Φρονημα του πνευματος·
or, the
grace and duty of being spiritually minded
To be spiritually minded is life and peace. —
Set your affection on
things above. —
London: 1681
“The following treatise of
After an explanation of
Part I. As to the character of those thoughts which are the evidence of spiritual mindedness, — 1. They are natural, in the sense of arising from ourselves, and as distinguished from thoughts suggested to the mind by (1.) impressions constraining it to acts opposed to its habitual procedure, and (2.) outward occasions; such as [1.] the preaching of the Word, [2.] prayer, and [3.] the discourses and remarks of other men. 2. They abound us, filling and engrossing our minds, ii.-iv.
An inquiry follows into the objects of spiritual thoughts; which are, — 1. The dispensations of Providence; 2. Special trials and temptations; and 3. Heavenly and eternal realities. In regard to the latter, — (1.) The motives inducing us to fix our thoughts on them are mentioned; faith is thereby increased, hope is exercised, preparation is made for the cross, and the mind weaned from the world. And (2.) Directions for this spiritual exercise are supplied; — the mind must be occupied with right notions of these objects, directed to them with intensity, and led to compare the blessedness of an interest in them with the opposite state of eternal death and misery, v.,vi. The especial objects of ritual contemplation are, — 1. The person of Christ; and, 2. God himself, who must in our thoughts, in opposition to atheism, practical infidelity, various inferior degrees and ways of forgetting God, and the indulgence of secret lusts. The thoughts which are characteristic of spiritual affections are delineated, vii., viii. In our consideration of God, we must think of, — (1.) His being; (2.) His omnipresence and omniscience; and, (3.) His omnipotence, ix. Various counsels are tendered to such as cannot fix their thoughts with steadiness on spiritual and heavenly objects, x.
Part II. The two divisions of the proposed method respecting the inclination of the mind to spiritual thoughts and complacency in them are considered together; a preliminary account is given of the various ways by which God weans our affections from the world, xi. In order that our affections may be spiritual, it is shown, — I. that in principle they must be renewed by grace: which renovation is proved, — 1. By the universality of the gracious change produced; 2. The delight experienced in sacred duties; 3. The assimilating influence exerted on the mind by spiritual objects; and, 4. By the circumstance that, if our affections are renewed, the person of Christ is the centre of them, xii.-xviii. II. Spiritual mindedness in our affections is farther seen in the object about which they are conversant, — God in Christ. The considerations endearing the object to us are, — 1. its infinite beauty; 2. the fulness of wisdom in spiritual things; 3. their value as perfective of our present condition; and, 4. as constituting in the future enjoyment of them our eternal blessedness, xix. III. The soul’s application to such objects must be firm, accompanied with a spiritual relish for them, must afford a continual spring of spiritual affections, must be prevailing and victorious, and afford help in subduing the remaining vanity to which the heart may be addicted, xx. After this copious exposition of the nature of spiritual mindedness, the blessings accruing from it are briefly unfolded, — “life and peace,” xxi. —Ed.
I think it necessary to give the
reader a brief account of the nature and design of the ensuing plain
discourse, which may both direct him in the reading and be some kind of
apology for myself in the publishing of it. He may know, therefore, that
the thoughts here communicated were originally private meditations for my
own use, in a season wherein I was every way unable to do any thing for the
edification of others, and far from expectation that ever I should be so
able any more in this world. Receiving, as I thought, some benefit and
satisfaction in the exercise of my own meditations therein, when God was
graciously pleased to restore a little strength unto me, I insisted on the
same subject in the instruction of a private congregation. And this I did,
partly out of a sense of the advantage I had received myself by being
conversant in them, and partly from an apprehension that the duties
directed and pressed unto in the whole discourse were seasonable, from all
sorts of present circumstances, to be declared and urged on the minds and
consciences of professors: for, leaving others unto the choice of their own
methods and designs, I acknowledge that these are the two things whereby I
regulate my work in the whole course of my ministry. To impart those
truths of whose power I hope I have had in some measure a real
experience, and to press those duties which present occasions,
temptations, and other circumstances, do render necessary to be
attended unto in a peculiar manner, are the things which I would
principally apply myself unto in the work of teaching others; for as in the
work of the ministry in general, the whole counsel of God concerning the
salvation of the church by Jesus Christ is to be declared, so in particular
we are not to fight uncertainly, as men beating the air, nor shoot our
arrows at random, without a certain scope and design. Knowledge of the
flock whereof we are overseers, with a due consideration of their wants,
their graces, their temptations, their light, their strength and weakness,
are required herein. And when, in pursuance of that design, the
preparation of the word to be dispensed proceeds from zeal for the glory of
God and compassion unto the souls of men, when it is delivered with the
demonstration of a due reverence unto God whose word it is, and of
authority towards them unto whom it is dispensed, with a deep sense of that
great account which both they that preach and they that hear the word
preached must shortly give before the judgment-seat of Christ, there may be
a comfortable expectation of a blessed issue of the whole work. But my
present design is only to declare in particular the reasons why I judged
the preaching and publishing of this small and plain discourse, concerning
“the Grace and Duty of being Spiritually Minded,” not to be altogether
unseasonable at this time in the present circumstances of most Christians.
And the first thing which I would observe unto this end is, the present
importunity of the world to impose itself on the minds of men, and the
various ways of insinuation whereby it possesseth and
Thoughts about these things are both allowable and unavoidable, if they take not the mind out of its own power by their multiplicity, vehemency, and urgency, until it be unframed as unto spiritual things, retaining neither room nor time for their entertainment.
Hence men walk and talk as if the world were all, when comparatively it is nothing.
And when men come with their warmed affections, reeking with thoughts of these things, unto the performance of or attendance unto any spiritual duty, it is very difficult for them, if not impossible, to stir up any grace unto a due and vigorous exercise. Unless this plausible advantage which the world hath obtained of insinuating itself and its occasions into the minds of men, so as to fill them and possess them, be watched against and obviated, so far, at least, as that it may not transform the mind into its own image and likeness, this grace of being spiritually minded, which is life and peace, cannot be attained nor kept unto its due exercise.
Nor can we be any of us delivered from this snare, at this season, without a watchful endeavour to keep and preserve our minds in the constant contemplation of things spiritual and heavenly, proceeding from the prevalent adherence of our affections unto them, as will appear in the ensuing discourse.
Again; there are so great and pregnant evidences of the
prevalency of an earthly, worldly frame of spirit in many who make
profession of religion, that it is high time they were called unto a due
consideration how unanswerable they are therein unto the power and
spirituality of that religion which they do profess. There is no way
whereby such a frame may be evinced to prevail in many, yea, in the
generality of such professors, that is not manifest unto all. In their
habits, attires, and vestments, in their usual converse and misspense of
time, in their over-liberal entertainment of themselves and others, unto
the borders of excess, and sundry other things of a like nature, there is
in many such a conformity unto the world (a thing severely forbidden) that
it is hard to make a distinction between them. And these things do
manifest such a predominancy of carnal affections in the minds of men as,
whatever may be pretended unto the contrary, is inconsistent with spiritual
peace. To call men off from this evil frame of heart and mind, to discover
the sin and danger of it, to direct them unto the ways and means whereby it
may be affected, to supply their thoughts and affections with better
objects, to discover and press that exercise of them which is indispensably
required of all believers if they design life and peace, is some part of
the work of the ensuing discourse. It may be it will be judged but a weak
attempt as unto the attaining of that end; but it cannot be denied to have
these two advantages, — first, that it is seasonable, and, secondly, that
it is sincerely intended. And if it have this only success, that it may
occasion others who have more ability and opportunity than I have to bring
in their assistance for an opposition unto the vehement and importunate
insinuations of the world in these things to have an entertainment in
The
Grace and Duty of Being Spiritually Minded.
The expression in our translation
sounds differently from that in the original. “To be spiritually minded,”
say we. In the original it is φρόνημα τοῦ
πνεύματος, as that in the
In the whole
The opposite subjects are, the “minding of the flesh” and
the “minding of the Spirit,” or the being “carnally minded” and
“spiritually minded.” And these two do constitute two states of mankind,
unto the one of which every individual person in the world doth belong; and
it is of the highest concernment unto the souls of men to know whether of
them they appertain unto. As unto the qualities expressed by “the flesh”
and “the Spirit,” there may be a
The difference between these two states is great, and the distance in a manner infinite, because an eternity in blessedness or misery doth depend upon it; and this at present is evidenced by the different fruits and effects of the principles and their operations which constitute these different states, which is expressed in the opposition that is between the predicates of the propositions: for the minding of the flesh is “death,” but the minding of the Spirit is “life and peace.”
“To be carnally minded is death.” Death, as it is
absolutely penal, is either spiritual or eternal. The first of these it is
formally, the other meritoriously. It is formally death spiritual: for
they that are carnally minded are “dead in trespasses and sins,”
The reason why the apostle denounces so woeful a doom, so
dreadful a sentence, on the carnal mind, he declares in the
In opposition hereunto it is affirmed that “to be
spiritually minded,” or the minding of the Spirit, “is life and peace.”
And
1. The “‘ Spirit “in this context is evidently used in a
double sense, as is usual where both the Holy Spirit himself and his work
on the souls of men are related unto. (1.) The person of the Spirit of
God himself, or the Holy Ghost, is intended by it:
It is most probable that the name “Spirit” is here used in
the latter sense, — not for the Spirit himself, but for “that which is born
of the Spirit,” the principle of spiritual life in them that are born of
God; for it is, in its nature, actings, inclinations, and operations,
opposed unto “the flesh,”
2. Unto this Spirit there is φρόνημα ascribed, which, as we have intimated, is
translated with great variety. Φρόνησις is the principal power and act of the mind.
It is its light, wisdom, prudence, knowledge, understanding, and
discretion. It is not so with respect unto speculation or ratiocination
merely, which is διάνοια or σύνεσις· but this φρόνησις is its power as it is practical, including
the habitual frame and inclination of the affections also. It is its
faculty to conceive of things with a delight in them and adherence unto
them, from that suitableness which it finds in them unto all its
affections. Hence we translate φρονεῖν sometimes to “think,” — that is, to conceive
and judge,
Φρόνημα, the word here
used, expresseth the actual exercise, τῆς
φρονήσεως,
And something we must yet farther observe, to give light unto this description of the “minding of the Spirit,” as it is here spoken of:—
1. It is not spoken of absolutely as unto what it is in itself, but with respect unto its power and prevalency in us, significantly rendered, “To be spiritually minded;” that is, to have the mind changed and renewed by a principle of spiritual life and light, so as to be continually acted and influenced thereby unto thoughts and meditations of spiritual things, from the affections cleaving unto them with delight and satisfaction. So, on the contrary, it is when men “mind earthly things.” From a principle of love unto them, arising from their suitableness unto their corrupt affections, their thoughts, meditations, and desires are continually engaged about them. Wherefore, —
2. Three things may be distinguished in the great duty of being spiritually minded, under which notion it is here recommended unto us:—
(1.) The actual exercise of the mind, in its
thoughts, meditations, and desires, about things spiritual and heavenly.
So is it expressed in the
(2.) The inclination, disposition, and frame of the mind, in all its affections, whereby it adheres and cleaves unto spiritual things. This “minding of the Spirit” resides habitually in the affections. Wherefore, the φρόνημα of the Spirit, or the mind as renewed and acted by a spiritual principle of light and life, is the exercise of its thoughts, meditations, and desires, on spiritual things, proceeding from the love and delight of its affections in them and engagement unto them.
(3.) A complacency of mind, from that gust,
relish, and savour, which it finds in spiritual things, from their
suitableness unto its constitution, inclinations, and desires. There is a
salt in spiritual things, whereby they are condited and made savoury unto a
renewed mind; though to others they are as the white of an egg, that hath
no taste or savour in it. In this gust and relish lies the sweetness and
satisfaction of spiritual life. Speculative notions about spiritual
things, when they are alone, are dry, sapless, and barren. In this gust we
All these things do concur in the minding of the Spirit, or to constitute any person spiritually minded. And although the foundation of the whole duty included in it lies in the affections, and their immediate adherence unto spiritual things, whence the thoughts and meditations of the mind about them do proceed, yet I shall treat of the distinct parts of this duty in the order laid down, beginning with the exercise of our thoughts and meditations about them; for they being the first genuine actings of the mind, according unto the prevalency of affections in it, they will make the best and most evident discovery of what nature the spring is from whence they do arise. And I shall not need to speak distinctly unto what is mentioned in the third place, concerning the complacency of the mind in what its affections are fixed on, for it will fall in with sundry other things that are to be spoken unto.
But before we do proceed, it is not amiss, as I suppose, to put a remark upon those important truths which are directly contained in the words proposed as the foundation of the present discourse; as, —
1. To be spiritually minded is the great distinguishing character of true believers from all unregenerate persons. As such is it here asserted by the apostle. All those who are “carnally minded,” who are “in the flesh,” they are unregenerate, they are not born of God, they please him not, nor can do so, but must perish forever. But those who are “spiritually minded” are born of God, do live unto him, and shall come to the enjoyment of him. Hereon depend the trial and determination of what state we do belong unto.
2. Where any are spiritually minded, there, and there alone, is life and peace. What these are, wherein they do consist, what is their excellency and pre-eminence above all things in this world, how they are the effects and consequents of our being spiritually minded, shall be afterwards declared.
There is neither of these considerations but is sufficient to demonstrate of how great concernment unto us it is to be spiritually minded, and diligently to inquire whether we are so or no.
It will therefore be no small advantage unto us to have our
souls and consciences always affected with and in due subjection unto the
power of this truth, — namely, that “to be spiritually minded is life and
peace;” whence it will follow, that whatever we may think otherwise, if we
are not so, we have neither of them, neither life nor peace. It will, I
say, be of use unto us if we are affected with the power of it; for many
greatly deceive themselves in hearing the word. They
Or such persons are, as the apostle James declares, “like a
man beholding his natural face in a glass; for he beholdeth himself, and
goeth his way, and straightway forgetteth what manner of man he was,”
These things being premised, I shall more practically open the nature of this duty, and what is required unto this frame of spirit. To be “spiritually minded” may be considered either as unto the nature and essence of it, or as unto its degrees; for one may be so more than another, or the same person may be more so at one time than another. In the first way it is opposed unto being “carnally minded;” in the other unto being “earthly minded.”
“To be carnally minded is,” as the apostle speaks, “death;” it is so every way; and they who are so are dead in trespasses and sins. This is opposed unto being “spiritually minded,” as unto its nature or essence. When a man, as unto the substance and being of the grace and duty intended, is not spiritually minded, he is carnally minded, — that is, under the power of death spiritual, and obnoxious unto death eternal. This is the principal foundation we proceed upon, whence we demonstrate the indispensable necessity of the frame of mind inquired after.
There are two ways wherein men are earthly minded. The one
is absolute, when the love of earthly things is wholly predominant
in the mind. This is not formally and properly to be carnally minded,
which is of a larger extent. The one denomination is from
Again; there is a being earthly minded which consists in an inordinate affection unto the things of this world. It is that which is sinful, which ought to be mortified; yet it is not absolutely inconsistent with the substance and being of the grace inquired after. Some who are really and truly spiritually minded, yet may, for a time at least, be under such an inordinate affection unto and care about earthly things, that if not absolutely, yet comparatively, as unto what they ought to be and might be, they may be justly said to be earthly minded. They are so in respect of those degrees in being spiritually minded which they ought to aim at and may attain unto. And where it is thus, this grace can never thrive or flourish, it can never advance unto any eminent degree.
This is the Zoar of many professors, — that “little one”
wherein they would be spared. Such an earthly mindedness as is wholly
inconsistent with being spiritually minded, as unto the state and condition
which depends thereon, they would avoid; for this they know would be
absolutely exclusive of life and peace. They cannot but know that such a
frame is as inconsistent with salvation as living in the vilest sin that
any man can contract the guilt of. There are more ways of spiritual and
eternal death than one, as well as of natural. All that die have not the
plague, and all that perish eternally are not guilty of the same profligate
sins. The covetous are excluded from the kingdom of God no less severely
than fornicators, idolaters, adulterers, and thieves,
To obviate such pretences, I shall insist on nothing, in the declaration of this duty and the necessity of it, but what is incumbent on all that believe, and without which they have no grounds to assure their conscience before God. And at present in general I shall say, Whoever he be who doth not sincerely aim at the highest degree of being spiritually minded which the means he enjoyeth would lead him unto, and which the light he hath received doth call for, — whoever judgeth it necessary unto his present advantages, occasions, and circumstances, to rest in such measures or degrees of it as he cannot but know come short of what he ought to aim at, and so doth not endeavour after completeness in the will of God herein, — can have no satisfaction in his own mind, hath no unfailing grounds whereon to believe that he hath any thing at all of the reality of this grace in him. Such a person possibly may have life, which accompanies the essence of this grace, but he cannot have peace, which follows on its degree in a due improvement. And it is to be feared that far the greatest number of them who satisfy themselves in this apprehension, willingly neglecting an endeavour after the farther degrees of this grace and growth in this duty, which their light or convictions, and the means they enjoy, do suggest unto them, are indeed carnally minded and every way obnoxious unto death.
Having stated the general
concernments of that frame of mind which is here recommended unto us,
we may proceed to inquire more particularly into the nature of it,
according unto the description before given in distinct propositions, And
we shall carry on
Thoughts and meditations as proceeding from spiritual
affections are the first things wherein this spiritual mindedness doth
consist, and whereby it doth evidence itself. Our thoughts are like the
blossoms on a tree in the spring. You may see a tree in the spring all
covered with blossoms, so that nothing else of it appears. Multitudes of
them fall off and come to nothing. Ofttimes where there are most blossoms
there is least fruit. But yet there is no fruit, be it of what sort it
will, good or bad, but it comes in and from some of those blossoms. The
mind of man is covered with thoughts, as a tree with blossoms. Most of
them fall off, vanish, and come to nothing, end in vanity; and sometimes
where the mind doth most abound with them there is the least fruit; the sap
of the mind is wasted and consumed in them. Howbeit there is no fruit
which actually we bring forth, be it good or bad, but it proceeds from some
of these thoughts. Wherefore, ordinarily, these give the best and surest
measure of the frame of men’s minds. “As a man thinketh in his heart, so
is he,”
Wherefore, these thoughts give the best measure of the
frame of our minds and hearts, I mean such as are voluntary, such as the
mind of its own accord is apt for, inclines and ordinarily betakes itself
unto. Men may have a multitude of thoughts about the affairs of their
callings and the occasions of life, which yet may give no due measure of
the inward frame of their hearts. So men whose calling and work it is to
study the Scripture, or the things revealed therein, and to preach them
unto others, cannot but have many thoughts about spiritual things, and yet
may be, and oftentimes are, most remote from being spiritually minded.
They may be forced by their work and calling to think of them early and
late, evening and morning, and yet their minds be no way rendered or proved
spiritual thereby. It were well if all of us who are preachers would
diligently examine ourselves herein. So is it with them who oblige
themselves to read the Scriptures, it may be so many chapters every day.
Notwithstanding the diligent performance of their task, they may be most
remote from being spiritually minded. See
It is the great character and description of the frame of
men’s minds in an unregenerate condition, or before the renovation of their
natures, that “every imagination of the thoughts of their hearts is only
evil continually,”
It is therefore evident that the predominancy of voluntary thoughts is the best and most sure indication of the inward frame and state of the mind; for if it be so on the one side as unto the carnal mind, it is so on the other as unto the spiritual. Wherefore, to be spiritually minded, in the first place, is to have the course and stream of those thoughts which we ordinarily retreat unto, which we approve of as suited unto our affections, to be about spiritual things. Therein consists the minding of the Spirit.
But because all men, unless horribly profligate, have thoughts about spiritual things, yet we know that all men are not spiritually minded, we must consider what is required unto such thoughts to render them a certain indication of the state of our minds. And there are these three things required hereunto:—
First, That they be
natural, arising from ourselves, and not from outward occasions.
The psalmist mentions the “inward thought” of men,
Thus in covetous men there are two sorts of thoughts
whereby their covetousness acts itself:— First, such as are occasioned by
outward objects and opportunities. So it was with Achan,
From hence doth our Saviour give us the great description
of spiritual life. It is “a well of living water springing up into
everlasting life,”
So our Saviour describes them,
Where it is not thus with our thoughts, they give no such
evidence as that inquired after. Men may have thoughts of spiritual
things, and that many of them, and that frequently, which do not
1. Inward force, as it may be called. This is by convictions. Convictions put a kind of a force upon the mind, or an impression that causeth it to act contrary unto its own habitual disposition and inclination. It is in the nature of water to descend; but apply an instrument unto it that shall make a compression of it and force it unto a vent, it will fly upwards vehemently, as if that were its natural motion. But so soon as the force of the impression ceaseth, it returns immediately unto its own proper tendency, descending towards its centre. So is it with men’s thoughts ofttimes. They are earthly, — their natural course and motion is downwards unto the earth and the things thereof; but when any efficacious conviction presseth on the mind, it forceth the egress of its thoughts upwards towards heavenly things. It will think much and frequently of them, as if that were their proper motion and course; but so soon as the power of conviction decays or wears off, that the mind is no more sensible of its force and impression, the thoughts of it return again unto their old course and track, as the water tends downwards.
This state and frame is graphically described,
And it is an argument of very mean attainments, of a low
and weak degree in this frame of heart, or in our being spiritually minded,
when our thoughts of spiritual things do rise or fall according unto
renewed occasional convictions. If when we are under rebukes from God in
our persons or relations, in fears of death and the like, and
Water that riseth and floweth from a living spring runneth equally and constantly, unless it be obstructed or diverted by some violent opposition; but that which is from thunder-showers runs furiously for a season, but is quickly dried up. So are those spiritual thoughts which arise from a prevalent internal principle of grace in the heart; they are even and constant, unless an interruption be put upon them for a season by temptations. But those which are excited by the thunder of convictions, however their streams may be filled for a season, they quickly dry up and utterly decay.
