would avoid that species of earthly 
 minledness, wliich is wholly inconsistent with 
 being spiritually minded; such a frame they 
 know is inconsistent with salvation, and absolutely 
 exdusive of life and peace : But there is a degree 
 in being earthly minded, which they persuade 
 themselves, their interest, advantages, relations 
 
BEING SPIRITUALLY MIXDED 27 
 
 and occasions of life do call for, and in which 
 they would be a little indulged ; flattering them- 
 selves that this will by no means disparage their 
 profession, and is very consistent with being 
 spiritually minded ; though it maybe short of that 
 height, or contrary to those degrees in that grace, 
 which are recommended to them. And the truth 
 is, they have too many companions to fear any re- 
 proach, or severe reflection upon themselves ; the 
 multitude of the guilty takes away the sense and 
 shame of the guilt: Professors cannot but esteem 
 spiritual mindedness in its most eminent and ex- 
 alted degrees, as excellent and desirable, and in 
 general think well of those who attain it; but it is 
 for them who are more at leisure than they are; 
 their cu'cumstances and connections require them 
 to satisfy themselves with an inferior measure. 
 
 As it is to be feared, that far the greatest num- 
 ber of those, who satisfy themselves in this ap- 
 prehension, and who willingly neglect endeavours 
 after further degrees of grace, which their light, 
 convictions and the means they enjoy, do suggest 
 them as reasonable, and of the utmost import- 
 ance, are indeed carnally minded; so to obviate 
 such pretences, I shall insist on nothing in the 
 declaration of this duty, but what is incumbent 
 on all that believe in Christ, and without which 
 they have no grounds to assure their conscience 
 before God. 
 
J^8 THE GRACE AND DUTY OF 
 
 CHAP II. 
 
 " The grace and duty of spiritual mindedness^ 
 stated in and evidenced by our thoughts.'''' 
 
 Waving, in a general way, explained that 
 frame of mind recommended by the Apostle in 
 the text, we proceed to inquire more particular- 
 ly into its nature, according to the former descrip- 
 tion and method* It will be my great concern 
 to shew you, what it is, and how it evidences it- 
 self; so as that we may form a right judgment 
 whether it is in us or not ; and woe be to them 
 ^rlio neglect, or despise these things on any pre- 
 tence whatever ; for this is the word, by which 
 we sliall soon be judged, " to be carnally mind- 
 " ed is death ; but to be spiritually minded, is 
 " life and peace i"" 
 
 Although the foundation of the whole duty, 
 lies in the affections, and their immediate ad- 
 herence to spiritual things; yet as the thoughts 
 are the first genuine actings of the mind, accord- 
 ing to the prevalence of the affections, and as 
 tliey make the best discovery of what nature is 
 the spring, from which they arise; I shall begin 
 with them. 
 
 I. Thoughts as proceeding from spiritual af- 
 fections, are the first things which characterize 
 spiritual mindedness, and whereby it evidences 
 itself: our thoughts are like the blossoms on a 
 tree in the spring. In the spring we see trees 
 
BEING SPIRITUALLY MINDED. ^9 
 
 fovcrcd with blossoms, but multitudes of them 
 fall off and come to nothing ; yea often, Avhere 
 there are most blossoms, there is least fruit : 
 however, there is no fruit of whatever kind or 
 sort, whether good or bad, but comes from some 
 of those blossoms : Thus, the mind of man is 
 covered with thoughts, as a tree with blossoms ; 
 most of them fall off, come to nothing, end in 
 vanity ; and sometimes where the mind most 
 abounds with them, there is the least fruit; the 
 sap of the mind is wasted and consumed in them ; 
 but still tliere is no fruit we bring forth, be it good 
 or bad, but proceeds from some of these thoughts: 
 They give the best measure, and strongest evi- 
 dence of the frame of the mind ; " 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 
 multiphcity of thoughts about any object; 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 : But in general, voluntary thoughts ai'e 
 the best indication of the frame of our minds; as 
 the nature of the soil is judged by the grass it pro- 
 duces, so may the disposition of the heart by the 
 predominancy of voluntary thoughts : They are 
 the original acting of the soul, the way by which 
 the heart empties the treasure that is in it. Every 
 man's heart is his treasury, and the treasure that 
 is in it is either good or evil ; wliatevcr a man 
 hath, be it good or evil, there it is; his treasure? 
 
so THE GBACK AXD DUTY OF 
 
 is opening and rpendincr itself continually, t]iou<)-li 
 it can never Ik^ exhausted ; it liath a fountain both 
 in nature and grace, wjilch no ex]:>ense can di- 
 niinisli, ^ea it increaseth by it ; whether it V-e 
 good or evil, tlie treasure of the heart increases 
 and abounds by expense and exercise, and the 
 principal way in which it exerts or spends itself^ 
 is b}^ the thoughts. If the heart be evil, they 
 are for the most part vain, filthy, corrupt, wick- 
 ed; if it hath that good treasure grace, it is 
 displayed by thoughts suitable to its nature. 
 
 Wherefore these vohmtary thojfghts which the 
 mind of its own accord is apt for, and naturally 
 hath recoiu'se to, best indicate the true frame 
 thereof: Indeed men may have a multitude of 
 thoughts about the affairs of their callings, which 
 give no due measure of their inward frame ; so 
 ministers whose calling and work it is to study 
 the scriptures, and to preach their contents to 
 others ; they 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 hy their office to 
 think of them evening and [morning, early and 
 late, and yet their minds thereby, be no way ren- 
 dered, or proved spiritual. It were well if all who 
 were preachers would diligently examine them- 
 selves herein. Men may read many chapters every 
 day of their lives, and ministers may diligently 
 study and preach, and yet be far from spiritual 
 mindedness. But as some men from their call- 
 
BEING SPIRITUALLY MINDED. 81 
 
 ings in life, and as all men, unless horribly pro- 
 fligate, have thoughts about spiritual things, 
 more or less, and yet we know that all are not 
 spiritually minded ; we must see what is requisite, 
 to render our thoughts a certain indication of the 
 state of our minds ; and the two following parti- 
 culars are the chief and essential. 
 
 I. That they may be natural, arising from 
 ourselves, and not from outward occasions; and, 
 
 II. That they abound and abide in us, our 
 minds being filled with them. 
 
 I. The thoughts that display and evidence the 
 true state of the mind, are such as are natural, 
 arising from ourselves, and not from outward 
 occasions. Inward thoughts are such as arise 
 solely from men's principles and dispositions, not 
 suggested or excited by any outward objects. 
 Suchin^vickedmenare those actings of their lusts, 
 whereby they entice and seduce themselves. Jam. 
 i. 14. Their lusts stir up thoughts leading them 
 to make provision for the flesh ; these are their in- 
 ward thoughts, the first natural egress and genu- 
 ine acting of the habitual disposition of the soul. 
 
 Thus in covetous men, there are two sorts of 
 thoughts, by which then' covetousness acts : The 
 first occasioned by outward objects ; so it was 
 with Achan, " when I saw among the spoils a 
 " goodly Babylonish garment, and two hundred 
 " shekels of silver, and a wedge of gold, then I 
 " coveted them.'' Josh. vii. 91. His sight of, 
 with an opportunity of possessing them, excited 
 
5:2 THE GRACE AXD DUTY OF 
 
 covetous thoughts and desires in liiTn: and so it 
 is v/itli others every day, whose affairs ci\\] them 
 ' to converse with the objects of their hists ; and 
 
 some by such objects may be sui'prized into 
 thoughts to whicli their minds are not habitually 
 inclined; therefore when known, "'tis our duty to 
 avoid such objects : But the same sort of persons 
 have also thoughts of this nature arising from 
 themselves only ; from their own disposition and 
 inclination v/ithout any outward provocations. 
 " The vile person will speak villainy, and his 
 " heart will work iniquity,''' Isaiah xxxii. 6. and 
 this he doth, even as " the liberal man deviseth 
 " liberal things,"''' from his o^vn disposition : So 
 the unclean person respecting the satisfaction of 
 his lusts, hath some thoughts occasioned by ex- 
 ternal objects; re veilings, intemperance, danc- 
 ing with bold and lewd com.pany, unchaste no- 
 vels, plays, &c. greatly contribute to excite those 
 thoughts, and provoke them to the wicked service 
 of his lusts ; but he hatli an habitual spring of 
 these thoughts in himself, constantly inclining 
 and disposing him thereunto ; hence the Apostle 
 Peter says, that such persons " Imxe eyes fuU of 
 ^yCf^ t cc^anadullXE^ that cannot cease from sin.'' 2 
 ^^-i^^'*"'^Pet. ii. 14. Their own affections make them 
 restless in their thoughts and contrivances about 
 sin : So is it with those who are given to excess 
 in wine or 'strong drink ; they have pleasing 
 thoughts raised in them, from the object of their 
 lust standing in their view; hence Solomon gave 
 
BEING SPIRITUALLY MINDED. 3S 
 
 that advice against the occasion of them, " look 
 *' not thou on the wine when it is red, when it 
 " giveth its colour in the cup; at the last it biteth 
 " like a sei-pent and stingeth like an adder.*' 
 Prov. xxiii. 31. 32. But 'tis their own habitua} 
 disposition, which carries them unto pleasing 
 thoughts of the satisfaction of their lusts ; and so 
 is it in other cases which might be mentioned : 
 The thoughts of this latter sort, are men's in- 
 ward natural, voluntary thoughts ; and if it be so 
 on the one side, as unto the carnal mind, it is so 
 on the other as to the spiritual ; there is an ha- 
 bitual disposition in the spiritually minded, a 
 living fulness of spiritual things in their minds, 
 that continually and voluntarily springeth up 
 into holy thoughts about them. 
 
 Hence doth our Saviour give us the great de- 
 scription of SPIRITUAL LIFE I It is " a Well of 
 I " living water springing up into everlasting life.''' 
 John iv. IS. The spmt of Christ, with his graces 
 residing in the heart, are a well of living water ; 
 ■ not useless like other ^veUs of water, unless there 
 I are instnnnents to draw v/ithal; but of its own 
 accord, it sends out refreshing v/ater, and is con- 
 tinually springing up to the use and comfort of 
 all that have it ^\dthin them. It of and from it- 
 self, A^dthout any external influence, inclines and 
 disposes the soul unto spiritual thoughts and 
 actions which tend to eternal life. The pious 
 thoughts of the spiritually minded, arise, and 
 naturally proceed from the inward principle and 
 c 5 
 
34 THE GRACE AND DUTY 01* 
 
 disposition of the soul; and where it is not thus 
 -with our thoughts, they give no evidence of that 
 which is inquired after. Men may have many 
 and frequent thoughts of spiritual things, which 
 do not arise from this principle, but may be 
 justly resolved into two other causes, imvard 
 force and outward occas'io7is. 
 
 1. Inward for ce^ as it may be stiled ; this is by 
 conviction. Convictions put a kind of force 
 upon the mind, or cause it to act contrary to its 
 habitual inclination. 'Tis the nature of water to 
 descend, but apply an instrument that shall com- 
 press it, it will fly upwards vehemently, as if that 
 were its natural motion; but as soon as the force 
 of the impression ceaseth, it returns immediately, 
 descending towards its centre : So it is with men's 
 thoughts ; they are earthly, their natural motion 
 is downwards to the earth, and the things there- 
 of; but when any powerful conviction presseth 
 on the mind, it forceth the egress of its thoughts 
 upwards to heavenly things, and the- soul will 
 think much and frequently of tliem, as if that 
 was its proper motion and course, but as soon 
 as the power of the conviction wears off, the 
 thoughts return again to their old course, as the 
 water tends downward. 
 
 This state is particularly described Psal. Ixxviii. 
 35. " when he slew them, then they sought him, 
 " and they turned and inquired early after 
 " God; and they remembered that God was 
 " their rock and the high God their Redeemer: 
 
BEING SPIRITUALLY MINDED. 35 
 
 " nevertheless tliey did ])ut flatter him witli tlieir 
 " mouths, and tliey lied unto him with their 
 " tongues; for their heart was not right witli him, 
 " ncitlier were they stedfast in his covenant/'' 
 Men in troubles, dangers, sickness, and the 
 views of death, or under conviction of sin from 
 the preaching of the word, will endeavour to 
 think and meditate on spiritual things, and be 
 greatly troubled that they cannot think of them, 
 more than they do, but as deliverance approaches, 
 so these thoughts decay and disappear ; the mind 
 will not be compelled to give place to them any 
 more, its habit and inclination is another way, 
 and the man no longer regards spiritual things, 
 than convictions impress him. 
 
 But if our thoughts of spiritual things do rise 
 or fall, according as we are under rebukes from 
 God, in /our own persons or relations, or in fears 
 of death and the like ; if these thoughts decline, 
 as our occasional convictions and their causes do 
 wear off, or are removed ; we certainly have at- 
 tained but a very low degree in this grace, if we 
 have any interest in it at all. Water that floweth 
 from a Hving spring, runs equally and constantly? 
 unless obstructed or diverted, but that which is 
 from thunder-showers, runs furiously for a sea- 
 son, and is quickly dried up: so are those spiri- 
 tual thoughts which arise from a prevalent in* 
 ternal principle of grace, they are even and 
 constant, unless interrupted for a season by 
 temptations; but those whicli are excited by tha 
 
36 THE GRACE AND DUTY OF 
 
 thunder of convictions, however their streams 
 may be filled for a season, they quickly dry up 
 and utterly decay. 
 
 2. Outzvard occasions. Spiritual thoughts may 
 arise in the minds of men not spiritually minded, 
 from outward means. Where you till or manure 
 land, if it brings forth plentiful crops, 'tis an evi- 
 dence that the soil itself is good ; the dressing 
 only gives occasion and advantage to the earth 
 to put forth its own fertile virtue ; but if in till- 
 ing of land, much dung is laid upon it, and it 
 brings forth but here and there an handful where 
 the manure lay, doubtless the soil is barren, and 
 we say it brings forth nothing of itself: The 
 means I shall treat of, are as the tilling of a fruit- 
 ful soil, which helps it in bringing forth its fruit, 
 by exciting its own virtue and power ; they stir 
 up holy affections unto holy thoughts and de- 
 sires : But in others whose hearts are barren, 
 they only serve here and there, or iioav and then, 
 to excite spiritual thoughts, which give no evi- 
 dence of a gracious heart, or spiritual mind. 
 
 I. One of these means or occasions, is th€ 
 preaching of the zvorcl. It is observed of many 
 in tlie gospel that they heard it willhigty, receiv- 
 ed it with joy, and did many things gladly upon 
 the preaching thereof, which could not be with- 
 out many thoughts about spiritual things ; and 
 yet they were all hypocrites concerning whom 
 these things were spoken, and were never spiri- 
 tually minded: And we see the same thing exepi- 
 
lElKG SPIRITUALLY MINDED. l»7 
 
 plified in multitudes daily. The cause of this 
 miscarriage, is assigned by our Saviour, " He 
 *' that receiveth the seed into stony places, the 
 " same is he that heareth the word, aiid receiv- 
 " Gth it with joy, yet hath he not root in himself, 
 " but dureth for a while.'' Mat. xiii. 20. 21 
 Neither their affections nor their thoughts of 
 spiritual things have any internal root, whereon 
 they should grow, or proceed from any princi- 
 pjdun themselves. I here speak not of them 
 who are either despisers of what they hear, or 
 wayside hearers, who understand nothing, of 
 what is preached, and immediately lose all sense 
 of, and all thoughts about it ; but I mean such 
 who attend with some diligence, and receive the 
 word with some joy : These cannot be without 
 some thoughts of spiritual things, though for 
 the most part they are like to waters that run 
 after a shower of rain: they pour on, as if 
 they proceeded from some strong living spring, 
 whereas they have none at all, and when the 
 waters of the shower are spent, the channel is 
 dry, nothing in it but stones and dirt. Thus 
 when the doctrine of the word distils on such 
 persons, it gives a counse sometimes greater and 
 sometimes less to their thoughts, respecting spi- 
 ritual things ; but they have not in them a well 
 of water springing up to everlasting life, where- 
 fore these thoughts soon pass away, and nothing 
 remains but earth. 
 
38 THE GRACE AND DUTY OF 
 
 It must be observed that the best and most spi- 
 ritual minded may, and ought to have their 
 thoughts of spiritual things excited, multiplied, 
 and confirmed by the preaching of the word ; it 
 is one grand end of its dispensation ; but where 
 men have no other spiritual thoughts, but what 
 are occasioned by hearing the word preached, 
 such thouglits do not prove them to be spiritually 
 minded. The thoughts which proceed from an 
 inward principle, excited to due exercise, may 
 be easily cUstinguished from those which are only 
 occasionally suggested to the mind, by this out- 
 ward means : as (1.) they are actings of faith and 
 love towards the things that are preached ; they 
 belong to our " receiving the truth in the love 
 thereof ;"" love respects the goodness of the things 
 and not merely the truth of the propositions ex- 
 pressed in them : the other thoughts are only the 
 sense of the mind, as affected with light and 
 truth, without any cordial love to the things them- 
 selves. (^.) They are accompanied with com- 
 placency of soul, arising from a love and experi- 
 ence of the power of them, and their suitableness 
 to the new nature or spiritual principle within 
 them ; for when we find that so indeed it is in us 
 as it is in the word of God, and that this is that 
 to which we would be more conformable; it 
 gives a secret complacency and much pleasure to 
 the mind ; and is a means of spiritual growth . 
 Bat the other thoughts which are only occasional 
 
BEING SPIRITUALLY MINDED. 39 
 
 have none of tilt se concomitants or effects; they 
 are dry and barren, unless it be in a few words 
 or transient discourse. 
 
 II. The duiij of jwayer^ is another means of 
 the hke nature. One principal end of it, is to ex- 
 cite and draw forth the principle of grace in the 
 heai't, to a due exercise in holy thoughts of God 
 and spiritual things, with suitable affections ; the 
 persons who design not this end in prayer, know 
 not at ail a\ hat it is to pray. All sorts of profes- 
 sors have frequent occasion to join m ith others in 
 prayer, and many are convinced 'tis their own 
 duty to piay every day, both in their families and 
 otherwise : Now "'tis hard to conceive, how men 
 can constantly join with others in prayer, much 
 more how they can pray themselves, and yet be 
 destitute of spiritual thoughts ; they must have 
 thouglits of spiritual things every day, but it is 
 possible they may have no root, only occasional 
 impressions on the mind, from the outward per- 
 formance of the duty. 
 
 Spiritual thoughts may be excited in a person 
 by the exercise of his gifts, the spiritual improve- 
 ment of natural faculties and abilities ; and it is 
 impos!>ible but they must : A man indeed may 
 read a long prayer thatexpresseth spiritual things, 
 and yet never have one spiritual thought arise in 
 his mind about them ; for there is no exercise of 
 any faculty of the mind requisite unto such read- 
 ing, but only to attend unto the words that are to 
 be read ; this may be^ I do not say, that it is ai- 
 
40 THE GRACE AND DUTY OF 
 
 ways, or that it must be so : But in the exercise 
 of gifts, there must be an exercise of reason, bv 
 invention, judgment, and memory, and conse- 
 quently thoughts of spiritual things ; yet may 
 they all be merely occasional, from the present 
 performance of the duty, without any living spring 
 or exercise of grace : In such a course may men 
 of tolerable gifts continue all their days, to the 
 satisfaction of themselves and others, deceiving 
 both them and their own souls. 
 
 This being evident from scripture and expe- 
 rience, it highly concerns us to ask, how we 
 shall know whether the thoughts we have of spi- 
 ritual things in or by prayer, do arise from gifts 
 only, or are influenced from a living genuine 
 principle in our hearts ? A case this of great im- 
 portance, and which I shall endeavour briefly to 
 resolve. 
 
 It is an ancient and true complaint, that spiri- 
 tual things are filled with great obscurity and 
 difficulty ; not that they are so in themselves, for 
 diey all come forth from the Father of lights, and 
 are full of hght, order, beauty and wisdom ; the 
 ground of all darkness and difficulty in these things 
 is in and of ourselves. We know but in part, 
 and our minds are liable to be hindered, and dis- 
 ordered in their apprehensions of spiritual things, 
 by ignorance, temptations and prejudices of all 
 kinds : there is also a great similitude between 
 temporary faith, and that which is saving, and 
 between gifts and grace in their operations ; and 
 
BEING SPIRITUALLY MINDED. 41 
 
 tear, and self love, with the pre valency of temp- 
 tations and corruptions, do all engage their 
 powers to darken the light of tlie mind, and to 
 pervert its judgment ; and hence it is to be fear- 
 ed the greatest part of mankind do constantly 
 deceive themselves, and put off all trials of their 
 state, thoughts and actions, to that at the last 
 day. But if men are not willing to deceive them- 
 selves, and accordingly, impartially and severely 
 examine and try the frames and actings of the 
 mind in religious duties by the w-ord of truth, 
 and speak that plainly to their souls, which the 
 word speaks ; and to their own diligent inquiry 
 add frequent prayers unto God, that he would 
 search and try tiiem, and discover to them the 
 true frame of their hearts ; I no way doubt but 
 they would soon come to assured satisfaction, 
 whether their spiritual thoughts in prayer pro- 
 ceed from an inward vital principle, or whether 
 they come from occasional impressions by means 
 of the duty. In general we are assured, " that 
 " he that believeth, hath the witness in himself."" 
 1 John V. 10. Sincere faith will be its own evi- 
 dence, and its fruits v>i\l evidence themselves, if 
 tried impartially by the divine word; but if men 
 content themselves with the performance of any 
 duty, jvithout an examination of their principles, 
 frames and motives, no wonder, the v^ walk at an 
 absolute uncertainty. 
 
 To give some satisfaction in a case of such 
 \gfreat importance and necessity, now hypocrisy 
 
42 THE GUACE AND DUTY OF 
 
 hath made such an inroad on profession and 
 gifts, have imitated, and usurped over grace in 
 its principal operations : Observe, 
 
 (1.) When the soul finds a spiritual compla^Q 
 cency^ an inward pleasure in and after prayer 
 and other duties, it is an evidence that grace had 
 a share and influence in Its spiritual thoughts 
 and desires. The prophet Jeremiah received a 
 gracious message from God, full of excellent 
 promises, and pathetic exhortations unto the 
 Church; " upon this, said he, I awaked, and 
 " beheld, and my sleep was sweet unto me." 
 Chap. xxxi. 26. God's message had so composed 
 his spirits, that he was serene and quiet like a man 
 asleep; but afterwards he stirs up himself to re- 
 view and consider what had been spoken to him> 
 and saith he, " my sleep was sweet unto me." I 
 found a sweet complacency in, and great refresh- 
 ment to my soul, from what I heard and received: 
 So it is often Avith a soul that hath had real com- 
 munion with God in prayer ; at the time, and af- 
 terward on the consideration of it, how is the 
 christian delighted and refreshed. This holy 
 complacency and sweet repose of mind, is the 
 foundation of every christian's delight in the duty 
 of prayer; they do not pray merely because it is 
 their duty, nor because they so stand in need of itj 
 tliat else they could not live ; but they have de- 
 light in it, and to keep them therefrom, is all one 
 as to keep them from their daily food and natural 
 refreshment. Now we may use, but can have n® 
 
BEING SPIRITUALLY MINDED. 43 
 
 c!elie:lit in any tiling, unless we have experienced 
 some complacency and rest ; and the souPs de- 
 light in prayer, ariseth from the near approach 
 that is made in it unto God, the fountain and 
 centre of all spiritual rest and complacency ; and 
 the fruit hereof is, he makes them that thus seek 
 him, to drink of the river of his pleasures, the 
 Siitisfying reireshing streams of his grace and 
 goodness; they approach unto him, as to the 
 fountain of life, to ch ink, or obtain renewed com- 
 munications of life and grace, and this not in 
 vain ; hence arises that spiritual complacency : 
 Tho** I might add, that a blessed satisfaction re- 
 sults to the soul, from the due exercise of faith, 
 hope and love, graces in which the^hi'e of the ne\r 
 creature doth chiefly consist; the exercise of 
 these graces doth compose and refresh the mind, 
 (even in mourning and godly sorrow for sin there 
 is joy) and it prepares and makes the soul mete 
 to receive more supplies of grace from above ; 
 and thus conscience is enabled likewise to bear 
 testimony to our sincerity, in the aim, perform- 
 ance, and end of the duty, which greatly strength- 
 ens the mind's repose, and adds to its compla- 
 cency and joy. 
 
 If we have no experience of these things, it is 
 evident we walk at random in the best of our du- 
 ties, and neither profit by, or give glory unto 
 God in it ; but yet here, as in most other spiri- 
 tual things, one of the worst of vices is ready to 
 impose itself on us, in the place cf the best of 
 
44 THE GRACE AND DUTY OF 
 
 graces ; self-pleasing in the performance of the 
 duty, a vile effect of spiritual pride : A secret 
 self-pleasing, because of enlargement in expres- 
 sions, or from an apprehension that others axe 
 affected and pleased with our manner and matter, 
 before we are aware tui'ns into pride and a nox- 
 ious elation of mind, and is directly opposite to 
 that spiritual complacency just mentioned : One 
 is in God alone, the other is in self; that draws 
 forth the favour of all graces, this covers and bu- 
 ries them all, if there be any in the soul ; that 
 fills the soul eminently with humility, this with 
 proud self-conceit ; tJiat casts out all remembrance 
 of what we have done ourselves, retaining only 
 a sense of v/Iiat we have received from God, the 
 impressions of his love and grace ; but this base 
 pretender blots out all remembrance of what we 
 have freely received from God, and retains only 
 what we have done ourselves: wherever this 
 is, tJiere is no due sense either of the greatness or 
 goodness of God. 
 
 (2.) It is a sure evidence that our thoughts of 
 spiritual things in prayer, are from an internal 
 gracious spring, and not merely occasioned by 
 the duty, when we find the daily fruit and ad- 
 vantage of them, especially in promoting a 
 watchful, humble, holy frame of mind. In- 
 numerable are the advantages and effects of 
 prayer ; growth in grace and consolation is the 
 substance of them. Where there is continuance 
 in prayer, there will be spiritual growth ; if a 
 
BEING SPIRITUALLY MINDE». 45 
 
 man eats his daily food, let him eat never so 
 much, or so often, if he he not nourished hy it, 
 his hody is under the power of prevalent chs- 
 tempers; and so with respect to the spiritual 
 constitution, for a man to be earnest in prayer, 
 hut not thrive in the use of tliis food of the new 
 creature, is a certain indication of prevalent cor- 
 ruptions, and of h-is not heing spiiitr.ally minded 
 ^ in prayer. He who prays as he ought, wlJ en- 
 ^deavour to live as he prays ; this no one can do 
 Avho doth not with diligence keep his heart to the 
 things for which he prays : to pray earnestly, 
 and live careleslj, is proclaiming aloud, " I am 
 ^' not spiritually minded.'^ Hereby then, w^e 
 shall know what is the spring of those spiritual 
 thoughts, which occupy the mind in prayer : if 
 the thoughts lead or influence to a constant daily 
 watch for the preservation of that frame of spirit, 
 and of those inclinations to spiritual things for 
 which we pray, they are from an internal spring 
 of grace ; but if there be generally an unsuitable- 
 ness in our minds, to what we seem to contend 
 for in our prayers, the gift may be in exercise, 
 but the grace is wanting. A man may be every 
 day on the Exchange, and there talk diligently 
 and earnestly about trade and merchandize, but 
 when he comes home he thinks no more of them 
 having no interest in them, and may be also very 
 poor, notwithstanding all his.talk and parade; so 
 he may be spiritually very poor, who on occa- 
 sions is fervent in prayer, if when he retires he i® 
 
46 THE GHACE AND DUTY OF 
 
 not careful about the matter, and diligent for an 
 interest in it. 
 
 (3.) When spiritual affections do excite and 
 animate the gift of prayer, and not the gift im- 
 press the affections, then are we spiritually mind- 
 ed in the duty. Gifts are servants, not rulers in 
 the mind; bestowed on us to be serviceable 
 unto grace, not to lead but to follow it, and to be 
 ready to assist its operations. This is the natural 
 order ; grace habitually inclines and disposes the 
 heart to prayer, providence and rule give the oc- 
 casions for its exercise, and sense of duty calls 
 for preparation ; so grace coming into actual ex- 
 ercise, gifts step in ^vith their assistance ; but if 
 they lead, all is out of order. Indeed, some- 
 times it may be otherwise : A person indisposed 
 and lifeless, (on conviction of duty, and in the 
 way of obedience) engaging in prayer, may in 
 and by the gift, have his affections excited, and 
 graces engaged in their proper work ; it may be 
 so, but let men take heed how they trust unto 
 this method ; for there may be little or nothing 
 of the exercise of true grace in all their fervour 
 and stir of affections ; but wlien faith, love, holy 
 reverence and gracious desires stir up the gift un- 
 to exercise, and call in its assistance, then is the 
 mind in proper order. 
 
 (4.) It is so, when other duties of religion are 
 equally regarded with prayer. He whose reli- 
 gion lies all in prayer and hearing, hath none at 
 all. God hath an equal respect to all other du- 
 
BEING SPIRITUALLY MIXDED. 47 
 
 ties, and so must we have: Thus it is expressed, 
 Acts X. 31. respecting the instance of ahns ; 
 and James placeth all religion herein, because 
 there is none without it, Chap. i. 17. I shall not 
 value his prayers at all, be he never so earnest 
 and frequent in them, who gives not alms ac- 
 cording to his ability ; and this is required in an 
 especial manner of ministers, that they be not / 
 like an hand set up in cross roads, directing others 
 which way to go, but staying behind itself. 
 
 So much respecting the spring of spiritual 
 thoughts in prayer, which cannot be altogether 
 unnecessary in a season, when we ought to be 
 very jealous, lest gifts impose themselves in the 
 room of grace, and when the greatest care is re- 
 quisite that they be employed only to their pro- 
 per end. I come to a 
 
 III. Outward means, or occasion of thoughts 
 about spiritual things, which do not thereby 
 evidence spiritual mindedness ; this is irUgions 
 conversation. 
 
 They that fear the Lord, will be speaking one 
 to another of the things in which his glory is con- 
 cerned : to declare the righteousness, the grace, 
 and the glory of God is the delight of his saints ; 
 and accordingly there are some who are ready 
 on all occasions to speak of things spiritual and 
 divine, and it is to be wished there were more- 
 All the flagitious sins that abound in the world, 
 are not a greater evidence of the decline of Chris- 
 tianity, than this, that it is grown so unusual. 
 
48 THE GRACE AND DUTY OF 
 
 yea a shame for men to speak together of the 
 ihings of God : It was not so when rehgion was 
 in its i^rimitive power and glory, nor is it so now 
 Wth them who really fear God, and are sensible 
 of their duty : there ;ire some who embrace all 
 occasions of spiritual conversation, and those 
 with Avliom they converse, if they have any spi- 
 ritual light, ennnot bat tliink uf the spiritual 
 things tliat are uttered. Ol'ten indeed, the track 
 of men's thoughts is so contrary to such tilings, 
 that they give t]iL?m no entertainment ; you do 
 but cross their way with sucli d'sjourse, on wliich 
 they stand still a little and so pass on ; even the 
 countenance of some men will change on the oc^ 
 casion, and they betake themselves to an unsa- 
 tisfied silence, till they can divert to other 
 tilings. .Some will make such replies of empty 
 words, as fully evidence dieir hcai'ts to be far 
 enough estranged from the tilings proposed to 
 them : on others, such occasional discourse will 
 make impressions, and stir up present thoughts 
 of spiritual things, but these give no evidence 
 that any man is spiritually minded. 
 
 The thoughts of spiritual things, ai-e with 
 many as guests that come into an Inn, and not 
 like childi'en that dwell in the house ; they enter 
 occasionally, and there is great ado to provide 
 proper entertainment for them ; presently they 
 depart, and are not looked or in(|uired after any 
 more ; things of another nature are attended to, 
 and new occasions bring in new guests for a sea^ 
 
HKI\(; SI'iniTlJALLV MIKDKl). 41) 
 
 .s(jn : Hut children arc owned in the house, are 
 missed \i' thvy are out of tlie way, and daily j)ro- 
 visi{)n is always iuade lor tlicni. So is it with 
 those occasional thoughts about spiritual things; 
 by one means or other they enter into the mind, 
 and are there entertained for a season ; on a sud- 
 den they dej)art, and men hear of them no more. 
 Hilt those that are genuine and natural, arising 
 fiom a living internal spring, they dispose the 
 mind to them, and are as the children of a 
 liousc ; they are expected at their places and 
 seasons, and if they are missing they are inquir- 
 ed after; the soul calls itself to account, whence 
 it is that it hath been so long without them, and 
 sommons them to its wonted converse and fel- 
 lowship. 
 
 CHAP III. 
 
 *' Of' the ahoitnding ()f fiplritual thoughts, shexc- 
 ing how Jar they are an evidence of spiritual- 
 mindedncfisy 
 
 Having considered the first particular, re- 
 (juisite to render our thoughts a certain indica- 
 tion of the state of our minds; that they be 
 NATURAL, arising from ourselves, and not mere- 
 ly from outward occasions ; I come to the 
 
 II. Essential characteristic, or evidence that 
 our thoughts proceed from an internal sj^iritiial 
 fountain, which is; '' That theij nhoimd and 
 
50 THE GRACE AND DITTY OF 
 
 " abide in us,'''' our minds being filled with 
 them. 
 
 There is a measure of abounding, which is ne- 
 cessary to evidence our being spiritually minded- 
 it is the character of all men in the state of de- 
 praved nature, " that every imagination of the 
 " thoughts of their hearts is only evil continu- 
 ally.'" Gen. vi. 5. Some as to the matter of 
 them, some as to ^heir end, all as to their princi- 
 ple ; for out of the evil treasure of the heart can 
 proceed nothing but what is evil : we can there- 
 fore have no greater evidence of a change in us 
 from this state, than a change wrought in the 
 course of the thoughts ; a change herein, is a 
 strong evidence of a blessed change of state ; and 
 the more the stream of our thoughts is turned, 
 and our minds are filled with those of a contrary 
 nature, the gi'eater and more firm is our evidence 
 of a translation out of that depraved state and 
 condition. 
 
 There is nothing so unaccountable as the mul- 
 tiplicity of thoughts in the human mind : they 
 fall from men like the leaves of trees, when 
 shaken with the wind in autunm. To have all 
 the thoughts, all the conceptions that are framed 
 and ajntated in the mind, to be evil and that 
 continually, what an hell of confusion and horror 
 must it needs be ; A deliverance from his loath- 
 some hateful state is more to be valued than the 
 whole world ; without it neither hfe, nor peace, 
 nor glory can be attained. 
 
BEING SPIRITUALLY MINDED. 51 
 
 Tlie mighty stream of the evil thoughts of 
 men, will admit of no bounds or dams to put 
 a stop to it ; there are but two ways of relief, the 
 one respecting the moral evil of these thoughts, 
 the other their natural abundance : The first by 
 throwing salt into the spring, as Elisha cured the 
 waters of Jericho ; get the mind seasoned with 
 grace, for the tree must be made good, before 
 the fruit will be so : The other is to turn their 
 streams into new channels, fixing them on new 
 objects, so shall we abound in spiritual thmight; 
 for abound in thoughts we shall, whether we will 
 or no. 
 
 The spiritually minded abound in thoughts of 
 spiritual things ; unless we abound in them, spi- 
 ritual thoughts wiU not evidence we are of that 
 class; therefore our grand inquiry should be, 
 what measure ought to be assigned ; or how to 
 know when we so abound in spiritual thoughts, 
 as that they may be an evidence of our being 
 spiritually minded ^ 
 
 As a general answer, read over among other 
 scriptures the cxix. Psalm, consider what David 
 expresseth there of himself, as to his constant 
 delight in, and continual thoughts of God and his 
 law. Try yourselves by that pattern ; examine 
 whether you can truly speak the same words 
 with him, if not in the siune degree of zeal, vet 
 at least, with the same sincerity of grace : We 
 must be like him in this respect, if ever we in- 
 tend to reach the ht'iivi^nly phu.e where he is* 
 d2 
 
52 THE GRACE AND DUTY OF 
 
 Our souls will be ruined, if when we read in the 
 scripture, how the saints express their experience 
 in faith, love, dehght in God and constant medi- 
 tations on him, while we grant that it was so Mith 
 them, we should imagine there is no necessity 
 that it should be so with us. These things are 
 not written to show what they were, but what 
 we ought to be ; all things concerning them, 
 *' were \mtten for our admonition, 1 Cor. x. 11 
 And if we have not the same spiritual minded- 
 ness in thoughts and meditations of heavenly 
 things, we can have no evidence that we please 
 God as they did, or that we shall go to that place 
 whither they are ascended. Profession of the 
 life of God and of Christianity, passedi with ma- 
 ny now at a very low and easy rate ; their 
 tlioughts are for the most part vain and earthly, 
 their communication unsavoury and corrupt, and 
 their lives at best uneven, fickle, and disorderly 
 as to the grand rule of obedience ; yet all is 
 well, all is life and peace. But the holy men of 
 olci, who obtained this testimony " that they 
 pleased God,""* did not so walk before him ; they 
 thought of God in the night seasons, meditated 
 continually in his law, spake of his ways, his 
 works, his praise ; their chief dehght was in him> 
 and in all things they followed hard after hini • 
 x\nd if we answer not this description, it is to be 
 feared we are not at present of them, to whom 
 pertain life and peace. But that we may the 
 better judge of ourselves in this matter, I shall 
 add a few rules to the general direction. 
 
BEIXG SriRITUALLY MINDED. 55 
 
 1. Consider, what proportion your thoughts 
 of spiritual things bears with those of other con- 
 cerns. Our principal interest and concern, ac- 
 cording to our profession, lies in things spiritual 
 and eternal. Is it not then folly to suppose, that 
 our thoughts about these, should not hold some 
 proportion with those about other things ? ra- 
 ther should they not exceed them ? It is not so 
 with men in reference to their families, their 
 trades and occasions of life: It is a truth not 
 only consecrated by tlie testimony of him who is 
 TRUTH, but evidence in the light of reason, 
 «' that where our treasure is, there will be our 
 *' hearts also.'' Wherefore if our spiritual trea^ 
 sure be as we profess in spiritual things, (and 
 woe be unto us if it be not) on them will our 
 affections and consequently our desu-es and 
 thoughts be principally fixed. All classes of men 
 would do well to examine, what proportion their 
 thoughts of spiritual things do bear to those 
 about their lawful callings, their relations, chil- 
 dren and the like ; setting aside the vain, imper- 
 tinent, unprofitable tlioughts, which night and 
 day rove up and down, and intrude themselves 
 in a numberless multitude on the mind. I fear, 
 on such an examination, the proportion with the 
 greatest part of professors, will be found to l}e 
 very small, and with many next to none at all- 
 If it should be asked, whether it be necessary? 
 that men should think as much, and as often 
 about heavenly things, as they do about tlie law- 
 
54 THE GRACE AND DUTY OF 
 
 fill affairs of their calling ? I say, more, and 
 oftener, if we are what we profess ourselves to be: 
 by profession we are bound for heaven and glory, 
 but is it any evidence we really design it, if all, 
 or the greatest part of our thoughts are consum- 
 ed about the trifles of this world, which we must 
 speedily leave behind us ; and we have only oc- 
 casional thoughts of the things above. Let a 
 man industriously engaged in the way of his call- 
 ing try himself by this rule every evening : Let 
 him consider, what have been his thoughts about 
 his earthly concerns, and what about spi- 
 ritual, and then ask himself, whether he be spi- 
 ritually, minded or not. Be not deceived, " as 
 " a man thinketh, so he is :"" If the thoughts of 
 heavenly things arising in us, bear no proportion 
 with the other sort, it is an evidence what frame 
 and principle is predominant within ; and if we 
 account it a strange thing, that our thoughts 
 should be more exercised about spiritual things, 
 than about the duties of life, we must not think 
 it strange, if when we come to the trial, we 
 cannot find either life or peace. 
 
 2. Consider, whether thoughts of spiritual 
 things do constantly take possession of their pro- 
 per seasons. The most busy men in the world 
 have some times of thinking, or of retiring unto 
 their own thoughts : but they who are wise, will 
 be at home as much as they can, and have a» 
 many seasons for such retirements as possible. If 
 that man be foolish who busieth himself so much 
 
BEING SPIRITUALLY MINDED. 55 
 
 abroad in other concerns, as that he hath no 
 time to consider the state of his own family ; 
 much more is he, who spends all his thoughts 
 about other things, and never makes use of 
 them in inquiring, how it is with his immortal 
 spirit. But, as just hinted, men can hardly avoid, 
 but that they may have some seasons partly 
 stated, and partly occasional, wherein they 
 entertain themselves, with their own thoughts : 
 the evening' and the morning', times when there 
 is a necessary cessation of all ordinary affairs, as 
 of walking, journeying, and the like, are such 
 seasons. 
 
 If we are spiritually minded, if thoughts of 
 spiritual things abound in us, they will with 
 constancy possess these seasons, and look upon 
 them, as those which are their due; for they are 
 expressly assigned unto them in the way of rule, 
 both by examples and commands. Deut. vi. 7. 
 Psal. xvi. 7, 8. and xcii. 2. If these seasons are 
 given up to other ends and occupied with 
 thoughts of another nature it is an open evi- 
 dence, that spiritual things have but little in- 
 terest in our minds, little prevalency in the con- 
 duct of our souls. It is our duty to afford unto 
 them STATED TIMES taken from other affairs, 
 but if instead thereof, we rob them of what is their 
 own, to which no other business can lay any just 
 claim, how dwelleth the love of spiritual things 
 in us ? Most professors are convinced, it is their 
 duty to pray morning and evening, and Oh that 
 
56 THE GRACE AND DUTY OF 
 
 they were all found in the practise of it ; but if 
 by the performance of that duty, they judge 
 themselves discharged from any further exercise 
 of spiritual thoughts, they can make no pretence 
 to be spiritually-minded. It must be observed, 
 (and it will be found to be true) that if the 
 seasons which are as it were due unto spiritual 
 meditations and exercises, be taken from them; 
 as they will be the worst employed of all the 
 minutes of our lives, so will they be one day a 
 burthen upon the conscience, more than we can 
 bear : Many will have cause to complain unto 
 eternity, of those leisure times, those precious 
 moments, which might have been improved for 
 their advantage unto eternal blessedness. If we 
 intend therefore to maintain a title to this grace 
 of spiritual mindedness, if we would have any 
 evidence of it in ourselves ; without which we 
 can have none of life or peace, and that we may 
 pretend thereof is but an effect of security, we 
 must preserve the claim and right of spiritual 
 thoughts unto such seasons, and put them in 
 possession of them. 
 
 3. Let us consider, how we are affected with 
 our disappointments respecting these seasons. 
 Have we by negligence, by temptations, or by 
 occasional diversions, or the affau's of life, been 
 taken off from thoughts of God, of Christ and 
 of heavenly things, when we ought to have been 
 eno-asced in them : how are we affected with the 
 review ? A carnal mind is well enough satisfied 
 
BEING SPIRITUALLY MINDED. 57 
 
 with the omission of any duty, so it hath the 
 pretence of a necessai'y occasion ; and if it hath 
 lost a temporal advantage, through attendance 
 on spiritual duty, it will also deeply reflect on it- 
 self, and perhaps like that duty the worse ever 
 afterwards : But he that is truly spiritually mind- 
 ed, will mourn under a review of such omissions, 
 and by every one of them, is excited to more 
 watchfulness for the future ; the soul will say, 
 Alas ! how little have I been mth Christ this 
 day ? how much time hath passed without a 
 thought of him? how foolish was I, to omit such 
 an opportunity? I am deeply in arrears, and can 
 have no rest, until they are discharged. 
 
 If we can omit and lose such seasons from 
 time to time, without self-reflections and great 
 regret, it is to be feared that we wax worse and 
 worse ; way will be made for more omissions, till 
 we shall be wholly negligent and unconcerned 
 about them : And indeed tliat woeful loss of 
 time tliat is found among many professors, is 
 greatly to be bewailed. Some lose it on them- 
 selves, by a continual track of fruitless imperti- 
 nent thoughts about their own concerns; some 
 in vain converse with others, in which for the 
 most part they echfy one anotlier but unto vanity. 
 How much of this time might, nay ought to be 
 redeemed for spiritual exercises ; the good Lord 
 make all professors sensible of theii' loss of for- 
 mer seasons ! that they may be the more watch- 
 ful and assiduous for the future in this great coii- 
 d5 
 
58 THE GRACE AND DUTY OF 
 
 cern of their souls. Little do some think, what 
 hght, what joy, what readiness for the cross, or 
 for heaven, they might have attained, had they 
 improved all the proper seasons of exercising their 
 thoughts about spiritual things which they have 
 enjoyed ; who now are at a loss in all, and sur- 
 prized with every fear or difficulty that befalls 
 them. 
 
 Thus have I set before you, the first thing that 
 belongs to and charactei-izes spiritual-minded- 
 ness ; thmights about spiritual things.^ springing 
 naturally from a living py^nciple, a spiritual 
 disposition of heart, abounding and abidiiig i?i 
 tJie mind; these are inseparable from the mast 
 undeceiving indication, and the strongest evi- 
 dence of being spiritually minded. 
 
 CHAP IV. 
 
 Shewing the general objects of tJiose tlwuglds 
 xvhich are evidences of a spiritual mind. 
 
 Before I proceed to the next general 
 head, the foundation of the grace and duty 
 inquired after, some things should be offered and 
 considered, to render what hath been already 
 suggested more particularly useful ; and there is 
 notliing more necessary and important, than to 
 see what are, or what ought to be the objects 
 of those thoughts, which, under the qualifications 
 
BEING SPIRITUALLY MINDED. 59 
 
 laid down, are the evidences of our being spiri- 
 tually minded. 
 
 This may be useful to many, by helping them 
 to fix their minds, which are too apt to rove in- 
 to all uncertainty: many are barren in this duty, 
 because they know not what to fix upon, nor 
 how to exercise their thoughts, when they have 
 chosen a subject for meditation; they tire them- 
 selves and faint, not because they are unmlling 
 to go, but because they cannot find their way. 
 I shall therefore just mention the proper objects 
 of our spiritual thoughts, and afterwards endea- 
 vour to help you to a steady contemplation of 
 them. 
 
 1. Observe the especial calls of providence^ and 
 apply your mind unto thoughts of the several 
 duties required in and by them. There is a 
 voice in all dispensations of providence ; a call, 
 a cry in every rod of God, in every chastising 
 providence ; he therein makes a declaration of 
 his name, holiness and power, and this every 
 mse man will endeavour to discern, and so com- 
 ply with the call. " The voice of the Loid 
 " crieth unto the city, the men of wisdom shtll 
 " see thy name, hear ye the rod and who hath 
 " appointed it.'' Micah vi. 6. Hearken not to 
 any who would give any other interpretation of 
 present providential dispensations in the world, 
 but that they are plain declarations of his dis- 
 pleasure against the sins of men. Is not his wTatfi' 
 in them, revealed from heaven against the un- 
 
(50 THK tJRACK AND DUTV OF 
 
 giHllincss of iHon, especially against siuh as de- 
 tain the truth ii\ imrlohtoousiu'ss, or tlio livpo- 
 critical })rolbssoi\s o{' the oospel ? Doth he not 
 alsosio-iially deelare the iiiuvrtainly ami instabili- 
 ty ol'ail earthly enjoyments, tVoni lite itself to a 
 shoelatehet? The lino-ers that ai)})eare(l wrilin»r 
 tlie doom oi" IWlsha/zar, did it in eharaeters and 
 worils that Mone eoulil read and understand but 
 Daniel ; but the present eall oi" (uul is m;uK' plain 
 upon tables, that he may run who readelli il. 11" 
 the heavens oather blaekni^ss with elouds, and 
 thunder over us, and t!u)se that ari' jourui'vinLj: 
 will not believe there is a sLorm a eomiui;', tlu'v 
 must bear the si^veritv thei\>of'. 
 
 When ealanlitii's ri;iu,ie or nti v Ari', take 
 place, this is the time wherein we mav have an 
 especial trial whet her we be spirit u;- II v-miiuled or 
 not; If grace be resident within us, it will exiM't 
 itseli'in a diligent search into, ;nul a b.oly waleli 
 ovi'r ourselves respecting those thiiigs, against 
 which the displeasure of (iod is ileclanul. It is 
 certainly our duly to search diligentlv tliat no- 
 thing be found in us, against which (hxTs angvr 
 is manil'ested ; no ground of hope respcvtingour 
 spiritual coiuhtion, no siMise ol" our siiueritv in 
 any duties, no visible diU'erenci' between us and 
 otliers in the world, shoulil divert us from dili- 
 gence in self-examination. 
 
 As we should in such a season take heinl of 
 negligence and security, so in compliance with 
 the voice ol' providence, tlicre should be an 
 
HiUNi; siMHni;.\i,i.Y mindkd. Gl 
 
 luimblc rcsl^nalion of ourselves and all our con- 
 cerns unlo tJK' will ol' (iod, sitting- loose in our 
 atreellons iVoui all eaithly enjoyments. This 
 wc neither do, nor ean do, proless what we will ; 
 unless our thou<»hts are nuieh e\er(•i^ed about 
 ihe reasons oi', and njotives unto il. Alas ! how 
 many at })resent, do openly walk contrary to 
 (iod herein. The ways, countenances and dis- 
 courses of men give evidences hereunto ; their 
 love lo present things, their contrivances for 
 their increase and continujuiee, to advance and 
 abound luider the calls ol" (iod to the contrary. 
 J low can persons preliiul to be sim inriiAi-i.Y 
 .MiNDKn, the current oi' whose thoughts I'uns in 
 direct contrariety to the will and dispensations of 
 (jod ? Here lies the ground of their self-deceit; 
 they are prolessors of the g()S])el, tliey judgt^ 
 themselves believers, they hope tliey sludl 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 (hme" 
 said the young man; "yet one thing thou want- 
 " est'' replied oiu* Saviour; and the want of that 
 one rentlered his (til {Jih;fy,s of no avail to him. 
 Many things you have done, many things you 
 do, many ground!* of hope abide with you, and 
 neither yourselves ncjr others do doubt of your 
 condition; but are you spiritually nfmded P If 
 this one thing be wanting, all the rest \sill not 
 avail : and what grounds have you to judge 
 that you are so, if your thoughts are directly 
 
G2 THK ft RACE AND DUTY OF 
 
 contrary to the ])roscnt calls of God? If at such 
 a time when his jiul^nients are in the world, or 
 his voice is in the city and kingdom; if when there 
 are manifest tokens of his displeasure, we shght 
 them, neglect his voic(\ put it wholly from our- 
 selves, and continue our love to the world, and 
 our desires after it as hi^fore : if the daily con- 
 trivance of oiu* minds, be not how to attain a 
 constant resignation of oinselves and our all, un- 
 to the will of God; which cannot be done with- 
 out much thoughtfuhiess on tJie reascMis of and 
 motives to it ; I cannot understand how we can 
 judge ourselves to be spiritually minded. 
 
 If any therefon* say, that tliey would abound 
 more in spiritual thouohts, (mly they know not 
 what to fix them upon ; T propose this in the 
 first place, as that which will lead them to the 
 due performance of present duties, self exami- 
 nation, and holy resignati(m of persons, lives, 
 familie?^, all our enjovments unto the sovereign 
 will and infinite wisdcnn of God. 
 
 2. 'J'he spt'nal trials' and tcmptatinus of men, 
 call for the exercise of our thoughts in a j)eculiar 
 manner. If a man hath bodily })ains or 
 distempers, they will cause him to think much of 
 them; at least if he be Avise he will do so, nor 
 will he b* always complaining of their smart, but 
 in(]uire into their causes, and seek their removal; 
 and shall men be more negligent about the spiri- 
 tual : listempers of the soul ; shall they have mul- 
 tiplied temptations, tlie cause of all spiritual dis- 
 
IJKINC SPIRITUALLY MINDKD. G3 
 
 rascK, and take no tliou^^ht about tlicinP is it not 
 to be feared, that where it is so, the tenii)tations 
 are such -as either in their|Own nature havedepri ved 
 them of sj)intual sense, or by their deeeitfuhiesa 
 are leading on insensibly unto death eternal ? 
 Not to have our minds exercised about these 
 things, is to be stupidly secure. 
 
 It nuLst be confessed, there is some'difficulty, 
 how to exercise our thoughts aright ab(>ut our 
 temptations; because one great means of their 
 prevalencv, is by stirring up multiplied thoughts 
 about their objects: The previous power of lust 
 in the affections, will fill the minck, with 
 thoughts, and the heart will coin imaginations 
 in conij)iiance therewith ; they are the wny 
 \vherel)v lust draws away the heart from duty, 
 and entices unto Sin; the means at least where- 
 bv some men come to have eyes full of adultry, 
 (tv live in constant contemplation of the j)leasures 
 of sin: And thoughts will also arise, by renewed 
 representations of the objects of sin, whether it be 
 HEAL, as Achan saw the wedge of gold and 
 coveted it; or imaginary, when the imagina- 
 tion being tainted by lust, continually represents 
 the j)leasiu-e of sin, .jkI llie actings of it unto the 
 riniid; When temptations do multiply thouglits 
 abo\it sin, proceeding %)ni eitl'.er of these causes, 
 or from the suggestions of the evil one ; and the 
 mind hath been used to give them entertainment, 
 that person wants nothing but opportunities and 
 occasions of taking off the power of outward re- 
 
64« THK GRACE AND DUTY OF 
 
 straints, for the commission of actual sin. It is no 
 way safe U) ufKisc such pcrscjns to have many 
 thoughts above tjieir temptations/; they will all 
 turn to their disadvantage. 
 
 I now would s])eak only unto them, whose 
 temptations jue an afflicti(M) and })urden ; and 
 such persons, must also be every 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 an ol)ject with detestation, and end 
 them in 6onjj)lacency and approbation ; the 
 deceij^'ulncss of sin lays hold on something or 
 other, that lust in the mind approves, and so 
 corrupts the whole frame of s})irit which l)egan 
 the duty. There have been instances, of per- 
 sons who have set out with a resolution to punish 
 Bin, and have ])een ensnared by the occatiion, un- 
 to the connnissiou oi' the sin they thought to 
 punish. Sin hath a thousand deceitful and de- 
 structive arts, and is able to transfuse its poison 
 into the affections, i'rom every thing it hath once 
 made a bait of; especially if it hath already de- 
 filed the mind witli pleasing contemplations 
 thereof: Wherefore whilst persons are exercised 
 with any temptation, I would not advise them to 
 be conversant in their thoughts about the matter 
 of it; for sometimes tlie remembrance of former 
 satisfaction of their lust, sometimes, present 
 surprisals, with the suitableness of it unto un- 
 moitified corruption, and sometimes the craft of 
 
nKIXr. SPTRITI A1,T,Y MlNDEt). C)5 
 
 Satan fixing- the inclination on it, will he too 
 liard lor tlitin, and carry tlicni to a i'rosh com- 
 pliance with that sin, IVoni which they would be 
 delivered. 
 
 Tiiink not of" llie mattf.r oi' sin, the things 
 that aie in the world, suited inito the lusts oi* 
 the flesh, the lust oi" the eye, and the ])ride of 
 lite, lest ye he more and more cntan<i;lcd ; hut 
 rather think much of" the ways of relief, exercise 
 your thou<'hts chiefly about tlie waysY)f deliver- 
 ance from the snares : Think of the (;oilt of 
 SIN, that you may be humbled : Think of the 
 row Kit OF SIX, that you may seek strength 
 against it. Accjuaint yourselves with the great 
 and indeed only way of relief in the season of 
 temptati6n, as it is pointed out Ileb. 17, 18. 
 and Chap. iv. 15, IC. The only way for deli- 
 verance, is by acting faith in thoughts on Clirist, 
 and his power to succour them that are tempted : 
 I speak not against promises, resolutions and 
 endeavours, with such other ways of escape as 
 are in our own power ; tliey are well in their 
 proper place, but none shall ever ])e delivered 
 from pcr})lexing temptations, to their own spiri- 
 tual advantage and the glory of God, but by 
 the exercise of faith on Christ Jesus, and on 
 the sufHciency of his grace for our deliverance. 
 But men not spiritually minded, cannot fix their 
 thoughts on these things, and therefore some 
 will groan under the conflict between their teni])- 
 tations and convictions ; some daily j)ine away, 
 
66 THE GRACE AND DUTY OF 
 
 their temptations get ground iijion them, until 
 their breach grow great hke the sea, and there 
 be no stopping it; and others betake themselves 
 unto the pretended rehef, that any false religion 
 tenders unto them. 
 
 We are all of us liable unto temptations, 
 either such as are extraordinary, as when 
 the hand of God is in them in a peculiar manner 
 for our rebuke ; it is true God tempts none, as 
 temptati(m formally leads unto sin, but he orders 
 temptations so far as they are chastisements, of 
 these there is no doubt; but any man not judi- 
 cially hardened, may know both his disease and 
 the remedy : But the ordinary temptations 
 with which we are exercised, need diligent at- 
 tendance for their discovery, as well as for de- 
 liverance from them; and it is to be feared, that 
 many abide in darkness all their days, through 
 the power of temptations, yet never know what 
 they are, or wherein they consist; yea, some ap 
 prove themselves in those very things and ways 
 which are their temptations. But in the exercise 
 of due watchfulness, prudence and diligence, 
 men may know the plague of their own heart, 
 the ways by which temptations excite, and the 
 advantages they take of them. 
 
 For instance; a rn'mister may have [eminent 
 ^fts, and be useful and successful in his labours; 
 such an one shall hardly avoid a double tempta- 
 tion, spiritual pride and self-exaltation : Hence 
 the Apostle will not admit a novice (one unex- 
 
BEING SPIRITUALLY MINDED. 67 
 
 perienocd in the deceits of sin, and ways of 
 grace) 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, 
 upon applause and success ; imless they constant* 
 ly balance them with thoughts of their real 
 meanness and un worthiness in the sight of God ; 
 and it is well if their acceptance and success 
 above others in the ministry, do not produce re- 
 missness in the several duties of the divine life, 
 particularly in that of mortification : All who are 
 MINISTERS, should be careful in these things ; 
 for although some of us may not much please 
 others, yet we may so far please ourselves, as to 
 expose our souls to these snares ; and the effects 
 of negligence herein, may openly appear unto 
 the great disadvantage of the gospel. 
 
 Others are much conversant with the world 
 and its affairs: Now, negligence in spiritual 
 watchfulness, vanity in converse, love of earth- 
 ly things, and conformity to the world, will 
 upon all occasions impose themselves upon such 
 persons ; and if they understand not their temp* 
 tations, spiritual mindedness will be impaired in 
 them : They that are rich have their tempta- 
 tions, which for the most part are many, plausible 
 and effectual ; and those that are ioor have 
 tJieirs also, The snares of some, lie in tht'ir 
 
68 THE GRACE AND DUTY OF 
 
 constitution, of others in their society, of most 
 in tlie various circumstances of hfe. 
 
 But in these cases, men favoured with the gos- 
 pel, are not ignorant of the ways of preservation, 
 and means of deliverance ; which are (1.) Know 
 what are the special temptations by which you 
 suffer, and whereby the life of God is obstructed 
 in you ; if this be neglected or disregarded, no 
 man can maintain either life or peace. (2.) Know 
 your remedy; many duties are requisite unto this 
 end, but know assuredly, that no one of them, 
 nor all in conjunction, will bring relief, ^vithout 
 application by faith unto him who is able to suc- 
 cour them that are tempted. Wherefore (3.) in this 
 consists your great duty respecting temptations ; 
 constantly exercise your thoughts on the love, 
 compassion and care of Christ, with his ability 
 to help and save all them that believe in him. 
 
 The same duty is incumbent on us with respect 
 to any urgent g^eneral temptation: There are sea- 
 sons wherein an hour of temptation comes on the 
 earth to try them that dwell therein ; and what if 
 a man should judge that now is such an hour, 
 and that the power of darkness is put forth there- 
 in ? What if he should be persuaded that a gene- 
 ral security, coldness and decay in grace, espe- 
 cially as to the actings of zeal, love and delight 
 in God, with an indifference unto holy duties^ 
 are the effects of this hour of temptation ? If any 
 one do so judge, doubtless 'tis his duty to have 
 his thoughts exercised, how he may escape in 
 
BEING sriRITUALLY MINDED. GO 
 
 tfiis (lay of trial, and be counted wortliy to stand 
 before the son of man. 
 
 3. All things in religion, both respecting faith 
 and practice, are to be the objectsof ourthouglits. 
 As tliey are proposed, or do occur to us, so w« 
 ought to give them entertainment in our medita- 
 tions ; to let them slip, or flow from us, as water 
 tliat is poured into a leaky vessel, is the ruin of 
 many souls. I shall therefore here select one ca- 
 pital instance, but which includes many, of those 
 things, on which the thoughts of the truly spi- 
 ritually-minded will continually be employed, 
 and in which they will abound. 
 
 Heaven and the things that arealove, eternal 
 things will occupy the thoughts of the spiritually- 
 minded. Herein consists the life of this grace 
 and duty ; to mind the things of heaven, and to 
 be spiritually-minded is all one ; or it is the cause 
 of it, as to its growth and degrees, and the evi- 
 dence thereof in experience. To me, 'tis im- 
 possible for to suppose a man to place his chief in- 
 terest in things above, and not have many thoughts 
 of them ; without doubt the generality of chris- 
 tians are greatly defective in this duty, partly for 
 want of light into, and partly for want of 
 delight in them. Wherever men are, they do 
 not use to neglect thoughts of that countrv where- 
 in is their inheritance ; if they are absent from 
 it for a season, yet do they labour to acquaint 
 themselves with its principal concerns : But this 
 heavenly country wherein is our eternal inheri- 
 
70 THE GRACE ANB DUTY OF 
 
 tance, is not regarded; men do not exercise 
 themselves as they should in thoughts of things 
 eternal and invisible. Indeed most, if not all, 
 men live and act under the power of a conviction 
 that there is a state of immortality and glory to 
 come ; and with a persuasion hereof they much 
 relieve themselves in their temptations, sufferings 
 and sorrows, though with many 'tis only a reserve 
 when they can be here no more : But as to a 
 daily contemplation of the nature and blessedness 
 of the upper world, or as to any entrance into it 
 by faith and hope, the greater part are strangers. 
 
 However if we are spiritimlly minded, nothing 
 will be more natural unto us, than to have many 
 thoughts of eternal things, as those which to us 
 are of the greatest concern, as well as excellent 
 and glorious in themselves : the direction is 
 then, that we make heavenly things, the things 
 of the future state, a principal object of our 
 thoughts, and that we meditate much upon them. 
 Without this, all our speculations concerning 
 the nature of eternal things will be of no use to 
 us. 'Tis doubtless the christian's duty to inform 
 and possess his mind with right notions and just 
 a]:)prehensions of things above, and of the state 
 of future glory; and it is by faith only we have 
 a prospect of them, but faith can give us no in- 
 terest in, unless we have due apprehensions of 
 them. And 'tis to be feared the greatest part of 
 mankind do deceive themselves and feed on ashes 
 in this matter ; they fancy a future state, which 
 
8KI^« SPIRITUALLY MINDED. 71 
 
 hath no foundation but in their own imagination; 
 wherefore the Apostle directing us to seek and 
 mind the things that are aboVe, adds, for the 
 guida.nce of our thoughts, the considieration of 
 the principal concernment of them, " where 
 '• Christ sitteth at the right hand of God,'' 
 Col. iii. 1, 2. He would lead us unto distinct 
 apprehensions of those heavenly tilings^ espe-^ 
 cially of Christ in his exaltation. 
 
 All that have an apprehension of a future state 
 of happiness agree in this, that it contains, or is 
 accompanied with, a deliverance and freedom 
 from all that is evil; from pain, sickness, sorrow, 
 losses, poverty i and all outward troubles, from 
 death itself, and all that leads to it. It is a right 
 and blessed notion of heaven, that God shall 
 there wipe away all tears from our eyes, or re- 
 remove from us all causesof son*ow ; and it would 
 be to our advantage, if we accustomed our minds 
 more to this kind of relief than we do ; if upon 
 the incursion of fears, dangers and sorrows, we 
 did more readily retreat to thoughts of that state 
 where we shall be freed from all. But there is 
 that, which to the spiritually-minded, hath more 
 evil in it than all other things put together, and 
 that is Sin : other things, as the loss of dear re- 
 lations, or extraordinary pains, may make deeper 
 impressions on the mind, by the natural affections 
 at some seasons, than ever our sins did in any 
 
 instance at any one time ; as a man may have 
 greater trouble in sense of pain, by a fit of the 
 
72 THE GRACE AND DUTY OF 
 
 tooth-ache gone in an hour, than in an hectic 
 fever or consumption, which will assuredly take 
 away his life : But take in the whole course of 
 life, and all the actings of our souls in spiritual 
 judgment, as well as natural affection ; I do not 
 understand how a man, can be a true believer, 
 unto whom sin is not the greatest burden, sor- 
 row and trouble ; now heaven is a state of deli- 
 verance from sin, a state where we shall be eter- 
 nally fi-eed from sin, in all its causes, concomi- 
 tants and effects, and triumph over it for ever. 
 
 This is a notion of heaven that is easily appre- 
 hended, and which we may dwell upon to our 
 great satisfaction and advantage ; and frequent 
 thoughts and meditation of heaven in this point 
 of view, argue a person to be spiritually-minded; 
 for it is a convincing evidence that sin is a bur- 
 den, when no thoughts are more welcome unto 
 him, than those of that state in which sin shall 
 be no more. Let such who cannot arise unto fixed 
 thoughts of invisible things in any other branch, 
 dwell on this consideration of them ; this the 
 meanest and weakest person, who hath the least 
 spark of sincerity and grace, is capable of ap- 
 prehending, and able to practise. 
 
 As to the positive part of this glorious future 
 state, the thoughts of men are very various. Many 
 are able to entertain no rational conceptions about 
 a future state ; imagination they have of some- 
 thing that is great and glorious, but what it is 
 tliey know not; and when their imaginations 
 
in:iNG srJIlITCALLY MIXDED. 7^5 
 
 luivc fluctuated upaiul down in all uncertainties 
 for a while, they are at last swallowed up in no- 
 thing; and wliereas what is truly heaven, pleascth 
 them not, and what doth please them is not hea- 
 ven, nor there to be found, they seldom or never 
 in good earnest exercise their thoughts about it. 
 So great a part of mankind as the Maliometans^ 
 do conceive the state of future blessedness to con- 
 sist in the full satisfaction of their sensual lusts 
 and pleasures. A full evidence that the religion 
 they profess is false : It doth not 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 
 tilings, as alone are suited to its rational consti- 
 tution ; If it did, they would place their happiness 
 in them : Wherefore it is nothing but an artifice 
 of the god of this world, to blind the eyes of 
 men unto their eternal destruction. 
 
 Some of the Philosophers of old, did attain an 
 apprehension that the blessedness of the other 
 world consisted in the souPs full satisf^fction in 
 the goodness and beauty of the divine nature ; 
 which truth hath been greatly improved by the 
 light of Scripture ; and contemplative men have 
 seriously and elegantly illustrated it, in their ex- 
 cellent discourses on what is called the beatific 
 Vision ; whereby they intend, all the wt.vs 
 whereby God in the highest and immediate in- 
 stances can communicate of himself unto the 
 human soul, and the utmost elevation of its in- 
 
74 THE GRACE AND DUTY OF 
 
 tellectual capacities to receive those communica-* 
 tions, giving it the utmost delight and felicity 
 But still this definition is above the capacities of 
 ordinary christians, and they cannot properly ex- 
 ercise their thoughts upon it ; and the truth is, 
 the Scripture gives us another notion of heaven 
 and glory, not contrary to nor inconsistent with 
 the former, but more suited to the faith and ex- 
 perience of believers ; and which alone can con- 
 vey a true and useful sense of these things unto 
 the mind, and therefore should be inquired into 
 and firmly stated in our thoughts and affections. 
 