2. Such thoughts may arise in the minds of men not spiritually minded, from outward means and occasions. Such I intend as are indeed useful, yea, appointed of God for this end among others, that they may ingenerate and stir up holy thoughts and affections in us. But there is a difference in their use and operation. In some they excite the inward principle of the mind to act in holy thoughts, according unto its own sanctified disposition and prevalent affections. This is their proper end and use. In others they occasionally suggest such thoughts unto the minds of men, which spring only from the notions of the things proposed unto them. With respect unto this end also they are of singular use unto the souls of men. Howbeit such thoughts do not prove men to be spiritually minded. When you till and manure your land, if it brings forth plentiful crops of corn, it is an evidence that the soil itself is good and fertile; the dressing of it only gives occasion and advantage to put forth its own fruit-bearing virtue. But if in the tilling of land, you lay much dung upon it, and it brings forth here and there a handful where the dung lay, you will say, “The soil is barren; it brings forth nothing of itself.” These means that we shall treat of are as the tilling of a fruitful 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 desires. But in others, whose hearts are barren, they only serve, as it were, some of them here and there, to stir up spiritual thoughts, which gives no evidence of a gracious heart or spirit But because this is a matter of great importance, it shall be handled distinctly by itself.
1. Such a means is the preaching of the word itself. It is observed concerning many in the gospel, that they heard it willingly, received it with joy, and did many things gladly, upon the preaching of it; and we see the same thing exemplified in multitudes every day. But none of these things can be without many thoughts in the minds of such persons about the spiritual things of the word; for they are the effects of such thoughts, and, being wrought in the minds of men, will produce more of the same nature: yet were they all hypocrites concerning whom these things are spoken, and were never spiritually minded.
The cause of this miscarriage is given us by our Saviour,
2. The duty of prayer is another means of the like nature. One principal end of it is to excite, stir up, and draw forth, the principle of grace, of faith and love in the heart, unto a due exercise in holy thoughts of God and spiritual things, with affections suitable unto them. Those who design not this end in prayer know not at all what it is to pray. Now, all sorts of persons have frequent occasion to join with others in prayer, and many are under the conviction that it is their own duty to pray every day, it may be, in their families and otherwise. And it is hard to conceive how men can constantly join with others in prayer, much more how they can pray themselves, but that they must have thoughts of spiritual things every day; howbeit, it is possible that they may have no root or living spring of them in themselves, but they are only occasional impressions on their minds from the outward performance of the duty. I shall give some instances of the grounds hereof, which, on many reasons, require our diligent consideration:—
(1.) Spiritual thoughts may be raised in a person in his own duty, by the exercise of his gifts, when there is no acting of grace in them at all; for they lead and guide the mind unto such thing as are the matter of prayer, — that is, spiritual things. Gifts are nothing but a spiritual improvement of our natural faculties or abilities; and a man cannot speak or utter any thing but what proceeds from his rational faculties, by invention or memory, or both, managed in and by his thoughts, unless he speak by rote and that which is not rational. What, therefore, proceeds from a man’s rational faculty in and by the exercise of his gifts, that his thoughts must be exercised about.
A man may read a long prayer that expresseth
spiritual things, and yet never have one spiritual thought arise in his
mind about them; for there is no exercise of any faculty of his mind
required unto such reading, but only to attend unto the words that are to
be read. This I say may be so; I do not say that it is always so,
or that it must be so. But, as was said, in the exercise of gifts, it is
impossible but there must be an exercise of reason, by invention,
This being evident from the Scripture and experience, an inquiry may be made thereon as unto our own concernment in these things, especially of those who have received spiritual gifts of their own, and of them also in some degree who usually enjoy the gifts of others in this duty; for it may be asked how we shall know whether the thoughts which we have of spiritual things in and upon prayer do arise from gifts only, those of our own or other men’s, giving occasion unto them, or are influenced from a living principle and spring of grace in our hearts. A case this is (however by some it may be apprehended) of great importance, and which would require much time fully to resolve; for there is nothing whereby the refined sort of hypocrites do more deceive themselves and others, nothing whereby some men do give themselves more countenance in aft indulgence unto their lusts, than by this part of the form of godliness, when they deny the power thereof. And, besides, it is that wherein the best of believers ought to keep a diligent watch over themselves in every particular instance of the performance of this duty. With respect hereunto, in an especial manner, are they to watch unto prayer. If they are at any time negligent herein, they may rest in a bare exercise of gifts, when, on a due examination and trial, they have no evidence of the acting of grace in what they have done. I shall, therefore, with what brevity I can, give a resolution unto this inquiry; and to this end observe, —
It is an ancient complaint, that spiritual things are
filled with great obscurity and difficulty; and it is true. Not that
there is any such thing in themselves, for they all come forth from the
Father of lights, and are full of light, order, beauty, and wisdom; and
light and order are the only means whereby any thing makes a discovery of
itself. But the ground of all darkness and difficulty in these things lies
in ourselves. We can more clearly and steadily see and behold the
moon and the stars than we can the sun when it shines in
its greatest lustre. It is not because there is more light in the moon and
stars than in the sun, but because the light of the sun is greater than our
visive faculty can directly bear and behold. So we can more clearly
discover the truth and distinct nature of things moral and natural, than we
can of things that are heavenly and spiritual. See
But, ordinarily, under this blessed conduct in the search of ourselves and the concernments of our duty, we may come unto a satisfaction whether they axe influenced by faith and have grace exercised in them, especially this duty of prayer, or whether it derive from the power of our natural faculties, raised by light and spiritual gifts only; and so whether our spiritual thoughts therein do spring from a vital principle of grace, or whether they come from occasional impressions on the mind by the performance of the duty itself.
If men are willing to deceive themselves, or to hide themselves from themselves, to walk with God at all peradventures, to leave all things at hazard, to put off all trials unto that at the last day, and so never call themselves unto an account as unto the nature of their duties in any particular instance, it is no wonder if they neither do nor can make any distinction in this matter as unto the true nature of their thoughts in spiritual duties. Two things are required hereunto:—
[1.] That we impartially and severely examine and
try the frames and actings of our minds in holy duties by the word of
truth, and thereon be not afraid to speak that plainly unto our souls which
the word speaks unto us. This diligent search ought to respect our
principles, aims, ends, actings, with the whole deportment of our souls in
every duty. See
[2.] Add we must unto our own diligent inquiry fervent
prayers unto God that he would search and try us as unto our
sincerity, and discover unto us the true frame of our hearts. Hereof we
have an express example,
I no way doubt but that, in the impartial use of these means, a man may come to assured satisfaction in his own mind, such as wherein he shall not be deceived, whether he doth animate and quicken his thoughts of spiritual things in duties with inward vital grace, or whether they are impressions on his mind by the occasion of the duty.
A duty this is of great importance and necessity, now
hypocrisy hath made so great an inroad on profession, and gifts have
defloured grace in its principal operations. No persons are in greater
danger of walking at hazard with God than those who live in the exercise of
spiritual gifts in duties unto their own satisfaction and [that of] others;
for they may countenance themselves with an appearance of every thing that
should be in them in reality and power, when there is nothing of it in
them. And so it hath fallen out. We have seen many earnest in the
exercise of this gift who have turned vile and debauched apostates. Some
have been known to live in sin and in indulgence of their lusts, and yet to
abide constant in their duties,
Gifts are gracious vouchsafements of Christ to make grace useful unto ourselves and others; yea, they may make them useful unto the grace of others who have no grace in themselves. But as unto our own souls, they are of no other advantage or benefit but to stir up grace unto its proper exercise, and to be a vehicle to carry it on in its proper use. If we do not always regard this in their exercise, we had better be without them. If instead hereof they once begin to impose themselves practically upon us, so as that we rest in spiritual light acting our inventions, memories, and judgments, with a ready utterance, or such as it is, there is no form of prayer can be more prejudicial unto our souls. As wine, if taken moderately and seasonably, helps the stomach in digestion, and quickens the natural spirits, enabling the powers of nature unto their duty, [and] is useful and helpful unto it; but if it be taken in excess it doth not help nature, but oppress it, and takes on itself to do what nature should be assisted unto, it fills men’s carcasses with diseases as well as their souls with sin: so whilst spiritual gifts are used and employed only to excite, aid, and assist grace in its operations, they are unutterably useful; but if they put themselves in the room thereof, to do all that grace should do, they are hurtful and pernicious. We have need, therefore, to be very diligent in this inquiry whether our spiritual thoughts, even in our prayers, be not rather occasioned from the duty than spring from a gracious principle in our hearts, or are the actings of real saving grace.
(2.) Where thoughts of spiritual things in prayer
are occasional only, in the way before described, such prayers
will not be a means of spiritual growth unto the soul They will not make
the soul humble, holy, watchful, and diligent in universal obedience.
Grace will not thrive under the greatest constancy in such duties. It is
an astonishing thing to see how, under frequency of prayer and a seeming
fervency therein, many of us are at a stand as to visible thriving in the
fruits of grace, and it is to be feared without any increase of strength in
the root of it. “The Lord’s hand is not shortened
that it cannot save, nor his ear heavy that it cannot hear.” He is the
same as in the days of old, when our fathers cried unto him and were
delivered, when they trusted in him and were not confounded.
I know that a man may pray often, pray sincerely and frequently, for an especial mercy, grace, or deliverance from a particular temptation, and yet no spiritual supply of strength unto his own experience come in thereby. So Paul prayed thrice for the removal of his temptation, and yet had the exercise of it continued. In such a case there may be no defect in prayer, and yet the grace in particular aimed at may not be attained; for God hath other holy ends to accomplish hereby on the soul. But how persons should continue in prayer in general according to the mind of God, so far as can be outwardly discovered, and yet thrive not at all as unto spiritual strength in their souls, is hard to be understood.
And, which is yet more astonishable, men abide in the duty
of prayer, and that with constancy, in their families and otherwise, and
yet live in known sins. Whatever spiritual thoughts such men have in and
by their prayers, they are not spiritually minded. Shall we now say that
all such persons are gross hypocrites, such as know they do but mock God
and man, — know that they have not desires nor aims after the things which
they mention in their own prayers, but do these things either for some
corrupt end or at best to satisfy their convictions? Could we thus
resolve, the whole difficulty of the case were taken off; for such
“double-minded men” have no reason to “think that they shall receive any
thing of the Lord,” as James speaks,
And although we may say unto such a person in general,
“Either leave your sinning or leave your praying,” from
(3.) Earnestness and appearing fervency in prayer, as unto the outward delivery of the words of it, yea, though the mind be so affected as to contribute much thereunto, will not of themselves prove that the thoughts of men therein do arise from an internal spring of grace. There is a fervency of spirit in prayer that is one of the best properties of it, being an earnest acting of love, faith, and desire; but there is a fervency wherewith the mind itself may be affected that may arise from other causes:—
[1.] It may do so from the engagement of natural
affections unto the objects of their prayer, or the things prayed for.
Men may be mighty earnest and intent in their minds in praying for a dear
relation or for deliverance from eminent troubles or imminent dangers, and
yet all this fervour may arise from the vehement actings of natural
affections about the things prayed for, excited in an especial manner by
the present duty. Hence God calls the earnest cries of some for temporal
things, not a “crying unto him,” but a “howling,”
[3.] Ofttimes the mind and affections are very little concerned in that fervour and earnestness which appear in the outward performance of the duty; but in the exercise of gifts, and through their own utterance, men put their natural affections into such an agitation as shall carry them out into a great vehemency in their expressions. It hath been so with sundry persons, who have been discovered to be rotten hypocrites, and have afterward turned cursed apostates. Wherefore, all these things may be where there is no gracious spring or vital principle acting itself from within in spiritual thoughts.
Some, it may be, will design an advantage by these
conceptions, unto the interest of profaneness and scoffing; for if there
may be these evils under the exercise of the gift of prayer, both in
constancy and with fervency, — if there may be a total want of the exercise
of all true grace with it and under it, — then, it may be, all that is
pretended of this gift and its use is but hypocrisy and talk. But I say, —
(1.) It may be as well pretended that because the sun shining on a dunghill
doth occasion offensive and noisome steams, therefore all that is said of
its influence on spices and flowers, causing them to give out their
fragrancy, is utterly false. No man ever thought that spiritual gifts did
change or renew the minds and natures of men; where they are alone, they
only help and assist unto the useful exercise of natural faculties and
powers. And therefore, where the heart is not savingly renewed, no gifts
can stir up a saving exercise of faith; but where it is so, they are a
means to cause the savour of it to flow forth. (2.) Be it so that there
may be some evils found under the exercise of the gift of prayer, what
remedy for them may be proposed? Is it that men should renounce their use
of it, and betake themselves unto the reading of prayers only? [1.] The
same may be said of all spiritual gifts whatever, for they are all
of them liable unto abuse. And shall we reject all the powers of the world
to come, the whole complex of gospel gifts, for the communication whereof
the Lord Christ hath promised to continue his Spirit with his church unto
the end of the world, because by some they are abused? [2.] Not only the
same, but far greater evils, may be found in and under the reading of
prayers; which needs no
Wherefore the inquiry remains, How we may know unto our own satisfaction that the thoughts we have of spiritual things in the duty of prayer are from an internal fountain of grace, and so are an evidence that we are spiritually minded, whereunto all these things do tend. Some few things I shall offer towards satisfaction herein:—
(1.) I take it for granted, on the evidence before given,
that persons who have any spiritual light, and will diligently examine and
try their own hearts, will be able to discern what real actings of faith,
of love, and delight in God, there are in their duties, and, consequently,
what is the spring of their spiritual thoughts. In general we are assured
that “he that believeth hath the witness in himself,”
(2.) When the soul finds a sweet spiritual complacency in
and after its duties, it is an evidence that grace hath been acted in its
spiritual thoughts and desires.
This holy complacency, this rest and sweet repose
of mind, is the foundation of the delight of believers in this duty. They
do not pray only because it is their duty so to do, nor yet because they
stand in need of it, so as that they cannot live without it, but they have
If we have no experience of these things, it is evident that we walk at random in the best of our duties; for they are among the principal things that we do or ought to pray for. And if we have not experience of the effects of our prayers in our hearts, we neither have advantage by them nor give glory unto God in them.
But yet here, as in most other spiritual things, one of the
worst of vices is ready to impose itself in the room and place of the
best of our graces; and this is self-pleasing in the
performance of the duty. This, instead of a grace steeped in humility, as
all true grace is, is a vile effect of spiritual pride, or the offering of
a sacrifice unto our own net and drag. It is a glorying in the flesh; for
whatever of self any doth glory in, it is but flesh. When men have had
enlargements in their expressions, and especially when they apprehend that
others are satisfied or affected therewith, they are apt to have a secret
self-pleasing in what they have done; which, before they are aware, turns
into pride and a noxious elation of mind. The same may befall men in their
most secret duties, performed outwardly by the aid of spiritual gifts. But
this is most remote from and contrary unto that spiritual complacency in
duty which we speak of, which yet it will pretend unto until it be
diligently examined. The language of spiritual complacency is, “I will go
in the strength of the Lord God; I will make
mention of thy righteousness, of thine only,”
Some, it may be, will say that if it be so, they for their parts are cut off. They have no experience of any such spiritual rest and complacency in God in or after their prayers. At the best, they begin them with tears and end them with sorrow; and sometimes they know not what is become of them, but fear that God is not glorified by them nor their own souls bettered.
I answer, — [1.] There is great spiritual
refreshment in that godly sorrow which is at work in our prayers.
Where the Holy Ghost is
(3.) It is a sure evidence that our thoughts of spiritual things in our supplications are from an internal spring of grace, and are not merely occasioned by the duty itself, when we find the daily fruit and advantage of them, especially in the preservation of our souls in a holy, humble, watchful frame.
Innumerable are the advantages, benefits, and effects of
prayer, which are commonly spoken unto. Growth in grace and consolation is
the substance of them. Where there is continuance in prayer, there will be
spiritual growth in some proportion. For men to be earnest in prayer and
thriftless in grace is a certain indication of prevalent corruptions, and
want of being spiritually minded in prayer itself. If a man eat his daily
food, let him eat never so much or so often, if he be not nourished by it,
his body is under, the power of prevalent distempers; and so is his
spiritual constitution who thriveth not in the use of the food of the new
creature. But that which I fix upon, with respect unto the present
inquiry, is the frame that it preserves the soul in. It will keep it
humble and upon a diligent watch as unto its dispositions and actings. He
who prays as he ought will endeavour to live as he prays. This none can do
who doth not with diligence keep his heart unto the things he hath prayed
about. To pray earnestly and live carelessly is to
proclaim that a man is not spiritually minded in his prayer. Hereby, then,
we shall know what is the spring of those spiritual thoughts which our
minds are exercised withal in our supplications. If they are influenced
unto a constant, daily watch for the preservation of that frame of spirit,
those dispositions and inclinations unto spiritual things, which we pray
for, they are from an internal spring of grace. If there be generally an
unsuitableness in our minds unto what we seem to contend for in
our prayers, the gift may be in exercise, but the grace is wanting. If a
man be every day on the exchange, and there talketh diligently and
earnestly about merchandise and the affairs of trade, but when he comes
home thinks no more of them, because, indeed, he hath nothing to do, no
interest in them, he may be a very poor man notwithstanding his pretences;
and he may be spiritually very poor who is
(4.) When spiritual affections and due preparation of heart unto the duty do excite and animate the gift of prayer, and not the gift make impressions on the affections, then are we spiritually minded therein. Gifts are servants, not rulers, in the mind, — are bestowed on us to be serviceable unto grace; not to lead, but to follow it, and to be ready with their assistance on its exercise. For the most part, where they lead all, they are all alone. This is the natural order of these things: grace habitually inclineth and disposeth the heart unto this duty; providence and rule give the occasions for its exercise; sense of duty calls for preparation. Grace coming into actual exercise, gifts come in with their assistance. If they lead, all, all is out of order. It may be otherwise sometimes. A person indisposed and lifeless, engaging unto prayer in a way of obedience, upon conviction of duty, may, in and by the gift, have his affections excited and grace engaged unto its proper work. It may be so, I say, but let men take heed how they trust unto this order and method; for where it is so, there may be little or nothing of the exercise of true grace in all their fervour and commotion of affections. But when the genuine actings of faith, love, holy reverence, and gracious desires, do stir up the gift unto its exercise, calling in its assistance unto the expression of themselves, then are the heart and mind in their proper order.
(5.) It is so when other duties of religion are equally
regarded and attended unto with prayer itself. He whose religion lies all
in prayer and hearing, hath none at all. God hath an equal respect unto
all other duties, and so must we have also. So is it expressed as unto the
instance of alms,
This digression about the rise and spring of spiritual thoughts in prayer, I judged not unnecessary in such a time and season, wherein we ought to be very jealous lest gifts impose themselves in the room of grace, and be careful that they are employed only unto their proper end, which is, to be serviceable unto grace in its exercise, and not otherwise.
3. There is another occasion of thoughts of spiritual
things, when they do not spring from a living principle within, and so
are no evidence of being spiritually minded; and this is the discourse of
From these causes it is that the thoughts of spiritual
things are with many as guests that come into an inn, and
not like children that dwell in the house. They enter
occasionally, and then there is a great stir about them, to provide meet
entertainment for them. Within a while they are disposed of, and so depart
unto their own occasions, being neither looked nor inquired after any more.
Things of another nature are attended unto; new occasions bring in new
The second evidence that our thoughts of spiritual things do proceed from an internal fountain of sanctified light and affections, or that they are acts or fruits of our being spiritually minded, is, that they abound in us, that our minds are filled with them. We may say of them as the apostle doth of other graces, “If these things be in you, and abound, ye shall not be barren.” It is well, indeed, when our minds are like the land of Egypt in the years of plenty, when it “brought forth by handfuls,” — when they flow from the well of living water in us with a full stream and current; but there is a measure of abounding which is necessary to evidence our being spiritually minded in them.
There is a double effect ascribed here unto this frame of spirit, — first “life,” and then “peace.” The nature and being of this grace depend on the former consideration of it, — namely, its procedure from an internal principle of grace, the effect and consequence whereof is “life:” but that it is “peace” also depends on this degree and measure of the actings of this part of it in our spiritual thoughts; and this we must consider.
It is the character of all men in the state of depraved
nature and apostasy from God, that “every imagination of the thoughts of
their hearts is only evil continually,”
We can therefore have no greater evidence of a change in us from this state and condition, than a change wrought in the course of our thoughts. A relinquishment of this or that particular sin is not an evidence of a translation from this state; for, as was said, such particular sins proceed from particular lusts and temptations, and are not the immediate universal consequence of that depravation of nature which is equal in all. Such alone are the vanity and wickedness of the thoughts and imaginations of the heart. A change herein is a blessed evidence of a change of state. He who is cured of a dropsy is not immediately healthy, because he may have the prevailing seeds and matter of other diseases in him, and the next day die of a lethargy; but he who, from a state of sickness, is restored, in the temperature of the mass of blood and the animal spirits, and all the principles of life and health, unto a good crisis and temperature, his state of body is changed. The cure of a particular sin may leave behind it the seeds of eternal death, which they may quickly effect; but he who hath obtained a change in this character, which belongs essentially unto the state of depraved nature, is spiritually recovered. And the more the stream of our thoughts is turned, the more our minds are filled by those of a contrary nature, the greater and more firm is our evidence of a translation out of that depraved state and condition.
There is nothing so unaccountable as the multiplicity of thoughts of the minds of men. They fall from them like the leaves of trees when they are shaken with the wind in autumn. To have all these thoughts, all the several figments of the heart, all the conceptions that are framed and agitated in the mind, to be evil, and that continually, what a hell of horror and confusion must it needs be! A deliverance from this loathsome, hateful state is more to be valued than the whole world. Without it neither life, nor peace, nor immortality, nor glory, can ever be attained.
The design of conviction is to put a stop unto these
thoughts, to take off from their number, and thereby to lessen their guilt.
It deserves not the name of conviction of sin which respects only outward
actions, and regards not the inward actings of the mind; and
To this purpose is the advice of the apostle,
Wherefore, when we are spiritually minded, we shall abound
in spiritual thoughts, or thoughts of spiritual things. That we have such
thoughts will not sufficiently evidence that we are so, unless we abound in
them. And this leads us unto the principal inquiry on
I answer, in general, among other Scriptures read over
1. Consider what proportion your thoughts of spiritual
things bear unto those about other things. Our principal interest and
concern, as we profess, lies in things spiritual, heavenly, and eternal.