 The principal notion which the Scripture gives 
 ws of the state of heavenly blessedness, and which 
 the meanest christian is capable of improving in 
 his dailv practice, is, thatfaithshallhe turned into 
 .n£>'h f, a ^ d grace in to glory. Wherefore this is the 
 difference between our present and our future 
 state ; sight hereafter shall supply the room of 
 faith ; and if so, then the object of that sight 
 n)ust be the ^ame with the present object of our 
 fiiitli. What then is the principal present object 
 of faith, as it is evangelical, in whose room sight 
 succeeds ? Is it not " the manifestation of the 
 " glory of the infinite wisdom, grace, love and 
 4* power of God in Christ ; the revelation of the 
 ** eternal counsels of his will, and the ways of 
 " their accomphshment unto the eternal salva- 
 4' tion of the church in and by him ; with the 
 " glorious exaltation of Christ himself." There- 
 fore in the full satisfactory representation of these 
 
BKIXG SPIllITUALLY MINDED. iO 
 
 things unto the soul, received by sight, or a direct 
 innnediate intuition of them, doth the glory of 
 lieaven principally consist ; we behold them now " 
 darkly as in a glass, that is the utmost to which 
 by faith we can attain, but in lieaven they shall 
 be openly and fully displayed. The infinite in- 
 comprehensible excellencies of the divine nature, 
 are not proposed in Scripture as the immediate 
 object of our faith here, nor shall they be so unto 
 our sight in heaven : As the manifestation of 
 them in Christ, is the immediate object of faith, 
 so will it be of sight ; only through this mani- 
 festation of them we are led even by faith ulti- 
 mately to acquiesce in, as we shall in heaven be 
 led by love perfectly to adhere unto them, with 
 delight ineffable: This is our immediate objec- 
 tive glory in heaven, we hope for no other. 
 
 Some perhaps mil be ready to say, " that if 
 ** this be heaven 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 in- 
 strument with which to take a view of invisible 
 things, but carnal imaginations ; some have no 
 light, no principle, no disposition of soul, to 
 which these things are either acceptable or suit- 
 able ; and some will go no farther in the considera- 
 tion of them, than their reason will guide ; but 
 we look for no other heaven, we desire none but 
 what we are led unto, and prepared for, by the 
 light of the Gosjiel : that which shall perfect all 
 the beginnings of divine grace in us : We value 
 
76 THE GHACE AND DUTY OF 
 
 not that heaven which is equally suited to the 
 desires and inchnations of the worst of men, as 
 well as of the best ; for we know that they who 
 Hke no|, grace here, neither do nor can hke that 
 which is glory hereafter. The glory of heaven, 
 for which the Gospel prepares us, to which faith 
 leads and conducts us, and after which the souls 
 of believers long, is the fidl, open, perfect ma- 
 nifestation of the glory of the \visdom and love 
 of God in Christ, in his jjerson and mediation ; 
 witli the revelation of all his counsels concerning 
 them, and the connnunication of their effects 
 uiito us • The effects produced by them in our 
 souls now, are the first fruits of glory : lie unto 
 whomthif is not desirable, may betake himself un- 
 to Mahomefs paradise, or the Philosopher's specu- 
 lations; in the gospel heaven he hath no interest. 
 
 There are sundry otlier things that belong unto 
 this state of glory ; but what hath l)een men- 
 tioned is the fountain and spring of all : God's 
 communications of himself unto us, and our en- 
 joyment of him, shall be in and by the mani- 
 festation of his glory in Christ : But all the ob- 
 jective glory in heaven, would not make us bless- 
 ed and happy, if it were possible to behold and 
 enjoy it, if our natures were not also made per- 
 fect, freed from all disorder, irregular motions, 
 and imperfect operations ; and what is it that 
 must give our nature this subjective perfection ? 
 It is that grace alone, of the beginnings of which, 
 we are here made partakers. Herein consists the 
 
BEING SPIRITUALLY MINDED. 77 
 
 renovation of the image of God in us ; and the 
 perfect communication of that image unto us, is 
 the absolute perfection of our natures, the utmost 
 to which our capacity is suited ; and by tlic 
 stedfast adherence of our whole souls unto God, 
 in perfect love and delight, we eternally abide in 
 that happy state. 
 
 This is that notion of heaven, with which 
 those who are spiritually-minded ought to be con- 
 versant ; and the true stating it by faith, is a dis- 
 criminating character of believers : The persons 
 who have not an experience of the excellency of 
 these things in their initial state in this world, , 
 and their incomparable transcendency unt£) all 
 other things, cannot conceive how heavenly 
 blessedness should consist in them; unskilful men 
 may cast away rough unwrought diamonds as 
 useless stones, not knowing to what a polishing 
 will bring them ; so men unskilful in the myste- 
 ries of godliness, do not conceive tliere can be 
 any glory in rough unwrought grace, in the be- 
 ginnings, and exertions of it here, ignorant of that 
 lustre and beauty which the polishing of the 
 heavenly hand will give unto it. 
 
 But it is not sufficient merely to have right ap- 
 prehensions of heavenly things ; 'tis the chris- 
 tian's duty to think often on them, and fre- 
 quently to contemplate his own concernment in 
 them ; without this all our speculations concern- 
 ing the nature of heaven and eternal things, will 
 be of no use unto us : This is the great evidence 
 
78 THE GRACE AND DUTY OF 
 
 of our having a real interest in tliir.o-s above ; 
 the great trial whether we are spii-itiuiUv-niinded 
 or not: Are they our treasure, our portion, oiu' 
 reward, in compari«)n of whieli all otiier things 
 are but loss and dung? assuredly then our minds 
 will be very conversant with them : It cannot 
 be imagined that a man should have in him a 
 principle suited unto things above, and of the 
 same kind and nature with tliem, and that his 
 soul should be under the influence and conduct 
 of those graces, which strive and naturally tend 
 to perfection ; and yet not have his tliov.glits 
 greatly exercised about heaven^ and the things 
 at Chrisfs right hand. Not to abound in con- 
 templation of them, argues, whatever men may 
 profess, they are earthly and carnal. 
 
 I must add, the spiritually-minded in their 
 thoughts and meditations of the glory of heaven 
 and eternal things, do lay them in the balance 
 against all the sufferin<Ts of this life ; and thus 
 they a^'e ever ready to meet them with courage 
 and resolution, and are resigned if not cheerful 
 under them : When the mind is filled vnxh the 
 thoughts of the unseen glories of eternity, it 
 hath in readiness, that which will sustain and 
 comfort it under the loss of name, reputation, 
 goods, liberty and life itself; and which more 
 than counterbalances also the longest duration of 
 suft*erings, which at their utmost extent, in com- 
 parison are but for a moment. And as heaven is 
 contrasted with the sufferings of this life, in the 
 
BEING SPIRITUALLY MINDED. 79 
 
 thoughts of the spiritually-minded, so they often 
 compare it with the opposite state of eternal mi- 
 sery : Few men care to think much of hell, and 
 the everlasting torments of the wicked therein; 
 those do so the leasts kIio are in most danger of 
 becoming a prey to tliem. They put far from them 
 the evil day, and suppose their covenant with 
 death and hell to be sure; some begin to persuade 
 themselves, that there is no such place, because 
 ^tis their interest and desire, that there should be 
 none; others are so profane as to make a scoff at 
 it, as though a future judgment was but a fable; 
 and most seem to think, that there is a severity 
 in thoughts about it, which may well be spared ; 
 transient thoughts they will have of it, but will 
 not suffer them to abide in their minds, lest they 
 should be too much discomposed and terrified : 
 and they would fain flatter themselves, "'tis not 
 consistent with the goodness of Christ to leave 
 any of the human race in that condition ; not 
 reflecting that there is more spoken directly of 
 hell, its torments and their eternity by himself, 
 than in all the Scripture besides. These thoughts 
 generally proceed fiom men's unwillingness to be 
 troubled in their sins; but is it not the height of 
 folly to endeavour the hiding of themselves for a 
 few moments, from that which is unavoidably 
 coming upon them unto eternity ; the due con- 
 sideration of which is a great means for an 
 escape from it. The spiritually-minded will have 
 their thoughts conversant about the future state 
 
80 THE SKACE AKD DUTY OF 
 
 of eternal misery : they will consider it as what 
 they were by nature obnoxious luito, as what 
 they deserved by their personal sins, as what they 
 were delivered from by Jesus the Saviour, and as 
 a strong expression of the indignation of God 
 against sin ; which thoughts will naturally pro- 
 duce fresh resentment against that evil thing 
 which God hates, and will cherish humility, self- 
 abasement, and admiration of divine grace. This 
 therefore is our necessary duty, 'tis required of 
 us, that in our thoughts and meditations, we com- 
 pare the state of blessedness as a free and abso- 
 lute effect of the grace of God in and through 
 Christ Jesus, wi\h that state of eternal misery we 
 had deserved : And if there be any spark of 
 grace or of gratitude in our hearts, it will be 
 stirred up to due exercise. 
 
 CHAP V. 
 
 Directing to the partiadar objects of spiritual 
 thoughts, in heaven. 
 
 Having attained right notions of the glory 
 of the heavenly state, it will be greatly to our ad- 
 vantage to fix on some particulars belonging to it, 
 as the special objects of our thoughts. As 
 
 I. Think much of him, who unto christians 
 is the life and centre of all the glory of heaven, 
 Christ himself The whole glory of the bless^ 
 
BEING SPIRITUALLY MINDED 81 
 
 cd stAte is expressed, by " being ever witli the 
 " Lord, where he is, to behold his glory."" In 
 and through him is the beatific manifestation of 
 God and his glory made ; and through liim are 
 all communications of inward glory unto us : 
 The present resplendency of heavenly glory con- 
 sists in his mediatory ministry, and he will be 
 the medium of all-glorious communications be- 
 tween God and the church unto .eternity : Where- 
 fore the spiritually-minded cannot but fix their 
 tlioughts on Christ above, as the centre of hea- 
 venly glory. 
 
 ^yja'ith they have continual recourse to hira, 
 on account of what he did and suffered for them 
 in this world, and this proceeds from a senie of 
 their own wants; for on what he was, and did 
 on earth, do depend pardon of sins, justification, 
 and peace with God. But love of him is no less 
 necessary to us than faith in him ; and although 
 we have powerful motives unto love, from his . 
 gracious acts on our behalf when manifest in 
 fiesh, yet the formal reason of our adherence 
 unto him, is what he is in himself, as now ex- 
 alted in heaven : If the thoughts of his pre^rent 
 glory be not frequently with, and also refresh- 
 ing unto us, how dwelleth his love in us.^ 
 
 Again, is it not our hope that ere long v»e shall ; 
 be ever with him ? If so, it is certainly our wis- . 
 dom and duty to be with him here as much as 
 we can. It is a vain thing for any to suppose, 
 that they place their chief happiness in being for 
 £5 
 
82 THE GRACE AND DUTY OF 
 
 ever with Christ, who care not to be with him 
 here ; and the only way of our being present 
 with him on earth, is by faith and love exerting 
 themselves in spiritual thoughts and affections. 
 How absurd for men to esteem themselves chris- 
 tians, who scarce think of Christ all the day long; 
 and yet how many who scarce ever think of him 
 but when they swear by his name. But on the 
 other hand, I have read of some who have lived 
 and died in continual contemplation of him, so 
 far as the imperfection of the present state would 
 admit ; and I have known, and do know some 
 who call themselves to account, reprove and 
 censure themselves, if at any tim.c lie hath been 
 many minutes out of their thoughts ; and it is 
 strange it should be otherwise, v/ith all them who 
 love him in sincerity, though I know too many 
 who give full evidence, that it is a rare thing for 
 them to be exercised in serious thoughts and me- 
 ditations about him. They v/ill speak of God, of 
 mercy, of pardon, and of his power and good- 
 ness ; but mention Clirist unto them, with any 
 thing of faith and love and trust in him, these 
 are as strange tilings ; the things of the wisdom 
 and power of God in Christ, are foolishness 
 unto them. 
 
 But no man can be a christian unless his 
 thoughts are much on and with Christ ; this duty 
 or exercise lies at the foundation of all commu- 
 nion between Christ and the souls which believe 
 in him : To be a christian supposes a continued 
 
BEING SPIRITUALLY MINDED. 83 
 
 thoughtf Illness of Christ ; but w c should be care- 
 ful that our thoughts of him are conceived, and 
 directed according to the rules prescribed in the 
 sacred oracles, lest we deceive our own souls, 
 give up the conduct of our affections to vain ima 
 ginations, and render all our devotion an abomi- 
 nation. For want of adliering to this rule, the 
 power of religion zvas atjirst ruiried, and super- 
 stition introduced and established : Men were con- 
 vinced that they must think much of Christ, and 
 supposed that thiswould make them confonnable 
 to him ; but their minds being carnal, destitute 
 of evangelical faith, and of the wisdom of faith 
 to exercise their thoughts and affections in a due 
 manner, according to Scripture, they gave them- 
 selves up to many foolish imaginations and in- 
 ventions, by which they thought to express their 
 love and conformity to him : They would have 
 images of him, which they embraced, adored and 
 bedewed with their tears ; they would have cru- 
 cijioces, as they called them, which they carried 
 about with them, and wore next their hearts, as 
 if they resolved to lodge Christ always in their 
 bosoms ; they would go on pilgrimage to the 
 place where he died, through a thousand dan-^ 
 gers ; and purchase a feigned chip of the tree on 
 which he suffered, at the price of all they had 
 in the world, they would endeavour by long 
 thoughtfulness, fasting and watchings, to cast 
 their souls into ecstasies and raptures, in which 
 they fancied him corporally present with them f 
 
84 THE GRACE AND DUTY OF 
 
 and they came at last to make themselves like 
 him, in getting impressions of wounds on their 
 sides, hands and feet. Unto all these things, 
 and sundry others of like nature and tendency, did 
 superstition abuse and corrupt the minds of 
 men, and doth still, under a pretence of a prin- 
 ciple of truth. 
 
 But we are not to sHght and neglect our duty, 
 because other men have been and are mistaken 
 in theirs ; nor are we to part with the practical 
 fundamental principles of religion, because they 
 have been abused by superstition : V*^e see indeed 
 how dangerous it is to depart from the conduct of 
 Scripture light and rule ; but there is no Gospel 
 truth more certain than this, that believers ought 
 constantly to meditate on Clu'ist, by tlie actings 
 of faidi in their thoughts and affections. God 
 hath both shewed us the necessity of this duty, 
 and hath prescribed the ways and means whereby 
 we may perform it : Would you thinic of Chri.-a 
 as you ought ; pray that the Holy Spirit m.ay 
 abide with you continually, to excite and quicken 
 your thoughts of Christ, it belongs to his ojffice ; 
 and that your thoughts may be fixed, treasure up 
 in your memories and hearts those passages of 
 Scripture which have respect to his person, of- 
 fices and grace. 
 
 The advantages of this thoughtfulness and 
 contemplation, are obvious; no thoughts of 
 Christ, proceeding from faith and accompanied 
 with love, shall be lost; they that sow this seed 
 
BEING SrilUTl'ALLY MINDEB. 85 
 
 shall return with then* sheaves: Clirist will meet 
 them with gracious intimations of his acceptance 
 of and delight in them, and will return a sense of 
 his own love unto them : He never was, he never 
 will be, behind or deficient in returns of love. 
 Our thoughts of Christ, as they are exceeding 
 acceptable imto him, so they are the best pledges 
 of our cordial affection ; and let it be remem- 
 bered, they are the only means whereby we com- 
 ply v.ith the gracious intimations of his love; 
 and the clnef way in which oiu' souls are pre- 
 pared and become meet for the reception and en- 
 tertaiiimeat of liim : Our want of communion 
 with Christ, or tlie experience of it, ariseth prin- 
 cipally from our defect in this exercise ; to slight 
 it, iib not the way to have our joys abound : God 
 hath taught many, that the sweetness, life and 
 power of religion, and the manifestations of his 
 love and the grace of Christ, are to be experi- 
 enced and rejoiced in, only or chiefly by constant 
 though tfulness and meditations on Christ. 
 
 The glory of his presence, as God and Man 
 united foi'ever; the discharge of his mediatorial 
 office at the right hand of God; tlie glory of his 
 present acts for the church; the love, power 
 and efncacy of his intercession, by which he se- 
 cures the salvation of his people ; and the ap- 
 proach and consequences of his glorious coming 
 unto judgment, are to be the objects of our daily 
 thoughts and meditations ; with constancy and 
 
86 TKE GRACK AND DUTT OF 
 
 delight will our minds be exercised about tlie 
 things which are above, especially Christ him- 
 self, if we are his disciples indeed. 
 
 II. The second especial object of the spiritually- 
 minded, and on which their thoughts will con- 
 stantly be exercised, is God. He is the foun- 
 tain whence all spiritual things proceed, and the 
 ocean in which they issue: He is their centre and 
 circumference wherein they all begin, meet and 
 end. Thus the Apostle, Rom. xi. 56. " 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 all disposed 
 by his wisdom, with a tendency to his glory ; 
 under this consideration alone, as they come from, 
 and tend unto him, are they to be the objects of 
 our spiritual meditations : God is all hi all ; he 
 therefore is, or ought to be, the supreme absolute 
 object of our thouglits and desires ; and where 
 our thoughts do not either immediately and 
 directly, or mediately and by just consequence 
 tend to, and end in him, they are not spiritual. 
 
 But oh ! how many of mankind are there, 
 even in christian states, to whom it may be said, 
 God is not in all tlielr thouglits: Indeed of this 
 want of thoughts of God there are many degrees, 
 for all the wicked are not equally forgetful of 
 him. 1. Some are under the power of atheistical 
 thoughts; they deny, or question the very Being 
 of a God. This is the height of what the en- 
 
BEING SPIIUTLALLY MINDED. 87 
 
 mity of the carnal I niind cmi rise iinlo ; to ac- 
 knowledge God, and yd refuse to be sul)ject to 
 his holy will, may be thought as bad, yea worse, 
 than to deny his Being ; but it is not : That is 
 a rebellion against his authority, but this, an 
 hatred unto the only fountain of all goodness, 
 truth and being : if the}' ov/n his Being, they 
 must acknowledge him infinitely righteous, holy 
 and powei-ful, which would destroy all their de- 
 sires and security. The great reason why men 
 both question the Being of God, and despise his 
 providence, is their resistance to the hght and 
 power of Christianity : It is the fullest revelation 
 God ever made; It is the last he ever will make 
 in this world. If this be despised, if men rebel 
 against its ligh!:, break its cords, and are senseless 
 of its power, nothing can preserve them from the 
 higliest atheism, that human nature is capable of; 
 it is in vain to expect relief or preservation from 
 inferior means, where the highest and noblest is 
 rejected. Reason, or the light of nature, gives 
 evidences to the being of a God, and arguments 
 are well pleaded from them to the confusion of 
 atheists ; arguments sufficient to retain men in an 
 acknowledgment of the divine pov*er and god- 
 head, who had no other, no higher evidences of 
 them ; but as God hath designed to magnify his 
 word, above all his name, or above all other 
 ways of the revelation of himself unto the world, 
 he will not give the honour unto the light of na- 
 ture; reason shall not have tlie same efficacy on 
 
83 THE GRACE AND DUTY OF 
 
 the minds of those who reject the hght and power 
 of divine revelation, as it hath, or may have, on 
 them whose best guide it is; and therefore often- 
 times there is more common honesty amongst civi- 
 Hzed Heathens and Turks than among degene- 
 rate Christians: And from the same reason, the 
 children of professors are sometimes irrecoverably 
 profligate. Persons who fall off from all subjec- 
 tion of mind to the Gospel, either notionally or 
 practically, are a thousand times more disposed 
 unto downright atheism, than such who never 
 enjoyed the light of the Gospel : Contempt of 
 the Gospel, begets in, and leaves on the mind, 
 such a depraved corrupt habit, that it cannot but 
 be strongly inclined to all evil. The best things, 
 w^hen corrupted, yield the w^orst savour. What- 
 ever ground the Gospel loseth in the soul, sin 
 possesseth for^itseif ; and as the love and practice 
 of sin, makes it the intei'est of some that there 
 should be no God to call them to an account, so 
 they fly to atheism^ which alone pretends to give 
 them security : But none can have the least in- 
 clination or temptation to be atheists, until they 
 have rejected the Gospel, which immediately ex- 
 poses them to the worst of evils. 
 
 2. There are those of wliom also it may be 
 said, that God is not in all their tJioug-hts, though 
 they acknowledge his Being. They are not 
 practically influenced in any thing by the notions 
 tliey have of him. " They profess that thev 
 " know God, but in their works deny him, be- 
 
BEING SPIRITUALLY MINDED. 89 
 
 " ing abominable and disobedient, and to every 
 " good work reprobate."'' How many in our day 
 who think, who act in all tilings, as if there was 
 no God, at least as if they never thought of him 
 with fear and reverence ! we need not seek far 
 for evidences of men's disregard to God ; the 
 pride of their countenances testify against them. 
 Oaths, hcentiousness of life, and contempt of 
 all that is good, evidence and confirm it. Such 
 as these, however, may own God in words, may 
 be afraid of him in dangers, and may attend out- 
 wardly on his worship ; but they think not of 
 God at all in a proper manner, he is not in all 
 their thoughts. 
 
 , 3. There are yet less degrees of this forget- 
 fulness of God : Some are so filled ^vith thoughts 
 of the world, and the concerns of hfe, that it is 
 impossible they should think of God as they 
 ought : As the love of God, and the love of the 
 world, in prevalent degrees, are inconsistent; so 
 thoughts of God, and of the world, in the like 
 degree, are inconsistent ; yet this is the state of 
 many who would notwithstanding be esteemed 
 spiritually minded. Love and desire of earthly 
 things, exhaust the vigour of their spirits all the 
 day long ; and in the midst of a multitude of 
 worldly thoughts, with heads and hearts full of 
 them, many engage in holy duties, and these 
 times must suffice for thoughts of God. But 
 notwithstanding these duties, through the want 
 of a due preparation for tliem, through the fid- 
 
I 
 
 90 THE GRACE AND DUTY OF 
 
 . ness of their minds with other things, and thro' 
 the absence of grace in them, it may be said 
 comparatively, that God is not in all their 
 thoughts. 
 
 I pray God that this (at lecst as to some de- 
 grees thereof) be not the condition of many 
 among us. Setting aside those who openly live 
 in sin, who are profane in their principles, and 
 profligate in their lives : What shall we think of 
 some who are sober in life, industrious in their 
 callings, and not negligent in the external duties 
 of religion ; such as these are apt to approve 
 themselves, and others are engaged to speak well 
 of them ; but if they are traced home, it will 
 be found respecting many, that God is not in 
 all their thoughts as he ought to be : Their 
 earthly conversation, designs and pursuits, do all 
 manifest that the vigour of their spirits, their 
 whole hearts are engaged in things below; a few 
 transient thoughts are sometimes cast away upon 
 God, which he must despise, 
 
 4, Persons cherishing secret lusts in their 
 hearts and lives, cannot be said to have God pro- 
 perly in their thoughts. Such persons no doubt 
 there are : God is much in their words, but not 
 duly in their thoughts ; they flatter themselves 
 for a season, but presently some hateful or hurt- 
 ful lust discovers itself to be predominant in them; 
 One is drunken, another unclean, a third an- 
 extortioner; giving scandal hereby to the world, 
 and bringing themselves under a most dreadful 
 
BEING SPIRITUALLY MINDED. 91 
 
 woe ; but we must bear the reproach, as the 
 A{X)stles of Christ and others did of old, com- 
 mittino; the issue of all thin<z;s unto the care of 
 heaven; However, it is good in such a season, to 
 be jealous over oiirt-elves and others, and to ex- 
 hort one another daily, whilst it is called to-day, 
 lest any be hardened thro" thedeceitfulnessof sin. 
 The persons here de«*ril)ed, cannot he spiritually 
 minded; but I would just premise, that God for 
 his own glory may suiter a lust or corruption to 
 break loose in some that are ; but then we must 
 distinguish between a time of temptation in some 
 and the ordinary state of the mind in others : A 
 lust or corruptitm starting up, or breaking forth 
 in conjunction with a violent temptation, is the 
 continual burden and grief of the soul that is 
 spiritually-minded, and it will be ever conflicting 
 vrith and contending against it ; but with them 
 in whom any sin is ordinarily prevalent, it is 
 otherwise ; their trouble, if they have any on 
 this account, respects principally, if not solely, 
 its guilt and effects, otherwise they like the lust 
 well enough, and are not willing to part with it : 
 These are far enough from being spiritually- 
 minded, and none can be so, unless tliey have 
 man*y thoughts of God, as concerning what he 
 is in himself, and what he will be unto them, 
 and do also take delight in such thoughts and 
 meditations. 
 
 God will be much in the thoughts of the spi- 
 ritually-minded. 
 
92 THE GRACE AND DUTY OF 
 
 (1.) As to his Being and Existence. In this is 
 the foundation of all our relation and access to 
 liim, " he that cometh to God must believe that 
 " he is;""* this is the first object of faith, and it 
 is tlie first act of reason ; and being the sole 
 foundation of all religion, it is our duty to ex- 
 ercise multiplied thoughts about it, and to renew 
 them on all occasions. As our knowledge of the 
 divine Being (as to its foundation) is laid in the 
 light of nature, the operation of conscience, and 
 the due exercise of reason about the works and 
 effects of infinite power and wisdom; so it ought 
 to be increased and rendered useful, hyjaith in 
 divine revelation; and the experience of a sacred 
 energy through it : By this faith we ought to let 
 in frequent thoughts of the being and existence 
 of God; and this duty is peculiarly necessary in 
 our day, from the abounding of atheism both 
 notional and practical, and from the unaccount- 
 able confusions and divisions that there are in the 
 world. Never had profane and profligate men 
 greater outward appearance to strengthen them 
 in their infidelity and atheism ; nor those that are 
 godly greater trials for their faith, with respect 
 to the visible state of things. Without a fre- 
 quent retreat to the contemplation of GccTs Beitig^ 
 , there is no relief, nor refreshment to be had 
 under the evil principles and atheistical impieties 
 which abound among us; and in such a season 
 as tliis, the spiritually-minded will much exercise 
 their thoughts on the existence of God ; they 
 
BKING SPIRITUALLY MINDED. 9'^ 
 
 will continually 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 apprehensions of the immensity 
 of his nature, and of his infinite wisdom, eternal 
 power, and absolute sovereignty, as will hold 
 their souls firm and stedfast, in the highest 
 storms of temptation that may befal them. 
 
 If thoughts should arise that there is no God, 
 which nature itself startles at, the spiritually- 
 minded will retreat, as is the best way, to his 
 own experience ; he hath a vvitness in himself, 
 a spiritual sense and experience of eternal power 
 and godhead, as also of all those other perfec- 
 tions of God Vv'hich he is pleased to manifest by 
 Jesus Christ. He therefore will treat the si!g-\ 
 gestion, " that there is no God,"' like him of 
 old, who, when a cunning sojishister would jn'ove 
 to him by syllogisms, that there \vas no such 
 thing as motion, gave no answer unto his argu- 
 ments, but rose up and zcalked. How often have 
 I had experience of the power and presence of 
 God in prayer? will tlie real Christian say. How 
 often hath he exerted his power and grace re- 
 specting me by his spirit and his word, v.ith an 
 irresistible evidence of his being, goodness and 
 love ? How often hath conscience been refreshed 
 with a sense of the pardon of sinsj and in speak- 
 ing that peace to my soul, which all the world 
 could not communicate unto me.^ In how many 
 afflictions, troubles and dangers, hath he been a 
 
94? THE GRACE AND DUTY OF 
 
 present help and relief? What sensible emanations 
 of hfe and power from him, have I obtained in 
 meditation on his grace and glory ? And what- 
 ever be in this suggestion, 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. The shield of faith, 
 managed by the hand of experience, wiU quench 
 all the fiery darts of the wicked one ; and a re- 
 calling the experiences we have had of God, \vill 
 lead us to the exercise of all kind of graces. 
 
 Should we find ourselves lost, or as it were 
 overwhelmed in our thoughts of the divine Be- 
 ing, which is no wonder from the greatness and 
 glory of the object : we shall do well to betake 
 ourselves to an holy admiration of what we can- 
 not comprehend : Inquiries and reasonings wiU 
 puzzle and disquiet us; infinite glory forbids us 
 any near approach, and that only by faith : The 
 soul therefore should bow itself down to God's 
 adorable greatness and incomprehensible perfec- 
 tions, and divert its thoughts to the effects of his 
 being and attributes : Our thoughts concerning 
 the being of God, before whom all the nations 
 and inhabitants of the world are as the dust of 
 the balance, and as vanity, can issue in nothing 
 but holy admiration ; but then what is too great 
 and high for us in itself, is made suitable to our 
 understanding in its effects: *' The invisible 
 ** things of God are known in and by the things 
 •* that are seen ;"" these we may consider, and in 
 
BEING SPIRITUALLY MINDED. 95 
 
 the streams taste of the fountain which at present 
 we cannot approach. 
 
 2. With thoiiglits of the being of God, those 
 of his omnipresence and omniscience continually 
 occupy the breasts of the spiritually-minded. We 
 cannot take one step in a walk before him, un- 
 less we remember, that always, and in all places 
 he is present with us ; and that the frame of the 
 heart, and our inward thoughts, are ever in his 
 view, no less than our outward actions. But 
 alas ! in how few is there this sure evidence of 
 being spiritually minded ? Pretence of business, 
 engagments in trade, carnal relations, and the 
 common course of communication in the world, 
 with a supposition that all sorts of society are al- 
 lowed for diversion, have sullied the beauty of 
 Gospel conversation and cast out the remem- 
 brance of God from the minds of most, even at 
 - seasons when men cannot be preserved from sin 
 without it. 
 
 To some, company constitutes such a season ; 
 therefore let those, who with a careless boldness 
 do put themselves among such persons, as they 
 know have been temptations and occasions of sin 
 unto them ; yea let all who enter promiscuously 
 into all societies and companies, know assuredly, 
 that if they awe not their hearts continually with 
 the apprehensions of God as always with them, 
 and his eye always upon them, they will not be 
 preserved from snares and sinful miscarriages, 
 Thouglits of the omnipresence and omniscience 
 
96 THE GRACE AND DUTY OF 
 
 of God, should be ever present with those who 
 chuse, or are cast on societies of irrehgious per- 
 sons ; indeed as for the former, no wonder if 
 they forget all regard to God, and it is just with 
 God to leave them to all the evils that naturally 
 and generally do ensue : and such thoughts are 
 needful also to the best of us, and in the best of 
 human societies, that we ^ehave not amiss at any 
 time. 
 
 To others, privacT^ with opportunity is an occa- 
 sion of temptation and sin, and by this many a 
 good beginning hath been utterly ruined: Cursed 
 fruits proceed every day from this occasion, as 
 w^ell as from light and sinful company : A con- 
 currence of secrecy and opportunity, as it hath 
 produced many shameful things, so it is a most 
 proper season for thoughts of the omnipresence 
 and omniscience of God, and none will be want- 
 ing in some measure in them, if spiritually-^ 
 minded. One thought of the actual presence of 
 the holy God, and the open view of the aU-seeing 
 eye, is sufficient to lay in the balance against any 
 temptation springing out of secresy and oppor- 
 tunity : A speedy retreat hereto, upon the firs^ 
 sinful thought with which temptation may assault 
 tlie soul, w^ill be its strong tower, and where it 
 shall be safe. 
 
 Another season for exercising the mind in 
 thoughts of the omnipresence and omniscience 
 of God, is in our solitudes audretij-ements. These 
 aiford the most genuine evidences whether we 
 
BEING SPIRITUALLY MINDED. 97 
 
 are spiritually-minded or not : What we are in 
 them, thfU we are, and no more: Whatever is 
 stored up in the affections and memory, will at 
 such a time offer itself for our present entertain- 
 ment ; and where men have accustomed thera- 
 selves to any things whatsoever, they will press 
 on them for thepossessionof their thoughts; The 
 Psalmist shews us the way to prevent this evil ; 
 Ps. xvi. 7, 8. " I will bless the Lord who hath 
 ** given me counsel, my reins also instruct me in 
 " the night season ; I have set the Lord always 
 *' before me, because he is at my right hand."'* 
 Continual apprehensions of the presence of God 
 with him, kept his mind and affections in that 
 awe and reverence of him, as that they gave him 
 counsel in all such seasons, and instructed him 
 in his duty. 
 
 Another season calling for the same duty, are 
 times of greaf difficulties and danger. Suppose a 
 man is left alone in his trials for the profession of 
 the Gospel ; suppose him brought before Judges 
 and Rulers who are filled with rage, and armed 
 with power against him, and all things are dis- 
 posed to affect him with dread and terror: It is 
 the duty of such a person to call off* his thoughts 
 from all things visibly present, and to fix them 
 on the omnipresence and omniscience of God : 
 He sits among those judges though they acknow- 
 ledge him not, and rules over them at liis plea- 
 sure. Thoughts of the presence and power of 
 
98 THE GRACE AND DUTY OF 
 
 God, gave the Old Testament Saints not only 
 comfort and support under their distress, when 
 they were alone and helpless, but courage and 
 resolution to defy their enemies; witness those 
 lioly souls that withstood Nebuchadnezzar, and 
 braved his burning furnace. And when the 
 Apostle Paul was brought before Nero, that 
 monster of cruelty, and all men forsook him, he 
 affirms, " that the Lord stood by hun and 
 " strengthened him."" He refreshed himself with 
 thoughts of his presence, and had the blessed 
 fruit thereof. Herein also did the holy IVIartyrs 
 triumph,^and even despised their bloody perse* 
 cutors ; and our Saviour himself made it the 
 ground of his support on the hke occasion, John 
 xvi. 32. '^ Behold tlie hour cometh, yea is now 
 " come, that ye shall be scattered every one to 
 *' his ovv'n, and leave me alone, and yet I am 
 *' not alone, because the Father is with me."" 
 Did christians but possess their souls with this 
 apprehension in their trials and dangers, that in- 
 deed they are not alone, because their father God 
 is with them ; did they on these occasions (when 
 all things are full of perplexity and terror) what 
 is their wisdom and duty to do ; even abstract and 
 take off dieir thoughts from all outward and pre- 
 sent appearances, and fix them on the presence 
 of God; the scene of things would be greatly 
 changed in their minds, despondency] would flee 
 a way, and they would find all that appears against 
 
BEING SPlllITUALLY MINBEJD. 99 
 
 them to be nothing but weakness, folly and va- 
 nity, while on their side, are wisdom and al- 
 mighty jK>wer. 
 
 Seasons oi^ providential warning's call also for 
 thoughts of God^s omnipresence and omniscience. 
 We have frequently such Vvarnings; sometimes 
 in the things which are esteemed accidental, from 
 which ourselves may have been strangely deliver- 
 ed; sometimes in the things which we see do be- 
 fal others by thunder and lightning, or by violent 
 storms: All the works of God, especially those 
 that are rare or luicommon, have a voice which 
 speaks unto us; and the first thing suggested to 
 a spiritual mind in such seasons, will be, God is 
 in this place. 
 
 3. The spiritually-minded have frequent 
 thoughts also of God's omnipotence, or ahnighty 
 power. Probably, most men suppose they need 
 not much exhortation to this; for who doth not 
 grant it on all occasions ? But though it is in 
 general granted, as eternal power is inseparable 
 from the first notion of the Divine Being, yet 
 few believe it for themselves, and as they ought. 
 To believe the almighty power of God, with 
 reference to our persons, and all our concerns 
 temporal and eternal, is in fact one of the highest 
 and noblest acts of faith, and v/hich includes in 
 it all others. It is that which God at first pro- 
 posed alone as the proper object of our faith, on 
 entrance into covenant with him, Gen. xvii. 1. 
 " I am God almighty;"' but it is that in which 
 F 2 
 
100 THE GRACE AND DUTY OF 
 
 God sees "'tis necessary for him frequently to in- 
 struct his people. 
 
 It is utterly impossible we should walk before 
 God to his glory, or with any real peace or com* 
 fort respecting ourselves, unless our minds are 
 continually exercised with thoughts of his al- 
 mighty power. Every thing that befals us, every- 
 thing that we hear of, in which is the least dan- 
 ger, will discompose oiu- minds, and make us 
 tremble like the leaves of the forest shaken with 
 the wind; or make us fly to foolish or sinful 
 relief, unless we are firmly established in the 
 faith hereof. 
 
 If we consider the promises of God unto his 
 church, as yet unaccomplished, and take a view 
 of the present state of the church in the world, 
 in all the fears, dangers and evils to which it is 
 exposed, we shall quickly find, that unless this 
 isheet-anchor be well fixed, we shall be tossed up 
 and down, and exposed to most violent tempta- 
 tions. Take cme instance, which is the common 
 concern of all men, unless of those who live and 
 die like beasts, and who are under the power of 
 horrible presumption, without any due thoughts 
 of tlieir future and eternal state. We are ob- 
 noxious to death every moment, which will lay 
 t)ur bodies in the dust ; and from whence they 
 will have no more disposition er power in them- 
 selves to rise again, than any other part of the 
 mould of the earth; Their recovery must be an 
 act of almighty power; now what comfort, what 
 
BEING sriRITUALLY MINDED. 101 
 
 tsatisfaction can any man liave in liis life, on 
 which liis all depends, and which is passing from 
 him every moment, unless he hath continual 
 thoughts of the mighty power of God, whereby 
 he is able to receive his departing soul into the 
 invisible world, and to raise his body out of the 
 dust, and invest it with life eternal. 
 
 Not to insist on more particulars: Thus it is 
 with them who are spiritually-minded, and tlius 
 it must be with us, if we pretend a title to tliat 
 privilege, or would class an^ong them. They 
 are filled with thoughts of God, in opposition to 
 that character of wicked men, that God is not 
 in all their thoughts: They have regard to life- 
 divine attributes, and to all the distinguishing 
 relations' he hath taken on himself towards them, 
 with all the effects of his covenant in Christ 
 Jesus ; and they not only think much of God, 
 but they take dehght in these thoughts, they are 
 sweet unto them; they rejoice at the remem- 
 brance of what he is, and what he will be unto 
 them, and the^^ have no solid joy but in thoughts 
 of God; to w^hich therefore they continually 
 retreat, and in which they find relief and com- 
 fort against all that they feel or fear. 
 
 The advantages we receive thereby, are innu- 
 merable ; our Jaith as to invisible things, and our 
 trust in God, will be greatly increased and 
 strengthened thereby : It will give life and exer- 
 cise to the grace of hope ; as the especial objects 
 of hope, are God in Christ and eternal glory : 
 
102 THE GRACE AND DITTY OF 
 
 Tins a^one also -will make us recichjfor the rrns.^, 
 for all sorts of sufferings ; and we shall acquire 
 imlioly resignation of our persons, lives, families, 
 and all our enjoyments, to the wisdom and sove- 
 reign will of God : And this exercise of the 
 thoughts is likewise the most effectual means to 
 wean the hearts and affections from things on 
 (.^arth, and to prepare the soul for the sight of 
 God, and enjoyments of heaven. 
 
 But notwithstanding the many motives we 
 have to this duty of fixing our thoughts on God 
 and heavenly things, and the unspeakable advan- 
 tages which are connected with it; is it not to 
 be feared, that many of us, when weighed in 
 the balance of God's word, will be found too 
 light. To be spiritually-minded, is not merely 
 an abstinence from outward sins, and performing 
 external duties, though with diligence and con- 
 .stancv ; all this may be done on such principles, 
 and for such ends, and with such a frame of 
 heart, as to find no acceptance with God : Our 
 hearts, he requireth, and we can no way give 
 them unto him, but by our affections, and 
 abounding in holy thoughts of him with delight. 
 Let no man deceive himself; unless he thus 
 abounds in thoughts of these particular objects, 
 unless his meditation of God and his attributes 
 be sweet unto him, all tliat he pretends to and 
 places his hope in, will fail him in the day of 
 trial. 
 
 But as there are, or may be, some christians. 
 
BEING SPIRITUALLY MINPED. lOS 
 
 who through a consciousness of their deficiency 
 in the discharge of this part of the duty of spi- 
 ritual-mindedness, may fall under many discou- 
 ragements and fears; it becomes the minister to 
 follow him " who will not quench the smoaking 
 " flax, nor break the bruised reed ;'' and there- 
 fore I shall attempt to offer something for the 
 relief and comfort of those that are sincere, but 
 sorrowful under a sense of their weakness. 
 
 CHAP VI. 
 
 Containing directions to those that complahi of 
 instability of spiritual thoughts ; and some 
 rules for attaining and establishing^ a holy 
 frame of mind. 
 
 It hath been the complaint of many, that 
 among all the branches of their duty to God, 
 there is not one in which they are more at a Iofs^ 
 than this " fixing and exercising their thougl-ts 
 «' on things spiritual and heaverily." They often 
 attempt it (knowing it be their duty, and be- 
 ing persuaded of its excellency) but their minds 
 are unsteady, their abilities small, their in- 
 vention barren, their memories frail, and their 
 judgments weak, unable to dispose of things into 
 a proper order ; they know not what to think 
 upon for the most part, and when they fix on 
 any thing, they are immediately at a loss, cannot 
 
104 THE GRACE AND DUTY OF 
 
 make any progress, and so give over. Hencf 
 other thoughts, or thouglits of other things, take 
 advantage to impose themselves on tliem, and 
 what began in spiritual meditation, ends in carnal 
 vanity : On these accounts, some are often dis- 
 couraged to enter on the duty ; and many give it 
 over as soon as it is begim, ashamed both of it 
 and themselves. Unto such as are really con- 
 cerned in these things, whose deficiency in the 
 duty is a burden, who mourn under and desire 
 to be freed from it ; I would offer the following 
 particulars. 
 
 1. As our defect in this part of our duty to 
 God, proves the vanity of the mind, so the con- 
 sideration thereof, should humble and abase us. 
 Whence is it that we cannot abide in contem- 
 plation of spiritual things ? Is it because they are 
 things in which we have no concern ? or are 
 they so worthless and unprofitable, that it is to 
 no purpose to spend our thoughts about them ? 
 Rather, are they not of all things most worthy, 
 useful, and desirable; and compared with which, 
 all other things are but loss and dung. Or is it thus 
 with us in this duty, because the faculties and 
 powers of our souls were not originally suited to 
 the contemplation of things divine and heavenly ? 
 Far be it ; the soul was created of God for this 
 very end, fitted \A\\\ inclinations to abide with 
 him in all things without distaste, ^vithout weari- 
 ness : Nothing was more natural, easy and plea- 
 sant unto the soul, than steadiness in the con- 
 
BEING SPIRITUALLY MINDED. 105 
 
 templation of Grod and his works. The cause 
 then of all this evil lies at our own door ; this, 
 together with other evils, came upon us by the 
 entrance of sin ; hereby our minds were wholly 
 turned off from God, and centered in things 
 vain, sensual and wicked : By grace our minds 
 are renewed, or changed and dehvered from this 
 frame and disposition, but this only partially ; 
 the principle of vanity is no longer predominant, 
 to aleniate us from the life of God, or to keep 
 us in enmity against him ; the renewed do not 
 walk in the vanity of their minds as do others, 
 but yet such a wound, such a weakness remains, 
 as both weakens and hinders them in most, if 
 not all, the operations of spiritual life. They 
 who have made any progress in grace, are sen- 
 sible of their vanity ; it is the greatest burden of 
 their souls, and they groan after so complete a 
 renovation of the mind, as thereby they might 
 be perfectly freed from tJiac which often defeats 
 them in their designs to meditate on heavenly 
 things, frustrates their best resolutions, and im- 
 poses on them thoughts of such thiiigs, as from 
 their nature or consequences, they utterly abhor. 
 It is this internal vanity of mind that endeavours 
 to betray us, and to weaken our graces, or to 
 hinder their due operations ; and it strives also to 
 open the doors of the heart, to our greatest ene- 
 mies ; if our chief aim therefore be not to dis- 
 cover, suppress, and destroy this traitor, we shall 
 not succeed in the spiritual warfare. 
 y 5 
 
106 THE GRACE AND DUTY OF 
 
 But this being the original cause of all that in- 
 ability of mind, whereof jon complain ; culti- 
 vate HUMILITY in the inward thought, and 
 v/alk under a sense of the remains of this vanity 
 of mind : Thus wholesome fruits may be ga- 
 thered from this bitter root, and meat may come 
 out of the eater. If, when we cannot abide in 
 holy thoughts of God, and our relation to him, 
 we reflect on this cause of it, to our further hu- 
 miliation and self-abasement ; our good designs 
 and purposes are not lost : Such thoughts may be 
 as useful as those we first designed. It should be 
 observed, that unchangeable cleaving unto God, 
 in all the powers and affections of our minds, is 
 reserved for heaven ; but though we cannot at- 
 tain perfection in this matter, yet greater de 
 grees may be attained ; such, as I fear few have 
 expeiience of, but which is our duty to be con- 
 tinually pressing after. If we are wise, we shall 
 endeavour such a cure of this spiritual malady, 
 as to be able to discharge all the duties of the 
 life of God. But if men feed the vanity of their 
 own minds, if they permit them to rove conti- 
 nually after things foolish, earthly and sensual, 
 and wilfully supply them with objects to that end, 
 and labour not for the mortification of this evil 
 frame, in vain shall they expect to bring their 
 minds at any time, or 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 
 numbers of professors, it is their duty to mind 
 
BEING SPIRITUALLY MINDED. 107 
 
 the words of our Lord Jesus Christ, " Make 
 " the tree good, and then the fruit will be good," 
 and not before. When the power of sanctify- 
 ing grace hath made the mind habitually spiri- 
 tual and heavenly, thoughts of such things will be 
 natural unto us, and accompanied with delight. 
 
 2. Be always sensible of your insufficiency to 
 raise, or to manage spiritual thoughts duly, in 
 your minds. But in this case men are apt to 
 suppose, that they can think of what they please, 
 and that their thoughts of whatever kind are 
 their o^vn ; and therefore they need no assist- 
 ance : And nothing wdll convince them of their 
 folly, until they are burdened with an experience 
 of the contrary, respecting spiritual things. The 
 advice is clear and express, 2 Cor. iii. 5. " Not 
 " that we are sufficient of ourselves, to think 
 " any thing as of ourselves, but our sufficiency 
 " is of God." The Apostle speaks principally 
 of himself, and other Ministers of the Gospel^ 
 of such as were most eminently furnished with 
 spiritual gifts and graces ; and if it be so with 
 them, and that with respect to the work and 
 duties of their callings, how much more is it so 
 witli others, who have not their graces nor 
 office ? If men do suppose that of tliemseives, 
 exclusive of divine grace and the supplies of the 
 Holy Spirit, they can exercise their minds in spi- 
 ritual thoughts; nowonder they are disappointed? 
 disquieted, and hve ban-en and joyless all their 
 days. 
 
108 THE GRACE AND DUTY OF 
 
 By Strength of natural ah ilities, men may frame 
 thoughts of God and heavenly things in their 
 minds; they may methodize them hy rules of art, 
 and express them elegantly to others : but even 
 while they do so, they may be far enough from 
 being spiritually-minded; in their thoughts there 
 may be no actings of faith, love, or holy delight 
 in God, or of any grace at all. But such alone 
 are the things we should inquire after, as in these 
 only, spiritually-mindedness is properly exercised 
 and evidenced ; and with respect unto these, all 
 om* sufficiency must be of God. There is no 
 trutli more generally granted by persons of under- 
 standing, in notion or theory, than this, " that 
 " of ourselves we can do nothing ;"" and yet 
 none more neglected in daily practice. Men 
 profess they can do nothing of themselves, and 
 yet engage both in reUgious duties, and in their 
 temporal concerns, as if they could do all things. 
 5. Though you should be unskilful m, and 
 not able to carry on a regular stated meditation 
 on spiritual subjects, yet you may be spiritually- 
 minded. For there is required in solemn, stated 
 meditations, such an exercise of natural faculties 
 and abilities, as some through ignorance and 
 weakness are incapable of. A man may not have 
 capacity and ability to carry on an extensive mer_ 
 chandize in the world; the knowledge of the 
 different chmates and seasons, and of the several 
 productions and commodities of the nations of 
 the earth, with the arts, contrivances and ac- 
 
BEING SPIKITUALLY MINDED 109 
 
 counts, which belong to a large foreign trade, 
 may be above his comprehension, and he may 
 quickly ruin himself in the undertaking: Yet 
 the abilities of this man may serve and enable 
 him to carry (m a retail business in a small shop; 
 and wherein he may possibly thrive as well, and 
 get as good an estate, as any of those whose 
 greater capacities lead them forth to more ex- 
 tensive and hazardous undertakings. So in a 
 spiritual respect ; the natural faculties of some 
 are not sufficient for a stated meditation f they 
 cannot place things in that method and order 
 which is requisite, nor can they frame the con- 
 ceptions of their minds into words significant and 
 expressive; yet as to frequent thoughts of God, 
 and a spiiitual disposition of mind, they may 
 thrive, and be skilful beyond most others of 
 greater natural abilities. 
 
 But as stated meditation is a necessary duty; 
 yea, the principal way whereby our spiritual 
 thoughts do profitably exercise themselves; I 
 woidd add another direction. 
 
 5. Whatever gracious principle resides in the 
 mind, we csumot attain to a ready exercise there- 
 of in a way of spu'itual meditation, without^r^«^ 
 dUigence and great difficidfij. Unless the most 
 fi'uitful ground be manured, it will not bring forth 
 a good or profitable crop. As well may a poor 
 man expect to be rich, ^vithov.t industry ; or a 
 weak man to be strong and healthy without food 
 and exercise; as for any professor to be spiritually 
 
110 THE GRACE AND ©UTY OF 
 
 minded, without earnest endeavours after it : Do 
 you inquire what is requisite thereunto? I will 
 suggest a FEW rules which are necessary to be 
 observed: but if disregarded, such an holy 
 frame will not be attained. 
 
 1. A continual watch is to be hept against the 
 incursions of vain iJioughts, especially in those 
 seasons, wherein they are apt to obtain advan- 
 tage. If they are suffered to make an inroad 
 into the mind, and we accustom ourselves to give 
 them entertainment, and suffer them to lodge 
 within ; in vain shall we hope to be spiritually- 
 minded. Herein consists a principal part of that 
 duty which our Saviour so frequently, so em- 
 phatically, chargeth on us, to watch : And un- 
 less v/e keep a strict watch, we shall be betrayed 
 into the hands of our spiritual enemies ; for all 
 such thoughts are but making provision for the 
 flesh to fulfil its desires in the lusts thereof, how- 
 ever they may be disappointed as to actual sin. 
 Always should we remember the advice, Prov. 
 iv. 23. " Keep thy heart with all diligence, for 
 " out of it are the issues of life." 
 
 2. Carefully avoid all societies, and callings 
 in life, which are apt to seduce the mind to an 
 earthly and sensual frame. If men will venture 
 on those things, which (they have found by ex- 
 perience, or may find by observation) do draw 
 
 \ off the soul from an heavenly frame, unto that 
 which is contrary thereto ; they will be filled with 
 the fruit of their own ways. And with lamentatio» 
 
BEING SPIRTTTALIY MINDED. Ill 
 
 I add, that professors by their common conver- 
 sation with one anotlier, and with others, walk- 
 ing, talking and behaving themselves like other 
 men, and being as full of the world, as the 
 world is of itself; they have hei'eby lost the grace 
 of being spiritually-minded within, and stained 
 the glory of profession without. The rule ob- 
 served by David will manifest how careful w^e 
 ought to be in this respect, Ps. xxxix. 1, f?, 3. 
 " I said I v.'ill take heed to my ways, that I sin 
 " not with my tongue : I will keep my mouth 
 " w-itii a bridle, while the wicked is before me : 
 ** I was dumb with silence, I held my peace even 
 '* from good, and my sorrow was stirred ; my 
 " heart was hot within me, while I was musing 
 " the fire burned, then spake I with my tongue."*' 
 S. Put an holy constraint on the mind to abide 
 in spiritual thoughts and meditations. This rule, 
 is as the duty, both necessary and useful. The 
 mind is too prone to start ar::ide from duties 
 puREi.Y sPiniTUAL, tlirough the mixture of the 
 flesh a])iding in it : the more inward and spiri- 
 tual any duty is, and which hath no external 
 ad van tastes, the readier is the soul to decline it. 
 As for instance, it will be more apt to decline 
 private, than public prayer ; and sooner omit 
 meditation than prayer: And other things like- 
 wise will draw it aside, by objects without, and 
 • various stirrings ofthe affections within. An holy 
 constraint is therefore to be put upon it, with a 
 sudden rejection of what starts up to divert or 
 
112 THE GRACE AND DUTY OF 
 
 disturb the mind : And we should call in all 
 constraining motives (as the love of God, and of 
 Christ) to keep the mind steady to its duty. 
 
 4. Diligently endeavoiir in the use of means to 
 furnish the soul with that hnowledge of heavenly 
 
 things, which may administe?' continual mcitter of 
 spiritucd thoughts from within ourselves. The 
 want hereof is that which keeps many from pro- 
 ficiency in this duty. As a man may have some 
 skill or ability for a trade, but if he hath no ma- 
 terials, he must sit still and let his trade alone ; 
 so must professors do, as to the work of holy 
 meditation : Whatever be the ability of the na- 
 tural faculties, invention or memory, if they are 
 not furnished wdth knowledge of spiritual things, 
 which are the subject matter of such meditation, 
 they must let it alone : Hence the Apostle ex- 
 horts the Colossians, to " let the word of Christ 
 " dwell richly in them with all wisdom -^ and 
 unless we abound in the knowledge of the mind 
 of Christ, we shall be unfit for the duty. 
 
 5. We must he unzoear^ied in our conjlict with 
 Satan, the evil one. By various artifices he con- 
 tinually labours to divert us from religious du- 
 ties ; and with respect to this duty, when we 
 stand thus before the Lord, he is always at our 
 right hand to resist us. To this must be referred, 
 men"'s taking up with trifles v/hen they have set 
 themselves to the duty, and ending the exercise 
 in vain imaginations. Steadiness in the resistance 
 of him on these occasions, is one great part of 
 
BEING SPIRITUALLY MINDED. 113 
 
 our spiritual warfare : and foolish or corrupt 
 thoughts are his engines, which it becomes, tlie 
 christian to resist at all times, especially when 
 engaging in spiritual meditation. 
 
 6*. JVe sliouhl he mcderaie in our endeavours 
 after the needful th'ivgs of 'this life, and have our 
 affections to the world mortified. Otherwise, no 
 man can be said to be spiritually-minded; the af- 
 fections cannot be under the power of divine 
 grace, nor can sph'itual things be relished. Per- 
 haps some may say, " That if all these things 
 .*' are requisite, it will take up a man's whole 
 " time to be spiritually-minded; but they hope 
 " to attain it at an eayier rate.'*' Though it may 
 prove an hard saying to some, yet I must, and 
 my heart would reproach me, if I should not 
 say, that if the principal part of our time be 
 not spent about these things, whatever we sup- 
 pose, we have neitiaer life nor peace. The first 
 fruits of all were to be offered unto God : If the 
 best be not his, he will have nothing ; it is so as 
 to our time : And tell me, how can you spend 
 your time better, or your lives to better purpose ? 
 Some spend so much of their time in things, as 
 is both a shame to themselves, and matter of 
 continual sorrow to their christian friends. Do 
 you think you had existence merely to spend 
 your time and strength in trades and in plea- 
 sures, or to the satisfaction of the hurtful lusts 
 of the flesh and of the mind ? Have you time 
 enough to eat, to drink, to sleep, to talk unpro- 
 
114 THE &RACE AND DUTY OF 
 
 fitably, it may be corruptly, in all sorts of unne- 
 cessary societies ; but have not time enough to live 
 unto God? Observe and consider, you came in- 
 to the world under this law, " It is appointed to 
 " all men once to die, and after that is the judg- 
 " ment."" The end why life is granted to us here, 
 is, that we may be prepared for that judgment; 
 if this be neglected, if the chief part of our time 
 be not improved to this great end, you will fall 
 under the awful sentence of it unto eternity. 
 
 But as men are apt to mistake in this matter, 
 I would be a little more particular. If you sup- 
 pose that the things which have been suggested 
 as your duty, do tend to take you off from law- 
 ful employments and recreations, and therefore 
 you are unwiUing to purchase any frame of mind, 
 at so dear a rate; or if you think, that to be 
 spiritually-minded you must be moped, and dis- 
 regard the common business of life, you are mis- 
 taken, and may be assured I am on no such de- 
 sign. I aim not to take men out of their lawful 
 earthly calhngs, but to bring spiritual aifections 
 and thoughts into union with and a management 
 of them. The things mentioned will deprive 
 you of no time, to which you can justly lay 
 claim, but will sanctify it all. Industry in tem- 
 poral affairs is in itself very commendable ; if in 
 nothing else, it hath this advantage that it is a 
 means of preserving men from those excesses in 
 lust and vices, which otherwise they would very 
 likely run into : And among the two classes int« 
 
BEING SPIRITUALLY MINDED. 115 
 
 which m.ankind are generally distributed, those 
 who are industrious in lijc are far more amiable 
 and useful than such who spend their time inidle^ 
 ncss and plecisurc. However, industry is capable 
 of being greatly abused, by devouring the time 
 and seasons of religious duties, by earthly mind- 
 edne»5, covetousness, and the like pernicious vices 
 invading and possessing the mind. There is no 
 lawful calling or occupation m life, that absolutely 
 excludes spiritual-mindedness from them engaged 
 in it ; nor is there any that doth necessarily in- 
 clude it. Men may he in the meanest of employ- 
 ments^ and he possessed of the grace ; and 
 others may he in the best and highest, and ne- 
 vertheless he destitute thereof. It may be said, 
 " surely ministers must needs be spiritually- 
 " minded, as 'tis their duty and v/ork merely 
 " to study spiritual and heavenly things,' to m,e- 
 " ditate on, commit them to memory, and 
 " speak of them unto others." But, awful 
 thought ! A man may with great industry engage 
 in these things, and yet his mind remote from 
 being spiritual ; the event declares it may be so, 
 arid the reasons of it are manifest : It requires as 
 much, if not more watchfulness, care, and hu- 
 mility, for a minister to be spmtually-mmded in 
 tlie discharge of his calling, than to any else of 
 mankind in theirs : And that (as for other rea- 
 sons, so) because the com.monness of the exercise 
 of such thoughts, with their design upon others 
 in their expressions, will take off their power and 
 
116 THE GRACE AND DUTY OF 
 
 efficacy. He will have little benefit by his o^vit 
 ministry, who in the first place doth not seek an. 
 i^xperience in his own heart, of the power of the 
 truths which he teaches unto others : And there 
 is evidently as great a failing among ministers, 
 as among any other sort of christians. 
 
 In tlie exercise of industry in any calling, un- 
 less men labour also to be spiritually-minded * 
 there can be no profitable fruits, neither life nor 
 peace : To this, all the rules or things just 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 this roZ/ another 
 must be written, and many things of the like na- 
 ture must be added unto it. You see the objec- 
 tion, from the expense of time in their observ- 
 ance, is of no force ; for a man may do as 
 much Work, when he is spiritually-minded, as 
 whilst he was carnal : Spiritual thoughts will no 
 more hinder men in their business, than thought* 
 whicli are vain and earthly, for which all sorts 
 of men can find leisure, even in the midst of their 
 employments. If it be necessary that you should 
 take much of the chaff of the world into the 
 mind, yet is it capable of such measures of 
 grace, as shall preserve it sincere towards God. 
 
 7. We must dedicate some pai't of our time 
 peculiarly to religious dtitles ; else they will never 
 be preformed in a proper manner, nor can spi- 
 ritual-mindedness be presei'ved. Some christians 
 have by experience found the usefulness of thii 
 
BEING SPIRITUALLY MINDED. 117 
 
 rule ; but yet how many, if they lose their seasons, 
 lose also their duties! It hath been the complaint 
 of some, " that the urgency of business, and mul- 
 " tiplicity of temporal affairs, driving them at 
 " first from the fixed time of their religious ex- 
 " ercises, brought them afterwards into a course 
 ** of neglecting duty itself." It is our wisdom, 
 therefore, to set apart constantly some portion 
 of time for exercising our thoughts about spiri- 
 tual things ; yea it is our indispensible duty to 
 redeem time for this purpose ; and if you seriously 
 intend holy meditation, chuse those seasons for it 
 wherein you are best able to discharge it, wJien 
 the natural vigour of' the sjnrit is most free aiid 
 active. Possibly some may say, " this may be 
 *' such a timcj as the concerns of the world do 
 " most earnestly call for, and on which they 
 '* require our attendance."' True, that is the 
 season I would recommend : The more the pur- 
 chase of it stands us in, the more useful may the 
 season be : We are not at aiii/ time to serve God ; 
 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 a bustle in the world are fit 
 for nothing else ; we are not to expect any great 
 success in it. This is one pregnant reason, why 
 professors are so cold, formal, lifeless in spiritual 
 duties, namely, " the times and seasons which 
 *' they allot to them.'' When the body is wearied 
 with the labours and occasions of the day, and 
 probably the mind indisposed in its natural facul- 
 
118 THE GRACE AND DUTY OF 
 
 ties and pov/ers, even by the means of necessary 
 refreshment for the body ; then men think 
 themselves meet to treat with God about the 
 great concerns of his glory and their own souls. 
 But this is condemned by the prophet Mai. i. 8. 
 " If you offer the blind for sacrifice, is it not 
 " evil ? and if you offer the lame and sick, is it 
 '* not evil? offer it now unto thy governor, will 
 " he be pleased with thee, or accept thy person ?''"' 
 Shall we think to offer that time unto God, in 
 which we are unmeet to appear before an earthly 
 ruler ? and yet in my account such are the seasons, 
 especially the night seasons, which most men 
 chuse for the duties of rehgion. As the time itself 
 should be a free-will offering unto God ; and as 
 the law of nature, and all the laws of holy insti- 
 tutions do require, that we should serve God with 
 the best that we liave ; so let us henceforth devote 
 the choicest part of our useful time unto him : 
 And to excite you to greater diligence in futurity, 
 consider, how little of your time you have as yet 
 offered to God, beyond the day which he hatli 
 demanded for himself by an everlasting law ; nay 
 "'tis well if we Jiave not robbed him of a large 
 portion of that appropriated time. 
 
 8. AfeverenceofGod and spiritual things, must 
 nottpnli/behahitual and cherishcdin the mind,but 
 always eoccrcised in our entrance on religious 
 duties. If we rush into thoughts of heavenly 
 things, without a due reverential preparation, 
 we shall quickly find ourselves at a loss ; " grace 
 
BEING sriRITUALLY MINDED. 119 
 
 " to serve God with reverence and godiy feai'/" 
 is required in all things wherein we have to do 
 with him. Endeavour therefore to get your hearts 
 deeply affected with an awful reverence of God, 
 and an holy regard unto the nature and excellency 
 of the things you would meditate upon : Hereby 
 your minds will be composed, and the vain and 
 earthly thoughts, Avhich are apt to arise and 
 divert you from the duty, will be cast out. 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, vain thougiits and 
 imaghiatlons ; the mind will be at liberty to 
 exercise itself on spiritual' things. Should you 
 after this previous preparation find yourselves 
 perplexed, or lifeless, not able to persist in spi- 
 ritual thoughts with freedom and delight ; then 
 9. Cry to God for asb'utancc. Supply the 
 brokenness of your thoughts with prayer, ac- 
 cording as either the matter or your iMfirmities 
 do require. Bevrail the darkness, instability and 
 weakness of your minds, so as to groan within for 
 dehverance and help; and if your designed me- 
 ditations do issue only in a renewed sense of your 
 own insufficiency, with application to God for 
 supplies, they are by no means lost as to a spiri- 
 tual account. When the soul labours for com- 
 munion with God, but sinks into broken confus- 
 ed thoughts, under its own weakness ; yet if the 
 
120 THE GRACE AND DUTY OF 
 
 christian looks to God for relief, his mourning 
 and petitions will be accepted with his maker, 
 and be profitable unto himself. 
 
 If any should think, after reading these direc- 
 tions and rules, that both the frame of mind, 
 and the right discharge of this duty, may be 
 otherwise attained; if you suppose that spiritual- 
 mindedness, and holy meditation, desers^e not all 
 this cost and charge; judge by what is past, whe- 
 ther it be not advisable to give over, and let them 
 alone. 'Tis as good lie quietly on the grovmd, 
 as continually attempt to rise, and never once 
 effect it. Shall I call upon you to remember, 
 how many unsuccessful attempts you have alrea- 
 dy made, and all have come to nothing, or to that 
 which is as bad as nothing. I cannot say that in 
 the way now recommended, you will always 
 succeed ; but I fear you will never have success 
 in this duty, without attending to such methods 
 and things as are of the same nature and ten- 
 dency with those prescribed. I wiU only add, 
 10. Be not discouraged with an apprehension ^ 
 that all you can attain to in the discharge of this 
 duty^ is so little^ so contemptible, that "'tis to no 
 purpose to persist in it : Nor be ye wearied with 
 the difficidties you encounter in its performance. 
 You have to do with him, who will not break 
 the bruised reed, and whose will it is, that none 
 should despise the day of smaU things. If there 
 be in this day a ready mind, it is accepted: 
 He that can bring into this treasure, only the mites 
 
BEING SPIRITUALLY MINDED. 121 
 
 of broken desires and ejaeulatory prayers, so they 
 be his best ; sludl not come behind them, wlio 
 cast into it out of their greater abundance in skill 
 and ability. 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 gains no- 
 thing else by continual endeavours after holy fix- 
 ed meditations, but only an active sense of his 
 oxvn unzvortliiness^ is a sufficient gainer amidst all 
 his pains; but ordinarily it shall not be so : con- 
 stancy in the duty will give ability for it. They 
 who conscientiously abide in it, shall increase in 
 light, wisdom, and experience, till they are able 
 to prosecute it with greater success. 
 
 CHAP. VII. 
 
 l^he grace and duty of spiritual-mindedness 
 stated in, and evidenced hy, our affections. 
 
 IN the beginning of this treatise, spiritual- 
 mindedness was reduced to three heads : 
 
 I. The usual exercise of the mind in its 
 THOUGHTS and MEDITATIONS OH licaveuly 
 things. 
 
 II. The habitual frame and inclina,tion of tlie 
 mind in its affections. And 
 
 III. A COMPLACENCY OF MIND froiu tiic Sa- 
 tisfaction and delight it finds in si)iritiiai tilings^ 
 
122 THE GllACE AND DUTY 0F 
 
 The first hath been largely considered, as that 
 which leads to the others, and gives the most 
 sensible evidence of the state inquired after. It 
 is the stream, which rising in the fountain of our 
 affections, glides into an holy rest and compla- 
 cency of soul. The two last I shall now discuss 
 (ogether, and therein briefly comprehend what 
 it is to be spiritually-minded. 
 
 The great contest of heaven and earth is about 
 the affections of the poor worm, which we call 
 ?vlan. That the World should contend for them, 
 is no wonder; it is the best to which it can pre- 
 t.'iid : All things here below are capable of no 
 li'glier ambition than to be possessed of the affec- 
 tions of men ; but that the holy God should en- 
 gage in the contest, and strive for our affections, 
 is an etfect of infinite condescension and grace. 
 Our affections he asketh for, " My son give me 
 " thine heart;"" and we may be assured he will 
 accept nothing from us without the affections : 
 They are our all, the only power of our souls, 
 by which we may give away ourselves, even from 
 ourselves, and become another's. Unto whom 
 we give our affections, unto him we give our- 
 selves, our all ; and unto whom we give them 
 not, whatever we give, in a sense we give no- 
 thing at all : For in what we do to, or for others, 
 whatsoever is good, valuable, or praise-worthy 
 in it, proceeds from the affections with which 
 'tis done. To give to the poor, without pity cr 
 compassion, to supply the v/ants of the saints^ 
 
BEING SPIllITCALLY MI"JJDEr>. 123 
 
 witliout love and kindness ; with other actions 
 and duties of the hke nature, are things of no 
 value, and will neither recommend us to God 
 nor men. Whatever we do in the service of 
 God, whatever duty we perform on his com- 
 mand, whatever we suffer for his name sake, if 
 it proceed not from a cleaving of the soul to him 
 by our affections, it is contemned by him, and 
 he owns us not : So if a man would give to God 
 all the substance of his house, without love, it 
 would in like manner be despised. On the other 
 hand, however diligent, industrious and sedu- 
 lous we may be in and about the things of the 
 world, yet if it hath not our affections, we are 
 not of the world. Affections are the seat of all 
 sincerity, and are in the soul, as the helm in a 
 ship, if it be held by a skilful hand, he turneth 
 the whole vessel which-ever way he pleaseth. 
 If God''s powerful hand of grace is upon our af- 
 fections, he turns our souls to a compliance with 
 his institutions, instructions, and all sorts of pro- 
 vidential dispensations; and he holds tliem firm 
 iigainst all winds and storms of temptations, so 
 as they shall not be hurried on })ernicious dan. 
 gers : And when the world hatli tlie hand on 
 the affections, it turns the mind, wi di the wliolc 
 soul, to its interest and concerns ; and it is in 
 vain to contend widi any thing, that hath the 
 power of our affection; in its disposa', U-.v it 
 will prevail. 
 