Is it not, then, a foolish thing to suppose that our thoughts about these
things should not hold some proportion with those about other
That we may the better examine ourselves by this rule, we must consider of what sorts men’s other thoughts are; and as unto our present purpose, they may be reduced unto these heads:—
(1.) There are such as are exercised about their
callings and lawful occasions. These are numberless and endless,
especially among a sort of men who rise early and go to bed late, and eat
the bread of carefulness, or are particularly industrious and diligent in
their ways. These thoughts men approve themselves in, and judge them their
duty, as they are in their proper place and measure. But no heart can
conceive the multitude of these thoughts, which partly in contrivances,
partly in converse, are engaged and spent about these things; and the more
men are immersed in them, the more do themselves and others esteem them
diligent and praiseworthy. And there are some who have neither necessity
nor occasion to be engaged much in the duties of any especial calling, who
yet by their words and actions declare themselves to be confined almost in
their thoughts unto themselves, their relations, their
children, and their self-concerns; which, though most of them are
very impertinent, yet they justify themselves in them. All sorts may do
well to examine what proportion their thoughts of spiritual things do bear
unto those of other things. I fear with most it will be found to be very
small, — with many next to none at all. What evidence, then, can they have
that they are spiritually minded, that their principal interest lies in
things above? It may be, it will be asked, whether it be necessary that
men should think as much and as often about things
spiritual and heavenly as they do about the lawful affairs of their
callings? I say, more, and more often, if we are what we profess
ourselves to be. Generally it is the best sort of men, as to the things of
God and man, who are busied in their callings, some of one sort, some of
another. But even among the best of these, many will continually spend the
strength of their minds and vigour of their spirits about their affairs all
the day long, and, so they can pray in the morning
This whole rule is grounded on that of our Saviour,
Let a man industriously engaged in the way of his calling try himself by this rule every evening. Let him consider what have been his thoughts about his earthly occasions and what about spiritual things, and thereon ask of himself whether he be spiritually minded or no. Be not deceived; “as a man thinketh, so is he.” And if we account it a strange thing that our thoughts should be more exercised about spiritual things than about the affairs of our callings, we must not think it strange if, when we come to the trial, we cannot find that we have either “life” or “peace.”
(2.) There are a multitude of thoughts in the minds of
men which are vain, useless, and altogether
unprofitable. These ordinarily, through a dangerous mistake, are
looked on as not sinful, because, as it is supposed, the matter of them is
not so; and therefore men rather shake them off for their folly than their
guilt. But they arise from a corrupt fountain, and woefully pollute both
the mind and conscience. Wherever there are “vain thoughts,” there is sin,
(3.) There are thoughts that are formally evil; they are so in their own nature, being corrupt contrivances to fulfil the desires of the flesh in the lusts thereof. These also will attempt the minds of believers. But they are always looked on as professed enemies to the soul, and are watched against. I shall not, therefore, make any comparison between them and spiritual thoughts, for they abound only in them that are carnally minded.
2. The second rule to this purpose is, That we should consider whether thoughts of spiritual things do constantly take possession of their proper seasons. There are some times and seasons in the course of men’s lives wherein they retire themselves unto their own thoughts. The most busied men in the world have some times of thinking unto themselves; and those who design no such thing, as being afraid of coming to be wiser and better than they are, do yet spend time therein whether they will or no. But they who are wise will be at home as much as they can, and have as many seasons for such their retirements as is possible for them to attain. If that man be foolish who busieth himself so much abroad in the concerns of others that he hath no time to consider the state of his own house and family, much more is he so who spendeth all his thoughts about other things, and never makes use of them in an inquiry how it is with himself and his own soul. However, men can hardly avoid but that they must have some seasons, partly stated, partly occasional, wherein they entertain themselves with their own thoughts. The evening and the morning, the times of waking on the bed, those of the necessary cessation of all ordinary affairs, of walking, journeying, and the like, are such seasons.
If we are spiritually minded, if thoughts of spiritual
things do abound in us, they will ordinarily, and that with constancy,
possess these seasons, look upon them as those which are their due, which
belong unto them; for they are expressly assigned unto them in the way of
rule, expressed in examples and commands. See
And it must be observed (which will be found to be true),
that if the seasons which are as it were due unto such meditations be taken
from them, they will be the worst employed of all the minutes of our lives.
Vain and foolish thoughts, corrupt imaginations, will make a common haunt
unto the minds of men in them, and habituate themselves unto an expectation
of entertainment, whence they will grow importunate for admission. Hence,
with many, those precious moments of time which might greatly influence
their souls unto life and peace, if they were indeed spiritually minded,
make the greatest provision for their trouble, sorrow, and confusion; for
the vain and evil thoughts which some persons do accustom themselves unto
in such seasons are, or ought to be, a burden upon their consciences more
than they can bear. That which providence tenders unto their good is
turned into a snare; and God doth righteously leave them unto the fruits of
their own folly who so despise his gracious provision for their good. If
we cannot afford unto God our spare time, it is evident that indeed we can
afford nothing at all.
If we intend, therefore, to maintain a title unto this grace of being spiritually minded, if we would have any evidence of it in ourselves, — without which we can have none of life or peace, and what we pretend thereof is but an effect of security, — we must endeavour to preserve the claim and right of spiritual thoughts unto such seasons, and actually put them in possession of them.
3. Consider how we are affected with our
disappointments about these seasons. Have we by negligence, by
temptations, have we by occasional diversions or affairs of life, been
taken off from thoughts
I say, if indeed we are spiritually minded, we will duly and carefully call over the consideration of those times and seasons wherein we ought to have exercised ourselves in spiritual thoughts, and if we have lost them, or any of them, mourn over our own negligence. But if we can omit and lose such seasons or opportunities from time to time without regret or self-reflection, it is to be feared that we wax worse and worse. Way will be made hereby for farther omissions, until we grow wholly cold about them.
And, indeed, that woful loss of time that is found amongst many professors is greatly to be bewailed. Some lose it on themselves, by a continual track of fruitless, impertinent thoughts about their own concerns; some in vain converse with others, wherein for the most part they edify one another unto vanity. How much of this time might, nay ought to be redeemed for holy meditation! The good Lord make all professors sensible of their loss of former seasons, that they may be the more watchful for the future in this great concernment of their souls! Little do some think what light, what assurance, what joy, what readiness for the cross or for heaven, they might have attained, had they laid hold on all just seasons of exercising their thoughts about spiritual things which they have enjoyed, who now are at a loss in all, and surprised with every fear or difficulty that doth befall them.
This is the first thing that belongs unto our being spiritually minded: for although it doth not absolutely or essentially consist therein, yet it is inseparable from it, and the most undeceiving indication of it; and thus of abounding and abiding in thoughts about spiritual things, such as arise and spring naturally from a living principle, a spiritual frame and disposition of heart within.
Before I proceed unto the next general head, and which is the principal thing, the foundation of the grace and duty inquired after, some things must be spoken to render what hath been already insisted on yet more particularly useful; and this is, to inquire what are, or what ought to be, the special objects of those thoughts which, under the qualifications laid down, are the evidences of our being spiritually minded. And, it may be, we may be useful unto many herein, by helping them to fix their minds, which are apt to rove into all uncertainty: for this is befallen us, through the disorder and weakness of the faculties of our souls, that sometimes what the mind guides, leads, and directs unto, in things spiritual and heavenly, our wills and affections, through their depravation and corruption, will not comply withal, and so the good designings of the mind are lost; sometimes what the will and affections are inclined unto and ready for, the mind, through its weakness and inconstancy, cannot lead them to the accomplishment of. So to will is present with us, but how to perform that will we know not. So many are barren in this duty because they know not what to fix upon, nor how to exercise their thoughts when they have chosen a subject for their meditations. Hence they spend their time in fruitless desires that they could use their thoughts unto more purpose, rather than make any progress in the duty itself. They tire themselves, not because they are not willing to go, but because they cannot find their way. Wherefore, both these things shall be spoken unto, both what are the proper objects of our spiritual thoughts, and how we may be steady in our contemplation of them. And I shall unto this purpose first give some general rules, and then some particular instances in way of direction:—
1. Observe the especial calls of providence, and
apply your minds unto thoughts of the duties required in them and by them.
There is a voice in all signal dispensations of providence: “The Lord’s voice crieth unto the city, and the man of wisdom
shall see thy name: hear ye the rod, and who hath appointed it,”
Suppose, then, this to be the voice of providence, suppose there be in it these indications of the mind and will of God, what are the duties that we are called unto thereby? They may be referred unto two heads:—
(1.) A diligent search into ourselves, and a holy
watch over ourselves, with respect unto those ways and sins which the
displeasure of God is declared against. That present providences are
indications of God’s anger and displeasure, we take for granted. But when
this is done, the most are apt to cast the causes of them on others, and to
excuse themselves. So long as they see others more wicked and profligate
than themselves, openly guilty of such crimes as they abhor the thoughts
of, they cast all the wrath on them, and fear nothing but that they shall
suffer with them. But, alas! when the storm came on the ship at sea,
wherein there was but one person that feared God, upon an inquiry for whose
sake it came, the lot fell on him,
(2.) A diligent endeavour to live in a holy resignation of our persons, our lives, our families, all our enjoyments, unto the sovereign will and wisdom of God, so as that we may be in readiness to part with all things upon his call without repining. This, also, is plainly declared in the voice of present providences. God is making wings for men’s riches, he is shaking their habitations, taking away the visible defenses of their lives, proclaiming the instability and uncertainty of all things here below; and if we are not minded to contend with him, we have nothing left to give us rest and peace for a moment but a holy resignation of all unto his sovereign pleasure.
Would you now know what you should fix and exercise your
thoughts upon, so as that they may be evidences of your being spiritually
minded? I say, be frequently conversant in them about these things. They
lie before you, they call upon you, and will find you a just employment.
Count them part of your business, allow them some part of your time, cease
not until you have the testimony of your consciences that you have in
sincerity stated both these duties in your minds; which will never be done
without many thoughts about them. Unless it be so with you, God will be
greatly displeased at the neglect of his coming and call, now it is so
plain and articulate. Fear the woful dooms recorded,
But, alas! for the most part, men are apt to walk contrary to God in these things, as the wisdom of the flesh is contrary unto him in all things. A great instance we have with respect unto these duties, especially the latter of them; for, —
[1.] Who almost makes a diligent search into and trial of
his heart and ways with respect unto the procuring causes of the
displeasure and judgments of God? Generally, when the tokens and evidences
of them do most abound, the world is full of outrageous, provoking sins.
These visibly proclaim themselves to be the causes of the “coming of the
wrath of God on the children of disobedience.”
[2.] Again, the other part of our present duty, in compliance with the voice of providence, is an humble resignation of ourselves and all our concernments unto the will of God, sitting loose in our affections from all earthly, temporal enjoyments. This we neither do nor can do, let us profess what we will, unless our thoughts are greatly exercised about the reasons for it and motives unto it; for this is the way whereby faith puts forth its efficacy unto the mortification of self and all earthly enjoyments. Wherefore, without this we can make no resignation of ourselves unto the will of God. But, alas! how many at present do openly walk contrary unto God herein! The ways, the countenances, the discourses of men, do give evidence hereunto. Their love unto present things, their contrivances for their increase and continuance, do grow and thrive under the calls of God to the contrary. So it was of old: “They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark.” Can the generality of professors at this day give testimony unto the exercise of their thoughts upon such things as should dispose them unto this holy resignation? that they meditate on the calls of God, and thence make themselves ready to part with all at his time and pleasure? How can persons pretend to be spiritually minded, the current of whose thoughts lies in direct contrariety unto the mind of God?
Here lies the ground of their self-deceivings: They are
professors of the gospel in a peculiar manner, they judge themselves
believers, they hope they shall be saved, and have many evidences for it.
But one negative evidence will render a hundred that are positive useless.
“All these things have I done,” saith the young man. “Yet lackest thou one
thing,” saith the Saviour. And the want of that one rendered his “all
things” of no avail unto him. Many things you have done, many things you
do, many grounds of hope abide with you, neither yourselves nor others do
doubt of your condition; but are you spiritually minded? If this one thing
be wanting, all the rest will not avail you; you have, indeed, neither life
nor peace. And what grounds have you to judge that you are so, if the
current
If any, therefore, shall say that they would abound more in spiritual thoughts, only they know not what to fix them upon, I propose this in the first place, as that which will lead them unto the due performance of present duties.
2. The special trials and temptations of men call
for the exercise of their thoughts in a peculiar manner with respect unto
them. If a man hath a bodily disease, pain, or distemper, it will cause
him to think much of it whether he will or no, at least, if he be wise he
will so do; nor will he always be complaining of the smart, but he will
inquire into the causes, and seek their removal. Yet are there some
distempers, as lethargies, which in their own nature take away all sense
and thoughts of themselves; and some are of such a slow, secret progress,
as hectic fevers, that they are not taken notice of; — but both these are
mortal. And shall men be more negligent about the spiritual distempers of
their souls, so as to have multiplied temptations, the cause of all
spiritual diseases, and take no thought about them? Is it not to be feared
that where it is so, they are such as either in their own nature have
deprived them of spiritual sense, or by their deceitfulness are leading on
insensibly unto death eternal? Not to have our minds exercised about these
things is to be stupidly secure,
There is, I confess, some difficulty in this matter, how to
exercise our thoughts aright about our temptations; for the great way of
the prevalency of temptations is by stirring up multiplied thoughts about
their objects, or what they do lead unto. And this is done or occasioned
several ways:— (1.) From the previous power of lust in the
affections. This will fill the mind with thoughts. The heart will
coin imaginations in compliance therewith. They are the way and means
whereby lust draws away the heart from duty and enticeth unto sin,
I speak unto them only unto whom their temptations are
their affliction and their burden. And such persons also must be very
careful how they suffer their thoughts to be exercised about the matter of
their temptation, lest it be a snare and be too hard for them. Men may
begin their thoughts of any object with abhorrency and detestation, and, if
it be a case of temptation, end them in complacency and approbation. The
deceitfulness of sin lays hold on something or other that lust in the mind
stays upon with delectation, and so corrupts the whole frame of spirit
which began the duty. There have been instances wherein persons have
entered with a resolution to punish sin, and have been ensnared by the
occasion unto the commission of the sin they thought to punish. Wherefore,
it is seldom that the mind of any one exercised with an actual temptation
is able safely to conflict with it, if it entertain abiding thoughts of the
matter of it or of the sin whereunto it leads; for sin hath “mille nocendi artes,” and is able to
transfuse its poison into the affections from every thing it hath once made
a bait of, especially if it have already defiled the mind with pleasing
contemplations of it. Yea, oftentimes a man, that hath some spiritual
strength, and therein engageth unto the performance of duties, if in the
midst of them the matter of his temptation is so presented unto him as to
take hold of his thoughts, in a moment, as if he had seen (as they say)
Medusa’s head, is turned into a stone; his spirits are all frozen, his
strength is gone, all actings of grace do cease, his armour falls from him,
and he gives up himself a prey to his temptation. It must be a new supply
of grace that can give him any deliverance.
But this season calls in an especial manner for the exercise of the thoughts of men about the ways and means of deliverance from the snare wherein they are taken, or the danger they find themselves exposed unto. Think of the guilt of sin, that you may be humbled. Think of the power of sin, that you may seek strength against it. Think not of the matter of sin, the things that are in the world suited unto “the lust of the flesh, the lust of the eyes, and the pride of life,” lest you be more and more entangled. But the present direction is, Think much of the ways of relief from the power of your own temptation leading unto sin. But this, men, unless they are spiritually minded, are very loath to come unto. I speak not of them that love their shackles, that glory in their yoke, that like their temptations well enough, as those which give the most satisfactory entertainment unto their minds. Such men know not well what to do unless they may in their minds converse with the objects of their lusts, and do multiply thoughts about them continually. The apostle calls it “making provision for the flesh to fulfil the lusts thereof.” Their principal trouble is, that they cannot comply with them to the utmost, by reason of some outward restraints. These dwell near unto those fools who make a mock of sin, and will ere long take up their habitation among them.
But I speak, as I said before, of them only whose
temptations are their afflictions, and who groan for deliverance from them.
Acquaint such persons with the great, indeed only, way of relief in this
distress, as it is expressed,
I mention this only to show the weight and necessity of the duty proposed; for when men under the power of conviction are pressed with temptation, they will do any thing rather than betake themselves unto the only efficacious relief. Some will groan and cry out under their vexation from the torture they are put into in the conflict between their temptations and convictions; some will betake themselves unto the pretended relief that any false religion tenders unto them; but to apply themselves in thoughts of faith unto Jesus Christ, whose grace alone is sufficient for all, that they will not be persuaded unto.
We are all of us liable unto temptations. Those who are
not sensible of it are under the power of what the temptation leads unto.
And they are of two sorts:— First, such as are extraordinary, when
the hand of God is in them in a peculiar manner for our rebuke. It is
true, God tempts none, as temptation formally leads unto sin; but
he orders temptations so far forth as they are afflictive and
chastisements. Thus it is when he suffers an especial corruption within to
fall in conjunction with an especial temptation without, and to obtain a
prevalency thereby. Of these there is no doubt but any man not judicially
hardened may know both his disease and the remedy. But that ordinary
course of temptations which we are exercised withal needs a diligent
attendance for their discovery, as well as for our deliverance from them.
And it is to be feared that many are kept in spiritual weakness, useless,
and in darkness, all their days, through the power of their temptations,
yet never know what they are or wherein they consist. These gray hairs are
sprinkled on them, yet they know it not. Some approve themselves in those
very things and ways which are their temptations. Yet in the exercise of
due watchfulness, diligence, and prudence, men may know both the plague of
their own hearts in their prevailing corruptions,
In these cases, generally, men are taught what are the ways
and means of their deliverance and preservation. Wherefore there are three
things required unto this duty, and spiritual wisdom unto them all:— (1.)
To know what are the especial temptations from whence you suffer,
and whereby the life of God is obstructed in you. If this be neglected, if
it be disregarded, no man can maintain either life or peace, or is
spiritually minded. (2.) To know your remedy, your relief,
wherein alone it doth consist. Many duties are required of us unto this
end, and are useful thereunto; but know assuredly that no one of them, not
all of them in conjunction, will bring in relief, unto the glory of God and
your own peace, without application
The same duty is incumbent on us with respect unto any urgent prevalent general temptation. There are seasons wherein an hour of temptation comes on the earth to try them that dwell therein. What if a man should judge that now it is such an hour, and that the power of darkness is put forth therein? What if he should be persuaded that a general security, coldness, deadness, and decay in grace, especially as to the vigorous actings of zeal, love, and delight in God, with an indifferency unto holy duties, are the effects of this hour of temptation? I do not say determinately that so it is; let others judge as they see cause: but if any one do so judge, undoubtedly it is his duty to be exercised in his thoughts how he may escape in this day of trial, and be counted worthy to stand before the Son of man. He will find it his concernment to be conversant in his mind with the reasons and motives unto watchfulness, and how he may obtain such supplies of grace as may effectually preserve him from such decays.
3. All things in religion, both in faith and practice, are to be the objects of such thoughts. As they are proposed or occur in our minds in great variety, on all sorts of occasions, so we ought to give them entertainment in our meditations. To hear things, to have them proposed unto us, it may be in the way of a divine ordinance, and to let them slip out, or flow from us as water that is poured into a leaking vessel, is the ruin of many souls. I shall therefore choose out some instances, as was before proposed, of those things which I judge that they who would be spiritually minded ought to abide and abound in thoughts concerning.
It is our duty greatly to mind the things that are
above, eternal things, both as unto their reality, their present state, and
our future enjoyment of them. Herein consists the life of this grace
and duty. To be heavenly minded, — that is, to mind the things of
heaven, — and to be spiritually minded, is all one; or it is the
effect of being spiritually minded as unto its original and essence, or the
first proper actings of it. It is the cause of it as unto its growth and
degrees, and it is the evidence of it in experience. Nor do I understand
how it is possible for a man to place his chief interest in things above,
and not have many thoughts of them. It is the great advice of the apostle,
on a supposition of our interest in Christ and conformity
Without doubt, the generality of Christians are greatly defective in this duty, partly for want of light into them, partly for want of delight in them; they think little of an eternal country. Wherever men are, they do not use to neglect thoughts of that country wherein their inheritance lies. If they are absent from it for a season, yet will they labour to acquaint themselves with the principal concernments of it. But this heavenly country, wherein lies our eternal inheritance, is not regarded. Men do not exercise themselves as they ought unto thoughts of things eternal and invisible. It were impossible, if they did so, that their minds should be so earthly, and their affections cleave so as they do unto present things. He that looks steadily on the sun, although he cannot bear the lustre of its beams fully, yet his sight is so affected with it that when he calls off his eyes from it, he can see nothing as it were of the things about him; they are all dark unto him. And he who looks steadily in his contemplations on things above, eternal things, though he cannot comprehend their glory, yet a veil will be cast by it on all the desirable beauties of earthly things, and take off his affections from them.
Whosoever shall sincerely engage in this duty according unto what he hath, and shall abide constant therein, he will make such a refreshing progress in his apprehension of heavenly things as he will be greatly satisfied withal. We are kept in darkness, ignorance, and unsteadiness of meditations about them, not from the nature of the things themselves, but from our own sloth, negligence, and readiness to be turned aside by apprehensions of difficulties, of the lion in the way. Wherefore, I shall consider two things: (1.) What are the principal motives unto this duty of fixing our thoughts on the things that are above, and the advantages which we receive thereby. (2.) Give some directions how, and on what in particular, we may exercise our thoughts on those things above:—
(1.) [1.] Faith will be increased and strengthened by
it. Invisible things are the proper objects of faith. It is “the
evidence of things not seen,”
1st. The soul will come unto a more
satisfactory, abiding sense of the reality of them. Things of
imagination, which maintain a value of
2dly. It will gradually give the heart an acquaintance with the especial nature and use of these things. General thoughts and notions of heaven and glory do but fluctuate up and down in the mind, and very little influence it unto other duties; but assiduous contemplation will give the mind such distinct apprehensions of heavenly things as shall duly affect it with the glory of them.