 G 2 
 
1^4 THE GRACE ANB DUTY OF 
 
 It is therefore of the highest importance 
 rightly to consider, how things are stated in our 
 affections, and what is the prevaihng bent of 
 them. Our affections are either spiritual or 
 earthly: God, or the world, must liave our 
 hearts; and our predominant inclination or edge 
 is towards heaven, or towards things here be- 
 low. But before we consider the nature and 
 operations of spiritual affections, it will not be 
 improper to attend to those motives, which God 
 is pleased to use, to call off our affections from 
 earthly things : They are such as cannot be 
 nep;lected without tlie greatest contempt of di- 
 vine ^v^sdom and goodness ; and they may be 
 instrumental of engaging us to set our affections 
 on things above, which is to be spiritually- 
 minded. 
 
 1. God liaih in all manner of instances pour- 
 ed contempt on the things of this world, in com- 
 parison of those zvhich are spiritual and hea- 
 vcnhj. All things liere below were at first 
 exceeding good, not only in their nature, but in 
 tlie use to which they were designed; they 
 were then desirable, and the enjoyment of them 
 M'ould have been a blessing, without danger of 
 temptation ; for they were the ordinance of 
 God, to lead us to the knowledge and love of 
 liim. But since the entrance of sin, whereby 
 tlie world fell under the curse, and into the 
 pow^i*bf Satan ; the things of it, by his influ- 
 
BEING SPIRITUALLY MINDED. 125 
 
 ence, are too effectual to draw off the heart and 
 affections from God. By them doth the adver- 
 sary of souls bhnd tlie eyes of such as beheve 
 not ; and the chief way by which he doth it, is 
 by promises of satisfaction unto all the hists of 
 the mind, with a proposal of all that is dreadful 
 in the want of them. The things of the world 
 being in this state, and used to this end, through 
 the craft of the evil one, and the folly of the 
 human mind ; God hath shewed by various 
 INSTANCES, that they are all vain, unsatisfactory, 
 and every way to be despised, in comparison of 
 things eternal. 
 
 He did it most signally in the life and death 
 of Christ. What can be seen or found in this 
 world, after the son of God hath spent his life 
 in it, not having Avhere to lay his head ; and 
 after he went out of it on a cross. Rad there 
 been ought of real worth in things here below^, 
 certainly he had enjoyed, if not crowns and em- 
 pires, V hich were all in his po^wr, yet such 
 goods and possessions as men of sober reason, 
 and moderate affections, do esteem a ccmpe- 
 tency : But things were quite otherv, ise disposed, 
 to manifest that there is nothing of value or use 
 in these things, but only to support nature to 
 the performing senice unto God, by which they 
 are serviceable to eternity. Christ never attain- 
 ed, he never enjoyed more than daUy supplies 
 of bread out of the stores of providence ; and 
 for which alone he hath instructed us to pray : 
 
126 THE GRACE ANB DUTY OF 
 
 And in his cross, the world proclaimed all its 
 good qualities and powers, and hath given to 
 the christian its naked face to view nnd contem- 
 plate. Hence is that inference of the Apostle, 
 Gal. vi. 14. " Gcd forbid that I should glory, 
 " save in the cross of our Loi'd Jesus Christ, 
 " whereby the world is crucified unto me, and I 
 " unto the world.'' Since I believed in Christ, 
 since I have had a sense of tlie power and virtue 
 of his cross, I have done with all things in this 
 ^^orld, it is a dead thing unto me, nor have I 
 any affection for it. No man can set his affec- 
 tions on earthly things, who hath any regard to 
 the pattern of Christ, or is in any measure influ- 
 enced by the efficacy of his cross. My love is 
 CRUCIFIED, said ail holy martyr ; he, whom his 
 soul loved, was so ; and in him, his love to all 
 things here below. Oh, that any of us, should 
 inordinately love the things of this world, and 
 perplex ourselves about the power, riches and 
 goods of it, who have had a spiritual view of 
 them in the cross of Christ I 
 
 It may be said, that the circumstances men- 
 tioned were necessary to the Son of God, as the 
 savieur and redeemer of the church ; and there- 
 fore it doth not follow, that we ought to be 
 poor, and to want all things as he did. I con- 
 fess it doth not, and therefore recommend in- 
 dustry in the various callings of life. But as 'tis 
 to be feared, this plea, and others which have 
 been offered, " as providing only a competency 
 
BF.IKG SPIRITUALLY MIKDED. 1S7 
 
 ** for me and my children, to secure some satis^ 
 *' faction in life, and reputation in the v,'orld, kc^ 
 have often been but coverings for a shameful at- 
 tachment, and engagement of their affections 
 unto the world ; so this necessarily ibllows from 
 the example of C'lu ist ; that what he did forego 
 and trample on for our sakes, ought not to l:c 
 the object of our affections ; nor can sucJi af- 
 fections pre\ .-lil in ii •, if he dwells in our hearts 
 by faith. 
 
 Again, God Iratii poured contempt on carnal 
 things, hi lus clc(dhig\H xoith the Apostles, and 
 genendlij xcllh all that liave been most dear un- 
 to h'un. The Apostles were employed in a 
 work of the greatest advantage to his hitercFl 
 and kitigdom ; to them was committed the lay- 
 ing the foundation of the glorious kingdom of 
 Christ in the world. V/ho would not think, that 
 he should provide for them, ifTiotPrine}]:cdi:ics 
 and Popedoms, yet at least Archbishoprics 
 and Bishoprics, with other good ecclesiastical 
 dignities, livings, and preferments? Hereby 
 they would have been meet to have con^s erscd 
 ivith Princes, and been freed from the capiice 
 and contempt of the vulg;ar. Vut we see, infi- 
 nite wisdom otherwise disposed of thein, and 
 tlieir concerns in this world: They were exci-- 
 cised not only with the common afilictions and 
 calamities of this life ; but tliey li'.ed and died 
 in a condition of poverty, reproach, distress and 
 persecution. God set them forth as examples 
 
128 THE GRACE AND DUTY OF 
 
 unto nobler ends ; namely, of light, grace, zeal* 
 and holiness ; and likewise to manifest of how 
 little concern to our real blessedness, is the 
 abundance of things here below ; and to demon- 
 strate, that the want of all may consist with the 
 highest participation of the divine love and fa- 
 vour. Read the 1 Cor. iv. 7. and the following 
 verses. If the consideration hereof hath no 
 weight with others, undou^ -tedly it ought to have 
 with such who are called to preach the Gospel, 
 and are successors to the Apostles. There can 
 be nothing more absurd and shameful, nothing 
 more opposite to the intimation of the wisdom 
 and will of God, in his dealings with the first 
 and most honourable dispensers of it, than for 
 such persons to seek, and press greedily after se- 
 cular advantages in worldly titles, honours^ 
 wealth, and power. Hence there have been en- 
 deavours to separate those who were dedicated 
 to the ministry of the Gospel, from all secular 
 dignities and revenues; and some have main- 
 tained, that they v/ere to live on the free contri- 
 butions of the people : But this tenet was quickly 
 condemned as heresy in honest Wickliif, and 
 the Clergy have gotten the victory, and now 
 esteem all due unto them, that they can by any 
 means obtain. But from the beginning it was 
 not so ; and it is well, }f in such a zvay^ men 
 are able to maintain the frame of mind we are 
 inquiring after, with which are connected life 
 and peace. 
 
BEING SPIRITUALLY MINDED. 5S9 
 
 Again, God continues to cast contempt on 
 earthly things, by giving always the greatest 
 portion to his avowed enemies. This was a 
 temptation under the old covenant, 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 s\nne; making little or no use of 
 them in his family. Those monsters of men, 
 Nero and Heliogabalus, so pernicious to human 
 society, that their not being, would have been to 
 appearance the interest of mankind, had more 
 power over the things of this world, than ever 
 had the best of men. Look on all the principal 
 treasures and powers of this world, as in the 
 hand of one of these tyrants, and so disposed of 
 by divine providence ; and you may see at what 
 rate God values them. Doth not God proclaim 
 herein, that the things of this world are not to 
 be so esteemed? If they were, and had a real 
 worth in themselves, would the righteous God 
 make such a distribution of them.^ Those whom 
 he most esteems^ have comparatively the meanest 
 share, and many are exercised with aU the evils 
 with whicli the want of them can be attended ; 
 while his open and avowed enemies have more 
 than they know what to do with. Who then 
 would set their affections on those thino^s which 
 God poureth into the bosoms of the vilest of 
 men .? It plainly appears, you may go and take 
 the world, and take a curse, death, and hell 
 along widi it; and " what will it profit a man 
 G 5 
 
130 THE GRACE AND DUTY OF 
 
 " to gain ihe whole world and lose his own soul ?'' 
 What can any man do, wlio considers this, and 
 who will not forego all his hopes and expecta- 
 tions from God; but retreat unto the faith and 
 pursuit ofth'ings spiritual and eternal, as con- 
 taining an excellency in them incomparably 
 above all that may be enjoyed here below. 
 
 Again, God pours contempt on earthly tilings, 
 in giy'mgrontmual instances of their unceiiainty 
 and emptiness, utterly disappointing many that 
 have had expectations from them. The ways are 
 various, the instances so multiplied, that the 
 greater part of mankind (unless they are like 
 the fool in the Gospel) do live in perpetual 
 fears or apprehensions, that thev shall speedily 
 lose what they enjoy ; or otherwii^e they must 
 be under the power of a stupid security. Rut 
 there is such an account given of tliem by the 
 wise man, Eccles. ii. unto whicii nothing can be 
 added, and which neither reason, nor experience, 
 is able to contradict. 
 
 By these, and the like ways, doth God cast 
 contempt on all things here below ; discovering 
 both the folly and falshood of the promises, 
 which the world makes to decoy and entangle 
 our affections. This therefore is to be laid as 
 the FOUNDATION iu all our considerations to 
 what, or to whom we shall cleave with our af- 
 fections ; that God hath not only declared the 
 insufficiency of earthly things, to give us that 
 rest and happiness after which we seek, but 
 
BEING SPTRITITALLY MINDED. 151 
 
 hatli also poured contempt upon them in his 
 holy and wise disposal of them in the world. 
 
 2. God hath added to their vamty hij shor- 
 tening the lives of men, reducing their continu- 
 ance here to so short and uncertain a season^ 
 as it is ivipossihlc they can take any solid satis- 
 faction in ivhat they enjoy here hehxv. " Behold, 
 " thou hast made my days as an hand's breadth, 
 " and mine age is nothing before thee."" Hence 
 the Psalmist draws two conclusions ,• (1) " That 
 " every man at his best estate is but vanity.'"' 
 (2) " That every man walks in a vain shew : 
 " surely they are disquieted in vain, he heapeth 
 ^* up riches, and knows not who shall gather 
 " them."" Ps. xxxix. 5, C. When men lived 
 eight or Jiine hundred years, they had oppor- 
 tunity to taste all the sweetness that was in crea- 
 ture comforts, to make large provisions of, and 
 to have long projections about them : But when 
 they had so, they all issued in that wickedness 
 which " brought the flood on the world of un- 
 godly men.""* And the case is the same to this 
 day; the more men enjoy of this world, and the 
 longer they possess earthly things, the more will 
 'they abound in sin, and provoke God, unless 
 divine grace interposes. But now, God hath re- 
 duced the life of man to the small pittance of 
 seventy years ; and that space is generally shor- 
 tened or embittered by various and innumerable 
 incidents : Some years pass before men begin to 
 have a taste of this lile ; many things occur to 
 
132 THE GRACE AT^JD DUTY OF 
 
 make us weary of them before the end of our 
 (lays ; and but few of the human race, not one 
 of a thousand, attain the years beyond which no- 
 thing can be reckoned but travel and sorrow. 
 As then the all-wise God hath left no such sea- 
 son for the enjoyment of the world, as might 
 put a value upon it ; so the uncertainty and 
 shortness of human life (the strongest of mankind 
 cannot insure the next day) render all contrivances 
 and endeavours about cartlily things, both vain 
 and foohsh. And when it is remembered, that 
 he whose continuance is so short and uncertain 
 here, is notwithstanding a candidate for eternal 
 happiness or misery ; and that his blessedness 
 depends wholly on setting his affections on things 
 above; must not all they who place them on 
 things below forfeit all pretensions to reason, as 
 well as bid defiance to the grace of God ? 
 
 3. God hath openly and fidly declared the 
 danger there is in these things, as to their en- 
 joyment and use. What multitudes of souls mis- 
 carry by an inordinate adherence to them ? They 
 are the matter of those temptations, v/hcreby the 
 souls of men are ruined for ever : The fuel that 
 supplies the fire of their lusts, until they are con- 
 sumed by it. Though there are many principles 
 of temptation, many causes which concur to its 
 efficacy, as sin, Satan, and wicked men ; yet 
 the matter of almost all ruinous temptations, is 
 taken from among the things of this world ; and 
 indeed every thing that is in the world, is too apt 
 
BKING SriRlTL'ALLY MINDED. 133 
 
 to be abused to that end. It were easy to shew, 
 that there is nothhig desirable or valuable in the 
 whole world, but is reducible to a subserviency 
 to one or other of the lusts of the mind, and is 
 applicable to the interest and service of tempta- 
 tions and sins. When some professors hear these 
 things, they are apt to say, *' Let the dream be 
 " to them that are openly wicked, and tjie in- 
 '' terpretation of it unto them that are profligate 
 " in sin ; unto unclean persons, unto drunkards, 
 " oppressors, proud and ambitious persons, may 
 " be it is so ; but as for us, we use the things 
 *•* of this world with a due moderation, and 
 " they are no snare unto us."" But to own they 
 are used to what end soever, if the affections 
 are set upon them, there is nothing, but one 
 way or other, is thus a snare and a temptation. 
 We should be very careful how we adhere, to, 
 or value that, which is the cause and means of 
 the ruin of multitudes of souls : By the warn- 
 ings given us hereof, God evidently designs to 
 teach us, the vanity and danger of fixing our 
 affections on things below. *- 
 
 4. By means of GocVs providential dispensa- 
 tion.s' respecting- these things, much wisdom is 
 requisite to distinguish hctwixt the use, ajid the 
 abuse, betwixt a lawful care about, and an iii' 
 ordinate cleaving to them. Few distinguish aright 
 here, and many will find their great mistake in 
 these things at the last day. Too many men de- 
 
ISi THE GRACE AND DUTY OF 
 
 ceive themselves in judging and acting by the 
 most crooked and uncertain rules : Some make 
 their own inclinations the rule and measure of 
 what is proper and lawful ; some the examples 
 of others; some, the course of the world; some, 
 their own real or pretended necessities : All of 
 them confess, that there may be an inordinate 
 love, and an abuse of earthly things, as the Scrip- 
 ture plainly affirms, and to which experience 
 gives open testimony ; but as to themselves, their 
 care, love, and industry, concerning them, are 
 all allowable : Hence we see j)rofessors approv- 
 ing of themselves, as just stewards of their enjoy- 
 ments; whilst their friends judge them covetous 
 and earthly minded. And what if any of these 
 self-approvers should be mistaken in their rule 
 and application ? Men at sea may have a fair 
 gale of wind, wherewith they may sail smoothly 
 for a season ; and yet, instead of reaching a port, 
 may by it be brought on destructive shoals, or 
 rocks. What if that, which we esteem allow- 
 able, as love, care and industry, should prove to 
 be \h&Jruit of ear tidy affections, predominant 
 within us ? What if that, which we approve of 
 in ourselves, should be disapproved of God? we 
 are then cast off for ever; we belong to the 
 world, and with the world we shall perish. You 
 see it is a dangerous thing for any to incline in 
 his affections to the things of this world, be- 
 cause an excess is destructive, and at the same 
 
BEING SriRITUAl.LY MINDED. 135 
 
 time scarcely discoverable : Surely no zcise man 
 will venture freely, and often," to the edge of 
 such a precipice. 
 
 If any desire to be satisfied, wliether they do 
 lawfully use and enjoy earthly things, and would 
 listen to advice for preventing inordinate affec- 
 tions: Remember, you are not proprietors, 
 nor absolute possessors, but only stewards of 
 earthly things, under him who is the great Lord 
 and possessor of heaven and earth ; and for all 
 you have received, you must give an account 
 before angels and men. Remember, you have 
 anothei' object for your affections, infinitely more 
 worthy, Mliich ought to have a predominant in- 
 terest in your minds, and which will, if the 
 world hath not possession. If God, and the 
 things of God, be not the chief objects of our 
 affections, we belong to the world ; " ye cannot 
 " serve God and Mammon." Remember, that 
 as it is your duty " to mortify your members 
 " that are upon the earth ;"' so it is mortiJicatio7i 
 alone, that will take us off from earthly things 
 to the glory of God : and unless mc experience 
 this in our affections, we can have no good hope, 
 tliat we are in any th hig spiritually-minded. 
 Reme:\iber, in all instances of your duty, as 
 stewards of earthly things, to attend diligently 
 to the rule of God**s word : else the grace ex- 
 horted to, may be abused. Let neither self, nor 
 unbelief, nor the custom and exr.mple of others, 
 be heard to speak ; but let the divine rule alone 
 
136 THK GRACE AND DUTY OF 
 
 be attended to and cordially obeyed. Thus we 
 may be preserved from (and have the evidence 
 within ourselves, that we are not under) the 
 power of an inordinate love to this world. 
 
 5. God hath positively/ declared^ that if we 
 set our affections on things below, he will not ac- 
 knowledge us ; nor will he accept of those affec- 
 ti(ms, which ive pretend to spare for him and spiri- 
 tual things. If we abstain from open sins; if we 
 abhor the lewdness and irreligion of men of the 
 world ; if we are constant in religious duties, and 
 walk after the strictest sect in religion ; may we 
 not be accepted of God, though our hearts should 
 cleave to the w orld ? I answer, God hath peremp- 
 torily determined the contrary ; and if other argu- 
 ments will not prevail with us, he leaves us at last 
 to this, 1 John ii. 15. James iv. " Go love the 
 " world, and the things of it; but know assur- 
 " edly, you do it to the eternal loss of your souls.""" 
 
 These few arguments or motives, by which 
 God is pleased to deter us from fixing our af- 
 fections pfoi"^ earthly things ; are such as he 
 makes use of in the administration of his provi- 
 dence, and which I thought a proper introduc- 
 tion to the important subject before us, " To 
 " declare the interest of our affections in this 
 " frame of spiritual-mindedness, and what they 
 " contribute to it." Without spiritual qffectimis 
 we cannot he spiritually-minded. And that 
 they may be of this use, three things are re- 
 quired, and should be regarded. 
 
BEING SPIRITUALLY MINDED 137 
 
 I. Their PRINCIPLE. 
 
 II. Their object. 
 
 III. The manner of their application to 
 their proper object, by virtue of that principle. 
 
 1, As to the principle : That our affections 
 may be spiritual, which is the foundation of the 
 whole, the spring of our being spiritually-mind- 
 ed ; it is required that they be changed, or 
 rcncx^cd imih d'wlue grace. To make this more 
 plain and obvious, let us consider what is their 
 state b(j nahtre^ and then by what means they 
 may be wrought on, respecting a change, or a 
 renovation. The affections are not much unlike 
 some things, which in their own nature are 
 poisonous ; but being corrected, and receiving 
 a due temperament, from a mixture of other in- 
 gredients, they become medicinal, and of ex- 
 cellent use and benefit. 
 
 1. By nature our affections are all depraved. 
 Nothing in the whole nature of man, no power 
 or faculty of the soul, is fallen into greater dis- 
 order by the entrance of sin, than are our affec- 
 tions. This depravation was manifest to the 
 heathen world; the wisest among them both saw 
 and complained of it. They found a weakness 
 in the mind, and were thoroughly sensible of 
 this disorder and tumult of the affections, in 
 things moral ; therefore, seeing it is discernable 
 by the light of nature, the neglect of those who 
 are not sensible of it in themselves, under the 
 light of the Gospel, is inexcusable and greatly 
 
138 THE GRACE AND DUTY OF 
 
 aggravated. Many instances might be given of 
 the greatness of this depravation ; as they are 
 the seat of all lusts both of the flesh and of the 
 spirit; as they are the spring and cause of all tlie 
 actual sin that is in the world ; as they are the 
 way and means by which the soul applies itself 
 to all sinful objects; so the affections will not be 
 under the conduct of the mind : ReheU'ion 
 against the Ug-lit and convictions of the mind, is 
 the very form by which this depravation manifests 
 itself; let the apprehensions of the mind, and its 
 notions of good and evil, be w4iat they will, the 
 affections reject them, and lead the soul in pur- 
 suit of their inclinations. Hence no natural or 
 unconverted man living, doth in any measure 
 answer the light of his mind, or the convictions 
 of his understanding ; Though he sees and ap.T 
 proves of better things, yet he follows those which 
 are forbidden and vicious. No greater spiritual 
 judgment can there be, than for men to be given 
 up to their own evil affections, Rom. i. 26. 
 
 In general, this depravation of our affections 
 may be reduced to two particulars : An aversa- 
 tionfrom God and spiritual tilings, which is the 
 spring of all that dislike of God and his ways, 
 with which the hearts of men are filled ; which 
 prompts them to say, " What is the Almighty 
 " that we should serve him ? depart from us, for 
 ^' we desire not the knowledge of thy ways.'' 
 And, an ino7'dinate cleaving unto things vain, 
 earthlAj, and sensual; which causes the soid t® 
 
HEIKG SPIRITUALLY MINDED. 139 
 
 cnp^age in the pursuit of thcni, as a horse rushes 
 into the battle. 
 
 Whilst our affections are in this state, we are 
 far enough from being spiritually -minded ; nor 
 is it possible to engage them in an adherence to, 
 or a delight in, spiritual things. And it ought 
 to be observed, tljat whilst in this condition, the 
 afTections may be wrought upon two several 
 ways, and yet not so renewed, as to be service- 
 ai)le to this end. 
 
 First, I'here may be various temporary im- 
 pressions made on them ; by the preaching of the 
 word of God, or by judgments, dangers, disease?, 
 and lively apprehensions of the approach of death. 
 I>y a variety of causes, such impressions ha,ve 
 been made on the affections, as have seemed for 
 a season to have turned the stream of them- 
 Hence, we have many, who one day will be 
 wholly for God, and resolved to crucify the filesh 
 and the world, and to forsake sin and the plea- 
 sures of it; but the next, behold, they return to 
 all their former excesses and delights. From tliese 
 occasional impressions, some may, and do, peiv 
 suade themselves, that there is a change in their 
 hearts and affections, when there is not ; like a 
 ]3erson who flatters himself that he hath lost his 
 ague, because his present fit is ove3\ These im- 
 pressions, when matle on spiritual affcciions, are 
 of great advantage to the soul; they make it to 
 renew its engagements to God and duty, with 
 love and resolution more intense : But the effecthi 
 
140 THE GRACE AND DUTY OF 
 
 of these impressions on uni-enetved affections^ are 
 neither spiritual, nor durable'; for the^most part, 
 thej are but providential checks to the raging of 
 their lusts; the next trial of temptation carries, 
 them away again to the world, and to sin. 
 
 Secondly^ There may be an habitual change in 
 the passions and aifections of the mind, as to the 
 inordinate and violent pursuit of their inclina- 
 tions, and yet no gracious renovation of them* 
 Education, philosophy, or reason, long afflic- 
 tions, spiritual light and gifts have wrought this 
 change: Hereby persons naturally passionate and 
 furious, have been made sedate and cool; those 
 who have been sensual, have become temperate ; 
 yea, and haters of religion have become zealous 
 professors of it. These things, and many more 
 of the like nature, have proceeded from a change 
 wrought only on the affections, whilst the mind, 
 ■svill, and conscience, have been totally unsanc- 
 tified. It is admirable to think, to what degrees 
 of eminence in sobriety, fidelity, charity, and 
 in all sorts of moral virtues, many among the 
 Heathens attained, by this one principle of mo- 
 derating the affections : But by this change, 
 where it is alone, no man ever became spiritually* 
 minded. At least this change may be, and yet 
 their dislike of God, and inattention and dis- 
 relish to spiritual things, not be cured. This 
 alteration doth but turn the course of men"'s af- 
 fections; the nature is not changed; they are the 
 same in their spring and fountain as ever thej 
 
BEING SPIRITUALLY MINDED. 141, 
 
 Were: Yet this is beautiful and desirable in na 
 turc, and the glory of it ; and he who hath by 
 any means proceeded to siicli a moderation of his 
 affections, as to be kind, benign, patient, public 
 spirited, and temperate in all things, such an 
 one will rise tip hi judgment agsim^tXho^Q^ who 
 professing themselves enlightened by divine grace, 
 do nevertheless manifest, by being morose, im- 
 patient, angry, selflsli and worldly, that they are 
 not subdued by the power of that grace. 
 
 That we may be spiritually-minded, there is 
 something else required as to our affections, than 
 temporary Siwd occasionalrmjyrcsswns^ with v/hich 
 many poor souls deceive themselves, and cry 
 peace, peace, when there is no peace ; or than 
 an habitual change^ by which the affections are 
 brought into some order witli respect to earthly 
 things, but their nature altered from rational to 
 spiritual. There must be another work upon 
 our affections, even internal renovation, 
 whereby not merely the coinse of their opera^ 
 tions is changed, but their nature is altered and 
 spiritually renewed. I intend that v> hich is ex- 
 pressed in the great evangelical promise, Isaiah 
 xi. 6, 7, 8, 9. " The wolf shall dwell with the 
 " lamb ; the leopard shall lie down with the 
 " kid ; and the calf, and the young lion, and 
 " the fatling together, and a little child shall 
 " lead them : And the cow and the bear shall 
 «• feed, their young ones shall lie do^vn toge- 
 •' iher; and the lion shall eat straw like the ox ; 
 
142 THE GRACE AND DUTY OF 
 
 <' and the sucking child shall play on the hole of 
 " the asp ; and the weaned child shall put his 
 *' hand on the cockatrice den ; they shall not 
 *' hurt nor destroy in all my holy mountain/' 
 You see a change is promised in the natures, 
 principles, and inclinations of the worst, the 
 most savage sinners, who experience the power 
 of Gospel-grace. 
 
 This is that which is enjoined in a way of 
 duty, Ephes. iv. 23. " And be renewed in 
 *' the spirit of your minds."' There is a reno- 
 vation of the mind itself, by the communion of 
 spiritual light; but the spirit of the mind, that 
 wliereby it is enlivened, led and actuated, that is 
 to be renewed also. The spirit of the mind is 
 evidently opposed to the " old man which is cor- 
 " rupt according to deceitful lusts,'" or to de- 
 praved affections, and when our affections are 
 regulated, and altered by the grace of the Holy 
 Spirit, then are they renewed, and otherwise not 
 tX all. No other change will denominate them 
 a spiritUEil renovation ; hereby what are only 
 natural affections in themselves, heo.oxnej'ruits of 
 the spirit in them that believe: Gal. v. 22. " the 
 *• fruit of tils spirit is love, joy, peace, long- 
 *' suffering, gentleness, goodness, fidelity, meek- 
 '' ness and temperance.'" They continue the 
 same in their essence, substance and natural 
 powers, but are changed in their properties, qua- 
 lities and inclinations, whenever a nevv^ nature is 
 gi^•en to them. Tlie waters at T*^Iara.h were the 
 
BEING SPIRTTTJALLY MINDED. 145 
 
 same waters after they were made sweet and 
 useful, as tliey were before their cure, when so 
 bitter tliey could not be drank : So was it with 
 the watei's of Jericho, which were cured bv 
 casting salt into them. Thus our affections con- 
 tniue the same as they were, but are cured by 
 grace ; their properties and qualities are cleansed, 
 and the salt by which the cure or change is 
 wrought, is, the love of pod, proceeding from 
 faith in him b}' Christ Jesus. 
 
 But as multitudes delude and deceive their own 
 souls, persuading themselves there hath been a 
 spiiitual renovation, where tliere is none, and so 
 think all is w^ell, till they are wholly immersed 
 in tlieir former security ; it greatly concerns us to 
 inquire, of ivliat nature that 'cC'07'l- which hath 
 been on our ajfectlons ? or what tlie chai>ge in 
 them? or whether tlic renovation is real or not f 
 This momentous inquiry w411 be considered in, 
 
 CHAP VIII. 
 
 Pointing out the dljjerence heticeen a change in 
 the affections, which rvill not bear the tried ; 
 and that renovation by grace which renders 
 them spiritual. 
 
 That there is an important difference, m.ust 
 be universally acknowledged ; and to ascer- 
 tain it, that we may not be of tlie number of 
 
144 THE GRACE AND DUTY OF 
 
 them that are deceived to everlasting ruin, we 
 should spare no trouble, nor suffer a moment to 
 run waste. Mere thinking and hoping will not 
 suffice ; the difference must be examined by 
 Scripture-light, and by the experience of them 
 that do believe in Jesus. 
 
 1. Spiritual renovation extends itself to the 
 whole spirit, soul, andhody. 1 Thes.v. 25. When 
 we say that we are sanctified in part only, 'tis 
 not meant, that any faculty of the soul is unsanc- 
 tified ; but only that the work is not absolutely 
 perfect in any of them. Sin may retain power 
 in some one affection, as anger, love, fear, &c. 
 more than in all the rest besides ; and to which 
 men's natural tempers, or their situation and 
 circumstances in life greatly contribute : Hence 
 some men find more difficulty in the mortifica- 
 tion of one inordinate affection, than in crucifying 
 all others. I have known professors shining ex- 
 emplarily in all other christian graces, who have 
 been scarce free from giving great scandal, by 
 the excess of their passion, and easy provocation 
 to it ; and yet they have known, that the vigo- 
 rous mortification thereof, is the most eminent 
 pledge of their sincerity in other things : The 
 trial of our self-denial, lies in the things that 
 our natural inclinations are strongest towards. 
 However, in spiritual renovation, there is no 
 affection but is sanctified ; no one is left abso- 
 lutely to the service of sin ; all are made meet 
 for holy exercises and operations, and do in pro- 
 
hKllsG SrmiTUALLY MI>\'DED. 145 
 
 per seasoiis exert themselves accordingly, if tlte 
 mind is renewed. The grace implanted in us, 
 is callc 1 "the new man,*" because all the powers 
 and faculties of the chiistian, are seasoned and 
 affected with it/'* As nothing in our natures 
 escaped the taint of siii, so no: lung is excepted 
 from the renovadon that is hy grace. Ke, iii 
 whoinanyo7ieafi'. ctiofiis utterly unrenewed, hath 
 not one graciously renewed in him. Let pro- 
 fessors then take heed h.. w they indulge to any 
 depraved affection, for it will be an unavoidable, 
 and a strong impea(;hment of tlieir sincerity, 
 ■^rhink not to say witli Naaman, " God be mer- 
 ^" ciful unto me in this thing, in all others I 
 *• will be for him."' To be entire for God, to 
 cleave unto him, to have the heart circumcised, 
 to love hiiu ; is to luive all our affections renewed 
 or sanctified ; when it is otherwise, there is a 
 double heart, or a change which is not spiritual, 
 because not universal. Thus there are many 
 \\]\o are sober and temperate ?n most things, but 
 the love of money prevails in them in a great de- 
 gree, v.'hich to them '• is the root of ail evil.'' 
 Again, some seem to be religious, but through • 
 anger, envy, and the like, they hridle not their 
 tongue^ and so prove their religion is also vain 
 Some likev/ise who seem to have had a miglity 
 change wrought in them, and are superstitioiisly 
 devout, do yet walk in t\\Q spirit of Cain towards 
 the disL'iples of Christ ; and if permitteJ, would 
 w 
 
145 THE GRACE AND DUTY OF 
 
 soberly and resolutely set themselves to persecute 
 and destroy. Some love the praise ofmen^ which 
 will never permit them to be truly spiritually- 
 minded ; and this was the vice of the ancient 
 philosophers ; by the principles of reason, and 
 by severe exercise, they subdued their affections 
 to great moderation about temporal things, but 
 at the same time they were slaves to vain glory 
 and human praise. And in general, if men not 
 spiritually renewed, v/ere able to search them- 
 selves, they would find, that some of their affec- 
 tions are so far from liaving an effectual change 
 wrought in them, that thej^ are rather a quiet 
 habitation f^r sin, and that one secret lust or 
 other is cherished, which they must kiKnv to be 
 pernicious to the soul. But in spiritual renova- 
 tion, as ■ ii t observed, every affection is sanctified 
 according to its use in the life of God and holiness. 
 S. Spiritual renovation engages the affections 
 to fix upon, and cleave to all spiritual things in 
 their proper places, and for proper ends. Th« 
 reason of oiu' adherence to one, is the same with 
 respect unto all ; that is, their relation unto God 
 in Christ : Wherefore, when the affections are 
 renewed, the christian makes no choice in sjyi ritual 
 things, as cleaving to some and refusing others; 
 he adheres unto all ; and an equal respect is re- 
 quired From us, to all tlie commands of God. Yet 
 there are various distinctions in spiritual tilings, 
 so as that a man mav, arid ought to value one 
 
»E1N'G KPIRIXrALLY MIXDKD- 1^7 
 
 al)ove another, as to the degrees of his lo\e and 
 fstcem, althou^^h liis love is to be sincere with 
 respect to all. For instance, 
 
 First, God himself, as revealed in and by 
 Christ is not only tlie proper and adequate, 
 but chief object of the affections, as renewed. 
 He is so, for his own sake alone ; and whoso- 
 ever loves not God for what he is in himself, 
 and what from himself he is, and will be to us 
 in Christ, (which considerations are insepara- 
 ble) that man hath no true affection for any spi- 
 ritual thing whatever, Not a few professors do 
 in this deceive themselves, or are deceived ; they 
 suppose that they love heaven, and lieavenly 
 things, and tlie exercises of divine worship; but 
 as to God liimself, they can give no evidence of 
 any love to him, either, on account of the glo- 
 rious excellencies of his nature, or their natural 
 relation to him, and dependence on him, or on 
 a,ccount of the manifestation of himself in Christ, 
 and the exercise of his grace therein. But what- 
 ever be pretended, there is no love to God, that 
 proceeds not from these springs ; and since all 
 men profess they love God, we sliould strictly 
 examine ourselves, on wliat grounds our preten- 
 sion is founded. Is it because we iu'Jeed see an 
 excellency, a beauty in the glorious properties of 
 his nature ? Is it our great joyand satisfaction, 
 that (jod is what he is ? Is it from the s;racious 
 manifestation he hath n^ade of himse.'f, and his 
 perfections in Christ, vath tlie communication of 
 
148 THE GRACE AND DUTY OF 
 
 liimself unto us, in and by him ? If it be, then i» 
 our love generous and divine, from therenovation 
 of our affections : If not, we shall be at a loss, 
 when called to our trial. God is the fil'st object 
 of our affections, and 
 
 Secondly, In other spiritual things renewed 
 affections cleave unto tltem^ according as God is 
 171 them. This alone gives them pre-eminence : 
 God is loved for himself, all otlier things for him, 
 in the measure and degree of his presence in 
 them : Hence is the Lord Christ, even as to his 
 human nature, the object of our love and affec- 
 tions in such a way and degree, as no other being 
 or thing but God himself is and ought to be. 
 Evidences of the presence of God in persons and 
 thin >-3, ar<j the only attractives of renewed affec- 
 lions. 
 
 Thirdly In all things which seem to stand in 
 an equality, as to what is of God in them ; yet for 
 sjme especial reasons, our love may be stronger 
 to one than to another. Some particular truths 
 with grace communicated by it, may have been 
 the means of our conversion to God ; or of our 
 edification ; or peculiar consolation. The soul 
 will have a distinguishing respect to and value 
 for such truths : And the same as to christian 
 duties ; we may have bad such an intercourse 
 with God in some, as may give us a prevalent 
 delight in them. 
 
 But notv/ithstanding these distinctions, renew- 
 cd affections do cleave to all spiritual things^ ai 
 
BK1\'<; snilTTUALLY MINDKD. 119 
 
 jiich : Tlio grand reason of their doing so, li tlie 
 same in all, God in them ; only tliey have i^eve- 
 ral ways or degrees of acting towards them. The 
 spirituallv-minded, have a regard to all GtHFs 
 precepts, a delight in all his counsels, a love to 
 himself, and to all his ways ; Avhich cannot be 
 said of any beside, whatever other change may 
 kave been wrought on their affections. 
 
 3. The third difference is, there rauy he a 
 change hi the affections^ so as that men may de- 
 light in religious worship^ and he diligent in it; 
 hut it is the spiritnal renovation of the affections 
 that only gives deVight in God, in the several 
 duties of religious worshij) 
 
 Where the Gospel is piiblickly professed, tlier^ 
 is great variety in the minds and practices of men 
 about the duties of religious worship ; many are 
 stout hearted, and despise, or wholly neglect tlie 
 observance of them ; some attend on them, a,"^ 
 a matter of form, or from principle of education, 
 and probably from some convictions cf their ne- 
 cessity ; and there are others, who are diligent in 
 attending, and greatly delight in tliem, (accord- 
 ing to the way they chuse) who yet give no 
 evidence of the renovation of their minds. For 
 professors may be greatly affected with tlie out- 
 ward part of worship, and the manner of its per- 
 formance, and have no delight in what is internal 
 and spiritual. Many of the Jews were delighted 
 with the preaching of Ezekiel, because of his 
 eloquence^ and the elegance of his parables? 
 
150 THE GRACE AVI) DUTV OF 
 
 chap, xxxiii. 31, 3,^. Hence tlicy deliglited, and 
 were diligent in hearing Jiim, and called tlnmi- 
 selves the people of God; tho' we find they 
 lived in sin, and their hearts went after covet- 
 ousness. The same may be the case with many 
 in our day, with reference to the gifts of tliose 
 who preach the word ; not but that we may pre- 
 fer one nfmister to another, and yet be truly sin- 
 cere in our delight in die word itself: But great 
 care is to be taken, that our delight centres not 
 in outward things, which is the case with num- 
 bers: particularly the Papists : They will with 
 niiich fervour, and many evidences of devotion, 
 and sometimes with difficulty and danger, repair 
 to their places of worship ; and yet when they 
 are present, understand 7iot 07ie word, whereby 
 their hearts might be excited to genuine acts of 
 iaith, love and delight in God ; pompous cere- 
 monies, shew, music, and other incentives of 
 carnal affections, make great impression on, and 
 affect tliem ; separate these things from divine 
 service, they would have no delight in it; but af- 
 fections spiritually renewed are not concerned in 
 these externals ; yea, if they who are renewed, 
 vshould be engaged in tlie use of them, they would 
 find them means of diverting their minds from the 
 proper work of divine worship, rather than an 
 advantage unto them. Two persons may attend 
 the same ordinances, Avith equal delight, on very 
 distinct principles ; as two men may come into 
 the same garden, one ignorant of the nature ot 
 
BEING SPIRITUAT.LY MIXDED. 151 
 
 tlic various lierbs nud fiowcrs, and the other a, 
 skilful herbalist ; both may be equally delighted, 
 one with the colours and smell of the flowers; 
 but the other, with the consideration of their 
 various natiu'es, or their uses in medicine, and 
 the like. Thus it may be in religious worshi]) ; 
 one isdelightedwith the outward administration, 
 another A^dthits spiritual efficacy at the same time. 
 However, what theie is of iral order in the wor- 
 ship of God, as it is an effect of divine wisd<^m, 
 so it is suited and useful to spiritual afTecticus, 
 proceeding from the snme sp/irit, by whom they 
 w^ere internally renewed: Every thing of God's 
 appointment, is both delightful and useful. None 
 can say with higher raptures "how amiable are 
 " thy tabernacles, O Lord !"" than they whose 
 affections are renewed, yet their delight termi- 
 nates not in them. 
 
 Again, Professors may delight in the external 
 duties of worship, because hereby they comply 
 with, and gwesome k'md of satisfaction to their 
 convictions. When conscience is awakened to a 
 sense of the necessity of such duties, the mind 
 will have no rest, no peace in the neglect of them : 
 But let them be attended to, in the seasons which 
 conviction and custom call for, conscience will 
 be so far satisfied, as that the mind shall obtain 
 present ease and refreshment. When the soul is 
 used to this relief, it will not only be diligent in 
 perfoiTuing those duties, but it will naturally de- 
 light in them: Hence many ^\ill not omit the 
 
152 THE GtlACE AXl) I>nTV OF 
 
 duty of prayer every morning', who are resolved 
 to live in sin all tlie day long ; exteni?J duties 
 are used by them, as an antidote ajminst die Rtin-i' 
 and poison of sin, to allay its rage, but cannot 
 expel its venom. The perf )rma!iec oi' those du- 
 ties, tiiough it heal not their wound, it asswageth 
 their ])ain, and like the saeriiices for sin under 
 the law, dispel lelh tlieir present fears. Hut their 
 condition is dangerous; who when a sense oC the 
 guiltoi'sin returns upon them, betake themselves 
 for relief to prayer or other duties; which having 
 discharged, they sooth their troubled minds, and 
 cr}'^ peace, Rlthougb tliey have no real sense of 
 the pardon of sin, nor any strength against it. 
 It may be asked, Do not the best of men perform 
 all spiritual duties from a conviction of their ne- 
 cessity.'^ Yes; but it is one thing to perform a 
 duty from a conviction of necessity, as it is God's 
 &rdhiance, (wliich conviction respects the mere 
 duty) and another thing to perform it, just to giv« 
 ?;atisfaction to a troubled mind, or to quiet con- 
 science under its remorse for sins against heaven: 
 This begins and ends in self; self-satisfaction is 
 the sole design of it. But in the performance of 
 duties, from a conviction of their necessity, as 
 God's ordinance ; and of their use, in the way of 
 liis grace, the soul begins and ends with God. It 
 seeks no satisfaction in them, nor finds it from 
 them, but in and from God alone hy them. 
 
 Again, The reputation of devotion in religious 
 duties insensibly,affect the unrenewed mind, with 
 
»EINS SPIRITUALLY MINDED. 15S 
 
 great diligence and delight in religious worship. 
 However men are divided in their apprehension 
 and practice ; liowever different from, and con- 
 trary to eacJi other, are their ways of worship ; 
 yet amongst all, yea in the secret thoughts of 
 them who outwardly contemn these things, it is 
 a matter of reputation to be devout, diligent and 
 strict, in and about the duties of religion. This 
 greatly affects the human mind, Avhilst pride is 
 secretly predominant ; and the praise of men is 
 more regarded than the praise of God. This 
 -consideration will prevail especially on those, who 
 are concerned for the credit and honour of the 
 particular way, which they profess; they wjll 
 not only be diligent themseb'es, but zealous in 
 drawing others to the same observances : These 
 principles, "their own reputation," and "that 
 " of their sect,'"* constitute the life and soul of 
 ancient Pharisaism ; and accorcUng as the minds 
 of men are influenced with these views, so will a 
 delight in the duties, by which their reputation is 
 attained, grow in them. Every such corrupt 
 end, as is the desire ofrepittation, or the praise 
 of men, being prevalent in the mind ; will uni- 
 versally influence the aflections to a delight in 
 external duties, until the person be habituated 
 to them with great satisfaction. 
 
 Again, Superstition engages the minds of many 
 
 to the most scrupulous dlligence^^Jid a delight in 
 
 the performance of religious duties. False notions 
 
 and apprehensions of God, hib will, nature, and 
 
 H 5 
 
154 THE GRACE AND DL'TY OF 
 
 Operations may befal the minds of men in all re- 
 ligions, true and false; it is an internal vice ct the 
 mind, and liatli prompted many to such outv/ard 
 means of religious service, and a devout j>er- 
 formance of tliose duties, as God instead of ac- 
 cepting, Iiath expressly forbidden. Superstition 
 hath not only excited men to a diligent perform- 
 ance of external duties, but spurred them on to 
 most prodigious attem.pts, almost exceeding 
 human nature, as well as human belief; l)ut 
 though this proves a great change wrought on the 
 affections, it hath not the least connection with 
 spiritual renovation: But 
 
 The principal reason, why men whose affec- 
 tions are only changed, (not spiritually renewed) 
 do delight in religious worship, is, they plac& 
 their 7~ighte()us?u\'>s he/ore God in thern, and hope 
 for their scike to he accepted zmtJi hhn. What- 
 ever notiotis they may have of the righteousness 
 of faith, or the righteousness of Christ, that which 
 they practically trust to, is their own: This 
 discovers itself in their owa breasts, on every 
 trial that befals them ; yea, when they cry unto 
 the Lord, and pretend to faith in Christ ; they 
 quickly prove that their principal trust is in them- 
 selves. In all that men can plead in a way of 
 obedience, nothing hath a fairer pretence to a 
 righteousness than what they do in the worship 
 of God ; it is what he expects at their hands ; and 
 what is done unto him in the light of their con- 
 sciences; religious acts towards him, are the best 
 
BEING SPIRITUALLY MINDED. 155 
 
 they can do to please him, which therefore they 
 must })ut their trust in, or in nothing; and "'tis to 
 be feared that many, as they fall frequently into 
 sin, so reheve themselves from the reflection of 
 their consciences by a midtiplication of duties, 
 and renewed diligence in them. It is inconceiv- 
 able, what delight men will take in any thing that 
 so much as seems to contribute to a righteousness 
 of their oAvn ; it is suitable to, and pleaseth the 
 principles of corrupt nature, after the man is con- 
 vinced of sin, of righteousness, and of judg- 
 ment. This made the Jews so pertinaciously 
 adhere to the Levitical ceremonies and sacrifices, 
 and to prefer them to the Gospel, and the righte- 
 ousness thereof: And so powerful an influence 
 hath the desire of self-righteousness upon the 
 minds of men iti the present day, that only per- 
 suade them, righteousness is to be attained by 
 liberality and charity, or in the dedication of 
 their substance to the use of the church; though 
 once covetous, greedy and oppressive, they \vill 
 lavish their gold out of the bag, and give up all 
 their patrimony to attain it. In brief, it is the 
 strongest fortification of the soid, against Christ 
 and his Gospel; and the last reserve, by which 
 it maintains the interest of self, against the grace 
 of God. 
 
 These are the grounds and reasons of unre- 
 newed persons deligluing in religious worship, 
 and being diligent in its duties; and from these 
 considerations, it may be made too manifest, 
 
156 THE GRACE AND DUTY OV 
 
 that the grealast part of the devodon that is ia 
 the woi'ld, dotii not spring from spiritual reno- 
 val'on, v/ithout which it is not accepted of God, 
 That you may clearly discover the dificrence be- 
 tween occasionally changcch and sp-r'tmdly re- 
 newed^ I will just liint at tJie groi'.r.c's rnd reasons' 
 on which "they that are ('hrisl's'" do delight in 
 the institutions of divine worship, and attend 
 them vv'ith diligence. 
 
 Taat all whose minds are renewed, have ». 
 peculiar delight in religious ordinances, is fully- 
 evident from examples of the saints in all ages: 
 This hath been the great c-aiise of llieir suffering 
 persecution, and even rnartyrdor.i. If llic pri- 
 mitive christians v'ould, or could have ouiitted 
 the observance of them, they might have escaped 
 the rage of their adversaries: but they loved 
 tiot their lives, in comparison to that del'glu vvhieh. 
 they had in observing the precepts of Christ ; 
 and as our Lord himself up( >n all occasions, did 
 declare his deliglit in, and zeal for the public 
 worship of God ; so the Apostle, Ileb. x. So, 
 26, 27. gives it as an asj^irred token of an un- 
 sound condition, ancl what tendeth to final apos- 
 tacy, " the falling into a neglect of the duties 
 « of evangelical worship."" This is unquestion- 
 able: But our present inquiry is, wherefoie do 
 the spiritually-minded so delight in gospel ordi- 
 nances ? and what is it that engageth their heai-ts 
 to a diligent observance of them ? 
 
 (1.) In general, they love, adhere to, and 
 
TP.ixc sriniTrAi.T.Y mtkbkb. 157 
 <lclight in tlie ordinances of divine worship, be- 
 cause fhcz^' find faith, love, avd other chri.stian 
 graces ean iied and Cuercued in them. This is 
 the first and immediate end of their institution. 
 It is a pernicious mistake, to sup'jx^se, that eny 
 external duties of worship are appointed, or ac- 
 cepted lOt themselves ; many things destructive 
 to the i-:ouis of men, have proceeded iVom this 
 gupposidon. All instituted ordinances are Init 
 means to express and exercise faith, love, fear, 
 trii5-t, and delight in God ; the end of all, is, that 
 thnough and by them we ma}^ act those graces on 
 God in Cii* ist ; aud where this is not attended 
 to, let tlicm be never so solemn as to their cut- 
 ward performance, or be performed v*'ith ever so 
 much diligence, earnestness aiKl delight, they are 
 neither ac::eptable to God, nor beneficial to the 
 worshipper. This is the first general spring of 
 the christian's love to divine ordinances, arid of 
 their delight in them : They have experience 
 that in a]^.d by them, their faith and love are ex- 
 lited to a gracious exercise on God in Christ; 
 for tliis end, are they ordained and blessed of 
 God, avA are the effectual means of it, when their 
 efficacy is not defeated by unbelief. When these 
 graces are not in exercise, outward duties are so 
 far from being an approach unto God, that they 
 pet us at a greater distance from him, and are 
 utterly useless, and fruitless. Alas ! how many 
 professors come to ordinances, theyknGixnot'ivhy; 
 and behave in them they care not hoxi) : Tliey 
 
158 THE ni^ ArTi: AND DUTY OP 
 
 do ii)t coma to liieni as the means appointed for 
 t]i3 cxei'jlse of failh in Christ, and love to him ; 
 th'^y d > not labour to stir up these graces to ac- 
 tion (if they possess them) and they suffer their 
 minds to be diverted from the great end, partly 
 by occasional temptations, and partly by regard- 
 ing only what is external in the ordinances. But 
 the spiritually-minded, come unto them with the 
 design, desire, and expectation of being directed, 
 and excited by them to the exercise of divine 
 faith and love ; and their design is not useless 
 and inactive, but they diligently endeavour to be 
 found in the exercise of tliem; net suffering their 
 minds to be diverted from the pursuit of their 
 designs ; and when they find it otherwise with 
 them, they can have no r.est in their souls. 
 
 (2.) The renewed mind cleaves unto religious 
 ordinances, because, thei/ are the means hy zchich 
 a sense of divine love, and supinies of grace are 
 communicated. So far as the affections are re- 
 newed, this is the principal attractive: Ordinances 
 are the means or way of approach unto God, and 
 we do not draw nigh to him as to a barren wil- 
 derness, where no refreshment can be obtained. 
 To make a pretence of coming to God, and 
 not with expectation of receiving great and good 
 things from him; is, to despise Imn, to overthrow 
 the nature of the duty, and deprive our souls of 
 all benefit whatsoever. We are always to conw 
 unto God, as an eternal spring of goodness, 
 grace, and mercy; of ail that we need, ajid of 
 
Bf,!Vr, fl?niITUALLY MINDKD. 159 
 
 all that we can desire, in order to everlasting fe- 
 licity : And the spiritually-minded do come lev a 
 sense of his love in Christ Jesus: In this our souls 
 hve, and vviihout it, we are of ail men most 
 mlse.ab e. Tiiey who are humble and sir.ccie in 
 the duties of divine worship, as they look for, 
 so do they in various measures receive this divine 
 refreshment; tlie holy spirit sheds abroad tlie love 
 of God in them, and witnesselh their adoption 
 unto them. - If we are strangers to this, if we 
 have never received efficacious intimations of di- 
 vine love, in and by religious duties, we can- 
 not love, nor deiight in them as we ought. When 
 we dehght in, and value ordinances, because we 
 experience they are, and have been, means of 
 communicating to us, a sense, and renewed 
 pledges of the love of God in Christ, with the 
 privileges which depend thereon ; tlien^ are our 
 aifoctions renewed by the Holy Ghost. 
 
 And as God in Christ is the fountain of all 
 grace, the spiritually-minded approach unto God 
 in the ordinances of divine worship, for supplies 
 of grace to strengthen and comfort them. They 
 cleave untx) them as the means of God's com- 
 munication of grace and spiritual strength unto 
 their souls ; and they are the ordinary way and 
 means by which he liath done, and will do it. 
 The xvord as preached, is the food of our souls, 
 1 Pet. li. 2. " As new-born babes, desire the 
 " sincere milk of the word, that ye may grow 
 " thereby :'' Prayer is the way of his appoint- 
 
160 THE CrvAGE AND DUTY OP 
 
 ment for our application to him, to obtain all the 
 needful supplies he hath proposed to us in the 
 promises of his covenant : In the sacraments^ 
 the sam^ promises are scaled unto us, and the 
 grace represented in them effectually exhibited: 
 M:dlta.tion^ confirms our souls in the exercise 
 of faith about it, and opens the heart for its 
 reception. By these means, doth God commu- 
 nicate all supplies of grace ; and hence true be- 
 lievers come, and cleave unto them, that they 
 may receive grace to enable them to live unto 
 him in all lioly obedience, and to get the victory 
 over their marij/bld temptatiGns. 
 
 (3.) As they attend religious v.orship, ^vith 
 these designs and expectations, so they have 
 experience of the spiritual henejits they receive 
 thereby, which 7nore and more engages them to^ 
 and increases their deligid in it. Tins, the un* 
 renewed are strangers to ; tliey neither have the 
 design before-mentioned in coming, nor the ex- 
 perience of this eflicacv in their attendance on 
 ordinances : And this is the great reason why 
 professors grow so careless, and are so negligent 
 and lukewarm in their attendance ; finding no 
 real spiritual benefit, they become very indif- 
 ferent to religious duties, and at length, arrive to 
 that frame, described Mai. i. 15. " Ye said also 
 " behold, what a weariness is it, and ye have 
 " snuffed at it, saith the Lord of hosts." They 
 only who have a sense of the efficacy of public 
 worship, can cleave to it with spiritual love and 
 
nKTXG sriinTFAI.LY MINT)T^I>. 161 
 
 dclij'ht; aiultli.1t secret love to, and exquisite de- 
 liclit in the si ntntesMiicl testimonies of God, which 
 David expressed in l^s. cxix. arose from the spi- 
 ritual benefit r.nd advantage which he received 
 by tlieni, as he constantly declares. The renew- 
 ed continually remember, what holy impres- 
 sions they have made upon them, into what 
 engagements their souls have been brought by 
 them, what encouragements to faith and obe- 
 dience they have thereby received, and so they 
 naturally long after a renewed sense of the en- 
 joyments. When we do not find in ourselves, 
 this foundation of delight in religious duties, we 
 can have no great evidence that our affection* 
 are renewed. 
 
 (4.) The christian, whose affections are spi'- 
 ritually renewed, delights in the duties of divine 
 worship, because, they ai'e the great instituted 
 way of giving glory to God. As they respect di- 
 vine appointment, " to give glory to God,"" is the 
 first and principal end of all religious duties : In 
 them, acknowledgement is made of all the glo- 
 rious excellencies of the divine nature, and of 
 our relation to, and our dependence on him ; and 
 tliis is that which the christian designs in them ; 
 The pattern set us by our blessed Saviour in the 
 prayer he taught his disciples, directs us to it ; 
 all the first requests concern immediately the 
 glory of God, and the advancement thereof. 
 Those therefore who fail in this design, err in all 
 tbey do, as they never tend to tlie mark pro. 
 
l62 THE GRACE AND DUTY OF 
 
 posed to them : • But the glory of God, is that 
 which princlpaliy animates the souls of them that 
 believe in all tlieir duties. This, th^ir universal 
 relation to him, and love in that relation, makes 
 necessary ; wherefore, that way and means by 
 which we may directly and solemnly give glory 
 unto Gad, (and such are all the duties of divine 
 worship) is delightful and precious unto them. 
 
 These are the chief things wherein the opera- 
 tions of affjctions spiritually renewed, differ from 
 those which are not, as to the ordinances and 
 duties of divine worship ; and which I pray God 
 every reader may carefully consider, an d seriously 
 lay to heart. I proceed to a 
 
 4. Evidence of the difference between affec- 
 tions spiritually renewed, an.d those which have 
 had only a general change wrought in them by 
 convictions, and outward occasions ; which is, 
 tlisre IS an assimilation wrought inthem unto spi- 
 ritual and heavenly thing-s, by faith, when re- 
 newed; but otherwise, the assimilation isonhjuY 
 IMAGINATION. Tliis givcs the most emdnent dis- 
 tinction betwixt the frames of mind, whose dif- 
 ference we are examining. Affections spiritually 
 renewed, are in ail their operations and exer- 
 cise under the guidance of faith. " We live 
 " here by faith.'"' If our affections deviate, or 
 decline from the conduct of faith, they degene- 
 rate from their spirituality, and go into the ser- 
 vice of superstition ; blind affections groping in 
 the dark after spiritual things, not having the 
 
HEIKG SPIRITUALLY MINDED. 165 
 
 light of faith to conduct them, have seduced the 
 minds of men into all manner of superstitious 
 imaginations and practices, and continue to do 
 so, to thii^ day : When faith goes not before 
 the afTcclions to discover botli way and end, the 
 soul must fall into one snare and pit, or another; 
 wherefore affections that are renewed, move not 
 but as faith discovers their object, and directs 
 them to it. We can lo\'e nothing sincerely with 
 divine love, but what we believe with faith di- 
 vine. " Faith works by love.''"' Let our affec- 
 tions unto spiritual things be never so vehement, 
 if they spring not from faith, nor are guided by 
 it, they are not accepted of God, nor will they 
 promote the interest of holiness in our souls ; 
 And this is the reason that we so often see great 
 and plausible appearances of spiritual affections, 
 which yet endure only for a season ; either, tket/ 
 iitterly decay, and the mind Ibseth all sense of any 
 impressions from them, and presently the man 
 even wonders he should be so foolish, as to be 
 busied and troubled with such melancholy fancies, 
 and becomes as vile as any upon earth; or, he 
 takes up, and rests in 3, Jhrmal pi'ofession, and 
 never attains to be spiritually-minded. And this 
 isthe best end, that our affections towards spiri- 
 tual things can attain, when not guided by the 
 light of faith. 
 
 As faith hath a clear prospect aiidapprehension 
 of spiritual things, discerning them duly as they 
 are in themselves ; so by this light wc see spiritUr 
 
164 THE GRACE AXD DUTY OF 
 
 tual things not in any corrupt representation oi* 
 imagination of tliem, but as they are in their own 
 nature, kind, and proper use. This is one of 
 the principal effects of faith, to discover to the 
 soul, and set before the affections, tilings spiri- 
 tual and heavenly in their natia-e, beauty, and 
 genuine excellenc^y : This attracts them, if spi- 
 ritually renev/ed, and engages tliem to cleave 
 with delight to what is so proposed to them. The 
 end God designs, is to drav/ our hearts and affec- 
 tions unto himself; and to this end he gives us a 
 glorious internal light, faith, by which we 
 may discern the true nature of the things, that 
 we are to pursue with love and delight, and 
 without this, there can be nothing hut Jalse 
 images of spiritual things in our minds ; not al- 
 ways as to the truth or doctrine concerning thenij 
 but as to their reality, power, and efficacy. And 
 let it be observed, that the more steady our view 
 of spiritual things is, by faith, the more firm and 
 constant ^vill our affections be in cleaving to 
 them : And being thus led to, and fixed on spi- 
 ritual things, they will continually be assimilating 
 unto the things themselves, becoming more and 
 more spiritual and heavenly. Whenever the 
 affections cleave intensely to any object, they re- 
 ceive an impression from it, (as doth wax from a 
 seal being applied to it) which changeth tliem 
 into its own likeness. So the Apostle affirms of 
 •ensual persons, '' they have eyes full of adul- 
 ** terv,'"* 2 Pet. ii. 14 ; and when men are filled 
 
BEING SPIKiri AI.LV MINDED. 105 
 
 with tlie love of this world, wliich carries along 
 with it all their other affections, as hopes, fears 
 and desires, ihoy become earthly-minded. Their 
 minds are so clianged into the image of the things 
 themselves, as if they were made up of the 
 eailh. 
 
 In like manner, Avhen through faith, njen dis- 
 cern and embrace heavenly things, they are every 
 day more and more heavenly-minded. " The in- 
 *' ward man is renewed day by day." Love is 
 more sincere and ardent, dehght is more sensible 
 and ravishing, desires are more enlarged; and by 
 all, a taste of heavenl^^ things is heightened into 
 experience animating and consolatory. See 
 Rom. v. from the first to tlie fifth verse. Thii 
 is the way by which one grace is added unto 
 another in degrees : Great assimilation betv/cen 
 renewed affections and their spiritual objects by 
 this means may be attained. The mind hereby 
 becomes the temple of God ; and Christ also 
 dwelleth in believers, and tliey in him. Love in 
 its proper exercise gives a n)utual inhabitation. 
 In brief, he whose affections are renewed, will 
 be heavenly-minded, and in the exercise of his 
 affections, that heavenly-mindedness will be in- 
 creased : The pattern which we ought con- 
 tinually to set before us, to which our affectionss 
 ouirht to be conformed, is the Loi'd Christ ; the 
 name mind and affections that were in him, 
 should be in us, and to have our minds so af- 
 fected, is the principal j>art of our duty. The 
 
166 THE GRACE AND DUTY Ot 
 
 RULE of cur affections, in their utmost spiritual 
 improvement, is the Scripture: The way marked 
 out therein, is the only channel in ^vhich the 
 stream of spiritual alfections takes its course vmto 
 God ; and as there is nothing more extravagant^ 
 than the affections of men who are tinctured with 
 some devotion, if they forsake the rule of Scrip- 
 ture ; so there is such a measure of heavenly- 
 mindedness attainable, througli exercise and di- 
 ligence, to which tliose who pretend highly to 
 perfection, seem utter strangers. The state of 
 our affections, as to a due exercise on, and an 
 assimilation unto them, may be fixed, in an 7<a- 
 bitual suitahle7iess to spiritual things, upon the 
 proposal of them; and in savouring or having a- 
 sweetness and deli<2:ht in them ; so makino? them 
 the treasury of the soul. To this our affections 
 will attain, if conformed to heavenly things, 
 and by being fixed on them, the aflPections are 
 more and more conformed, and become more 
 spiritual and heavenly themselves. But it is not 
 thus with such whose affections have only an oc- 
 casional change wrought upon them; on the 
 contrary, these persons design to debase spiritual 
 things, to bringdown things heavenly, to a con- 
 formity with their affections, which however 
 changed, are not spiritual but carnal. And the 
 carnal mind discerneth not the things of God, 
 because they are spiritually discerned; it is desti- 
 tute, as we have seen, of that divine light, by 
 which they are discovered in their native beauty 
 
BEIXG SPIRITUALLY MINDED. 167 
 
 and glory; and where they are not thus viewed, 
 the affections cannot cJeave to them as they 
 out lit, nor will ever be confcjrmed unto them : 
 Filled with vain, foolish, proud imaginations 
 about spiritual thinp;s, such persons may be, but 
 these terminate in presumption, superstition, 
 i^ickedness, and destruction. 
 
 CHAP. iX. 
 
 Ass2g7is some r^afions zvhy the affections are not 
 more spiritual, with instructions to such as 
 are declining in this part of the divine life. 
 
 There are many, who have made a great 
 appearance of vigorous, active, spiritual affections: 
 In some this vigour of spiritual affections is from 
 the real power of grace exerting its efficacy on 
 their hearts: In others, it is from other causes, 
 as for instance, relief from' conviction by spiritual 
 illumination will produce this effect. And if the 
 change is wrought in youth, then it is most emi- 
 nent, be it of whatever kind it will; for then the 
 affections in their natural powers are active, and 
 bear great sway in the soul : But as men increase 
 in age, and grow up in carnal wasdom, as earthly 
 things are more valued by them, and their care 
 about them enlarges, so spiritual affections, abate 
 and decay every day. It is a shame, and folly. 
 
168 THE GRACE AND DUTY ()¥ 
 
 unutterable, that it sliould be so v.ith any wli© 
 profess to embrace that religion, in which there 
 ai-e so many incom|)arable excellencies to endear 
 and engage them to it more and more; but wl\y 
 shoidd we hide wliat experience makes manifest 
 in the sight of the sun ; and what nuiltitudes 
 openly proclaim concerning themselves. AVhilst 
 some have vigorous active affections towards spi- 
 ritual things, and cherish them until they ai'eassi 
 milated and transformed into the image and like- 
 ness of these things above ; many experience 7io 
 gTOzvth^vigonr^orassimilatiGn of affections ; and 
 others fall into a woeful decline^ their moisture 
 becomes as the drought in summer : They ha\e 
 no experience of the life and operations of the 
 affections respecting things-spiritual, nor any com- 
 fort or refreshment from them ; thev honour not 
 the Gospel v/ith any fruits of faith, love, zeal or 
 delight; nor are they any way useful to others, 
 by their example: To consider these cases, I 
 liope will be of advantage to us. And 
 
 1. Let us attend to the slowness and impei'cep'- 
 tihUitu of the growth of our affections^ in an assi- 
 milation unto heavenly things, xmtli the causes 
 thereof. It cannot be denied, that the progress 
 of our aflections in spirituality, and their confor- 
 mity to the things they are, or ought to be set 
 upon, is too often very slow, and sometimes im- 
 perceptible: Yea,- for the most part it is a hard 
 thing to find it satisfactorily in ourselves, or others. 
 Our affection stand like shurbs in the vrilderness ; 
 
RI'INC SIMRITTTALLY MIKDKD. 1()9 
 
 not like plains in an inclosed garden which are 
 Avalerod every day. But yet this is our folly, and 
 t'ur sin. What kee})s many in this condition, is 
 
 (1.) TJtcgencni.ritij of christians arc contented 
 \mth tJic'ir jjrtStnt nieafmre{>, and des'wm little 
 more iJian not to low the ground they tlihilc theij 
 have gained. This is a perxiicious folly, that 
 both ruins the glorj of religion, and deprives the 
 .souls of men of peace and consolation. Lut so 
 it is, professors have somegrounds of persuasion, 
 or at least they hope, that " they are passed from 
 death unto life,"' and are in a state of favour with 
 God : This state they will endeavour to preserve, 
 by a diligent performance of the duties it re- 
 quireth, and by avoiding such sins, whereby they 
 might forfeit it ; but as for diligence and endea- 
 vours to thrive in this state, to grow in grace, to 
 be changed into the image of Christ from glory 
 to glory, to press forwards towards the mark of 
 their high calling, to be more holy, humble, righ- 
 teous, and spiritually-minded, to have their affec- 
 tions more and more transformed into the like- 
 ness of things above ; there are but few, that 
 sincerely apply themselves hereunto, or even to 
 the means of these things. The measures, to 
 which any professors have attained, satisfy the 
 church to which they belong, and seci?re their 
 reputation in the w^orld ; and here they rest, 
 speaking peace to their souls; Sucli persons are 
 like unto men, who live in a countiy, in which 
 they are not only pressed witli povciix . and v\\ 
 I 
 
170 THE GRACE AND DUTY OF 
 
 sorts of misery, but also are obnoxious to punish- 
 ment and death, if taken in it ; well, they are 
 told of another country, where as soon as they 
 arrive they shall be freed from all fear of punish- 
 ment ; and if tlicij travel farther into it, they 
 shall obtain plenty, riches, honours, and a vast 
 inheritance : On this, they prepare themselves 
 for the voyage or journey, to obtain an entrance 
 and possession ; but no sooner do they come 
 within the borders, and so are free fi-om danger 
 of punishment and death, but they sit down, and 
 will go no farther, though such inestimable things 
 are before them : Hence it happens, that many 
 of them through sloth, negligence, or ignorance 
 rest short of the true bounds or limits of the coun- 
 try of liberty and peace, and danger and death 
 sur})riz(? tliem unawares ; whicli ruin could not 
 have befallen them, had they industriously endea- 
 *'oured to enter into the heart of the country, and 
 possessed the good things thereof : And at best, 
 being onlij in the borders, they are exposed to 
 want, and continue poor and unhappy all their 
 days. In like manner, men under the power of 
 convictions, and of those restless fears with which 
 tliey are accompanied, will rouze themselves and 
 incjirire, hov/ they may be delivered from the 
 guilt and power of sin, and escape wrath and 
 eternal misery : In the gospel, not only mercy 
 and pardon are proposed to them, on their be_ 
 lieving in Christ, which is the first entrance into 
 he heavenly country ; but spiritual strength 
 
KEIXG Sl'IKITUALLV MIKDKD. 171 
 
 peace, and joy on an a(l\ ancc or progress made 
 in»it by faith and obedience : But many, when 
 tiK y have attained so far, as to have some hopes 
 of pardon, and freedom from the curse, and are 
 dehvered from their tormenting fears, endeavour 
 to preserve those hopes, and keep to tPiat state, 
 but will not pass on to a full enjoyment of the 
 great and precious things of the Gospel, by a 
 growth in grace and spiritual affections. But what 
 numbers of them fall under woeful mistakes ? 
 supposing themselves to be in the Gospel state, 
 it proves in the issue that they never entered 
 into it: They were not far from the kingdom of 
 heaven, in the same sense as it was said of him, 
 who never came thither. There is no way to 
 secure an interest in the Gospel, as to pardon, 
 mercy, deliverance, safety and divine consolation, 
 but by a growth in grace and holiness, which 
 gives an entrance into the choicest mercies and 
 privileges thereof 
 
 It is a comely thing to see a christian green 
 and flourishing in spiritual affections, and it is 
 the more lovely, because it is so rare. The p-e- 
 nerality take up wifh those measures, which nei- 
 ther glorify God, nor produce durable peace for 
 themselves. What 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, this is too hard for them : 
 But this complaint is unequal, unjust, and adds 
 to the guilt of their sloth ; it reflects on our Sa- 
 i2 
 
172 THE GRACE AND DUTY Of 
 
 viour's words, " My yoke is easy, and my bur- 
 *' den light ;" it expresseth unbelief in the p^p- 
 mises of God, which tender such supplies of 
 grace, as to render all the ways of wisdom easy, 
 fall of mercy and peace ; and it is contrary to 
 the experience of all, who have with any since- 
 rity engaged in the ways of Gospel obedience. 
 The whole cause of the pretended difficulty, lies 
 in themselves alone ; they 7ciU retain some tlihig 
 or things, which are inconsistent with a progress 
 in spiritual-mind edness ; whereas the Apostle tells 
 us, Heb. xii. 1. that in this case, "We must 
 *' cast off every weight, and the sin which doth 
 *•' most easily beset us,''"' if we intend to run with 
 joy and with success, the race that is set before 
 us. These professors \\\\\ also divell conthnially 
 upon the entrances of religion, in the first and 
 hzcest exercise of grace: Some are always begin- 
 ning at religion, and the beginning of things is 
 always difficult ; they design not to be complete in 
 the whole will of God, nor to give all graces the 
 perfect work : Hence the Scripture calls such 
 persons babes and carnal, compared with 
 others, who from their activity and progress in 
 the divine life, are stiled strong men, and spi- 
 ritual : The former, only do what they judge 
 necessary to them in their present circumstances ; 
 they do not attempt a thorough v/ork, and thus 
 are always making essays, and so give over. 
 