The more we discern of the glory and excellency of them in their own nature; of their suitableness unto ours, as our only proper rest and blessedness, as the perfection and complement of what is already begun in us by grace; of the restless tendency of all gracious dispositions and inclinations of our hearts towards their enjoyment, — the more will faith be established in its cleaving unto them. So in the contemplation of these things consists the principal food of faith, whereby it is nourished and strengthened. And we are not to expect much work where there is not provision of proper food for them that labour. No wonder if we find faith faint and weak in the work it hath to do, which ofttimes is great and weighty, if we neglect to guide it daily unto that which should administer strength unto it.
[2.] It will give life and exercise unto the grace of
hope. Hope is a glorious grace, whereunto blessed effects are
ascribed in the Scripture, and an effectual operation unto the supportment
and consolation of believers. By it are we purified, sanctified, saved.
And, to sum up the whole of its excellency and efficacy, it is a principal
way of the working of Christ as inhabiting in us:
Now, the reason why men have no more use of, no more
benefit by, this excellent grace, is because they do not abide in thoughts
and contemplation of the things hoped for. The especial object of hope is
eternal glory,
Suppose sundry persons engaged in a voyage unto a most remote country, wherein all of them have an apprehension that there is a place of rest and an inheritance provided for them. Under this apprehension they all put themselves upon their voyage, to possess what is so prepared. Howbeit some of them have only a general notion of these things; they know nothing distinctly concerning them, and are so busied about other affairs that they have no leisure to inquire into them, or do suppose that they cannot come unto any satisfactory knowledge of them in particular, and so are content to go on with general hopes and expectations. Others there are who by all possible means acquaint themselves particularly with the nature of the climate whither they are going, with the excellency of the inheritance and provision that is made for them. Their voyage proves long and wearisome, their difficulties many, and their dangers great, and they have nothing to relieve and encourage themselves with but the hope and expectation of the country whither they are going. Those of the first sort will be very apt to despond and faint, their general hopes will not be able to relieve them; but those who have a distinct notion and apprehension of the state of things whither they are going, and of their incomparable excellency, have always in a readiness wherewith to cheer their minds and support themselves.
In that journey or pilgrimage wherein we are engaged
towards a heavenly country, we are sure to meet with all kinds of dangers,
difficulties, and perils. It is not a general notion of blessedness that
will excite and work in us a spiritual, refreshing hope. But when we think
and meditate on future glory as we ought, that grace
[3.] This alone will make us ready for the cross, for all sorts of sufferings that we may be exposed unto.
There is nothing more necessary unto believers at this season than to have their minds furnished with provision of such things as may prepare them for the cross and sufferings. Various intimations of the mind of God, circumstances of providence, the present state of things in the world, with the instant peril of the latter days, do all call them hereunto. If it be otherwise with them, they will at one time or other be woefully surprised, and think strange of their trials, as if some strange thing did befall them. Nothing is more useful unto this end than constant thoughts and contemplations of eternal things and future glory. From hence alone can the soul have in a readiness what to lay in the balance against all sorts of sufferings. When a storm begins to arise at sea, the mariners bestir themselves in the management of the tackling of the ship, and other applications of their art, for their safety; but if the storm increase and come to extremity, they are forced to forego all other means and betake themselves unto a sheet-anchor, to hold their ship steady against its violence. So when a storm of persecution and troubles begins to arise, men have various ways and considerations for their relief; but if it once come to extremity, — if sword, nakedness, famine, and death, are inevitably coming upon them, — they have nothing to betake themselves unto that will yield them solid relief but the consideration and faith of things invisible and eternal.
So the apostle declares this state of things,
Hence the same apostle casts up the account of these
things, and gives us his judgment concerning them,
It is inseparable from our nature to have a fear of and aversation from great, distressing sufferings, that are above the power of nature to bear. Even our Lord Jesus himself, having taken on him all the sinless properties of our nature, had a fear and aversation, though holy and gracious, with respect unto his own. Those who, through a stout-heartedness, do contemn them before their approach, boasting in themselves of their abilities to undergo them, censuring such as will not unadvisedly engage in them, are such as seldom glorify God when they are really [called] to conflict with them. Peter alone trusted unto himself that he would not forsake his Master, and seemed to take the warning ill that they should all do so, and he alone denied him. All church stories are filled with instances of such as, having borne themselves high before the approach of trials, have shamefully miscarried when their trials have come. Wherefore, it is moreover allowed unto us to use all lawful means for the avoiding of them. Both rules and examples of the Scripture give sufficient warranty for it. But there are times and seasons wherein, without any tergiversation, they are to be undergone unto the glory of God and in the discharge of our duty, confessing Christ before men, as we would be owned by him before his Father in heaven. All things do now call us to prepare for such a season, to be martyrs in resolution, though we should never really lose our lives by violence. Nothing will give us this preparation but to have our minds exercised in the contemplation of heavenly things, of things that are invisible and eternal. He who is thus spiritually minded, who hath his thoughts and affections set on things above, will have always in a readiness what to oppose unto any circumstance of his sufferings.
Those views which such an one hath had by faith of the
uncreated glories above, of the things in heavenly places where Christ sits
at the right hand of God, of the glory within the veil, whereby they have
been realized and made present unto his soul, will now visit him every
moment, abide with him continually, and put forth their efficacy unto his
supportment and refreshment. Alas! what will
Our Lord Jesus Christ himself, as “the author and finisher
of our faith, for the joy that was set before him, endured the cross,
despising the shame,”
[4.] This is the most effectual means to wean the heart
and affections from things here below, to keep the mind unto an
undervaluation, yea, a contempt of them, as occasion shall require; for
there is a season wherein there is such a contempt required in us of all
relations and enjoyments as our Saviour calleth the “hating” of them, —
that is, not absolutely, but comparatively, in comparison of him and the
gospel, with the duties which belong unto our profession:
I speak not of those who, by rapine, deceit, and
oppression, strive to enrich themselves; nor of those who design nothing
more than the attainment of greatness and promotion in the world, though
not by ways of open wickedness; least of all of them who make religion, and
perhaps their ministry therein, a means for the attaining of secular ends
and preferments. No wise man can suppose such persons, any of them, to be
spiritually minded, and it is most easy to disprove all their pretences.
But I intend only those at present whose ways and means of attaining
riches are lawful, honest, and unblamable; who use them with some
moderation, and do profess that their portion lies in better things, so as
it is hard to fasten a conviction on them in the matter of their
conversation. Whatever may seem to reflect upon them, they esteem it to be
that whose omission would make them foolish in their affairs or negligent
in their duty. But even among these also there is ofttimes that inordinate
love unto present things, that esteem and valuation of them, that
concernment in them, as are not consistent with their being spiritually
minded. With some their relations, with some their
enjoyments, with most both in conjunction, are an idol which
they set up in their hearts and secretly bow down unto. About these are
their hopes and fears exercised, on them is their love, in them is their
delight. They are wholly taken
The heart will have something whereon, in a way of pre-eminence, it will fix itself and its affections. This, in all its perpetual motions, it seeks for rest and satisfaction in. And every man hath an edge; the edge of his affections is set one way or other, though it be more keen in some than others. And whereas all sorts of things that the heart can fix upon or turn the edge of its affections unto are distributed by the apostle into “things above” and “things beneath,” things heavenly and things earthly, if we have not such a view and prospect of heavenly things as to cause our hearts to cleave unto them and delight in them, let us pretend what we will, it is impossible but that we shall be under the power of a predominant affection unto the things of this world.
Herein lies the great danger of multitudes at this present season; for, let men profess what they will, under the power of this frame their eternal state is in hazard every moment. And persons are engaged in it in great variety of degrees; and we may cast them under two heads:—
1st. Some do not at all understand that things
are amiss with
2dly. Others are sensible of the evil of their hearts, at least are jealous and afraid lest it should be found that their hearts do cleave inordinately unto these things. Hence they endeavour to contend against this evil, sometimes by forcing themselves unto such acts of piety or charity as are contrary unto that frame, and sometimes by labouring a change of the frame itself; especially they will do so when God is pleased to awaken them by trials and afflictions, such as write vanity and emptiness on all earthly enjoyments. But, for the most part, they strive not lawfully, and so obtain not what they seem to aim at.
This disease with many is mortal, and will not be
thoroughly cured in any but by the due exercise of this part of spiritual
mindedness. There are other duties required also unto the same end, —
namely, of the mortification of our desires and affections unto earthly
things, — whereof I have treated elsewhere; but without this, or a fixed
contemplation on the desirableness, beauty, and glory, of heavenly things,
it will not be attained. Farther to evince the truth hereof, we may
It is sad to see some professors, who will keep up
spiritual duties in churches and in their families, who will speak and
discourse of spiritual things, and keep themselves from the open excesses
of the world, yet, when they come to be tried by such duties as intrench on
their love and adherence unto earthly things, quickly manifest how remote
they are from being spiritually minded in a due manner. Were they to be
tried as our Saviour tried the young man who made such a profession of his
conscientious and religious conversation, “Go sell what thou hast, give to
the poor, and follow me,” something
I bless God I speak not thus of many of my own knowledge,
and may say with the apostle unto the most unto whom I usually speak in
this manner, “But, beloved, we are persuaded better things of you, and
things that accompany salvation, though we thus speak,”
But with many it is not so. Their minds are so full of earthly things, they do so cleave unto them in their affections, that no sense of duty, no example of others, no concernment of the glory of God or the gospel, can make any impressions on them. If there be yet in them so much life and light of grace as to design a deliverance from this woful condition, the means insisted on must be made use of.
Especially this advice is needful unto those who are rich,
who have large possessions, or abound in the goods of this world. The
poor,
A desire of increase and adding thereunto. Earthly enjoyments enlarge men’s earthly desires, and the love of them grows with their income. A moderate stock of waters, sufficient for our use, may be kept within ordinary banks; but if a flood be turned into them, they know no bounds, but overflow all about them. The increase of wealth and riches enlargeth the desires of men after them beyond all bounds of wisdom, sobriety, or safety. He that labours hard for his daily bread hath seldom such earnest, vehement desires of an addition unto what he hath, as many have who already have more than they know how to use or almost what to do withal. This they must have more, and the last advantage serves for nothing but to stir them up to look out for another. And yet such men would, on other accounts, be esteemed good Christians, and spiritually minded, as all good Christians are.
They draw the heart to value and esteem them, as those which bring in their satisfaction, and make them to differ from those whom they see to be poor and miserable. Now, these things are contrary unto, and, where they are habitually prevalent, inconsistent utterly with, being spiritually minded. Nor is it possible that any who in the least degree are under their power can ever attain deliverance, unless their thoughts are fixed upon, and their minds thereby possessed with, due apprehensions of invisible things and eternal glory.
These are some few of those many advantages which we may obtain by fixing our thoughts and meditations, and thereby our affections, on the things that are above. And there are some things which make me willing to give some few directions for the practice of this duty; for whatever else we are and do, we neither are nor can be truly spiritually minded, whereon life and peace depend, unless we do really exercise our thoughts unto meditations of things above. Without it all our religion is but vain. And as I fear men are generally wanting and defective herein in point of practice, so I do also that many, through the darkness of their minds, the weakness of their intellectuals, and ignorance of the nature of all things unseen, do seldom set themselves unto the contemplation of them. I shall therefore give some few directions for the practice of this duty.
(2.) We have treated in general before of the proper objects of our spiritual thoughts as unto our present duty. That which we were last engaged in is an especial instance in heavenly things, — things future and invisible, — with the fountain and spring of them all in Christ and God himself. And because men generally are unskilled herein, and great difficulties arise in the way of the discharge of this part of the duty in hand, I shall give some especial directions concerning it:—
[1.] Possess your minds with right notions and
apprehensions of things above, and of the state of future glory. We
are in this duty to “look at the things which are not seen,”
1st. All that have an apprehension of a future state
of happiness do agree in this matter, that it contains in it, or is
accompanied with, a deliverance and freedom from all that is evil.
But in what is so they are not agreed. Many esteem only those things that
are grievous, troublesome, wasting and destructive unto nature, to be so;
that is, what is penal, in pain, sickness, sorrow, loss, poverty, with all
kinds of outward troubles, and death itself, are evil. Wherefore they
suppose that the future state of blessedness will free them from all these
things, if they can attain unto it. This they will lay in the balance
against the troubles of life, and sometimes, it may be, against the
pleasures of it, which they must forego; yea, persons profane and
profligate will, in words at least, profess that heaven will give them
Unto all others also, unto believers themselves, these
things are evil, such as they expect a deliverance from in heaven and
glory. And there is no doubt but it is lawful for us and meet that we
should contemplate on them, as those which will give us a deliverance from
all outward troubles, death itself, and all that leads thereunto. Heaven
is promised as “rest” unto them that are “troubled,”
But there is that which, unto them who are truly spiritually minded, hath more evil in it than all these things together; and that is sin. Heaven is a state of deliverance from sin, from all sin, in all the causes, concomitants, and effects of it. He is no true believer unto whom sin is not the greatest burden, sorrow, and trouble. Other things, as the loss of dear relations, or extraordinary pains, may make deeper impressions on the mind, by its natural affections, at some seasons than ever our sins did at any one time in any one instance, — so a man may have a greater trouble in sense of pain by a fit of the toothache, which will be gone in an hour, than in a hectic fever or consumption, which will assuredly take away his life, — but take in the whole course of our lives, and all the actings of our souls, in spiritual judgment as well as in natural affection, and I do not understand how a man can be a sincere believer unto whom sin is not the greatest burden and sorrow.
Wherefore, in the first place, it belongs unto the true
notion of heaven, that it is a state wherein we shall be eternally freed
from sin and all the concernments of it; but only [through] the exaltation
of the glory of God’s grace in Christ by the pardon of it. He that truly
hates sin and abhors it, whose principal desire and design of life is to be
freed from it so far as it is possible, who walks in self-abasement through
a sense of his many disappointments, when he hoped
Frequent thoughts and meditations on heaven under this notion do argue a man to be spiritually minded; for it is a convincing evidence that sin is a burden unto him, that he longs to be delivered from it and all its consequents, that no thoughts are more welcome unto him than those of that state wherein sin shall be no more. And although men are troubled about their sins, and would desirously be freed from them, so far as they perplex their minds and make their consciences uneasy, yet if they are not much in the prospect of this relief, if they find not refreshment in it, I fear their trouble is not such as it ought to be. Wherefore, when men can so wrangle and wrestle with their convictions of sin, and yet take up the best of their relief in hopes that it will be better with them at some time or other in this world, without longing desires after that state wherein sin shall be no more, they can give no evidence that they are spiritually minded.
It is quite otherwise with sincere believers in the exercise of this duty. The consideration of the grace and love of God, of the blood of Christ, of the purity and holiness of that good Spirit that dwelleth in them, of the light, grace, and mercy, which they have attained through the promises of the gospel, are those which make the remainders of sin most grievous and burdensome unto them. This is that which even breaks their hearts, and makes some of them go mourning all the day long, — namely, that any thing of that which alone God hates should be found in them or be remaining with them. It is, in this condition, an evidence that they are spiritually minded, if, together with watchful endeavours for the universal mortification of sin, and utter excision of it, both root and branch, they constantly add these thoughts of that blessed state wherein they shall be absolutely and eternally freed from all sin, with refreshment, delight, and complacency.
These things belong unto our direction for the fixing of
our thoughts and meditations on things above. This the meanest and weakest
person who hath the least spark of sincerity and grace is capable of
apprehending and able to practice; and it is that which the sense they have
of the evil of sin will put them on every day, if they shut not their eyes
against the light of the refreshment that is in it. Let them who cannot
rise in their minds unto fixed and stable thoughts of any other notion of
these invisible things dwell on
2dly. As unto the positive part of this glorious future state, the thoughts and apprehensions of men are very various; and that we may know as well what to avoid as what to embrace, we shall a little reflect on some of them:—
(1st.) Many are able to entertain no rational conceptions about a future state of blessedness and glory, no notions wherein either faith or reason is concerned. Imagination they have of something that is great and glorious, but what it is they know not. No wonder if such persons have no delight in, no use of, thoughts of heaven. When their imaginations have fluctuated up and down in all uncertainties for a while, they are swallowed up in nothing. Glorious, and therefore desirable, they take it for granted that it must be. But nothing can be so unto them but what is suitable unto their present dispositions, inclinations, and principles; and hereof there is nothing in the true spiritual glory of heaven or in the eternal enjoyment of God. These things are not suited unto the will of their minds and of the flesh; and therefore they cannot rise up unto any constant desires of them. Hence, to please themselves, they begin to imagine what is not; but whereas what is truly heaven pleaseth them not, and what doth please them is not heaven, nor there to be found, they seldom or never endeavour in good earnest to exercise their thoughts about it.
It were well if darkness and ignorance of the true nature of the future state and eternal glory did not exceedingly prejudice believers themselves as unto their delight in them and meditations about them. They have nothing fixed or stated in their minds, which they can betake themselves unto in their thoughts when they would contemplate about them. And, by the way, whatever doth divert the minds of men from the power and life of spiritual worship, as do all pompous solemnities in the performance of it, doth greatly hinder them as unto right conceptions of a future state. There was a promise of eternal life given unto the saints under the old testament; but whereas they were obliged unto a worship that was carnal and outwardly pompous, they never had clear and distinct apprehensions of the future state of glory, for “life and immortality were brought to light by the gospel.” Wherefore, although no man living can see or find out the infinite riches of eternal glory, yet it is the duty of all to be acquainted with the nature of it in general, so as that they may have fixed thoughts of it, love unto it, earnest desires after it; all under its own true and proper notion.
(2dly.) So great a part of mankind as the
Mohammedans, unto whom God hath given all the principal and most desirable
parts of
(3dly.) Some of the philosophers of old did attain an apprehension that the blessedness of men in another world doth consist in the soul’s full satisfaction in the goodness and beauty of the divine nature. And there is a truth in this notion, which contemplative men have adorned with excellent and rational discourses; and sundry who have been and are learned among Christians have greatly improved this truth by the light of the Scripture. From reason they take up with thoughts of the goodness, the amiableness, the self-sufficiency, the all-sufficient satisfactoriness of the infinite perfections of the divine nature. These things shine in themselves with such a glorious light as that there is no more required unto a perception of them but that men do not willfully shut their eyes against it through bestial sensuality and love of sin. From reason also do they frame their conceptions concerning the capacity of the souls of men for the immediate enjoyment of God, and what is suited therein unto their utmost blessedness. No more is required unto these things but a due consideration of the nature of God and man, with our relation unto him and dependence on him. By the light of the Scripture they frame these things into that which they call the “beatifical vision;” whereby they intend all the ways whereby God, in the highest and immediate instances, can and doth communicate of himself unto the souls of men, and the utmost elevation of their intellectual capacities to receive those communications. It is such an intellectual apprehension of the divine nature and perfections, with ineffable love, as gives the soul the utmost rest and blessedness which its capacities can extend unto.
These things are so, and they have been by many both
piously and elegantly illustrated; howbeit they are above the capacities of
ordinary Christians, — they know not how to manage them in their minds, nor
exercise their thoughts about them. They cannot reduce them unto present
usefulness, nor make them subservient unto the exercise and increase of
grace. And the truth is, the Scripture gives
(4thly.) The principal notion which the Scripture
gives us of the state of heavenly blessedness, and which the meanest
believers are capable of improving in daily practice, is, that faith
shall be turned into sight, and grace into glory. “We walk
by faith, and not by sight,” saith the apostle,
Whoever live in the exercise of faith, and have any
experience of the life, power, and sweetness, of these heavenly things,
unto whom they are a spring of grace and consolation, they are able to
meditate
Some perhaps will 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 instrument to take a view of invisible things but carnal imaginations. Some have no light, no principle, no disposition of mind or soul, whereunto these things are either acceptable or suitable. Some will go no farther in the consideration of the divine excellencies of God, and the faculties and actings of our souls, than reason will guide them; which may be of use. But we look for no other heaven, we desire none, but what we are led unto and prepared for by the light of the gospel; that which shall perfect all the beginnings of God’s grace in us, not what shall be quite of another nature and destructive of them. We value not that heaven which is equally suited unto the desires and inclinations of the worst of men as well as of the best; for we know that they who like not grace here, neither do nor can like that which is glory hereafter. No man who is not acquainted experimentally, in some measure, with the life, power, and evidence of faith here, hath any other heaven in his aim but what is erected in his own imagination. The glory of heaven which the gospel prepares us for, which faith leads and conducts us unto, which the souls of believers long after, as that which will give full rest, satisfaction, and complacency, is the full, open, perfect manifestation of the glory of the wisdom, goodness, and love of God in Christ, in his person and mediation, with the revelation of all his counsels concerning them, and the communication of their effects unto us. He that likes it not, unto whom it is not desirable, may betake himself unto Mohammed’s paradise or the philosophers’ speculations; in the gospel heaven he hath no interest. These are the things which we see now darkly, as in a glass, by faith; in the view of them are our souls gradually changed into the likeness of God, and the comprehension of them is that which shall give us our utmost conformity and likeness unto him whereof our natures are capable. In a sense and experience of their reality and goodness, given us by the Holy Ghost, do all our spiritual consolations and joys consist. The effects produced by them in our souls are the first-fruits of glory. Our light, sense, experience, and enjoyment of these things, however weak and frequently interrupted; our apprehensions of them, however dark and obscure, — are the only means whereby we are “made meet for the inheritance of the saints in light.”
To have the eternal glory of God in Christ, with all the
fruits of
It is true that there are sundry other things in particular that belong unto this state of glory; but what we have mentioned is the fountain and spring of them all. We can never have an immediate enjoyment of God in the immensity of his nature, nor can any created understanding conceive any such thing. God’s communications of himself unto us and our enjoyment of him shall be in and by the manifestation of his glory in Christ. He who can see no glory, who is sensible of no blessedness, in these things, is a stranger unto that heaven which the Scripture reveals and which faith leads unto.
It may be inquired, What is the subjective glory,
or what change is to be wrought in ourselves that we may enjoy this glory?
Now, that consists principally as unto our souls, in the perfection of
all grace which is initially wrought and subjectively resides in us in this
world. The grace which we have here shall not be done away as unto
its essence and nature, though somewhat of it shall cease as unto the
manner of its operation. What soul could think with joy of going to
heaven, if thereby he must lose all his present light, faith, and love of
God, though he be told that he should receive that in lieu of them which is
more excellent, whereof he hath no experience, nor can understand of what
nature it is? When the saints enter into rest, their good works do follow
them; and how can they do so if their grace do not accompany them, from
whence they proceed? The perfection of our present graces, which are here
weak and interrupted in their operations, is a principal eminency of the
state of glory. Faith shall be heightened into vision, as was
proved before; which doth not destroy its nature, but cause it to cease as
unto its manner of operation towards things invisible. If a man have a
weak, small faith in this life, with little evidence and no assurance, so
that he doubts of all things, questions all things, and hath no comfort
from what he doth believe; if afterward, through supplies of grace, he hath
a mighty prevailing evidence of the things believed, is filled with comfort
and assurance; this is not by a faith or grace of another kind than what he
had before, but by the same faith raised unto a higher degree of
perfection. When our Saviour cured the blind man and gave him his sight,
This subjective perfection of our nature, especially in all the faculties, powers, and affections of our souls and all their operations, belongs unto our blessedness, nor can we be blessed without it. All the objective glory in heaven would not, in our beholding and enjoyment of it (if it were possible), make us blessed and happy, if our own natures were not made perfect, freed from all disorder, irregular motions, and weak, imperfect operations. What is it, then, that must give our natures this subjective perfection? It is that grace alone whose beginnings we are here made partakers of; for therein consists the renovation of the image of God in us, and the perfect communication of that image unto us is the absolute perfection of our natures, the utmost which their capacity is suited unto. And this gives us the last thing to be inquired into, — namely, by what means in ourselves we shall eternally abide in that state; and this is, by the unalterable adherence of our whole souls unto God, in perfect love and delight. This is that whereby alone the soul reacheth unto the essence of God, and the infinite, incomprehensible perfections of his nature. For the perfect nature hereof, divine revelation hath left it under a veil, and so must we do also; nor do I designedly handle these things in this place, but only in the way of a direction how to exercise our thoughts about them.
This is the notion of heaven which those who are
spiritually minded ought to be conversant withal; and the true stating of
it by faith is a discriminating character of believers. This is no heaven
unto any others. Those who have not an experience of the excellency of
these things in their initial state in this world, and their incomparable
transcendency unto all other things, cannot conceive how
It is generally supposed that however men differ in and about religion here, yet they agree well enough about heaven; they would all go to the same heaven. But it is a great mistake; they differ in nothing more; they would not all go to the same heaven. How few are they who value that heavenly state which we have treated of, or do understand how any blessedness can consist in the enjoyment of it! But this, and no other heaven, would we go unto. Other notions there may be, there are of it; which being but fruits and effects of men’s own imaginations, the more they dwell in the contemplation of them, the more carnal they may grow, at best the more superstitious. But spiritual thoughts of this heaven, consisting principally in freedom from all sin, in the perfection of all grace, in the vision of the glory of God in Christ, and all the excellencies of the divine nature as manifested in him, are an effectual means for the improvement of spiritual life and the increase of all graces in us; for they cannot but effect an assimilation in the mind and heart unto the things contemplated on, when the principles and seeds of them are already inlaid and begun. This is our first direction.
2. Having fixed right notions and apprehensions of
heavenly things in our minds, it is our duty to think and contemplate
greatly on them and our own concernment in them. Without this all our
speculations concerning the nature of eternal things will be of no use unto
us. And unto your encouragement and direction take these few short rules
relating unto this duty:— 1st. Here lies the great trial whether we
are spiritually minded or no, by virtue of this rule, “If we are risen with
Christ, we will mind the things that are above,”
It were well if we would try ourselves by things of so uncontrollable evidence. What can any object unto the truth of these things or the necessity of this duty? If it be otherwise with us, it is from one of these two causes:— either we are not convinced of the truth and reality of them, or we have no delight in them because we are not spiritually minded. Do we think that men may turmoil themselves in earthly thoughts all the day long, and, when they are freed of their affairs, betake themselves unto those that are vain and useless, without any stated converse with things above, and yet enjoy life and peace? We must take other measures of things if we intend to live unto God, to be like him, and to come unto the enjoyment of him.
What is the matter with men that they are so stupid? They all generally desire to go to heaven, at least when they can live here no longer. Some, indeed, have no other regard unto it but only that they would not go to hell. But most would “die the death of the righteous,” and have their “latter end like his;” yet few there are who endeavour to attain a right notion of it, to try how it is suited unto their principles and desires, but content themselves with such general notions of it as please their imaginations. It is no wonder if such persons seldom exercise their minds or thoughts about it; nor do they so much as pretend to be spiritually minded. But as for those who are instructed in these things, who profess their chiefest interest to lie in them, not to abound in meditation concerning them, it argues, indeed, that whatever they profess, they are earthly and carnal.
[3.] Again; meditate and think of the glory of heaven
so as to compare it with the opposite state of death and eternal
misery. Few men care to think much of hell, and the everlasting
torments of the wicked therein. Those do so least who are in the most
danger of falling thereinto. They put far from them the evil day, and
suppose their covenant with death and hell to be sure. Some begin to
advance an opinion that there is no such place; because it is their
interest and desire that there should be none. Some, out of profaneness,
make a scoff at it, as though a future judgment were but a fable. Most
seem to think that there is a severity in thoughts about it, which it is
not fit we should be too much terrified withal. Some transient thoughts
they will have of it, but [they do] not suffer them to abide in their
minds, lest they should be too much discomposed; or they think it not
consistent with the goodness of Christ to leave any
Some, it may be, will say that they complained before that
they cannot get their minds fixed on these things. Weakness, weariness,
darkness, diversions, occasions, do prevalently obstruct their abiding in
such thoughts. I shall speak farther unto this afterward. At present I
shall only suggest two things:— First, If you cannot attain, yet
continue to follow after. Get your minds in a perpetual endeavour
after an abode in spiritual thoughts. Let your minds be rising towards
them every hour, yea, a hundred times a day, on all occasions, in a
continual sense of duty; and sigh within yourselves for deliverance when
you find disappointments, or a not-continuance in them. It is the sense of
that place,
It will be unto our advantage, having stated right notions of the glory of the blessed state above in our minds, to fix on some particulars belonging unto it as the especial objects of our thoughts and meditations. As, —
I. Think much of him who unto us is the life and centre
of all the glory of heaven; that is, Christ himself. I shall be very
brief in treating hereof, because I have designed a peculiar treatise on
this subject, of beholding the glory of Christ, both here and unto
eternity. See Meditations on the Glory of Christ, vol. i. — Ed. See the author’s treatise on the Person of Christ, vol. i. p.
252. — Ed.
Wherefore, if we are spiritually minded, we should fix our thoughts on Christ above, as the centre of all heavenly glory. To help us herein, we may consider the things that follow:—
1. Faith hath continual recourse unto him, on the account of what he did and suffered for us in this world; for thereon pardon of sin, justification, and peace with God, do depend. This ariseth, in the first place, from a sense of our own wants. But love of him is no less necessary unto us than faith in him; and although we have powerful motives unto love from what he did and was in this world, yet the formal reason of our adherence unto him thereby is what he is in himself as he is now exalted in heaven. If we rejoice not at the remembrance of his present glory, if the thoughts of it be not frequent with us and refreshing unto us, how dwelleth his love in us?
2. Our hope is that ere long we shall be ever with him; and
if so, it is certainly our wisdom and duty to be here with him as much as
we can. It is a vain thing for any to suppose that they place their
chiefest happiness in being for ever in the presence of Christ,
Pray, therefore, that you may be kept unto the truth in all things, by a diligent attendance unto the only rule thereof and conscientious subjection of soul unto the authority of God in it; for we ought not to suffer our affections to be entangled with the paint or artificial beauty of any way or means of giving our love unto Christ which are not warranted by the word of truth. Yet I must say that I had rather be among them who, in the actings of their love and affection unto Christ, do fall into some irregularities and excesses in the manner of expressing it (provided their worship of him be neither superstitious nor idolatrous), than among those who, professing themselves to be Christians, do almost disavow their having any thoughts of or affection unto the person of Christ. But there is no need that we should foolishly run into either of these extremes. God hath in the Scripture sufficiently provided against them both. He hath both showed us the necessity of our diligent acting of faith and love on the person of Christ, and hath limited out the way and means whereby we may so do; and let our designs be what they will, where in any thing we depart from his prescriptions, we are not under the conduct of his Spirit, and so are sure to lose all that we do.
Wherefore, two things are required that we may thus think
of Christ and meditate on him according to the mind and will of God:— (1.)
That the means of bringing him to mind be what God hath promised and
appointed. (2.) That the continued proposal of him as the object of our
thoughts and meditations be of the same kind. For both these ends the
superstitious minds of men invented the ways of images and crucifixes, with
their appurtenances, before mentioned; and this rendered all their devotion
an abomination. That which tends unto these ends among believers is the
promise of the Spirit and the institutions of the word. Would you, then,
think of Christ as you ought, take these two directions:— (1.) Pray that
the Holy Spirit may abide with you continually, to mind you of him;
3. This duty lies at the foundation of all that blessed
communion and intercourse that is between Jesus Christ and the souls
of believers. This, I confess, is despised by some, and the very notion of
it esteemed ridiculous; but they do therein no leas than renounce
Christianity, and turn the Lord Christ into an idol, that neither knoweth,
seeth, nor heareth. But I speak unto them who are not utter strangers unto
the life of faith, who know not what religion is unless they have real
spiritual intercourse and communion with the Lord Christ thereby. Consider
this, therefore, as it is in particular exemplified in the book of
Canticles. There is not one instance of it to be found which doth not
suppose a continued thoughtfulness of him. And in answer unto them, as they
are actings of faith and love, wherein he is delighted, doth he by his
Spirit insinuate into our minds and hearts a gracious sense of his own
love, kindness, and relation unto us. The great variety wherein these
things are mutually carried on between him and the church, the singular
endearments which ensue thereon, and blessed estate in rest and
complacency, do make up the substance of that holy discourse. No thoughts
of Christ, then, proceeding from faith, accompanied with love and delight,
shall be lost. They that sow this seed shall return with their sheaves;
Christ will meet them with gracious intimations of his acceptance of them
and delight in them, and return a sense of his own love unto them. He
never will be, he never was, behind with any poor soul in returns of love.
Those gracious and blessed promises which he hath made of “coming unto
them” that believe in him, of “making his abode with them,” and of “supping
with them,” — all expressions of a gracious presence and intimate
communion, — do all depend on this duty. Wherefore, we may consider three
things concerning these thoughts of Christ:— (1.) That they are
exceeding acceptable unto him, as the best pledges of our cordial
affection:
4. Again (I speak now with especial respect unto him in heaven); the glory of his presence, as God and man eternally united; the discharge of his mediatory office, as he is at the right hand of God; the glory of his present acting for the church, as he is the minister of the sanctuary and the true tabernacle which God hath fixed and not man; the love, power, and efficacy of his intercession, whereby he takes care for the accomplishment of the salvation of the church; the approach of his glorious coming unto judgment, — are to be the objects of our daily thoughts and meditations. Let us not mistake ourselves. To be spiritually minded is, not to have the notion and knowledge of spiritual things in our minds; it is not to be constant, no, nor to abound, in the performance of duties: both which may be where there is no grace in the heart at all. It is to have our minds really exercised with delight about heavenly things, the things that are above, especially Christ himself as at the right hand of God.
5. Again; so think of eternal things as continually to lay
them in the balance against all the sufferings of this life. This use of
it I have spoken unto somewhat before, and it is necessary it should be
pressed upon all occasions. It is very probable that we shall yet suffer
more than we have done. Those who have gone before us have done so; it is
foretold in the Scripture that if we will live
I have observed in many a frame of spirit with respect unto
sufferings that I never saw good event of when it was tried to the
uttermost. Boldness, confidence, a pretended contempt of hardships, and
scorning other men whom they suppose defective in these things, are the
garments or livery they wear on this occasion. Such principles may carry
men out in a bad cause, they will never do so in a good cause. Evangelical
truth will not be honourably witnessed unto but by evangelical grace.
Distrust of ourselves, a due apprehension of the nature of the evils to be
undergone and of our own frailty, with continual prayers to be delivered
from them or supported under them, and prudent care to avoid them without
an inroad on conscience or neglect of duty, are much better preparations
for an entrance into a state of suffering. Many things belong unto our
learning aright this first and last lesson of the gospel, namely, of
bearing the cross, or undergoing all sorts of sufferings for the profession
of it; but they belong not unto our present occasion. This only is that
which we now press as an evidence of our sincerity in our sufferings, and
an effectual means to enable us cheerfully to undergo them,
1. To have our minds filled and possessed with thoughts thereof will give us an alacrity in our entrance into sufferings in a way of duty. Other considerations will offer themselves unto our relief, which will quickly fade and disappear. They are like a cordial water, which gives a little relief for a season, and then leaves the spirits to sink beneath what they were before it was taken. Some relieve themselves from the consideration of the nature of their sufferings; they are not so great but that they may conflict with them and come off with safety. But there is nothing of that kind so small as will not prove too hard and strong for us unless we have especial assistance. Some do the same from their duration; they are but for ten days or six months, and then they shall be free; — some from the compassion and esteem of men. These and the like considerations are apt to occur unto the minds of all sorts of persons, whether they are spiritually minded or no. But when our minds are accustomed unto thoughts of the “glory that shall be revealed,” we shall cheerfully entertain every way and path that leads thereunto, as suffering for the truth doth in a peculiar manner. Through this medium we may look cheerfully and comfortably on the loss of name, reputation, goods, liberty, life itself, as knowing in ourselves that we have better and more abiding comforts to betake ourselves unto. And we can no other way glorify God by our alacrity in the entrance of sufferings than when it ariseth from a prospect into and valuation of those invisible things which he hath promised as an abundant recompense for all we can lose in this world.
2. The great aggravation of sufferings is their long
continuance, without any rational appearance or hope of relief. Many
who have entered into sufferings with much courage and resolution have been
wearied and worn out with their continuance. Elijah himself was hereby
reduced to pray that God would take away his life, to put an end unto his
ministry and calamities. And not a few in all ages have been hereby so
broken in their natural spirits, and so shaken in the exercise of faith, as
that they have lost the glory of their confession, in seeking deliverance
by sinful compliances in the denial of truth. And although this may be
done out of mere weariness (as it is the design of Satan to “wear out the
saints of the Most High”), with reluctance of mind, and a love yet
remaining unto the truth in their hearts, yet hath it constantly one of
these two effects:— Some, by the overwhelming sorrow that befalls them on
the account of their failure in profession, and out of a deep sense of
their unkindness unto the Lord Jesus, are stirred up immediately unto
higher acts
I have insisted the longer on these things, because they are the peculiar objects of the thoughts of them that are indeed spiritually minded.
II. I have spoken very briefly unto
the first particular instance of the heavenly things that we are to fix our
thoughts upon, namely, the person of Christ; and I have done it on the
reason before mentioned, namely, that I intend a peculiar treatise on that
subject, or an inquiry how we may behold the glory of Christ in this life,
and how we shall do so unto eternity. That which I have reserved unto the
last place, as unto the exercise of their thoughts about who are
spiritually minded, is that which is the absolute foundation and spring of
all spiritual things, namely, God himself. He is the fountain
whence all these things proceed, and the ocean wherein they issue; he is
their centre and circumference, wherein they all begin, meet, and end. So
the apostle issues his profound discourse of the counsels of the divine
will and mysteries of the gospel,
To make way for directions how to exercise our thoughts on God himself, something must be premised concerning a sinful defect herein, with the causes of it:—
First, it is the great character of a man presumptuously
and flagitiously wicked that “God is not in all his thoughts,”
1. Some are under the power of atheistical
thoughts. They deny or question, or do not avowedly acknowledge, the
very being of God. This is the height of what the enmity of the carnal
mind can rise unto. To acknowledge God, and yet to refuse to be subject to
his law or will, a man would think were as bad, if not worse, than to deny
the being of God; but it is not so. That is a rebellion against his
authority, this a hatred unto the only Fountain of all goodness, truth, and
being; and that because they cannot own it but withal they must acknowledge
it to be infinitely righteous, holy, and powerful, which would destroy all
their desires and security. Such may be the person in the psalm; for the
words may be read, “All his thoughts are that there is no God:” howbeit the
context describes him as one who rather despiseth his providence than
denieth his being. But such there are, whom the same psalmist elsewhere
brands for fools, though themselves seem to suppose that wisdom was born
and will die with them,
It may be, never any age since the flood did more abound with open atheism, among such as pretended unto the use and improvement of reason, than that wherein we live. Among the ancient civilized heathen, we hear ever and anon of a person branded for an atheist, yet we are not certain whether it was done justly or no; but in all nations of Europe at this day, cities, courts, towns, fields, armies, abound with persons who, if any credit may be given unto what they say or do, believe not that there is a God. And the reason hereof may be a little inquired into.
Now this is no other, in general, but that men have
decocted and wasted the light and power of Christian religion. It is the
fullest revelation of God that ever he made; it is the last that ever he
will make in this world. If this be despised, if men rebel against the
There are therefore, among others, three reasons why there are more atheists among them who live where the Christian religion is professed and the power of it rejected, than among any other sort of men, even than there were among the heathens themselves:—
(1.) God hath designed to magnify his word above all
his name, or all other ways of the revelation of himself unto the
children of men,
(2.) The contempt of gospel light and Christian religion,
as it is supernatural (which is the beginning of transgression
unto all atheists among us), begets in and leaves on the mind such a
depraved, corrupt habit, such a congeries of all evils that the
hatred of the goodness, wisdom, and grace of God can produce, that it
cannot but be wholly inclined unto the worst of evils, as all our original
vicious inclinations succeeded immediately on our rejection and loss of the
image of God. The best things, corrupted, yield the worst savour; as manna
stunk and bred worms. The knowledge of the gospel being rejected, stinking
worms take the place of it in the mind, which grow into vipers and
scorpions. Every degree of apostasy from gospel truth brings in a
proportionate degree of inclination unto wickedness into the hearts and
minds of men,
Let none say it is otherwise with them. Men grow cold and negligent in the duties of gospel worship, public and private; which is to reject gospel light. Let them say and pretend what they please, that in other things, in their minds and conversations, it is well with them: indeed it is not so. Sin will, sin doth, one way or other, make an increase in them proportionate unto these decays, and will sooner or later discover itself so to do; and themselves, if they are not utterly hardened, may greatly discover it, inwardly in their peace, or outwardly in their lives.
(3.) Where men are resolved not to see, the
greater the light is that shines about them the faster they must close
their eyes. All atheism springs from a resolution not to see things
invisible and eternal. Love of sin, a resolved continuance in the practice
of it, the effectual power of vicious inclinations in opposition unto all
that is good, make it the interest of such men that there should be no God
to call them to an account; for a supreme, unavoidable judge, an eternal
rewarder of good and evil, is inseparable from the first notion of a Divine
Being. Whereas, therefore, the most glorious
It is not, therefore, unto the disparagement but honour of the gospel that so many avow themselves to be atheists, in those places wherein the truth of it is known and professed; for none can have the least inclination or temptation thereunto until they have beforehand rejected the gospel, which immediately exposeth them unto the worst of evils.
Nor is there any means for the recovery of such persons. The opposition that hath been made unto atheism, with arguments for the divine being and existence of God, taken from reason and natural light, in this and other ages, hath been of good use to cast contempt on the pretences of evil men to justify themselves in their folly; but that they have so much as changed the minds of any I much doubt. No man is under the power of atheistical thoughts, or can be so long, but he that is ensnared into them by his desire to live securely and uncontrollably in sin. Such persons know it to be their interest that there should be no God, and are willing to take shelter under the bold expressions and reasonings of them who by the same means have hardened and blinded their minds into such foolish thoughts. But the most rational arguments for the being of the Deity will never prove an effectual cure unto a predominant love of and habitual course in sin, in them who have resisted and rejected the means and motives unto that end declared in divine revelation; and unless the love of sin be cured in the heart, thoughts in the acknowledgment of God will not be fixed in the mind.
2. There are those of whom also it may be said that “God is
not in all their thoughts,” though they acknowledge his essence and
being; for they are not practically influenced in any thing by the
notions they have of him. Such is the person of whom this is affirmed,
3. There are yet less degrees of this disregard of God and forgetfulness of him. Some are so filled with thoughts of the world and the occasions of life that it is impossible they should think of God as they ought; for as the love of God and the love of the world in prevalent degrees are inconsistent, (for if a man love this world, how dwelleth the love of God in him?) so thoughts of God and of the world in the like degree are inconsistent. This is the state of many, who yet would be esteemed spiritually minded: They are continually conversant in their minds about earthly things. Some things impose themselves on them under the notion of duty; they belong unto their callings, they must be attended unto. Some are suggested unto their minds from daily occasions and occurrences. Common converse in the world engageth men into no other but worldly thoughts. Love and desire of earthly things, their enjoyment and increase, exhaust the vigour of their spirits all the day long. In the midst of a multitude of thoughts, arising from these and the like occasions, whilst their hearts and heads are reeking with the steam of them, many fall immediately in their seasons unto the performance of holy duties. Those times must suffice for thoughts of God. But notwithstanding such duties, what through the want of a due preparation for them, what through the fulness of their minds and affections with other things, and what through a neglect of exercising grace in them, it may be said comparatively that “God is not in all their thoughts.”