 Whilst it is thus with any, they will always be 
 deluded with the apprelicnsions of insuperable 
 
BEIXe SPITIITIALLY MINTED. 17^ 
 
 diflicultios, as to ihegrowili of their affections in 
 spiritiialit V : Remove tlicse things, as tliey onght 
 to be removed out of the way, and we shall find 
 all the patlis in which \\e are to walk towards 
 God, to be pleasantness and peace. This is the 
 first cause, whence affections truly renewed, do 
 not thrive in assimilation and conlbrmity to 
 heavenly things; men take up with their present 
 attainments, and then pretend discouragements 
 and difficulties, in attempting spiritual grov» th in 
 the inv/ard man ; but they may thank themselves, 
 if, as they bring no honour to Christ, so they 
 have no solid peace in tlieir own breasts. 
 
 (2.) As the evil proceede-th from folly, so it is 
 always the consequence ofsm^ofmcmy sins of' va- 
 riGKS sort's. Let us not dwell on heartless com- 
 plaints, that we do not find our affections lively 
 and heavenly : Nor let us hearken to this or 
 that relief and comfort under this consideration ; 
 they may be of use, when persons are under 
 temptations, and not able to form a right judg- 
 ment of themselves : But in the course of our 
 ordinary walk with God, they are not to be at- 
 tended, much less fled to for support. The gene- 
 ral reason of this evil state, is our own sinful care- 
 lessness, negligence, and sloth ; with (perhaps) 
 an indulgence to some known lust or corruption ; 
 and in vain do we seek after refreshing cordials, 
 astho' we were only spiritually faint, vvhen we are 
 nigh unto a lethargy, and stand in need of launc- 
 
174 THE GRACE AND DUTY OF 
 
 ing and burnings. Time would fail to give in- 
 stances of the sins which fail not to obstruct eifec- 
 tually the grov.th of spiritual affections: But in 
 general^ when professors are careless as to that 
 continu al watch which they ought to keep ; whilst 
 they are negligent in holy duties, either as to the 
 seasons or manner of their performance ; when 
 they are strangers to spiritual meditation, and 
 self-examination ; whilst they inordinately pursue 
 the things of the world; or are so tender 8.nd deli- 
 cate that they will not attempt the hardship of an 
 heavenly hfe and conversation, either as to the 
 inward or outward man; much more, when they 
 are vain and corrupt in their communication, and 
 under the predominant influence of some parti- 
 cular lust ; it is absurd to think of thriving in 
 spiritual affections. 
 
 And now, see you not the folly and sinfulness 
 of this fruitless, lifeless conduct ? Are you not 
 convinced, that there is a necessity of making a 
 daily progress in spiritual-mindedness ? Those 
 who have made the greatest progress in the con- 
 formity of their affections unto things heavenly 
 know most of its necessity, excellency, and de- 
 sirableness; yea, without some advance, these 
 things will not be known : Such will testify, that 
 the more they attain herein, the more they see 
 there is yet to be attained, and the more do they 
 desire to attain what is yet behind, Phil. iii. 13, 
 14. But not to advance at all, is destructive to 
 
BEING srilUTrALLY MINDED. 175 
 
 the genuine property of (xospel grace ; is con- 
 trary to the invaluable ])r<)niises of the sacred 
 oracles, which are the principal supports of the 
 faith, liope, and comfort of the christian ; is a 
 signal contempt of the love, faithfulness, and 
 wisdom of God, who hath given us those pro- 
 mises to engage us to grow and advance; is re- 
 pugnant to the honour of Gospel grace, as tho' 
 it would carry us so far, and no farther in the 
 way to glory ; is that wliich hath lost the repu- 
 tation and glory of the religion of Jesus in the 
 world ; and is utterly inconsistent with all solid 
 peace of conscience. 
 
 And yet there is that, which is worse than 
 what we have now insisted on, and more oppo- 
 site to the growth of affections in conformity to 
 spiritual things. This is 
 
 S. Spiritual decay manrfest'mg itself in sensi- 
 ble and visible effects. A little must he offered 
 respecting this Avoeful condition, as 'tis obstruc 
 tive of the assimilation of spiritual affections to 
 heavenly things ; and directly opposite to the 
 grace and duty of being spiritually-minded. 
 
 It should be observed, that there may be a 
 iime of temptation, in which the soul may appre- 
 hend, not only a decay in, but an utter loss of all 
 spiritual affections, when in fact it is the reverse. 
 Some have judged, that "the Lord had forsaken 
 and forgotten them," when he had not ; and 
 many under temptations, have apprehended, that 
 ihet/ Jiave forsaken God whew they have not 
 
176 TiiF. c;raci-: axd DiTr of 
 
 (lone so. A niau in tiio iii;;iit m:\y tliiuk hf 
 hath lt).5t liis wa-y', and bcia great distr*iss, when 
 at tlie .saine time lie is in liis projK^r road ; raul 
 thus teinptation brings darkness, and often leads 
 into niiitakes, and to a false judgment in spiritual 
 thing^^: This I would separate frQUi the present, 
 consideration ; aiul slioald also remark, that there 
 may be a dtraij in tlic affections, as to their act- 
 ings, at least as to tlie outward symptoms and 
 effects of them, and tlieir operations towards ^pi- 
 ritual things may be less sensible, and yet 7io de- 
 cay of grace in the affections, as renewed. But 
 when it is so, this is a burthen to the christian ; 
 lie \\ill have a godly jealousy over himself, lest 
 the decays he experiences, should not be in the 
 natural, but the spiritual man; he will labour also 
 that in all duties, and at all tunes, it may be with 
 him, as in days of old; and there will not be in 
 him any decay of holiness of life, or remiss- 
 ness in religious duties ; grace will in this case 
 more vigorously exert itself in the other powers 
 and facidlies of the soid, as the juilgmcnt and 
 the Will, in approbation of, and fh'm adherence 
 to s})iritual things. 
 
 But when men j^nd their affections quick, 
 active, and intent on uther things, it is in vain 
 for them to comfort themselves, that the decays 
 they find, are in their affections as natural, and 
 not as spiritual. If we see a man in his old aga 
 grow more in love with the things of the world, 
 and less with the things of God; surely, it is not 
 
BEING SPIRITUALLY MINDED" 17T 
 
 through the weakness of nature, but through tlie 
 strength oF sin. Decay in spiritual affections is 
 a woeful state, and never enough to be lament- 
 ed : it is a direct contradiction to that spiritual- 
 mindedness which is life and a ace; and a con- 
 sumption wliich threatens the soul with destruc- 
 tion every day. And yet, is it not an evil almost 
 epidemical among professors .^^ So prevalent is it 
 in many, that they seem to be utterly destitute 
 of all spiritual life. 
 
 Now besides all thai Jolly and siii^ which we 
 before discovered as the causes of want of growth 
 in spiritual affections; which in this case of their 
 decay, are more abominable, there is a miiltipU- 
 cation of' evils, wherewith this state of mind is 
 accompanied. It is that, which of all things 
 Christ is most displeased mith, in churches, or 
 professors: He pities them in their temptations, 
 he suffers with them in their persecution, and he 
 intercedes for them on a sudden surprisal ; but 
 he threatens them under their spiritual decays. 
 Rev. ii. 4, 5, and iii. 2. He testifies his disj)lea- 
 sure against all such, and if he be against us, who 
 shall }j1' ad for us.'' It is that also wherewith above 
 all things the Holy Spirit is grieved: It is his 
 work to give grace an increase and progress in 
 oursou's: When a wise, tenderparent hath been 
 diligent in the use of all means for the education 
 of a child, and after having some good hopes of 
 him, he h'n 'shim slacken in his (hlig^'U^e, care- 
 less in his calling, and delighting in evil company, 
 I 5 
 
178 THE GRAeE AND DUTY OF 
 
 how much is lie grieved, how dejected and af- 
 flicted ! Now, the heart of the divine spirit is 
 infinitely more tender towards us, than that of 
 the most tender affectionate parent can Jje to- 
 wards an only child ; and when he hath nou- 
 rished and brought us up to some growth in 
 spiritual affections, for us to become cold, dull, 
 earthly minded, cleaving to the pleasures or lusts 
 of this world, how is he grieved, hov/ is he pro- 
 voked ! To grieve the Holy Spirit, and not be 
 grieved for it, there cannot be a greater evi- 
 dence of a profligate hardness in sin. 
 
 Spiritual decays are absolutdy inconsistent also 
 with all comjhrtahle assurance of the love of God. 
 As professors grow cold, and decay in their spi- 
 ritual affections, stupidity of conscience, and se- 
 curity of mind grow upon them. To suppose, 
 that peace with God, and a good hope of eter- 
 nal life, should be consistent with an habitual 
 decay in gracious affections, is contrary to the 
 whole tenor of Scripture, and the supposition 
 would be the bane of religion. It is impossible, 
 that many professors, whom we see and converse 
 with, should have any solid peace with God. 
 Do men gather figs from thorns ? It is a fruit 
 that will not grow on a vain, earthly, selfish 
 frame of mind, and conversation. Nothing can 
 be so ruinous to our profession, if not to our 
 souls, as once to suppose, it is an easy matter, a 
 thing of course to maintain our peace with God. 
 God forbid, but that our utmost diligence, and 
 
BEING SPIRITUALLY MINDED* 179 
 
 continued endeavours to thrive in every grace, 
 should be requisite thereunto. The whole beauty 
 and glory of our religion depends hereon. Add 
 to tJiis, the decay now described, is a davgeroiis 
 symptom of' an evil state, and that those in whom 
 it is, will at last be found to be but hypocrites. 
 Some suppose, that no man is an hypocrite, but he 
 that pretends himself to be, in religion, what he 
 is not ; and what he knows, or at least might 
 easily know himself not to be: But the man, who 
 under light, profession, gifts, and duties, doth 
 habitually and willingly fail in any point of sin- 
 cerity, he is no less a perishing- hypocrite than 
 the former. I do not say, that every one in whom 
 there is a prevalent decay in spiritual affections, 
 is an hypocrite: Far be it \ But I must say, that 
 where it continues without remedy, it is such a 
 symptom of hypocrisy, as that he who is wise, 
 and hath a concern for his soul, will not rest 
 until he hath searched it to the bottom ; and 
 whoever finds himself in this wretched frame, if 
 he rests in it without groaning, and labouring 
 for deliverance, can have no well grounded hopes 
 in himself of immortality ; rather he is in those 
 paths which go down to the chambers of death. 
 It is a most false notion which some have en- 
 tertained, "that they can easily retrive, and de- 
 " liver themselves from this state, when there is 
 " an absolute necessity for it.""* Every decay is 
 dangerous, especially such as the mind is ready 
 to plead for, and to countenance itself in ; and 
 
180 THE GRACE AND DUTY OF 
 
 be assured, rccoverijfrom bacJcslldrngk the hard- 
 est task in Christianity, and of which very few 
 make comfortable or honourable work. You 
 will readily attend then to the following advice, 
 suitable to those who find themselves under such 
 decays, who are sensible of, and would be deli- 
 vered from them 
 
 1. Remember Jbrmer things; call to mind 
 how it was with you in the spring and vigour of 
 your affections, and compare yo^r present state, 
 enjoyment, quiet and peace, v> ith what they were 
 then. This will be a great stimvilative of return 
 to God ; and he himself ma'ues it on his part a 
 ground and reason of his return to us in mercy 
 and love. Jer. ii. 2. Though his people are un- 
 der manifold decays, he will remember their first 
 love, with its operations and fruits in trials and 
 temptations, and thus his compassions are moved 
 towards them. And the v/ay to engage God 
 thus to remember it, is for us to remember: vvith 
 longing of soul, that it were witli us, as in those 
 former days, when we had the love of espousals 
 for God in Christ. This is the way whereby 
 ancient saints refreshed and encouraged them- 
 selves under their greatest despondencies ; so 
 did David for instance, Ps. xiii. 6. " O my God, 
 *' my soul is cast down within me, therefore will 
 *' I remember thee from the landof Jourdan, and 
 " of the Hernumites, from the hill Mizar." He 
 found support and refreshment in calling to re- 
 membrance the days of old, and his songs of 
 
BEING SPIRITUALLY MIXDED. l8l 
 
 praise in the iii^lit, when in !>})iriLual converse 
 anvl eonnnunion with God. And I have known 
 one, who in the depdi of distress through temp- 
 tation, was going to destroy himself; but in the 
 very instant of ruin, was relieved and delivered by 
 a remembrance that such a time, in such a place, 
 he had with intense affections towards God, 
 poured forth his soul in fervent prayer unto him. 
 Let the backslider then remember whence he is 
 fallen ; remember when in your lying down and 
 rising up, you had many thoughts of God and of 
 t])e things of God, and hew sweet and precious 
 they were to ycu ; remember when you had 
 zeal for his glory, and delight in his worship, 
 when you poured forth your souls with freedom 
 and enlarged aifcctions before him, and rejoiced 
 in the tokens of his love ; remember what peace, 
 wliat serenity, what joy you had, whilst it was 
 thus vv'ith you. On the other hand, consider 
 what you ha^e gotten, since you have declined 
 from the ways of God, in any measure or degree: 
 Dare to deal plainly with yourselves : Is not all 
 your intercourse with heaven, either form, custom, 
 and seliishness ; or attended w^ith anxieties and 
 fears ? Do you truly know either liow to live, or 
 how to die ? Are you not sometimes doubtful, 
 tossed to and fro, restless and disquieted ? You 
 mu'd, unless hardened through the deceitfulness 
 of sin. What have all your new lovers done 
 for you, that you have entertained in the room 
 of God, Christ and spiritual things ? Speak 
 
182 THE GRACE AND DUTY OF 
 
 plainly, have they not defiled, wounded, weak- 
 ened, distressed you, and brought you into that 
 condition that you know not what you are, nor 
 to whom you do belong? What are your 
 thoughts when you are most yourselves ; do you 
 not sometimes pant inwardly, and say, " O that 
 *' it were with us as in former days !'" 
 
 If you are no way affected with the remem- 
 brance of former things, then either you were 
 never spiritually renewed, and so never had any 
 real communion with God in religious duties; or 
 you are hardened through the deceitfulness of 
 sin, and there is now no way left to make an 
 impression of spiritual things upon your minds. 
 You have truly nothing left in religion, but the 
 fear of hell and trouble of duties* 
 
 As for those to whom this frame is a burden, 
 there is no means more effectual to stir them up 
 to endeavours after deliverance, than a continiial 
 rememhraiice of former things^ of those expe- 
 riences they have had of holy communion with 
 God. This will revive, quicken, and strengthen 
 the things that are ready to die. 
 
 2. We should consider also, that though there 
 are many threatenings in Scripture against hacla- 
 sliding'a.nd bacJisUders, yet there are peculiar calls 
 and promises also to those that are in such a state: 
 And know assuredly, that upon your compliance 
 or non-compliance with them, depends your 
 everlasting blessedness or woe. Attend to that 
 divine call and promise in Jer. iii. 1^, IS, 14. 
 
BEING SPIRITUALLY MINDED. 185 
 
 Adtl to it also the blessed promise, Hos. xiv. 4, 
 " I vv ill 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 unto this call, and 
 pleading this promise before God, mixing it with 
 faith : Here lies your great encouragement and 
 direction, herein is your only relief. As you 
 value your souls, defer not the. duty to which 
 you are called, one moment ; you know not 
 how soon you may be out of the reach of calls 
 and of promises ; and he that can hear them 
 M'ithoiit stirring up himself sincerely and ar- 
 dently to comply with them, hath already made 
 a great progress towards that length. 
 
 3. As for such persons, who on these con- 
 siderations do not only desire, but will endeavour 
 also so retrieve themselves from this condition : 
 I shall at present, give no advice but this ; be 
 IN EARNEST. As the prophct speaks in another 
 case, if you will return, return and come, make 
 thorough work of it . At one time or other, you 
 must do so, or you will perish. Why not now f 
 Why is not this the best season ? Who knows 
 but it may be the only time you will have for \t? 
 It were easy to multiply all sorts of arguments to 
 this purpose. Trifling endeavours, occasional 
 resolutions and attempts (like the early cloud 
 and morning dew) shifting with warnings and 
 convictions by renewed duties, until their im- 
 pressions are worn out, will ruin your souls. 
 
184 THE GRACE AND DUTY OF 
 
 Unless there be universal dUlge nee and perma- 
 nency in your endeavours, yoa are undone. Ye 
 shall assuredly know the Lord, if you follow on 
 to know him. Though the progress of our affec- 
 tions in conformity to spiritual and heavenly 
 things, may be slow, imperceptible, yea totally 
 obstructed for a season ; and not only so, but 
 through our negligence, sloth, and sin, may fall 
 under decays, and the soul thereby be guilty of 
 backsliding from God ; yet if they are spiritu- 
 ally renewed, in the diligent use of means, they 
 will grow up into an holy assimilation to those 
 things on which they are set, and become more 
 spiritual and heavenly every day. 
 
 CHAP. X. 
 
 Shewing the proper objects on which spiritual 
 ciffections are set, xvith the reasons of their 
 adherence to them. 
 
 We now come to the second thing, requisite 
 to our being spiritually minded ; namely, the 
 OBJECT about which our affj.tions are conver- 
 sant, and to which thev do adliere. What this 
 object is ? or what F,ve the spiritual thin;.-:s upon 
 which our affections are to be set ? hath been 
 indeed already declared, when treating of the 
 
BEING SPIRITUALLY MINDED. 185 
 
 objects of our riiou^Iits and meditations*'; they 
 are tlie same : Yea, the fixing of our affections 
 upon tlicm, is tlie sprin^- and cause of our 
 thouglits about them. As all things in religion, 
 both respecting faith and practice; as heaven 
 and the things that arc above, eternal things ; 
 as Christ in Iiis mediatorial character and glorj 
 at the right hand of God ; as God, the fountain 
 whence all spiritual things proceed; his being 
 and divine attrihufcs, with rJi the distingidsh- 
 ing relations he hath taken on himself towards 
 his people ; are the mopER objects of our 
 thoug)its, so are they of our affections: There- 
 fore, we will proceed to inquire into the true 
 notion of spiritual things, or what it is which 
 renders them the formal proper objects of spi- 
 ritual affections, and is the reason of their ad- 
 herence to them. For men may have false notions 
 of spiritual things, under which they may like 
 and embrace them with unrenewed affections. 
 
 1. The first consideration of heavenly things, 
 under which renewed affections do with satisfac- 
 tion and delight cleave imto them, is, as they 
 have an infinite heaufy, amiahleness, and good- 
 ness in them, alone able to give complacency and 
 rest. Love is the most ruling, and prevalent af- 
 fection in the whole soul ; but it cannot be fix- 
 ed on any object, witliout an apprehension (ei- 
 ther true or false) of an amiableness and desir- 
 ableness in it, from a suitable goodness to all 
 
 * In Chap. JV.V. 
 
186' THE GRACE AXD DUTY OF 
 
 its desires. To have our affections to cleave to 
 spiritual things in a due manner, 'tis requisite 
 that we apprehend, and do find a goodness, a 
 beauty, and thence an amiableness and desirable- 
 ness in them. Many pretend to love God and 
 spiritual things, but they know not why : They 
 know well enough, why they love other things, 
 but why they love God, they cannot tell ; they 
 are afraid of him, and suppose they ought to 
 love him, and therefore pretend so to do, though 
 tliey know they do not ; they do but flatter him 
 witli their lips, when their hearts are far from 
 him. Many have a traditional apprehension that 
 they ought to love God ; they know no reason 
 why they should not, and know it will be ill 
 for them if they do not, and these take it for 
 granted that they really do : Oh, how few are 
 there, who have that spiritual discernment and 
 apprehension of the divine excellencies, that 
 view of the excellency of the goodness and love 
 of God in Christ, as thereby alone to be drawn 
 after him, and to delight in him ; and yet this 
 is the ground of all real love unto God. 
 
 Possibly, some cannot say that a distinct ap- 
 prehension of these things, was the first foun- 
 dation and cause of their love to God ; and yet 
 are satisfied, that they do love him with all their 
 souls. And they may not be deceived ; for God 
 sometimes casts the skirt of his love over the 
 heart of a poor sinner, and thus efficaciously 
 draws it to himself, by a mere sense of the love 
 
KEIKG SI'IRITFALLY MINDED. 187 
 
 It Ii.'ith received, witlioiit a d'lstinct apprehension 
 of the tliiiigs mentioned. When God hath shed 
 abi'oad Iiis love in the soul, it follows after him 
 \vith all its affections. But if we would have re- 
 freshing evidences of our love unta God, as 
 sincere ; if we would have it flourish, be fervent, 
 and constant, v/e must exercise ourselves unto 
 the contemplation of the divine goodness, and of 
 its suitableness to our souls in and by Jesus 
 Christ. 'Tis impossible to cleave to any spiri- 
 tual thing Yf hatever witii sincere afl'ections, but 
 " under the notion " that it hath a real worth 
 " or excellency in itself," and also, " that it is 
 *' suitable and desirable vmto us."*' And it is 
 mournful, to see how many walk at random in 
 profession, who know neither what they do nor 
 where they go. 
 
 As to fix our affections on spiritual things 
 in a due manner, we must discern an absolute 
 goodness in them ; so we must see it com- 
 parativeJy, as resjoecting all other things, by 
 which they have a preference in our affec- 
 tions before and above them all. The trial of 
 love lies in the pi' ev ailing degree. If we love 
 father, mother, wife, children, houses, lands, 
 money, more than Christ, we do not love him 
 at all. Nor is there any equalitij allowed in this 
 matter ; we may not equally love temporal and 
 spiritual things: if we love not Christ, more than 
 all those things, we love him not at all. Where- 
 fore that our affections may cleave to things spi- 
 
188 THE GRACE AND DITTY OF 
 
 ritual and heavenly, we must see an excellency 
 in them, rendering them more desirable than all 
 other things whatever. This is the only stable 
 foundation of all divine affections ; a spiritual 
 view and judgment of a goodness, an excellency 
 ill ihcm, infinltelij above whatever is in the most 
 desirable things of this world. 
 
 If the affections of many high pretenders to 
 religion, were weighed in this balance, I fear 
 they would be found light and wanting : How- 
 ever, it is the duty of them who would not b© 
 deceived in this matter of eternal importance, to 
 examine what is that goodness and excellency in 
 spiritual things, for Avhich they desire and esteem 
 them. Let not any deceive themselves Avith vain 
 pretences. Whilst their valuation of present en- 
 joyments doth evidently engage all their affec- 
 tions, care, diligence and industry ; and they are 
 cold, formal, negligent about spiritual things ; 
 we mast say, " How dwelleth the love of God 
 " in them .?" INIuch more, when we see men 
 not only giving up the whole of their time, and 
 the vigour of their spirits, but sacrificing their 
 consciences also to the attaining of dignities, 
 honours, wealth and e^se in the worM ; who 
 know in their own hearts that they partake of 
 the Lord'r5 Supper, and perform other rehgious 
 duties with respect to temporal advantages ; "'tis 
 hard to conceive, how it is possible, such should 
 discern aid approve of a g oovlnoss and excellency 
 in spiritual things, above all others. 
 
RKIN6 sriRlTL'ALLY MIXDm 189 
 
 'it sliould be considered also, tliatall spiritual 
 tilings do proceed from, and are resolved into an 
 infin'itc four} fain ofg'oodncs.s'; hence renewed af- 
 fections find lull satisfaction in tlien% aid obtain 
 absolute rest. It is otherwise as to all temporal 
 thinfrs, all of tliem together cannot compose the 
 mind in rest and peace for one hour : Hence they 
 are called broken cisterns that will hold no water. 
 Let a man prize them at the highest rate, possible 
 for a rational creature to be seduced unto, of 
 which there have been prodigious instances ; let 
 him possess them in abundance, l)cyond whatever 
 any man enjoyed in this world ; let him be as- 
 sured of the utmost peaceable continuance in the 
 enjoyment of them, that his and their natures 
 are capable of; yet he could not dare to pretend, 
 that all his affections were filled and satisfied with 
 them, or that they afforded him perfect rest and 
 peace : Should he do so, the working of his 
 mind every day, v/ould convince him of his false- 
 hood, and his folly. But all spiritual things are 
 derived from, and do lead to that which is in- 
 finite; whicli is therefore able to fill all our af- 
 fections, 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 ; and though we cannot attain to 
 a full rest and satisfaction in this life, yet the more 
 we contemplate spiritual things, and the more 
 firmly we adhere to them, the nearer approaches 
 we make to our rest and centre. 
 
190 THE GRACE AND DUTY OF 
 
 2. Spiritual things are to be considered, as 
 filled loitli divine wisdom. God's essential wis- 
 dom is one of the most amiable excellencies of 
 his holy natm-e; and all spiritual truths, all things 
 bj which God reveals himself unto men ; and 
 all the ways and means of our approach to him 
 in faith and obedience through Christ Jesus, are 
 filled with divine wisdom. Now^ wisdom in it- 
 self, and in all its effects, is attractive of rational 
 affections. A wise and good man commands 
 the affections of others (unless it be their interest 
 to hate and oppose him, as commonly it is) and 
 where there is true wisdom in the conduct of 
 civil affairs, sober men cannot but approve of, 
 like, and delight in it : And so is divine wisdom 
 attractive of spiritual affections. The Psahnist 
 admired and delighted in the works of .God, be- 
 cause "he hath made them all in wisdom:'' The 
 characters of divine wisdom which are upon 
 them, engage the soul to a delightful contempla- 
 tion of them. But all the treasures, all the glory 
 of this wisdom, are cUsplayed in the great spiri- 
 tual things of the Gospel, in the mystery of God 
 in Christ, and in the dispensation of his grace unto 
 us by him ; the consideration hereof, fills the 
 souls of real christians with holy admiration and 
 deligiit, and they accordingly cleave unto them 
 with all their affections. 
 
 But this v;isdom of God is foolislmess to the 
 greatest part of mankind ; it was so of old, as the 
 Apostle testifies, 1 Cor. i. aud it continues yet to 
 
BEING SPIRITUALLY MINDED. 191 
 
 be ; therefore is tlie mystery of the Gospel des- 
 pised by most tliat enjoy it ; and no man ever will 
 have any spiritual aflections to spiritual things, 
 who liath not a spiritual view of the wisdom of 
 God in them. When our minds discern and are 
 raised to an admiration of infinite wisdom in di- 
 vine revelation, then will our affections cleave 
 unto the things that are revealed. 
 
 3. The acting of our affections in their adhe- 
 rence to spiritual things, \^ perfective of our -pre^ 
 sent state and condition. There is nothin": more 
 vile, more contemptible, more like to beasts in 
 brutality, and to hell in punishment, than is the 
 condition of them, who have given up their 
 affections, and enslaved their natures to things 
 earthly and sensual : But the fixing- of spiritual 
 affections on spiritual objects, is perfective of ouc 
 present state ; not that we can attain perfection 
 by it, but therein our souls are in a progress to- 
 wards perfection. By how much vile affections 
 fixed on, and pursuing things carnal and sensual, 
 do debase our nature beneath its rational consti- 
 tution ; so much do 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 ; the mind is elevated, 
 and enlightened with true wisdom and under- 
 standing. Again, as the pcwer of carnal affec- 
 tions fills the soul with tumuU, disorder, rhame 
 and fear, (unless men are utterly profligate,) and 
 
192 THE GRACE A:S'D DUTY Of* 
 
 tJie mind and conscience is a very hell for co«- 
 fusion and troubles ; so spiritual affections duly 
 exercised on their proper objects, do preserve all 
 things within in peace and order. " Fro^n 
 *' whence comes wars and figli tings among you r '' 
 Whence are all the disorders in your minds, 
 whence your vexations, disquietude, and unruly 
 passions ? Are they not from hence, from your 
 lusts ^ the disorderly affections that prevail in you? 
 Search yourselves, and you will quickly see 
 whence all your troubles do arise ; but some are 
 never in such confusion, as wlien 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 engages 
 4hem to it, as that all the powers and faculties are 
 in a progress towards then* perfection. True 
 wisdom, with soundness of judgment, holiness in 
 tlie affections, liberty in the will, power in the 
 heart, peace in the conscience, do in their mea- 
 sures ail ensue hereon. But whatever tastes we may 
 have of these things, whatever temporary experi- 
 ence we have of them ; they w ill not flourish in, 
 they will not abide with us, in any constancy, 
 unless we are thus spiritually minded. 
 
 4. In XhQjiiturc enjoyment of the present oh-' 
 Jects of our spirHital affections^ doth our eternal 
 blessedness consist. All men who are convinced 
 of a future eternal state, do desire, when they 
 depart hence, to enter into blessedness and glory ; 
 
BKINc; SriRlTUAL!-Y MINDED. 19^3 
 
 and yet, what that blessedness is, even as to the 
 general nature of it, hut lew do know, and if they 
 did, they would not know how to desire it: 
 Heaven or blessedness is nothing but the full en- 
 joyment of what we are here to love, and to de- 
 light in ; of that which is the object of our affec- 
 tions as spiritually renewed : Herein, how fe\f 
 have either interest or concern ; but this is that 
 which giveth hfe to the affections of real chris- 
 tians ; they know that in the enjoyment of God 
 in Christ, doth consist their eternal blessedness : 
 How this is their happiness and glory, how it will 
 give them an everlasting overflowing satisfaction 
 and rest, they understand by the first fruits which 
 they here receive. This is the ultimate object 
 of their affections in this world, and the more 
 they are fixed and exercised upon them, the 
 nearer approaches they make unto this blessed 
 state. The more we love God, the more we are 
 hke unto him, and dearer to the enjoyment of 
 him. 
 
 CHAP. XL 
 
 Of the way of the smiVs appUcatim to spiritual 
 objects, by its affections. 
 
 Having considered the nature of spiritual 
 affections as renewed by grace; and under what 
 
194 THE GRACE AKD IJUTV OF 
 
 notions they cleave unto their proper objects ; 
 we come to inquire 
 
 III. Into tile way or manner of tlieir apphca- 
 tion to tliose olrjects, v/hicli is an essential branch 
 of spiritual-mindeclness. This shall be described 
 in a few particulars. 
 