I pray God that this, at least as unto some degrees of it,
be not the condition of many among us. I speak not now of men who visibly
and openly live in sin, profane in their principles, and profligate in
their lives. The prayers of such persons are an abomination unto the Lord,
neither have they ever any thoughts of him which he doth accept. But I
speak of them who are sober in their lives, industrious in their callings,
and not openly negligent about the outward duties of religion. Such men
are apt to approve of themselves, and others also to speak well of them,
for these things are in themselves commendable and praiseworthy; but if
they are traced home, it will be found, as to many of them, that “God is
not in all their thoughts” as he ought to be. Their earthly conversation,
their vain communication,
4. Where persons do cherish secret predominant lusts in
their hearts and lives, God is not in their thoughts as he ought to
be. He may be, he often is, much in the words of such persons, but in
their thoughts he is not, he cannot be, in a due manner. And such persons
no doubt there are. Ever and anon we hear of one and another whose secret
lusts break forth into a discovery. They flatter themselves for a season,
but God ofttimes so orders things in his holy providence that their
iniquity shall be found out to be hateful. Some hateful lust discovers
itself to be predominant in them: one is drunken, another unclean, a third
an oppressor. Such there were ever found among professors of the gospel,
and that in the best of times: among the apostles one was a traitor, “a
devil.” Of the first professors of Christianity, there were those “whose
god was their belly, whose end was destruction, who minded earthly things,”
(1.) We must distinguish between a time of
temptation in some and the ordinary state of mind and
affections in others. There may be a season wherein God, in his holy,
wise ordering of all things towards us, and for his own glory, in his holy,
blessed ends, may suffer a lust or corruption to break loose in the heart,
to strive, tempt, suggest, tumultuate, unto the great trouble and
disquietude of the mind and conscience; neither can it be denied but that,
falling in conjunction with some vigorous temptation, it may proceed so far
as to surprise the person in whom it is into actual sin, unto his
defilement and amazement. In this case no man can say, “I am tempted of
God;” for “God tempteth no man, but every man is tempted when he is drawn
away of his own lust, and enticed.” But yet temptations, of what sort
soever they be, so far as they are afflictive, corrective,
[1.] He withholds the supplies of that grace
whereby it might be effectually mortified and subdued. He can give in a
sufficiency of efficacious grace to repel any temptation, to subdue any or
all our lusts and sins; for he can and doth work in us to will and to do
according to his pleasure. Ordinarily he doth so in them that believe; so
that although their lusts may rebel and war, they cannot defile or prevail.
But unto the continual supplies of this actual prevailing grace he is not
obliged. When it may have a tendency unto his holy ends, he may and doth
withhold it. When, it may be, a proud soul is to be humbled, a careless
soul to be awakened, an unthankful soul to be convinced and rebuked, a
backsliding soul to be recovered, a froward, selfish, passionate soul to be
broken and meekened, he can leave them for a season unto the sore exercise
of a prevalent corruption; which, under his holy guidance, shall contribute
greatly unto his blessed ends. It was so in the temptation of Paul,
[2.] God may and doth in his providence administer objects and occasions of men’s lusts, for their trial. He will place them in such relations, in such circumstances, as shall be apt to provoke their affections, passions, desires, and inclinations, unto those objects that are suited unto them.
In this state any lust will quickly get such power in the
mind and affections as to manage continual solicitations unto sin. It will
not only dispose the affections towards it, but multiply thoughts about
If any one shall inquire how we may know this difference, namely, that is between the occasional prevalency of any lust or corruption in conjunction with a temptation, and the power of sin in any instance habitually and constantly complied withal, or indulged in the mind, I answer, —
1st. It is no great matter whether we are able to distinguish between them or no; for the end why God suffers any corruption to be such a snare and temptation, such a thorn and brier, is, to awaken the souls of men out of their security, and to humble them for their pride and negligence. The more severe their apprehensions concerning it, the more effectual it will be unto this end and purpose. It is good, it may be, that the soul should apprehend more of what is sinful in it as it is a corruption than of what is afflictive in it as it is a temptation; for if it be conceived as a predominant lust, if there be any spark of grace remaining in the soul, it will not rest until in some measure it be subdued. It will also immediately put it upon a diligent search into itself, which will issue in deep self-abasement, the principal end designed. But, —
2dly. For the relief of them that may be perplexed in their minds about their state and condition, I say there is an apparent difference between these things. A lust or corruption arising up or breaking forth into a violent temptation is the continual burden, grief, and affliction of the soul wherein it is. And as the temptation, for the most part, which befalls such a person will give him no rest from its reiterated solicitations, so he will give the temptation no rest, but will be continually conflicting with it and contending against it. It fills the soul with an amazement at itself and continual self-abhorrency, that any such seeds of filth and folly should be yet remaining in it. With them in whom any sin is ordinarily prevalent it is otherwise. According to their light and renewed occasional convictions, they have trouble about it; they cannot but have so, unless their consciences are utterly seared. But this trouble respects principally, if not solely, its guilt and effects. They know not what may ensue on their compliance with it, in this world and another. Beyond this they like it well enough, and are not willing to part with it. It is this latter sea of persons of whom we speak at present.
(2.) We must distinguish between the perplexing
solicitation of
(3.) There is a difference in the degrees of such
a predominant corruption. In some it taints the affections, vitiates the
thoughts, and works over the will unto acts of a secret complacency in sin,
but proceeds no farther. The whole mind may be vitiated by it, and
rendered, in the multitude of its thoughts, vain, sensual, or worldly,
according as is the nature of the prevailing corruption; yet here God puts
bounds unto the raging of some men’s corruptions, and says to their proud
waves, “Thus far shall ye proceed, and no farther.” He either lays a
restraint on their minds, that when lust hath fully conceived it shall not
bring forth sin, or he sets a hedge before them in his providence, that
they shall not be able in their circumstances to find their way unto what
perhaps they do most earnestly desire. A woful life it is that such
persons lead. They are continually tortured between their corruptions and
convictions, or the love of sin and fear of the event. With others it
pursues its course into outward actual sins: which in some are discovered
in this world, in
Those that are in this state, of either sort, the first or the latter, are remote from being spiritually minded, nor is “God in all their thoughts” as he ought to be; for, —
First, They will not so think and meditate on God.
Their delight is turned another way. Their affections, which are the
spring of their thoughts, which feed them continually, do cleave unto the
things which are most adverse unto him. Love of sin is gotten to be the
spring in them, and the whole stream of the thoughts which they choose and
delight in are towards the pleasures of it. If any thoughts of God come
in, as a faint tide for a few minutes, and drive back the other stream,
they are quickly repelled and carried away with the strong current of those
which proceed from their powerful inclinations. Yet may such persons abide
in the performance of outward holy duties, or attendance unto them. Pride
of, or satisfaction in, their gifts may give them delight in their own
performances, and something in those of others they may be exceedingly
pleased withal, as it is expressly affirmed,
Secondly, As they will not, so they dare
not, think of God. They will not, because of the power of their
lusts; they dare not, because of their guilt. No sooner should they begin
to think of him in good earnest, but their sin would lose all its desirable
forms and appearances, and represent itself in the horror of guilt alone.
And in that
[1.] That we take delight in them:
1st. They rejoice in what God is in
himself. Whatever is good, amiable, or desirable; whatever is holy,
just, and powerful; whatever is gracious, wise, and merciful, and all that
is so, — they see and apprehend in God. That God is what he is,
is the matter of their chiefest joy. Whatever befalls them in this world,
whatever troubles and disquietment they are exercised withal, the
remembrance of God is a satisfactory refreshment unto them; for therein
they behold all that is good and excellent, the infinite centre of all
perfections. Wicked men would have God to be any thing but what he is;
nothing that God is really and truly pleaseth them. Wherefore, they either
frame false notions of him in their minds, as
And when we can delight in the thoughts of what God is in
himself, of his infinite excellencies and perfections, it gives us a
threefold evidence of our being spiritually minded:— (1st.) In that
it is such an evidence that we have a gracious interest in those
excellencies and perfections, whereon we can say with rejoicing in
ourselves, “This God,” thus holy, thus powerful, thus just, good,
and gracious, “is our God for ever and ever; he will be our guide unto
death.” So the psalmist, under the consideration of his own frailty and
apprehensions of
I would therefore press this unknown, this neglected duty
on the minds of those of us in an especial manner who are visibly drawing
nigh unto eternity. The days are coming wherein what God is in himself
(that is, as manifested and exhibited in Christ), shall alone be, as we
hope, the eternal blessedness and reward of our souls. Is it possible that
any thing should be more necessary for us, more useful unto us, than to be
exercised in such thoughts and contemplations? The benefits we may have
hereby are not to be reckoned; some of them only may be named: as, —
[1st.]We shall have the best trial of ourselves how our hearts
really stand affected towards God; for if upon examination we find
ourselves not really to delight and rejoice
2dly. In thoughts of God, his saints rejoice at the
remembrance of what he is, and what he will be unto them. Herein
have they regard unto all the holy relations that he hath taken on himself
towards them, with all the effects of his covenant in Christ Jesus. To
that purpose were some of the last words of David:
[2.] That they be accompanied with godly fear and
reverence. These are required of us in all wherein we have to do with
God,
It is the spiritual mind alone that can reconcile those things which are prescribed to us as our duty towards God. “To delight and rejoice in him always, to triumph in the remembrance of him, to draw nigh unto him with boldness and confidence,” are on the one hand prescribed unto us; and on the other it is so “that we fear and tremble before him, that we fear that great and dreadful name the Lord our God, that we have grace to serve him with reverence and godly fear, because he is a consuming fire.” These things carnal reason can comprehend no consistency in; — what it is afraid of it cannot delight in; and what it delights in it will not long fear. But the consideration of faith, concerning what God is in himself, and what he will be unto us, gives these different graces their distinct operations, and a blessed reconciliation in our souls. Wherefore, all our thoughts of God ought to be accompanied with a holy awe and reverence, from a due sense of his greatness, holiness, and power. Two things will utterly vitiate all thoughts of God and render them useless unto us, — vain curiosity and carnal boldness.
1st. It is unimaginable how the subtile
disquisitions and disputes of men about the nature, properties, and
counsels of God, have been corrupted, rendered sapless and useless, by
vain curiosity, and striving for an artificial accuracy in the
expression of men’s apprehensions. When the wits and minds of men are
engaged in such thoughts, “God is not in all their thoughts,” even when all
their thoughts are concerning him. When once men are got into their
metaphysical curiosities and logical niceties in their contemplations about
God and his divine properties, they bid farewell, for the most part, unto
all godly fear and reverence. 2dly. Others are so under the power of
carnal boldness, that they think of God with no other respect than
It is this holy reverence that is the means of bringing in sanctifying virtue into our souls from God, upon our thoughts of him. None that thinks of God with a due reverence but he shall be sensible of advantage by it. Hereby do we sanctify God in our access unto him; and when we do so, he will sanctify and purify our hearts by those very thoughts in which we draw nigh to him.
We may have many sudden, occasional, transient thoughts of God, that are not introduced into our minds by a preceding reverential fear; but if they leave not that fear on our hearts in proportion unto their continuance with us, they are of no value, but will insensibly habituate us unto a common, bold frame of spirit, which he despises.
So is it in the case of thoughts of a contrary nature. Thoughts of sin, of sinful objects, may arise in our minds from the remainders of corruption, or be occasioned by the temptations and suggestions of Satan. If these are immediately rejected and cast out of us, the soul is not more prejudiced by their entrance than it is advantaged by their rejection, through the power of grace. But if they make frequent returns into the minds of men, or make any abode or continuance in their soliciting of the affections, they greatly defile the mind and conscience, disposing the person unto the farther entertainment of them. So, if our occasional thoughts of God do immediately leave us, and pass away without much affecting our minds, we shall have little or no benefit by them; but if, by their frequent visits and some continuance with us, they dispose our souls unto a holy reverence of God, they are a blessed means of promoting our sanctification. Without this, I say, there may be thoughts of God unto no advantage of the soul.
There is implanted on our nature such a sense of a divine
Power and Presence as that on all sudden occasions and surprisals it will
act itself according unto that sense and apprehension. There is “vox naturæ clamantis ad Dominum naturæ,” —
a voice in nature itself, upon any thing that is suddenly too hard for it,
which cries out immediately unto the God of nature. So men, on such
occasions, without any consideration, are surprised into a calling on the
name of God and crying unto him. And from the same natural apprehension it
is that wicked and profane persons will break forth on all occasions into
cursed swearing by his name. So men in such ways have thoughts of God
without either reverence or godly fear, without giving any glory unto him,
and, for the most part, unto their
There is scarce any duty that ought at present to be more pressed on the consciences of men than this of keeping up a constant holy reverence of God in all wherein they have to do with him, both in private and public, in their inward thoughts and outward communication. Formality hath so prevailed on religion, and that under the most effectual means of its suppression, that very many do manifest that they have little or no reverence of God in the most solemn duties of his worship, and less, it may be, in their secret thoughts. Some ways that have been found out to keep up a pretence and appearance of it have been and are destructive unto it.
But herein consists the very life of all religion. The fear of God is, in the Old Testament, the usual expression of all the due respect of our souls unto him, and that because where that is not in exercise, nothing is accepted with him. And hence the whole of our wisdom is said to consist therein; and if it be not in a prevalent exercise in all wherein we have to do with him immediately, all our duties are utterly lost, as to the ends of his glory and the spiritual advantage of our own souls.
These things mentioned have been premised in general as unto the nature, manner, and way of exercise, of our thoughts on God. That which remains is, to give some particular instances of what we are to think upon in an especial manner, and what we will be conversant withal in our thoughts, if so be we are spiritually minded. And I shall not insist at present on the things which concern his grace and love in Christ Jesus, which belong unto another head, but on those which have an immediate respect unto the divine nature itself, and its holy essential properties.
First, Think much of the being and existence
of God. Herein lies the foundation of all our relation and access
unto him:
1. The abounding of atheism, both notional and
practical. The reasons of it have been given before, and the matter of
fact is evident unto any ordinary observation. And on two accounts with
respect hereunto we ought to abound in thoughts of faith concerning the
being of God:— (1.) An especial testimony is required in us in opposition
to this cursed effect of hell. He, therefore, who is spiritually minded,
cannot but have many thoughts of the being of God, thereby giving glory to
him:
2. Because of the unaccountable confusions that
all things are filled withal at this day in the world. Whatever in former
times hath been a temptation in human affairs unto any of the people of
God, it abounds at this day. Never had men profane and profligate greater
outward appearances to strengthen them in their atheism, nor those that are
godly greater trials for their faith, with respect unto the visible state
of things in the world. The psalmist of old on such an occasion was almost
surprised into unbelieving complaints,
In such a season as this is, upon both the accounts mentioned, those who are spiritually minded will much exercise their thoughts about the being and existence of God. They will say within themselves, “Verily there is a reward for the righteous: verily he is a God who judgeth in the earth.” Hence will follow such apprehensions of the immensity of his nature, of his eternal power and infinite wisdom, of his absolute sovereignty, as will hold their souls firm anal steadfast in the highest storms of temptation that may befall them.
Yet are there two things that the weaker sort of believers may be exercised with, in their thoughts of the divine being and existence, which may occasion them some trouble:—
(1.) Satan, knowing the weakness of our minds in the
immediate contemplation of things infinite and incomprehensible, will
sometimes take advantage to insinuate blasphemous imaginations in
opposition unto what we would fix upon and relieve ourselves withal. He
will take that very time, trusting unto our weakness and his own methods of
subtlety, to suggest his temptations unto atheism by ensnaring inquiries,
when we go about to refresh our souls with thoughts of the divine being and
excellencies, “But is there a God indeed? how do you know that there is a
God? and may it not be otherwise?” will be his language unto our minds; for
from his first temptation, by way of an ensnaring question, “Yea, hath God
said, Ye shall not
[1.] By a speedy rejection of such diabolical suggestions with detestation. So did our Saviour in a case not unlike it: “Get thee behind me, Satan.” Wherefore, if any such thoughts are suggested or seem to arise in your minds, know assuredly that they are no less immediately from the devil than if he personally stood before you and visibly appeared unto you. If he did so, there is none of you but would arm yourselves with an utter defiance of what he should offer unto you. It is no less necessary on this occasion, when you may feel him, though you may see him not. Suffer not his fiery darts to abide one moment with you; entertain no parley or dispute about them; reject them with indignation; and strengthen your rejection of them with some pertinent testimony of Scripture, as our Saviour did. If a man have a grenado or fire-ball cast into his clothes by his enemy, he doth not consider whether it will burn or no, but immediately shakes it off from him. Deal no otherwise with these fiery darts, lest by their abode with you they inflame your imagination unto greater disturbance.
[2.] In case they depart not utterly upon this endeavour for their exclusion and casting out, return immediately without farther dispute unto your own experience. When the devil hath asked you the question, if you answer him you will be ensnared; but if thereon you ask yourselves the question, and apply yourselves unto your own experience for an answer unto it, you will frustrate all his designs.
There are arguments to be taken, as was said, from the light of nature, and reason in its proper exercise, sufficient to defeat all objections of that kind; but these are not our proper weapons in case of our own temptation, which alone is now under consideration. It requires longer and more sedate reasoning than such a state will admit of; nor is it a sanctified medium for our relief.
It is what is suited unto suggestions on the occasion of
our meditations that we inquire after. In them we are not to argue on such
principles, but to take the shield of faith to quench these fiery darts.
And if, on such occasions, Satan can divert us into long disputes about the
being of God, he hath his end, by carrying us off from the meditation on
him which we did design; and after a while he will
Therefore the way in this case, for him who is really a believer, is, to retreat immediately unto his own experience; which will pour shame and contempt on the suggestions of Satan. There is no believer, who hath knowledge and time to exercise the wisdom of faith in the consideration of himself and of God’s dealings with him, but hath a witness in himself of his eternal power and Godhead, as also of all those other perfections of his nature which he is pleased to manifest and glorify by Jesus Christ. Wherefore, on this suggestion of Satan that there is no God, he will be able to say, “He might better tell me that I do not live nor breathe, that I am not fed by my meat nor warmed by my clothes, that I know not myself nor any thing else; for I have spiritual sense and experience of the contrary:” like him of old, who, when a cunning sophister would prove unto him by syllogisms that there was no such a thing as motion, gave no answer unto his arguments, but rose up and walked! “How often,” will he say, “have I had experience of the power and presence of God in prayer, as though I had not only heard of him by the hearing of the ear, but also seen him by the seeing of the eye! How often hath he put forth his power and grace in me by his Spirit and his word, with an uncontrollable evidence of his being, goodness, love, and grace! How often hath he refreshed my conscience with the sense of the pardon of sin, speaking that peace unto my soul which all the world could not communicate unto me! In how many afflictions, dangers, troubles, hath he been a present help and relief! What sensible emanations of life and power from him have I obtained in meditation on his grace and glory!” As he who had been blind answered the Pharisees unto their ensnaring and captious questions, “Be it what it will, ‘one thing I know, that whereas I was blind, now I see:’” so, “Whatever,” saith such a soul, “be in this temptation of Satan, one thing I know full well, that whereas I was dead, I am alive, whereas I was blind, now I see, and that by the effect of divine power.”
This shield of faith, managed in the hand of experience,
will quench the fiery darts of Satan, and he will fall under a double
defeat:— lst. His temptations will be repelled by the proper way
of resistance, whereon he will not only desist in his attempt, but even
flee from you. “Resist the devil,” saith the apostle, “and he will flee
from you.” He will not only depart and cease to trouble you, but will
depart as one defeated and confounded. And it is for want of this
resistance, lively made use of, that many hang so long in the briers of
this temptation. 2dly. Recalling the experiences we
(2.) In thoughts of the divine being and existence, we are apt to be at a loss, to be as it were overwhelmed in our minds, because the object is too great and glorious for us to contemplate on. Eternity and immensity, every thing under the notion of infinite, take off the mind from its distinct actings, and reduce it as it were unto nothing. Hereon in some, not able to abide in the strict reasons of things, vain and foolish imaginations are apt to arise, and inquiries how those things can be which we cannot comprehend. Others are utterly at a loss, and turn away their thoughts from them, as they would do their eyes from the bright beams of the sun. Two things are advisable in this case:—
[1.] That we betake ourselves unto a holy
admiration of what we cannot comprehend. In these things we
cannot see God and live; nay, in life eternal itself they are not
absolutely to be comprehended. Only what is infinite can fully comprehend
what is so. Here they are the objects of faith and worship; in them we may
find rest and satisfaction when inquiries and reasonings will disquiet us,
and, it may be, overwhelm us. Infinite glory forbids us any near approach
but only by faith. The soul thereby bowing down itself unto God’s adorable
greatness and incomprehensible perfections, finding ourselves to be nothing
and God to be all, will give us rest and peace in these things,
[2.] In case we are brought unto a loss and disorder in our minds on the contemplation of any one infinite property of God, it is good to divert our thoughts unto the effects of it, such as whereof we have or may have experience; for what is too great or high for us in itself is made suitable to our understandings in its effects. So the “invisible things of God” are known in and by the things that are seen. And there is, indeed, no property of the divine nature but we may have an experience of it, as unto some of its effects, in and upon ourselves. These we may consider, and in the streams taste of the fountain which we cannot approach. By them we may be led unto a holy admiration of what is in itself infinite, immense, incomprehensible. I cannot comprehend the immensity of God’s nature; it may be I cannot understand the nature of immensity: yet if I find by experience, and do strongly believe, that he is always present wherever I am, I have the faith of it and satisfaction in it.
1. The first season of this nature is when times, places,
with other occasions of temptation, and consequently of
sinning, do come and meet. With some, company doth constitute
such a season; and with some, secrecy with opportunity do the same. There
are those who are ready, with a careless boldness, to put themselves on
such societies as they do know have been temptations unto them and
occasions of sin. Every such entrance into any society or company, unto
them who know how it hath formerly succeeded, is their actual sin; and it
is just with God to leave them to all the evil consequents that do ensue.
Others, also, do either choose or are frequently cast on such societies;
and no sooner are they engaged in them but they forget all regard unto God,
and give themselves up not only unto vanity, but unto various sorts of
excess. David knew the evil and danger of such occasions, and gives us an
account of his behaviour in them:
This hath sullied the beauty of gospel conversation amongst the most, and left in very few any prevalent evidence of being spiritually minded.
Wherefore, as unto them who, either by their voluntary choice or necessity of their occasions, do enter and engage promiscuously into all societies and companies, let them know assuredly that if they awe not their hearts and spirits continually with the thoughts and apprehensions of the omnipresence and omniscience of God, that he is always with them and his eye always upon them, they will not be preserved from snares and sinful miscarriages.
Yea, such thoughts are needful unto the best of us all, and in the best of our societies, that we behave not ourselves indecently in them at any time.
Again; unto some, privacy, secrecy, and opportunity, are occasions of temptation and sin. They are so unto persons under convictions, not wholly turned to God. Many a good beginning hath been utterly ruined by this occasion and temptation. Privacy and opportunity have overthrown many such persons in the best of their resolutions. And they are so unto all persons not yet flagitiously wicked. Cursed fruits proceed every day from these occasions. We need no other demonstration of their power and efficacy in tempting unto sin but the visible effects of them. And what they are unto any, they may be unto all, if not diligently watched against. So the apostle reflects on the shameful things that are done in the dark, in a concurrence of secrecy and opportunity. This, therefore, gives a just season unto thoughts of the omnipresence and omniscience of God, and they will not be wanting in some measure in them that are spiritually minded. God is in this place; the darkness is no darkness unto him, light and darkness are with him both alike, — are sufficient considerations to lay in the balance against any temptation springing out of secrecy and opportunity. One thought of the actual presence of the holy God and the open view of his all-seeing eye will do more to cool those affections which lust may put into a tumult on such occasions than any other consideration whatever. A speedy retreat hereunto, upon the first perplexing thought wherewith temptation assaults the soul, will be its strong tower, where it shall be safe.