 1. It is necessary that our adherence to all spi- 
 ritual things, be not only with love and delight, 
 but FiiiM AND STABLE. The affections are the 
 powers and instruments of the soul ; by which 
 it applies and cleaves to any object whatever ; 
 and this is their nature and use with reference to 
 tilings spiritual. Transient thouglits of spiritual 
 tilings, with, vanishing desires, may arise from 
 present convictions, as they did with them, who 
 cned out, '- Lord give us evermore of this bread ;"" 
 and innnediately left him. Such thoughts and 
 desires are common to all sorts of men, yea to 
 the worst, '-- Let me die the death of the righte- 
 '^"ous, and let my last end be like his."" But 
 affections which are transient, unstable, and va- 
 nishing as to their exercise and operations ; affec- 
 tions on and off; earnest for a little while, and 
 then cold and indifferent, are without a doubt 
 INSINCERE, and can have no transforming effi- 
 cacy upon tlie soul. Let none therefore please 
 t'leiViSelves with the operations of transient affec_ 
 tioi.s respecting spiritual things, be they never so 
 urgent, pleasant, or frequent in tlieir returns ; 
 they have deceived multitudes : If our affections 
 
>li:iK(; SPIIllTUALLT MINDED. 1^5 
 
 unto spiritual things arc sincere wliere they 
 fire the true ocnulne application of the soul, they 
 arc at all times^r//? and stable. Love and de- 
 light ai-e kept to such a constant exercise, as 
 renders them immoveable; and to this we are ex- 
 horted, 1 Cor. XV. 58. '-' Therefore, my beloved 
 " brethren, be ye stedfast, unmoveable, always 
 " abounding in the work of the Lord, forasmuch 
 " as you know that your labour is not in vain in 
 ^' the Lord'' 
 
 S. It is required, that the soul hath a savour 
 to the things to which it adheres. The affections 
 are the palate of the soul, by which it tastes of 
 all things, either received or refused ; and it will 
 not long cleave to any thing, which the affec- 
 tions do not relish When a man is pleased with 
 spiritual things and exercises, as is the palate with 
 suitable and proper food ; and also finds inter- 
 nal nourishment and comfort from them, then 
 doth he adhere to them in a due manner. This 
 spiritual taste is the ground of all experience ; 
 it is not what we have heard or understood only, 
 but what we have tried or tasted ; this makes us 
 to long for what we have formerly enjoyed, and 
 strengthens faith as to what we pray for and 
 expect. 
 
 As a man under a languishing sickness, or 
 when chastened with strong pain, so as that his 
 soul abhorreth bread and his daily meat ; can re- 
 member \\hat appetite he had, and with what 
 k2 
 
196 THE GRACE AND DUTY OT 
 
 gust he was used in the days of health to receive 
 his food, which makes him to know that there is 
 such a condition, and to desire a restoration to it : 
 So is it with a sin-sick soul ; it finds no savour, 
 no sweetness in spiritual things, yet doth it re- 
 member former days, when they were very sweet 
 vmto him ; and if he hath any spark of spiritual 
 life remaining, it will stir him up to seek with 
 all diligence after a recovery. Have we tasted 
 that the Loi'd is gracious, and experienced a 
 relish in the word and ordinances of God ? If 
 we have not, it is to be feared we never yet had 
 the least sincere love to spiritual things : If we 
 have, how is it we can rest one moment, if under 
 spiritual decays, without endeavours after healing 
 and restoration. 
 
 3. It is necessary that our affections be so set on 
 spiritual things, as to be a continual spring of spi- 
 ritual thoughts and meditations. No man can be 
 s(3 forsaken of reason, as to suppose that he hath 
 any sincere aifections for what he thinks but 
 little on, or not at all ; or that he can have a 
 true affection for any thing which will not excite^ 
 and generate continual thoughts about it. Let 
 men try themselves as to their relations, or their 
 pleasures and enjoyments, or the objects of their 
 predominant lusts, and they will find how things 
 are stated in their own minds. All men who 
 pretend to love God, Christ, and spiritual things, 
 and yet know in their own hearts that they very 
 
Bi:iNG bPIRlTLALLY MINDKD. 197 
 
 little think of, or meditate upon them, may be 
 assured both their prettnce and rehgion are 
 vain. Where our affeetions are sineere, and 
 duly plaeed on heavenly things, so as to denomi- 
 nate us spiritually-minded, theywill be a constant 
 spring of spiritual thoughts and meditations. 
 
 4. When our affections are thus a])plicd to 
 spiritual things, they wi^lhe pirva/cnt andvictc^ 
 r'lous against all soUciiations^ and alhireincnts 
 to draw them off to ant/ other objects. The great 
 work of all our spiritual foes, is to tempt and di- 
 vert our affections from their proper object : Such 
 are Satan's injection of blasphemous thoughts 
 concerning God, his being, nature, and will ; and 
 the distresses to which he reduces the christian, 
 thro' darkness and misrepresentations of God 
 and his oroodness. But the high road and con- 
 stant practice of our enemies, is, the soliciting of 
 our affections unto objects that are in themselves, 
 or in the degree of our love towards them, evil 
 and sinful: Of the first, are all sensual pleasures, 
 as drunkenness, uncleanness, gluttony, chamber- 
 ing and wantonness ; of the latter, is aU our inor- 
 dinate love unto self, families, the world, or the 
 things of it. Herein consists the nature and effi- 
 cacy of most of those temptations, with which 
 we have to conflict. Hereby do our enemies 
 endeavour to beguile us, with fair and false re- 
 presentations of other beloveds, that our hearts 
 should not be preserved as a chaste virgin in all 
 their affections for Christ, 
 
1S8 THE GKACE AND DUTY O?" 
 
 It is almost iacre;libie liow apt we are to bt- 
 beguiled L>y the specious pretences wherewith we 
 are solicited : and too many are deluded and 
 I'uined by giving place unto them. It is no or- 
 dinary, no easy thing to preserve our affections 
 pure, entire, and steady in their vigorous adhe- 
 rence to spiritual things : Watchfulness, daily 
 examination of ourselves, prayer, and the exer- 
 cise of faith, are requisite hereunto; and for 
 want of a proper attention to tliese things, and 
 with a respect to this end, " the preservation of 
 " our spiritual affections in their integrity,'" 
 many, even, before they are aware, die away as 
 to all power and vigour of spiritual life. 
 
 B. Affections fixed upon things spiritual and 
 heavenly, zvill g^ive a great relief against the re- 
 mainders of that vanity of mind, with which the 
 christian is often perplexed. The instability of 
 the mind, its readiness to receive impressions 
 from things vain and useless, and the iiTegularity 
 of the thoughts, are a continual burden to the 
 real disciple of Christ : And nothing can give 
 the soul any relief herein, nothing can give 
 bounds to the endless vanity of foolish imagina- 
 tions, nothing can dry up the springs from whence 
 they arise, or render the soil barren as to their 
 maintenance and production, but only the growth 
 of spiritual affections, with their continual vi- 
 gorous exercise on heavenly things. This Avill 
 insensibly take off that relish which the mind 
 hath found in things present, earthly, and 
 
nKIN'G SI'TRITrALT-Y MIXDKD. 199 
 
 sensual, and make them insipid, sapless to tlio 
 whole soul. This will so place the cross of 
 Christ in particular on the heart, as that the 
 world shall he crucified unto it, losing all tliat 
 l)riohtness, l)cauty, and savour, which it hei'ore 
 nuule use oi' to soHcit and tempt our minds 
 unto it. 
 
 Moreover, this frame of spirit, and this alone, 
 will keep us on our watch against all those ways 
 and means, by which the vanity of the mind is 
 clierished and excited : Such are the roving; of 
 the outward senses, especially that of the eye ; 
 hence the Psalmist prayed, " turn away mine 
 *' eyes from beholding vanity." If the eyes 
 rove after vain objects, the mind will ruminate 
 upon them ; and another holy man affirms, that 
 he had made a covenant with his eyes, to keep 
 them from fixing on such objects, as might solicit 
 lust, or excite corrupt affections. Of the same 
 nature with the outward senses is the incessant 
 working of the fancy and imagination, which of 
 itself is evil continually : This is the food of a 
 vain mind, and the vehicle or means of convey- 
 ance for all temptations from Satan and the 
 world : Add to these, the sundry occasions of 
 life, and common conversation, are usually turn- 
 ed or abused to the same end, to the exciting 
 and exercising the vanity of the mind. But our 
 affections are fixed on spiritual things, if our 
 minds will constantly be under a warning or 
 
200 THE GKACE AND DUTY OF 
 
 charge to keep diligent w.atch against all these 
 things, that the vanity they so ablior may have 
 no place. And let it be remembered, that with- 
 out this prevalency in the mind, a work of mor- 
 tification will never be carried on in the sonl. 
 
 CHAP. XII. 
 
 Dhpluijing the happy fruits of the grace and 
 duty of spi ri tual-mindedness. 
 
 Maying largely, and I hope clearly, and 
 agreeable to the divine records, stated and ex- 
 plained both the grace and duty of spiritual 
 mindedness, I would now attempt some descrip- 
 tion of the blessings flowing from, and con- 
 nected therewith ; they are life and peace. 
 Two things are here to be considered. 
 
 1 . What is meant by life and peace. 
 
 2. In what sense spiritual-mindedness is life 
 and peace, and what it contributes to them. 
 
 1. To be spiritually-minded is life. The 
 spiritual life of which we are made partakers in 
 this world, is threefold. 
 
 (1.) There is the life of justification. There- 
 in the just by faith do live, as freed from the 
 condemnatory sentence of the law. Rom. v. 18. 
 
BEING SPIRITUALLY MINDED 201 
 
 " The righteousness of one comes on all that 
 '' believe to justification of life.'" It gives unto 
 all true believers in Christ, a right and title to 
 life : But this is not the life here intended ; 
 this depends on the sovereign grace of God by 
 Jesus Christ, and the imputation of his righte- 
 ousness to us. 
 
 (2.) There is a life of sanctificatmi. As life 
 in the foregoing sense, is opposed to death spi- 
 ritual, respecting its guilt, and the condemning 
 sentence with which 'tis accompanied ; so in this, 
 it is opposed unto spiritual death, respecting its 
 internal power and efficacy in the soul. Thiis is 
 that life wherewith we are quickened by the 
 spirit of Christ, and the life to which the Apostle 
 plainly refers in the text. In the four first verses 
 of the chapter he described the life of justifica- 
 tion in its nature and causes ; and in the follow- 
 ing, he treats of death spiritual in sin, with the 
 life of sanctification, by which we are freed 
 therefrom. And to be spiritually-minded is this 
 life, in that it is the 'principal effect and fruit of 
 it. The life itself consists in the conmiunication 
 of a principle of life, or of faith and obedience 
 to the powers of the soul, enabling us to live 
 unto God. To be spiritually-minded, cannot be 
 this life formally, but it is that in which the 
 power of this principle of life doth first and 
 chiefly exert itself. All exertions of grace, all 
 duties of obedience internal and external, do 
 K 5 
 
202 THE «11ACF. AND DUTY OF 
 
 proceed from this spring and fountain. Nothing 
 is acceptable unto God, but what is influenced 
 by, and is an effect of it ; but it principally ex- 
 erts its virtue and efficacy in rendering our 
 minds spiritual, which if not effected, of it we 
 are utterly destitute. The immediate work of 
 the principle of life in our sanctification, is to 
 renew the mind and make it spiritual, and will 
 gradually carry it on to that degree, which is 
 here called being spiritually-minded. 
 
 It should be observed also, that spiritual- 
 mindedness is the proper evidence of' this life, 
 The communication of the life of sanctification 
 being by an almighty act, is not so easily dis- 
 cernable, as to help us to make a right judg- 
 ment of it from its essence or form : But where 
 things are in themselves indiscernible, we may 
 know them by their proper and inseparable 
 fruits, which are therefore often called by the 
 names of the essence or form itself. Such is 
 the being spiritually-minded, with respect to the 
 life of sanctification, it is an inseparable property 
 thereof, and whereby it infallibly evidences it- 
 self unto them who possess it. In these respects, 
 as His the principal effect, and the proper evi- 
 evidence, spiritual-mindedness is the life of 
 sanctification. 
 
 (3.) Life is taken for the comforts and refresh- 
 ments of life. So speaks the Apostle, 1 Thes. 
 iii. 8. " Now we live, if you stand fast in the 
 
BEING SPIRITUALLY MINDED. 203 
 
 " Lord/' Now our life will do us good, we have 
 the comforts and joys of life; and these are 
 more life, than life itself These make hie both 
 pleasant and desirable, and is what the Apostle 
 principally intended in the expression. It is life, 
 a cheerful joyous life, a life worth the living : In 
 explication and confirmation of which, the Apos- 
 tle added, that to be spiritually-minded is also 
 peace. 
 
 Peace is twofold. 
 
 (1.) General and absolute; "peace with God 
 4' through Jesus Christ," which is the original 
 spring* and fountain of all consolation to the chris- 
 tian : But this is not what was here intended, for 
 justification is the immediate cause and ground 
 of this peace, not our sanctification. Peace with 
 God through the blood of Christ, is one thing, 
 and peace in our own breast is another. The 
 influences of the Holy Spirit in w^itnessing to our 
 adoption, &c. are required unto the former ; but 
 our own activity and diligence in duties, and the 
 exercise of all grace, are requisite to the latter. 
 
 (2.) Peace signifies, and is here to be taken 
 for a peculiar fruit of the spirit ; consisting in a 
 quietness and composure of mind even amidst 
 difficulties, temptations, troubles, and such other 
 things as are apt to fill us with fears, disquietude, 
 and despondency. This is that which keeps the 
 soul in its own power, free from transports by- 
 fears or passions ; and is influenced and kept 
 
204 THE GRACE AND DUTY OF 
 
 alive by the contemplation of the love of Grod in 
 Christ, and its divine fruits. As peace in its pri- 
 mary idea, includes an inward freedom from 
 those troubles, to which the christian is outward- 
 ly exposed, so there are two things from which 
 we are secured by that peace, which is an effect 
 of being spiritually-minded. 
 
 First, From offences. Of the danger of thesCp 
 we are often warned in the Scriptures. All ages, 
 all times and seasons, are filled with them, and 
 they prove pernicious to the souls of many. 
 Such are the scandalous divisions that are among 
 christians ; the endless differences of opinions 
 in religion, and diversity of modes and practices 
 in the worship of God ; the falls, the sins of some 
 professors, and the fearful ends of othei's: the 
 reproaches that are cast on all that engage in any 
 peculiar way of holiness and strictness of life; 
 these are OFFENCES, by which numbers are either 
 disquieted, or infected and subverted. Against 
 any noxious influence on our minds from these 
 things we are secured by this peace. Ps. cxix. 
 165. "Great peace have they that love thy law, 
 *' and nothing shall offend them."' To love the 
 law or word of God, is the chief part of our being 
 heavenly-minded; yea virtually it comprehends 
 the whole : And they that do thus love the sacred 
 oracles, none of the things before-mentioned, nor 
 any other of the like nature, shall be an offence, 
 cr cause of their falling into sin: The reason is, 
 
BEING SPIRITUALLY MINDED. 205 
 
 because they have such an experience in them- 
 selves of the truth, power, efficacy, and hoHness 
 of the Gospel, as that the miscarriages of profes- 
 sors shall never be to them an occasion of being 
 offended at Christ. It is a sign of a very evil 
 frame of heart, when men on suffering loss in 
 their temporal concerns by the evil conduct of 
 professors, are led to cast reflections on that 
 religion which they profess, professing the same 
 themselves. 
 
 Secondly, By this peace, the christian is se- 
 cured, or composed under the frowns of the world, 
 persecutions, and afflictions of all sorts. It is 
 known by all, too well kno^vn, with what dejec- 
 tion and disquietude these things are apt to fill 
 the human mind; what fears, troubles, and sor- 
 rows they reflect upon us. Against all these 
 effects, this peace gives us security ; it preserves 
 to us a peaceable, yea, a joyous life in our con- 
 flict with them. 
 
 Life and peace, as here joined together, do 
 comprize an holy frame of heart and mind, in 
 wliich the believing soul finds quietness, rest, re- 
 freshment, and delight in God, in the midst of 
 temptations, afflictions, offences, and sufferings. 
 The soul is so fixed in its trust in God, and love 
 to Christ, as not greatly to be cast down or dis- 
 ordered with any thing that befals it ; the life 
 and peace it possesses, gives the christian satis- 
 fection and cheerfulness in himself, though he 
 
206 THE GllACE AND DUTY OF 
 
 walks in the valley of the shadow of death. 
 Spiritual-iiiiiuledness will give life and peace 
 mider all occurrences. 
 
 2. Our next inquiry is, Itow this spiritual^ 
 mindedncss is life andjjcace? Or what it contri- 
 butes to them, and 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, qfrc^ 
 taimng a sense of' divine love. The love of God, 
 as shed abroad in our hearts by the Holy Ghost, 
 is the first and only foimdation of all durable 
 comforts; this God connnunicates by an act of 
 sovereign grace, for the most jiart without any 
 ])reparation for it in ourselves. "He creates the 
 " fruit of the lips, peace, peace.'"' But although 
 divine love be in itself unchangeable, yet a sense 
 of it in our breasts may be lost, which David 
 and others found by woeful experience. There 
 is not any thing in which our care and diligence 
 are more concerned, than in retaining a refresh- 
 ing sense of the love of God to us : For any who 
 (dn-ough the riches of divine grace) have tasted 
 of its consolations and joys, to be negligent in 
 cherishing and preserving it, is a provocation of 
 \vhi(;h at one time or other they will be deeply 
 sensible ; and yet there are {qw professors, but 
 what have too much reason to bewail their folly 
 in this respect. Every intimation of divine love, 
 is an inestimate jewel, which if safely treasured 
 
Bl'TNG SPIRITUALLY MINDED. 207 
 
 up in the heart, adds to our spiritual riches; but 
 })eing lost, will sooner or later affect us with deep 
 sorrow. The great means of retaining a sense 
 of the love of God in us, the only spring of life 
 and peace to the soul, is this grace and duty of 
 being spiritually-minded : Which is evident from 
 the very nature of the duty ; hereby the soul is 
 preserved in a frame meet to receive and retain 
 the impressions of divine love; the thoughts and 
 affections are fixed upon the grace and love of 
 God, which is one great means whereby this trea- 
 siu'e is preserved : A person spiritually-minded, 
 and he alone, will duly value and prize all the 
 intimations and pledges of divine love ; and he 
 only will know how to use and improve them. 
 They are gracious provisions wherewith we are 
 furnished, to help us in all our duties, conflicts and 
 trials ; and on all occasions are they to be called 
 over, and produced for our spiritual relief and en- 
 couragement. Thus they are safely retained ; in 
 the due improvement of them they grow brighter 
 in our minds every day, and are ready for use, 
 in which posture they are safely preserved. 
 
 (2.) Thisframeof mind casts out all principles 
 and causes oftrouhle and dh'qtdetude, which are 
 inconsistent with life and peace. It will cast out 
 sWjilthiness and superjimty of naughtiness from 
 our minds: This stands in direct opposition to our 
 being spiritually-minded, and where it is, there 
 is neither life nor peace. Where unclean lusts 
 
'tOH nil.; en \( K ani> oiitv or 
 
 of the IK'sli uikI olllic iuukI .in- Mhsolulvly j)rr- 
 (l()inii);inl, liic smil is iiol only like a troiiMiHi 
 sciiy hut \\hvv is .'III licll within of (Ijiilviuss iiiul 
 (■(Hiriisioii, .111(1 olCiimily Ji;;;iiiist (iod. Now 
 the very ii.iliirc ol tins ^rnuc, :iii(l its iimvcrsjil 
 exercise, is suited to the e.isliiin out ol' jill the 
 rches ol" this liilhiiicss nnd siiju rliuily ol" luiii^h- 
 tiness. It [>niij<rs .1 principle into llii- mind, di- 
 reellv eontniiy to tli.it Iroin uheiiee they f>r(>- 
 eeed ; .ill the exercises olil, which we h.'ive de- 
 •icnlu'd, h.'ivc .1 direct tendency to the »'xti rpa- 
 tioii ol" these things which ruin life Jiiid pejice, 
 nor will (lu-y he jinyolher way c.-ist out : Ilthf 
 iMiiid he not spiritiml, it will IkmwhiwiI. 
 
 Moreover, that dlson/rr which is by ii.itMre m 
 the aHections and passions ol* the iiinid, .'ind 
 which is directl\ opposite to s|)irilii.il lite and 
 peace, is cast out, or < iired herehy. It were an 
 easy task to shew how the disordei- of our allee- 
 tions .'iiid passions is destructive ollire .'iimI peace. 
 The conlr.inety th.'it is in them, and contradic- 
 tion to one .'inother; their violence, impetuosity, 
 • ind |•estles^,ness; their rcjidiness to reci-uc provo- 
 cations tin all occjisions, .Mild Ireipiently on none 
 at all, .'ire sulliiient evidinces: Now the nature 
 .ind pniuipal ellect ol" spuilii.il-mindedness, is ti» 
 1)1 in^ all the .iiri'ctioiis ;ind p.issions oi'our niindn 
 into th.'it holy order in whi<h tln>y wcMi* created. 
 .And wherein this onler lalls short of th.it pel- 
 let tion which he liad origiiuilly (lor the remuiii* 
 
nF.iNc si'ii:ni;Ai,i.v MrMirj). f^JOf) 
 
 of lluit disonUr wliicli sin iiilrodiict'd will Htill 
 contiimt') il is rcconiix iis<'(l hy ihr nctiiigMoCllint 
 •^racc comMMinii'.id'd lo us. Ilnohv arr lilrniul 
 pi'.ici' l)i(ni/^lil iitio ()iir souls, ,-Mid jirist rvcd in 
 tluiii. 
 
 ('J.) liy s|»inlu;il-hiin(lf(liuss, oiir lnai l.s tiiuL 
 iiihids arc tnkni (>ff'/'n)in the u'orld^ ttml an tnor- 
 diniitc love to it. Wlu'iv llii'tH' \h an uiorduialo 
 love lo lilt? vvoi'id, thcrfis luitlu'i' lilc, noi' pracc; 
 cvrry cxi-cssiu i( l)()lli wcakciis s|Mrit,ual life, and 
 disturl)H, yuji, tk'stroys all solid spirilual |)(aci'. 
 Wherefore to l)e Mpirilually-ininded i.s lil'e uiul 
 peace, because it HubdueH and expeli tluit inordi- 
 nate love lo])re.seMt lliitif»;H, vvhieli is deHtriictive 
 of both, and inconMiHlent with tlieni. 
 
 (4.) It preserves lUc mind in a proper, koly 
 frame in the performance of all oilier duties. 
 Tliis is in(lis|){'nsibly re(juisite to the preHcrvatioa 
 of life and pcaxu', and csiu'cially lo (he in>prove- 
 nient of llicni. They will not abide, much IcHS 
 flourish, in any |K*rs(»ns who an- no^^li^^cnt in the 
 (hilit's of rrli^ion, or who do nol pcrfoiin tluin 
 in a due manner. Spirit ual-mmdedneHH i» an 
 antidote airainst the chief ihin/^s which im))cde 
 or hinder us in a pr<jliLablc all* ndaiu-c on holy 
 thilieH. P'or inslanee, 
 
 Distraction of thought, t and mind hath tliix 
 evil elfret, and tlieevil will not be cured by ob- 
 wervin/^any particular directions ; (here niUHt be 
 a change of tlie whoJc iVame of our minds. No- 
 
SIO THE GRACE AND DUTY OF 
 
 thing can give us relief herein, but a prevalent 
 delight in spiritual exercises. It is this frame 
 alune, namely, spiritual-mindedness, that creates 
 this delight ; the renewed mind and spiritual 
 things are so suitable to each other, that on every 
 occasion they are ready for mutual communion, 
 and will not be separated. The distractions so 
 much complamed of, proceed from the mind's 
 not being fixad on spiritual things with delight; 
 hence it is easily diverted from them, and will 
 sometimes seek occasions for such diversions. 
 
 Again, DespGndenqj in religious duties arises 
 from the frequent incursions of the guilt of sin ; 
 and the sole cure hereof is also by this grace and 
 duty. To be spiritually-minded, we have before 
 proved, is the great preservative against these 
 disheartening incursions of sin. It is the soul's 
 watch and guard against them, from whatever 
 quarter they proceed: No lust or corruption can 
 be prevalent in a spiritual mind. Again, 
 
 Weariness in and of spiritual duties absite their 
 tendency to the improvement of life and peace 
 in us; and the principled cure hereof, Hes in that 
 delight in spiritual things which spiritual-mind- 
 edness gives to the soul. Where there is a con- 
 stant delight in any thing, there will be no wea- 
 riness, at least, not such as shall hi-nder the chris- 
 tian from cleaving firmly to the things in which 
 he delights: AVhilst this delight therefore pre- 
 yails in the mind, weariness cannot assault it. 
 
BETKO SrnUTCALLY MINDKD. 5] 1 
 
 And let It })c observed, that a spiritual frame of 
 iiiind is the only relief against that weariness 
 whieii arises irom the weakness of the Hesh ; for 
 us it will preserve tlie mind irom attending too 
 nuieh to tlie cry, "Spare thyself," by filling the 
 thoughts with otlicr tilings ; so it will offer an 
 lioly violence to the complaints of the flesli ; si- 
 lencing; them witli a sense of and deli^i-ht in 
 holy duties. 
 
 Another thing which defeats us of the benefit 
 of holy duties, is, Grace is not ready for its due 
 and proper ejccjrhc. The seasons for religious ex- 
 ercises are come, a sense of duty excites men to 
 an attendance on, and the performance of them: 
 Ikit wlien they engage in them, the graces of 
 faith, love, fear, delight, &;c. wherein the soul, 
 the being of them consist, are wanting, out of 
 the way, or not ready for a due exercise ; hence 
 many do eatisfy themselves with the mere out- 
 ward performance: The heart hath been taken 
 up with other things, due preparation hath been 
 wanting:, and so men come to religious duties 
 with thoughts full of earthly things, and 'tis no 
 easy matter in, or just after emerging from such 
 a frame, to stir up grace to a proper exercise. 
 But herein is the very life of being spiritually- 
 minded ; its nature is to keep and preserve all 
 graces in a readiness for exercise, as occasions 
 may require. This is an effectual w'ay by which 
 «piritual-mindedness becomes life and peace j 
 
S12 THE GRACE AND DUTY OF 
 
 they cannot be attained, they cannot be pre- 
 served, without such a constancy and spirituahty 
 in holy duties, as we shall never arrive at, unless 
 spiritually-minded. But 
 
 (5.) This frame of mind brings the soul, and 
 keeps it at the nearest approaches to heaven and 
 blessedness ; which are the eternal springs of life 
 and peace. According to the degrees of this 
 grace in us, such are those of our approaches 
 unto God: Nearness unto him, gives us our ini- 
 tial conformity imto him, by the renovation of 
 his image in us, and our presence with him will 
 give us perfection therein, for when we see him, 
 we shall be like unto him. Oh ! the peace, joy, 
 and felicity which await the spiritually-minded, 
 at the right hand of God. 
 
 And now, behold good and evil, peace and 
 v/rath, life and death have been set before you. 
 You have had the carnal and the spiritual mind 
 laid open ; and can be no longer ignorant of the 
 path of life which leads to the throne of God. 
 You cannot but know which is the most desirable 
 frame of mind, and which is attended with the 
 happiest fruits both here and hereafter. The 
 carnally minded do indeed flatter themselves 
 with liberty , pleasure, peace and joy ; but neither 
 of them is to be found in minding the things of 
 the flesh and of the world. None are greater 
 slaves, or held in more abject bondage; none are 
 greater strangers to peace, joy, happiness, and 
 
BEIJJG SPIRITUALLY MINDED. 213 
 
 the real comforts and enjoyments of life, than 
 are the carnally minded. Setting aside the dif- 
 ferent recompenses in the other world, spiritual- 
 mindedness in its nature and effects as to this 
 life, as much exceeds the opposite frame of mind, 
 as light doth exceed darkness, or heaven the 
 bottomless pit. There is a pleasure, a satisfac- 
 tion, a joy and peace in minding spiritual things, 
 which is unspeakable, and which a stranger in- 
 termeddles not with. The carnally minded are 
 often as the troubled sea, through the vicissitudes 
 of the present state ; and through earthly cares 
 and disappointments cannot rest, but their waters 
 cast up mire and dirt, till with piercing anguish, 
 and without any hope, their trembling spirits 
 leave the body, and sink into eternal oblivion and 
 misery : The spiritually minded on the contrary 
 enjoy a divine calm ; in every dispensation of 
 providence their heart is fixed, trusting in God : 
 To live, they desire for no other end than to bring 
 forth fruit unto God ; and as the heart is weane4 
 from earthly things, the loss of them doth not 
 sink deep ; they can easily bear either to part 
 with, or to be parted from them. What they 
 chiefly covet is, the loving-kindness of God, spi- 
 ritual blessings in Christ Jesus, and some fore- 
 taste, of those rivers of pleasure which ghde 
 through the paradise of their heavenly father. 
 Enjoying these, they cannot but lightly esteem 
 the momentary pleasures of this w^rld, and must 
 
^14 THE GRACE AND DUTY OF, Scc. 
 
 long to be put in possession of that kingdom, 
 where their peace and joy shall be full, -svhere 
 the sun shall no more go down upon them, and 
 the days ©f their mourning and conflict shall be 
 ended. To this blessed state, how can we but 
 henceforth daily aspire? For the enjoyments and 
 employments thereof, may we be continually 
 preparing, by an humble walk with God, by a 
 life of faith on Christ, and by having our affec- 
 tions and conversation in heaven ; thus shall we 
 not only prove ourselves of the number of the 
 ispiritually-minded, but shall assuredly leave the 
 world as conquerors, and obtain a crown ©f 
 Vernal life. 
 
 THE END. 
 
 /-K. Bai/nc^ printer. 
 
LIST OF BOOKS 
 
 Printed Jv?- W. Baynes^ 54, Patcrnosicr-ro'if. 
 
 N. B. In ordcriiiji any of the Articles in this List, be particular 
 in saying Bayncs' Editions. 
 
 1. TV/fACGOWAN'S (Uev. John) Infernal Conference, or 
 ■^^^ l)iAi.oc;uKS OF Devils, in which the many Vices which 
 abound in the Civil and Religious world, Doctrinal and Practical, 
 are traced to their proper Sources-, &c. a new edition, with a 
 frontispiece, in L' neat vols. 2 Imo. 4s. boards. 
 
 "2. Maci^owans Deaths a Vision, or the Solemn Departure of 
 Saints and Sinners, Represented under the Similitude of a Dream, 
 the \2tk ciL'timi, with a frontispiece. Is. sewed, or Is. 6d. bound. 
 
 5. Afacs^orpans Sharer, a Sermon, on the Expulsion of the Six 
 Young Men from the University of Oxford, for Praying, Read- 
 ing, and Expounding the Scriptures, &c. with a frontispiece, 6d 
 stitched. 
 
 4. Macgoimns Arian and Socinians Monitor, being a Vision, 
 which a Young Socinian Teacher lately had, a new edition, with 
 a frontispiece, 6d. stitched. 
 
 5. Macgowans Looking Glass, for the Professors of Religion ; consist- 
 ing of 7 Tracts on Practical Subjects, new edition, 24mo. 2s. boards. 
 
 ^. Macgmvan's Life of Josej>h the Son of Israel, in eight Books, 
 chiefly designed to allure Young minds to a Love of the Sacred 
 Scriptures, 5th edition, corrected, with a frontispiece, 2s. boards, 
 or on finer paper, larger size, 5s. boards. 
 
 7. Socinianism Brought to the Test, in 20 Letters to Dr. Priestley, 
 3d edition, 18mo. 2s. 
 
 8. The Above Works of the Rev. John Maegowan, all uniformly 
 done up, in 6 vols, boards, coloured backs, &c. 12s. or bound in 
 sheep 16s. or calf, elegantly gilt, &c. 11. 2s. 
 
 9. Assembly's Shorter Catechism, with Scripture Proofs, neat small 
 edition, bound in leather, 6d. 
 
 10. Blair s Sermons, complete in 2 vols. 12mo. with Life of the 
 Author and Portrait, new edition, 14s. boards. 
 
 11. Bostons Human Nature in its Foitr-fold State, large print, 8vo. 
 6s. boards., 
 
 12 Beveridgs (Bp.) Private Thoughts upon Religion, in 2 parts, 
 24fA edition, with the Life and Portrait of the. Author, fine paper, 
 12rao. 4s. 6d. boards. 
 
 N. B. This Excellent Work comprizes a little Body of Divinity, 
 Doctrinal, Pracrical, and Experimental. 
 
 15. Baxters (Rev. Richard) Scdnts" Everlasting Rest, abridged by 
 B. Fawcert, A. M. 15^A edition, neatly printed on fine paper, with 
 portr.-iit. 12nio. 4s. 6d. boards. Do. with his Dying Thoughts, 
 5s. od. bonrds. 
 
 14. Baxter s Call to the Unconverted, a new and complete edition, 
 uniform to the ibove, 12mo. Is. 6d. boards, or 2s. bound. 
 
 15. Brooks' Precious Remedies agui.isi iatans Devices, 2s. boards. 
 
 16. Brookes P,f-ce Christhn, ISmo. Is. i.d. hoards. 
 
 17. Bro'.kes (Rec Ihomas) Apples of Gold for Toung Men and 
 Wmieri, a new and ncav ed't'on, fine paper, 18mo. 2s. bound. 
 
 18. Br^iwn's (ilev. T«'hn) Scripture Aletaphors, 8vo. 8s. boards 
 
 19. Banyans Doctrine of the Law and Grace unfolded, 18mo 
 2 s. boards. 
 
List of Books, Sfc. 
 
 20. Booth's Reign of Grace, the 9th edition, large print, fine paper^ 
 1 2mo. 5s. 6d. boards, or bound 4s. 
 
 21. Clarke's (Dr. Sam.) Collection of the Promises of Scripture, fine 
 paper, with Life of Christ, 12mo. .3s. 6d. boards.^ 
 
 22. Doddridge's (Dr. Philip) Rise and Progress of Religion in the 
 Soul, a new fine edition, with Portrait, 4s. bound. 
 
 23. Doddridge's 10 Sermons on the Power and Grace of Christ, and 
 on the Evidences of his Glorious Gospel, neat edition 12mo. 3s. 
 
 24. Doddridge's 7 Sermons to Toung Peoj)!c, neat Pocket Edition, 
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 25. Doddridge's Evidences of Chrislianitt/, briefly stated in 3 judi- 
 cious and excellent Sermons, with Dissertation on Inspiration, 
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 26. Tlie Works of Dr. Doddridge, In 10 vols, common, and 10 
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 27. Erskine (Rev. Ralph) Gospel Sonnets, best London edition, 
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 28. Flavaf 9 Mystery of Providence, as it passes through the course 
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 N. B. This is particularly recommended to be put into the 
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