2. A second season calling for the exercise of our minds in
thoughts
3. Times of great difficulties, dangers, and
perplexities of mind thereon, are a season calling for the same duty.
Suppose a man is left alone in his trials for the profession of the gospel,
as it was with Paul, when “all men forsook him, and no man stood by him;”
suppose him to be brought before princes, rulers, or judges, that are
failed with rage and armed with power against him, all things being
disposed to affect him with dread and terror; — it is the duty of such an
one to call off his thoughts from all things visibly present, and to fix
them on the omnipresence and omniscience of God. He sits amongst those
judges, though they acknowledge him not; he rules over them at his
pleasure; he knows the cause of the oppressed, and justifies them whenever
the world condemns, and can deliver them when he pleaseth. With the
thoughts hereof did those holy souls support themselves when they stood
before the fiery countenance of the bloody tyrant on the one hand, and the
burning fiery furnace on the other:
Wherefore, on such occasions, when the hearts of men are ready to quake, when they see all things about them filled with dread and terror, and all help far away, it is, I say, their duty and wisdom to abstract and take off their thoughts from all outward and present appearances, and to fix them on the presence of God. This will greatly change the scene of things in their minds, and they will find that strength, and power, and wisdom, are on their side alone, all that appears against them being but vanity, folly, and weakness.
So when the servant of Elisha saw the place where they were
compassed with a host, both horses and chariots, that came to take them, he
cried out for fear, “Alas, my master! how shall we do?” But upon the
prayer of the prophet, the Lord opening the eyes of the young man to see
the heavenly guard that he had sent unto him, the mountain being full of
horses and chariots of fire round about Elisha, his fear and trouble
departed,
4. Especial providential warnings call for
thoughts of God’s omnipresence and omniscience. So Jacob in his night
vision instantly made this conclusion, “God is in this place, and I knew it
not.” We have frequently such warnings given unto us. Sometimes we have
so in the things which are esteemed accidental, whence, it may be, we are
strangely delivered; sometimes we have so in the things which we see to
befall others, by thunder, lightning, storms at sea or land: for all the
works of God, especially those that are rare and strange, have a voice
whereby he speaks unto us. The first thing suggested unto a spiritual mind
in such seasons will
Thirdly, Have frequent thoughts of God’s
omnipotency, or his almighty power. This most men, it may be, suppose
they need not much exhortation unto; for none ever doubted of it. Who doth
not grant it on all occasions? Men grant it, indeed, in general; for
eternal power is inseparable from the first notion of the Divine Being. So
are they conjoined by the apostle: “His eternal power and Godhead,”
It is utterly impossible we should walk before God, unto
his glory, or with any real peace, comfort, or satisfaction in our own
souls, unless our minds are continually exercised with thoughts of his
almighty power. Every thing that befalls us, every thing that we hear of
which hath the least of danger in it, will discompose our minds, and either
make us tremble like the leaves of the forest that are shaken with the
wind, or betake ourselves to foolish or sinful relief, unless we are firmly
established in the faith hereof. Consider the promises of God unto the
church which are upon record, and as yet unaccomplished; consider the
present state of the church in the world, with all that belongs unto it, in
all the fears and dangers they are exposed unto, in all the evils they are
exercised withal, — and we shall quickly find that unless this sheet-anchor
be well fixed, we shall be tossed up and down at all uncertainties, and
exposed to most violent temptations,
Take one instance, which is the continual concernment of us all. We are obnoxious unto death every moment. It is never the farther from any of us because we think not of it as we ought. This will lay our bodies in the dust, from whence they will have no more disposition nor power in themselves to rise again than any other part of the mould of the earth. Their recovery must be an act of external almighty power, when God shall have a desire to the work of his hands, when he shall call, and we shall answer him out of the dust. And it will transmit the soul into an invisible world, putting a final end unto all relations, enjoyments, and circumstances here below. I speak not of them who are stout-hearted and far from righteousness, who live and die like beasts, or under the power of horrible presumption, without any due thoughts of their future and eternal state; but as unto others, what comfort or satisfaction can any man have in his life, whereon his all depends, and which is passing from him every moment, unless he hath continual thoughts of the mighty power of God, whereby he is able to receive his departing soul and to raise his body out of the dust?
Not to insist on more particulars, thus is it with them who are spiritually minded; thus must it be with us all if we pretend a title unto that privilege: They are filled with thoughts of God, in opposition unto that character of wicked men, that “God is not in all their thoughts.” And it is greatly to be feared that many of us, when we come to be weighed in this balance, will be found too light. Men may be in the performance of outward duties; they may hear the word with delight, and do many things gladly; they may escape the pollutions that are in the world through lust, and not run out into the same compass of excess and riot with other men: yet may they be strangers unto inward thoughts of God with delight and complacency. I cannot understand how it can be otherwise with them whose minds are over and over filled with earthly things, however they may satisfy themselves with pretences of their callings and lawful enjoyments, or that they are not any way inordinately set on the pleasures or profits of the world.
This is the first thing wherein we may evidence ourselves unto ourselves to be under the conduct of the minding of the Spirit, or to be spiritually minded; and I have insisted the longer on it, because it contains the first sensible egress of the Spirit of living waters in us, the first acting of spiritual life unto our own experience. I should now proceed unto the consideration of our affections, of whose frame and state these thoughts are the only genuine exposition; but whereas there are, or may be, some who are sensible of their own weakness and deficiency in the discharge of that part of this duty in being spiritually minded which we have passed through, and may fall under discouragements thereon, we must follow Him, as we are able, who “will not quench the smoking flax, nor break the bruised reed,” by offering something unto the relief of them that are sincere under the sense of their own weakness.
Some will say, yea, on many
occasions do say, that there is not any thing in all their duty towards God
wherein they are more at a loss than they are in this one, of fixing or
exercising their thoughts or meditations on things heavenly or
spiritual. They acknowledge it a duty; they see an excellency in it,
with inexpressible usefulness: but although they often try and attempt it,
they cannot attain unto any thing but what makes them ashamed both of it
and themselves. Their minds, they find, are unsteady, apt to rove and
wander, or give entertainment unto other things, and not to abide on the
object
First, That sense of the vanity of our minds which this
consideration duly attended unto will give us, ought greatly to humble and
abase our souls. Whence is it thus with us, that we cannot abide in
thoughts and meditations of things spiritual and heavenly? Is it because
they are such things as we have no great concernment in? It may be they
are things worthless and unprofitable, so that it is to no purpose to spend
our thoughts about them. The truth is, they alone are worthy, useful, and
desirable; all other things in comparison of them are but “loss and dung.”
Or is it because the faculties and powers of our souls were not originally
suited unto the contemplation of them and delight in them? This also is
otherwise; they were all given unto us, all created of God for this end,
all fitted with inclinations and power to abide with God in all things,
without aversation or weariness. Nothing was so natural, easy, and
pleasant unto them, as steadiness in the contemplation of God and his
works. The cause, therefore, of all this evil lies at our own door. All
this, therefore, and all other evils, came upon us by the entrance of sin.
And therefore Solomon, in his inquiry after all the causes and effects of
vanity, brings it under this head, “Lo, this only have I found, that God
made man upright; but they have sought out many inventions,”
By grace our minds are renewed, — that is, changed and
delivered from this frame; but they are so partially only. The principle
of vanity is no longer predominant in us, to alienate us from the life of
God, or to keep us in enmity against him. Those who are so renewed do not
“walk in the vanity of their minds,” as others do,
This, therefore, being the original cause of all that disability of mind, as unto steadiness in holy thoughts and meditations, whereof you do complain, when you are affected therewith turn unto the consideration of that from whence it doth proceed. Labour to be humbled greatly, and to walk humbly, under a sense of the remainders of this vanity of mind. So some wholesome fruit may be taken from this bitter root, and meat may come out of this eater. If, when you cannot abide in holy thoughts of God and your relation unto him, you reflect on this cause of it, to your farther humiliation and self-abasement, your good design and purpose are not lost. Let such an one say, “I began to think of God, of his love and grace in Christ Jesus, of my duty towards him; and where now, in a few minutes, do I find myself? I am got unto the ends of the earth, into things useless and earthly, or am at such a loss as that I have no mind to proceed in the work wherein I was engaged. ‘O wretched man that I am!’ what a cursed enemy have I within me! I am ashamed of myself, weary of myself, I loathe myself. ‘Who shall deliver me from this body of death?’” Such thoughts may be as useful unto him as those which he first designed.
True it is, we can never be freed absolutely from
all the effects of this vanity and instability of mind in this world.
Unchangeable cleaving unto God always, in all the powers and affections of
our minds, is reserved for heaven. But yet great degrees may be attained
in the conquest and expulsion of it, such as I fear few have experience of,
yet ought all to labour after. If we apply ourselves as we ought to the
increase of spiritual light and grace; if we labour diligently to abide and
abound in thoughts of spiritual things, and that in love to them and
delight in them; if we watch against the entertainment and approbation of
such thoughts and things in our minds as whereby this vain frame is pleased
and confirmed, — there is, though not an absolute perfection, yet a blessed
degree of heavenly mindedness to be attained, and therein the nearest
approach unto glory that in this world we are capable of. If a man cannot
attain an athletic constitution of health, or a strength like that of
Samson, yet, if he be wise, he will not omit the use of such means as may
make him to be useful in the ordinary duties of life; and although we
cannot attain perfection in this matter, — which yet is our duty to be
continually pressing after, — yet, if we are wise, we will be endeavouring
such
Secondly, Be always sensible of your own insufficiency to
raise in your minds or to manage spiritual thoughts, or thoughts of things
spiritual and heavenly, in a due manner. But in this case men are apt to
suppose that as they may so they can think of what they please. Thoughts
are their own, and therefore, be they of what sort they will, they need no
assistance for them. They cannot think as they ought, they can do nothing
at all; and nothing will convince them of their folly until they are
burdened with an experience of the contrary, as unto spiritual things. But
the advice given is expressly laid down by the apostle, in the instance of
himself:
By the strength of their natural abilities, men
may frame thoughts of God and heavenly things in their minds, according
unto the knowledge they have of them. They may methodize them by rules of
art, and express them elegantly unto others. But even while they do so,
they may be far enough from being spiritually minded; for there may be in
their thoughts no actings of faith, love, or holy delight
Thirdly, Remember that I have not at present treated of solemn stated meditation, concerning which other rules and instructions ought to be given. By solemn or stated meditation, I intend the thoughts of some subject spiritual and divine, with the fixing, forcing, and ordering of our thoughts about it, with a design to affect our own hearts and souls with the matter of it, or the things contained in it. By this design it is distinguished from the study of the word, wherein our principal aim is to learn the truth, or to declare it unto others; and so also from prayer, whereof God himself is the immediate object. But in meditation it is the affecting of our own hearts and minds with love, delight, and humiliation. At present I have only showed what it is to be spiritually minded, and that in this instance of our thoughts as they proceed from the habitual frame of our hearts and affections, or of what sort the constant course of our thoughts ought to be with respect unto all the occasions of the life of God. This persons may be in a readiness for who are yet unskilful in and unable for stated meditation; for there is required thereunto such an exercise of our natural faculties and abilities as some, through their weakness and ignorance, are incapable of. But as unto what we have hitherto insisted on, it is not unattainable by any in whom is the Spirit of faith and love; for it is but the frequent actings of them that I intend. Wherefore, do your hearts and affections lead you unto many thoughts of God and spiritual things? do they spring up in you as water in a well of living waters? are you ready on all occasions to entertain such thoughts, and to be conversant with them as opportunity doth offer itself? do you labour to have in a readiness what is useful for you with respect unto temptations and duties? is God in Christ, and the things of the gospel, the ordinary retreat of your souls? — though you should not be able to carry on an orderly, stated meditation in your minds, yet you may be spiritually minded.
A man may not have a capacity and ability to carry on a
great trade of merchandise in the world, — the knowledge of all sorts of
commodities and seasons of the world and nations of it, with those
contrivances and accounts which belong unto such trade, may be
Fourthly, Whatever principle of grace we have in our minds, we cannot attain unto a ready exercise of it, in a way of spiritual meditation, or otherwise, without great diligence, nor without great difficulty.
It was showed at the entrance of this discourse that there is a difference in this grace, between the essence, substance, or reality of it, which we would not exclude men from under many failings or infirmities, and the useful degrees of it, wherein it hath its principal exercise; as there is a difference in life natural and its actings in a weak, diseased, sickly body, and in that which is of a good constitution and in a vigorous health. Supposing the first, the reality of this grace, be wrought in us or implanted in our minds by the Holy Ghost, as a principal part of that new nature which is the workmanship of God, created in Christ Jesus unto good works; yet unto the growth and improvement of it, as of all other graces, our own diligent care, watchfulness, and spiritual striving in all holy duties, are required. Unless the most fruitful ground be manured, it will not bring forth a useful crop. Let not any think that this frame of a spiritual mind, wherein there is a disposition unto and a readiness for all holy thoughts of God, of Christ, of spiritual and heavenly things, at all times and on all occasions, will befall him and continue with him he knows not how. As good it is for a poor man to expect to be rich in this world without industry, or for a weak man to be strong and healthy without food and exercise, as to be spiritually minded without an earnest endeavour after it. It may be inquired what is requisite thereunto; and we may name some of those things without which such a holy frame will not be attained: as, —
1. A continual watch is to be kept in and on the
soul against the
2. Careful avoidance of all societies and businesses of
this life which are apt, under various pretences, to draw and seduce
the mind unto an earthly or sensual frame. If men will venture on those
things which they have found by experience, or may find by their
observation, that they seduce and draw off their minds from a heavenly
frame unto that which is contrary thereunto, and will not watch unto their
avoidance, they will be filled with the fruit of their own ways. Indeed,
the common converse of professors among themselves and others, walking,
talking, and behaving themselves like other men, being as full of the world
as the world is of itself, hath lost the grace of being spiritually minded
within, and stained the glory of profession without. The rule observed by
David will manifest how careful we ought to be herein:
3. A holy constraint put on the mind to abide in
the duty of spiritual thoughts and meditations, pressing it continually
with the consideration of their necessity and usefulness. The mind will be
apt of itself to start aside from duties purely spiritual, through the
mixture of the flesh abiding in it. The more inward and purely spiritual
any duty is which hath no outward advantages, the more prone will the mind
be to decline from it. It will be so more from private prayer
than public, more from meditation than prayer.
And other things will be apt to draw it aside, by objects without, and
various stirrings of the affections within. A holy constraint is to be put
upon it, with a sudden rejection of what rises up to its diversion or
disturbance. Wherefore, we are to call in all constraining
4. Diligent use of means to furnish the soul with
that light and knowledge of heavenly things which may administer continual
matter of holy thoughts and meditations from within ourselves. This hath
been spoken unto at large before. And the want hereof is that which keeps
many from the least proficiency in these duties: as a man may have some
skill or ability for a trade, yet if he have no materials to work upon, he
must sit still, and let his trade alone. And so must men do as unto the
work of holy meditation. Whatever be the ability of the natural faculties,
their inventions or memories, if they are not furnished with knowledge of
things spiritual and heavenly, which are the subject-matter of such
meditations, they must let their work alone. Hence the apostle prays for
the Colossians, that “the word of Christ might dwell in them richly in all
wisdom,”
5. Unweariedness in our conflict with Satan, who, by various artifices and the injection of fiery darts, labours continually to divert us from these duties. He is seldom or never wanting unto this occasion. He who is furnished in any measure with spiritual wisdom and understanding may find him more sensibly at work in his craft and opposition with respect unto this duty than any other way. When we stand thus before the Lord, he is always at our right hand to resist us, and ofttimes his strength is great. Hence, as was observed, ofttimes men design really to exercise themselves in holy thoughts, but end in vain imaginations, and rather take up with trifles than continue in this duty. Steadiness in the resistance of him on these occasions is one great part of our spiritual warfare. And we may know that he is at work by his engines and methods; for they consist in his suggestions of vain, foolish, or corrupt imaginations. When they begin to rise in our minds at such times as we would engage them in spiritual meditation, we may know assuredly from whence they are.
6. Continual watchful care that no root of bitterness spring up and defile us, that no lust or corruption be predominant in us. When it is so, if persons, in compliance with their convictions, do endeavour sometimes to be exercised in these duties, they shall labour in the very fire, where all their endeavours will be immediately consumed.
7. Mortification unto the world in our affections and
desires, with moderation in our endeavours after the needful things of
it, are also necessary hereunto, yea, to that degree that without them
no man can in any sense be said to be spiritually minded; for otherwise
Some, it may be, will say, that if all these things are required thereunto, it will take up a man’s whole life and time to be spiritually minded. They hope they may attain it at an easier rate, and not forego all other advantages and sweetnesses of life, which a strict observation of these things would cast them upon.
I answer, that however it may prove a hard saying unto
some, yet I must say it, and my heart would reproach me if I should not
say, that if the principal part of our time be not spent about these
things, whatever we suppose, we have indeed neither life nor peace. The
first-fruits of all were to be offered unto God; and in sacrifices he
required the blood and the fat of the inwards. If the best be not his, he
will have nothing. It is so as to our time. Tell me, I pray you, how you
can spend your time and your lives better, or to better purpose, and I
shall say, Go on and prosper. I am sure some spend so much of their time
so much worse as it is a shame to see it. Do you think you came into this
world to spend your whole time and strength in your employments, your
trades, your pleasures, unto the satisfaction of the “wills of the flesh
and of the mind?” Have you time enough to eat, to drink, to sleep, to talk
unprofitably, it may be corruptly, in all sorts of unnecessary societies,
but have not enough to live unto God in the very essentials of that life
which consists in these things? Alas! you came into the world under this
law, “It is appointed to men once to die, and after this the judgment,”
But men are apt to mistake in this matter. They may think
that these things tend to take them off from their lawful employments
and recreations, which they are generally afraid of, and unwilling to
purchase any frame of mind at so dear a rate. They may suppose that to
have men spiritually minded, we would make them mopes, and to disregard all
the lawful occasions of life. But let not any be mistaken; I am not upon a
design that will be easily, or, it may be, honestly defeated. Men are able
to defend themselves in their callings and enjoyments, and to satisfy their
consciences against any persuasions to the contrary: yet there is a season
wherein we are obliged to part with all we have, and to give up ourselves
wholly to follow Christ in all things,
I confess he must be a great proficient in spirituality who dares venture on an absolute retirement, and he must be well satisfied that he is not called unto a usefulness among men inconsistent therewith: unto them it may prove a disadvantage. Yet this also is attainable, if other circumstances do concur. Men under the due exercise of grace and the improvement of it may attain unto that fixedness in heavenly mindedness, that unconcernment in all things here below, as to give themselves up entirely and continually unto heavenly meditation, unto a blessed advancement of all grace, and a near approach unto glory. And I would hope it was so with many of them in ancient times who renounced the world, with all circumstances of relations, state, inheritances, and betook themselves unto retirement in wildernesses, to abide always in divine contemplation. But afterward, when multitudes, whose minds were not so prepared by a real growth in all grace and mortification unto the world as they were, betook themselves under the same pretences unto a monastical retirement, the devil, the world, sensual lusts, superstition, and all manner of evils, pursued them, found them out, possessed them, unto the unspeakable damage and scandal of religion.
This, therefore, is not that which I invite the common sort of believers unto. Let them that are able and free receive it. The generality of Christians have lawful callings, employments, and businesses, which ordinarily they ought to abide in. That they also may live unto God in their occasions, they may do well to consider two things:—
(1.) Industry in men’s callings is a thing in itself very
commendable. If in nothing else, it hath an advantage herein, that it is a
means to preserve men from those excesses in lust and riot which otherwise
they are apt to run into. And if you consider the two sorts of men
whereinto the generality of mankind are distributed, — namely, of them who
are industrious in their affairs, and those who spend their time, so far as
they are able, in idleness and pleasure, — the former sort are far more
amiable and desirable. Howbeit it is capable of being greatly abused.
Earthly mindedness, covetousness, devouring things holy as to times and
seasons of duty, uselessness,
(2.) Although industry in any honest calling be allowable, yet unless men labour to be spiritually minded in the exercise of that industry, they have neither life nor peace. Hereunto all the things before mentioned are necessary; I know not how any of them can be abated; yea, more is required than is expressed in them. If you burn this roll, another must be written, and many like things must be added unto it. And the objection from the expense of time in the observance of them is of no force; for a man may do as much work whilst he is spiritually minded as whilst he is carnal. Spiritual thoughts will no more hinder you in your callings than those that are vain and earthly, which all sorts of men can find leisure for in the midst of their employments. If you have filled a vessel with chaff, yet you may pour into it a great deal of water, which will be contained in the same space and vessel; and if it be necessary that you should take in much of the chaff of the world into your minds, yet are they capable of such measures of grace as shall preserve them sincere unto God.
1. Choose and separate a fit time or season, a
time of freedom from other occasions and diversions. And because it is our
duty to redeem time with respect unto holy duties, such a season may be the
more useful the more the purchase of it stands us in. We are not at any
time to serve God with what costs us nought, nor with any time that comes
within the same rule. If we will allow only the refuse of our
time unto this duty, when we have nothing else to do, and, it may be,
through weariness of occasions are fit for nothing else, we are not to
expect any great success in it. This is one pregnant reason why men are so
cold and formal, so lifeless in spiritual duties, — namely, the times and
seasons which they allot unto them. When the body is wearied with the
labour and occasions of the day, and, it may be, the mind in its natural
faculties indisposed, even by the means of necessary refreshment, men think
themselves meet to treat with God about the great concernments of
his glory and their own souls! This is that which God condemneth by his
prophet:
2. Preparation of mind unto a due reverence of God and
spiritual things is required previously hereunto. When we go about
this duty, if we rush into thoughts of heavenly things without a due
reverential preparation, we shall quickly find ourselves at a loss See the
rule,
3. Earnest desires after a renewed sense and relish of
spiritual things are required hereunto. If we engage into this duty
merely on a conviction of the necessity of it, or set ourselves
about it because we think we ought to do so, and it will not be well done
utterly to neglect it, we may not expect to be successful in it; but when
the soul hath at any time tasted that the Lord is gracious, when its
meditations on him have been sweet, when spiritual things have had a savour
and relish in the mind and affections, and hereon it comes unto this duty
with earnest desires to have the like tastes, the like experience,
yea, to have them increased, then is it in the way of a hopeful progress
And this also will make us persevere in our endeavours to go through with
what we undertake, — namely, when we
When, after this preparation, you find yourselves yet perplexed and entangled, not able comfortably to persist in spiritual thoughts unto your refreshment, take these two directions for your relief:—
1. Cry and sigh to God for help and relief.
Bewail the darkness, weakness, and instability of your minds, so as to
groan within yourselves for deliverance. And if your designed meditations
do issue only in a renewed gracious sense of your own weakness and
insufficiency, with application unto God for supplies of strength, they are
by no means lost as unto a spiritual account. The thoughts of Hezekiah in
his meditations did not seem to have any great order or consistency when he
so expressed them: “Like a crane or a swallow, so did I chatter: I did
mourn as a dove: mine eyes fail with looking upward: O Lord, I am oppressed; undertake for me,”
2. Supply the brokenness of your thoughts with ejaculatory prayers, according as either the matter of them or your defect in the management of them doth require. So was it with Hezekiah in the instance before mentioned. When his own meditations were weak and broken, he cries out in the midst of them, “O Lord, I am oppressed; undertake for me.” And meditation is properly a mixture of spiritual apprehension of God and heavenly things in the thoughts and conceptions of the mind, with desires and supplications thereon.
It is good and profitable to have some special designed
subject of meditation in our thoughts. I have at large declared
before what things are the proper objects of the thoughts of them that are
spiritually minded; but they may be more peculiarly considered as the
matter of designed meditation. And they may be taken out of some especial
spiritual experience that we have lately had, or some warnings we have
received of God, or something wherewith we have been
Lastly, Be not discouraged with an apprehension that all you can attain unto in the discharge of this duty is so little, so contemptible, as that it is to no purpose to persist in it; nor be wearied with the difficulties you meet withal in its performance. You have to do with Him only in this matter who “will not break the bruised reed, nor quench the smoking flax,” whose will it is that none should “despise the day of small things.” And “if there be” in this duty “a ready mind, it is accepted according to what a man hath, and not according to what he hath not.” He that can bring into this treasury only the mites of broken desires and ejaculatory prayers, so they be his best, shall not come behind them who cast into it out of their greater abundance in ability and skill. To faint and give out because we cannot rise unto such a height as we aim at is a fruit of pride and unbelief. He who finds himself to gain nothing by continual endeavours after holy, fixed meditations, but only a living, active sense of his own vileness and unworthiness, is a sufficient gainer by all his pains, cost, and charge. But ordinarily it shall not be so; constancy in the duty will give ability for it. Those who conscientiously abide in its performance shall increase in light, wisdom, and experience, until they are able to manage it with great success.
These few plain directions may possibly be of some use unto the weaker sort of Christians, when they find a disability in themselves unto the discharge of this duty, wherein those who are spiritually minded ought to be peculiarly exercised.
In the account given at the entrance of this discourse of what it is to be spiritually minded, it was reduced under three heads:—
The second was, The usual exercise of the mind in its thoughts, meditations, and desires, about heavenly things.
Whereunto, thirdly, was added, The complacency of mind in that relish and savour which it finds in spiritual things so thought and meditated on.
The second of these hath hitherto alone been spoken unto, as that which leads the way unto the others, and gives the most sensible evidence of the state inquired after. Therein consists the stream, which, rising in the fountain of our affections, runs into a holy rest and complacency of mind.
The first and last I shall now handle together, and therein comprehend the account of what it is to be spiritually minded.
Spiritual affections, whereby the soul adheres unto spiritual things, taking in such a savour and relish of them as wherein it finds rest and satisfaction, is the peculiar spring and substance of our being spiritually minded. This is that which I shall now farther explain and confirm.
The great contest of heaven and earth is about the
affections of the poor worm which we call man. That the world should
contend for them is no wonder; it is the best that it can pretend unto.
All things here below are capable of no higher ambition than to be
possessed of the affections of men; and, as they lie under the curse, it
can do us no greater mischief than by prevailing in this design. But that
the holy God should as it were engage in the contest and strive for the
affections of man, is an effect of infinite condescension and grace. This
he doth expressly: “My son,” saith he, “give me thine heart,”
And, on the other side, all the artifices of the world, all
the paint
Our affections are upon the matter our all. They are all we have to give or bestow; the only power of our souls whereby we may give away ourselves from ourselves and become another’s. Other faculties of our souls, even the most noble of them, are suited to receive in unto our own advantage; by our affections we can give away what we are and have. Hereby we give our hearts unto God, as he requireth. Wherefore, unto him we give our affections unto whom we give our an, — ourselves and all that we have; and to whom we give them not, whatever we give, upon the matter we give nothing at all.
In what we do unto or for others, whatsoever is good,
valuable, or praiseworthy in it, proceeds from the affection wherewith we
do it. To do any thing for others without an animating affection, is but a
contempt of them; for we judge them really unworthy that we should do any
thing for them. To give to the poor upon their importunity without pity or
compassion, to supply the wants of the saints without love or kindness,
with other actings and duties of the like nature, are things of no value,
things that recommend us neither unto God nor men. It is so in general
with God and the world. Whatsoever we do in the service of God, whatever
duty we perform on his command, whatever we undergo or suffer for his
name’s sake, if it proceed not from the cleaving of our souls unto him by
our affections, it is despised by him; he owns us not. As “if a man would
give all the substance of his house for love, it would utterly be
contemned,”
All others are stubborn and obstinate, stout-hearted and far from righteousness. And when the world hath the hand on our affections, it turns the mind, with the whole industry of the soul, unto its interest and concerns. And it is in vain to contend with any thing that hath the power of our affections in its disposal; it will prevail at last.
On all these considerations it is of the highest importance
to consider aright how things are stated in our affections, and what is the
prevailing bent of them. “Iron sharpeneth iron; so a man sharpeneth the
countenance of his friend,” saith the wise man,
Now, because it must be that our affections are either spiritual or earthly in a prevailing degree, that either God hath our hearts or the world, that our edge is towards heaven or towards things here below, before I come to give an account of the nature and operations of spiritual affections, I shall consider and propose some of those arguments and motives which God is pleased to make use of to call off our affections from the desirable things of this world; for as they are weighty and cogent, such as cannot be neglected without the greatest contempt of divine wisdom and goodness, so they serve to press and enforce those arguments and motives that are proposed unto us to set our affections on things that are above, which is to be spiritually minded.
First, He hath, in all manner of instances, poured
contempt on the things of this world, in comparison of things
spiritual and heavenly. All things here below were at first made beautiful
and in order, and were declared by God himself to be exceeding good, and
that not only in their being and nature, but in the use whereunto they were
designed. They were then desirable unto men, and the enjoyment of them
would have been a blessing, without danger or temptation; for they were the
ordinance of God to lead us unto the knowledge of him and love unto him.
But since the entrance of sin, whereby the world fell under the curse and
into the power of Satan,
1. He did it most eminently and signally in the life,
death, and cross of Christ. What can be seen or found in this world,
after the Son of God hath spent his life in it, not having where to lay his
head, and after he went out of it on the cross? Had there been aught of
real worth in things here below, certainly he had enjoyed it; if not crowns
and empires, which were all in his power, yet such goods and possessions as
men of sober reasonings and moderate at: affections do esteem a competency.
But things were quite otherwise disposed, to manifest that there is
nothing of value or use in these things, but only to support nature unto
the performance of service unto God; wherein they are serviceable unto
eternity. He never attained, he never enjoyed, more than daily supplies of
bread out of the stores of providence; and which alone he hath instructed
us to pray for,
It may be it will be said that the circumstances mentioned
were necessary unto the Lord Christ, with respect unto the
especial work he had to do as the Saviour and Redeemer of the church; and
therefore it doth not hence follow that we ought to be poor and
2. He hath done the same in his dealings with the
apostles, and generally with all that have been most dear unto him and
instrumental unto the interest of his glory in the world, especially since
life and immortality were brought to light by the gospel. He had great
work to do by the apostles, and that of the greatest use unto his interest,
and kingdom. The laying of the foundations of the glorious kingdom of
Christ in the world was committed unto them. Who would not think that he
should provide for them, if not principalities or popedoms, yet at least
archbishoprics and bishoprics, with other good ecclesiastical dignities and
preferments? Hereby might they have been made meet to converse with
princes, and been freed from the contempt of the vulgar. But Infinite
Wisdom did otherwise dispose of them and their concerns in this world; for
as God was pleased to exercise them with the common afflictions and
calamities of this life, which he makes use of to take off the sweetness of
present enjoyments, so they lived and died in a condition of poverty,
distress, persecution, and reproach. God set them forth as examples unto
other ends, — namely, of light, grace, zeal, and holiness in their lives, —
so as to manifest of how little concernment unto our own blessedness or an
interest in his love is the abundance of all things here below, as also
that the want of them all may consist with the highest participation of his
love and favour:
3. God continues to cast contempt on these things, by
giving always incomparably the greatest portion of them unto the vilest
men and his own 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 swine,
making little or no use of them in his family. Those monsters of men,
At this day, the greatest, most noble, wealthy, and fruitful parts of the earth are given unto the great Turk, with some other eastern potentates, either Mohammedans or Pagans, who are prepared for eternal destruction. And if we look nearer home, we may see in whose hands is the power of the chiefest nations of Europe, and unto what end it is used. The utmost of what some Christian professors among ourselves are intent and designing upon, as that which would render them wondrous happy, in their own apprehensions, put hundreds of them together, and it would not answer the waste made by the forementioned beasts every day.
Doth not God proclaim herein that the things of this world
are not to be valued or esteemed? If they were so, and had a real
worth in themselves, would the holy and righteous God make such a
distribution of them? The most of those whom he loves, who enjoy
4. He doth continue to give perpetual instances of
their uncertainty and unsatisfactoriness, in the utter disappointment of
men that have had expectations from them. The ways hereof are so
various, and the instances so multiplied, as that most men in the world, —
unless they are like the fool in the Gospel, who bade his soul take its
ease for many years, because his barns were full, — live in perpetual fears
and apprehensions that they shall speedily lose whatever they enjoy, or are
under the power of stupid security. But as unto this consideration of
them, there is such an account given by the wise man as unto which nothing
can be added, or which no reason or experience is able to contradict,
Secondly, God hath added unto their vanity by
shortening the lives of men, reducing their continuance in this world
unto so short and uncertain a season as it is impossible they should take
any solid satisfaction in what they enjoy here below. So it is expressed
by the psalmist, “Behold, thou hast made my days as an hand-breadth; and
mine age is as nothing before thee.” Hence he draws two conclusions:— 1.
That “every man at his best state is altogether vanity.” 2. That “every man
walketh in a vain show: surely they are disquieted in vain: he heapeth up
riches, and knoweth not who shall gather them,”
Thirdly, God hath openly and fully declared the danger that is in these things, as unto their enjoyment and use. And what multitudes of souls miscarry by an inordinate adherence unto them! for they are the matter of those temptations whereby the souls of men are ruined forever; the fuel that supplies the fire of their lusts, until they are consumed by it.
Men under the power of spiritual convictions fall not into sin, fail not eternally, but by the means of temptation; that is the mire wherein this rush doth grow. [As] for others, who live and die in the madness and wildness of nature, without any restraint in their minds from the power of convictions, they need no external temptations, but only opportunities to exert their lusts. But [as] for those who, by any means, are convinced of sin, righteousness, and judgment, so as to design the ordering of their lives with respect unto the sense they have of them, they fall not into actual sin but upon temptations. That, whatever it be, which causeth, occasioneth, and prevaileth on, a convinced person unto sin, that is temptation. Wherefore, this is the great means of the ruin of the souls of men.
When men hear of these things, they are apt to say, “Let the dream be unto them that are openly wicked, and the interpretation of it unto them that are profligate in sin.” Unto unclean persons, drunkards, oppressors, proud, ambitious persons, it may be it is so; but as unto them, they use the things of this world with a due moderation, so as they are no snare unto them! But to own they are used unto what end soever, if the affections of men are set upon them, one way or other, there is nothing in the world but is thus a snare and temptation. However, we should be very careful how we adhere unto or undervalue that which is the cause and means of the ruin of multitudes of souls. By the warnings given us hereof doth God design, as unto the use of means, to teach us the vanity and danger of fixing our affections on things below.
Fourthly, Things are so ordered in the holy, wise
dispensation of God’s providence, that it requires much spiritual
wisdom to distinguish between the use and the abuse of these things,
between a lawful care about them and an inordinate cleaving unto them. Few
distinguish aright here, and therefore in these things will many find their
great mistake at the last day. [For] the disappointments that they will
fall under, as to what concerns their earthly enjoyments, and the use of
them wherewith they were intrusted, see
It is granted that there is a lawful use of these things, a
lawful care and industry about them; so it is also acknowledged, it cannot
be denied, that there is an abuse of them, springing from an inordinate
Hence we have men approving of themselves as just stewards
of their enjoyments, whilst others judge them hard, covetous,
earthly-minded, no way laying out what they are intrusted withal unto the
glory of God in any due proportion. Others also think not amiss of
themselves in this kind, who live in palpable excesses, either of pride of
life, or sensual pleasures, vain apparel, or the like. So, in particular,
most men in their feastings and entertainments walk in direct contempt of
the rule which our Saviour gives in that case,
But what if any of us should be mistaken in our rule and the application of it unto our conditions? Men at sea may have a fair gale of wind, wherewith they may sail freely and smoothly for a season, and yet, instead of being brought into a port, be cast by it at last on destructive shelves or rocks.
And what if that which we esteem allowable love, care, and industry, should prove to be the fruit of earthly affections, inordinate and predominant in us? What if we miss in our measures, and that which we approve of in ourselves should be disapproved of God? We are cast forever; we belong unto the world; and with the world we shall perish.
It may be said, that “if it be so difficult to distinguish between these things, — namely, the lawful use of things here below and their abuse, the allowable industry about them and the inordinate love of them, — on the knowledge whereof our eternal condition depends, it is impossible but men must spend their time in solicitous anxiety of mind, as not knowing when they have aright discharged their duty.”
Ans. 1. I press these things at present no farther
but only to allow how dangerous a thing it is for any to incline in his
affections unto the things of this world, wherein an excess is ruinous
and hardly discoverable. Surely no wise man will venture freely and
frequently unto the edge of such a precipice. He will be jealous of his
measures, lest they will not hold by the rule of the word. And a due
2. When the soul is upright and sincere, there is no need in this case of any more solicitousness or anxiety of mind than there is unto or about other duties; but when it is biassed and acted by self-love, and its more strong inclinations unto things present, it is impossible men should enjoy solid peace, or be free from severe reflections on them by their own consciences, in such seasons wherein they are awakened unto their duty and the consideration of their state, nor have I any thing to tender for their relief. With others it is not so, and therefore I shall so far digress in this place as to give some directions unto those who, in sincerity, would be satisfied in this lawful use and enjoyment of earthly things, so as not to adhere unto them with inordinate affection:—
1. Remember always that you are not proprietors or
absolute possessors of those things, but only stewards of them.
With respect unto men, you are or may be just proprietors of what you
enjoy; but with respect unto Him who is the great possessor of heaven and
earth, you are but stewards. This stewardship we are to give an account
of, as we are taught in the parable,
But if a man be left in trust with houses and large possessions, as a steward for the right lord, owner, and proprietor of them, if he fall into a pleasing dream that they are all his own, and use them accordingly, it will be a woful surprisal unto him when he shall be called to account for all that he hath received and laid out, whether he will or no, and when indeed he hath nothing to pay. It will scarce be otherwise with them at the great day who forget the trust which is committed to them, and suppose they may do what they will with what they call their own.
2. There is nothing, in the ways of getting, enjoying, or using of these things, but giveth its own evidence unto spiritual wisdom whether it be within the bounds of duty or no. Men are not lightly deceived herein, but when they are evidently under the power of corrupt affections, or will not at all attend unto themselves and the language of their own consciences. It is a man’s own fault alone if he know not wherein he doth exceed.
A due examination of ourselves in the sight of God with
respect unto these things, the frame and actings of our minds in them, will
3. If you would be able to make a right judgment in this
case, be sure that you have another object for your affections, which hath
a predominant interest in your minds, and which will evidence itself so to
have on all occasions. Let a man be never so observant of himself as unto
all outward duties required of him with respect unto these earthly things;
let him be liberal in the disposal of them on all occasions; let him be
watchful against all intemperance and excesses in the use of them, — yet if
he hath not another object for his affections, which hath a prevailing
influence upon them, if they are not set upon the things that are above,
one way or other it is the world that hath the possession of his heart: for
the affections of our minds will and must be placed in chief on things
below or things above. There will be a predominant love in us; and
therefore, although all our actions should testify another frame, yet if
God and the things of God be not the principal object of our affections, by
one way or other unto the world we do belong. This is that which is taught
us so expressly by our Saviour,
4. Labour continually for the mortification of your
affections unto the things of this world. They are, in the state of
corrupted nature, set and fixed on them, nor will any reasonings or
considerations effectually divert them, or take them off in a due manner,
unless they are mortified unto them by the cross of Christ. Whatever change
be otherwise wrought in them, it will be of no advantage unto us. It is
mortification alone that will take them off from earthly things unto the
glory of God. Hence the apostle, having given us that charge, “Set your
affection on things above, and not on things on the earth,”
5. In all the instances of duty belonging unto your stewardship of earthly things, attend diligently unto the rule of the word. Without this the grace exhorted unto may be abused. So of old, under a pretence of a relinquishment of the things of this world, because of the danger in adhering unto them, their own superstition and the craft of other men prevailed with many to part with all they had unto the service of others, not better, it may be not so good as themselves. This evil wholly arose from want of attendance unto the rule of truth, which gives no such direction in ordinary cases. But there is not much seen in these days of an excess in this kind; but, on the other hand, in all instances of duties of this nature, most men’s minds are habitually influenced with pretences, reasonings, and considerations, that turn the scales as unto what they ought to do, in proportion in this duty, on the side of the world. If you would be safe, you must, in all instances of duty, — as in works of charity, piety, and compassion, — give authority in and over your souls unto the rule of the word. Let neither self, nor unbelief, nor the custom and example of others, be heard to speak; but let the rule alone be attended unto, and to what that speaks yield obedience.
Unless these things are found in us, none of us, no man living, if it be not so with him, can have any refreshing evidence or assurance that he is not under the power of an inordinate, yea, and predominant love unto this world.
And, indeed, to add a little farther on the occasion of
this digression, it is a sad thing to have this exception made against the
state of any man on just grounds, “Yea, but he loves the world.”
He is sober and industrious, he is constant in duties of religion; it may
be, an earnest preacher of them; a man of sound principles, and blameless
And the danger is yet greater with them who divert on the other extreme. Such are they who, in the pride of life, vanity in apparel, excess in drinking, pampering the flesh every day, tread close on the heels of the world, if they do not also fully keep company with it. Altogether in vain is it for such persons to countenance themselves with an appearance of other graces in them, or the sedulous performance of other duties. This one rule will eternally prevail against them: “If any man love the world, the love of the Father is not in him.” And, by the way, let men take heed how they walk in any instance against the known judgment and practice of the wiser or more experienced sort of Christians, to their regret and sorrow, if not unto their offence and scandal, or in any way whereunto they win the consent of their own light and conscience by such reasonings and considerations as will not hold weight in the balance of the sanctuary. Yet thus and no otherwise is it with all them who, under a profession of religion, do indulge unto any excesses wherein they are conformed unto the world.
Fifthly, God makes a hedge against the excess of
the affections of men rational and any way enlightened unto the things of
this world, by suffering the generality of men to carry the use of
them, and to be carried by the abuse of them, into actings so
filthy, so abominable, so ridiculous, as reason itself cannot but abhor.
Men by them transform themselves into beasts and monsters, as might be
manifested by all sorts of instances. Hence the wise man prayed against
riches, lest he should not be able to manage the temptations wherewith they
are accompanied,
Lastly, To close this matter, and to show us what we are to
expect in case we set our affections on things here below, and they have
thereby a predominant interest in our hearts, God hath positively
These few instances have I given of the arguments and motives whereby God is pleased to deter us from fixing our affections on things here below; and they are most of them such only as he maketh use of in the administration of his providence. There are two other heads of things that offer themselves unto our consideration:—
1. The ways, means, arguings, and enticements, which the world makes use of to draw, keep, and secure, the affections of men unto itself. 2. The secret, powerful efficacy of grace, in taking off the heart from these things, and turning and drawing it unto God, with the arguments and motives that the Holy Spirit maketh use of in and by the word unto this end; wherein we must show what is the act of conquering grace, whereby the heart is finally prevailed on to choose and adhere unto God in love immutable. But these things cannot be handled in any measure, according to their nature and importance, without such length of discourse as I cannot here divert unto. I shall therefore proceed unto that which is the proper and peculiar subject before us.
To declare the interest of our affections in this frame of being spiritually minded, and what they contribute thereunto, I shall do these three things:— First, Declare what is required hereunto, that our affections may be spiritual, wherein lies the foundation of the whole duty; secondly, What are their actings when they are so spiritual; thirdly, What are the means whereby they may be kept and preserved in that frame; with sundry other things of the like nature.
I. As unto the principle acting in them, that our affections may be spiritual and the spring of our being spiritually minded, it is required that they be changed, renewed, and inlaid with grace, spiritual and supernatural. To clear the sense hereof, we must a little consider what is their state by nature, and then by what means they may be wrought upon as unto a change or a renovation; for they are like unto some things which in themselves and their own nature are poisonous, but being corrected, and receiving a due temperament from a mixture of other ingredients, become medicinal and of excellent use.
By nature our affections, all of them, are depraved and
corrupted. Nothing in the whole nature of man, no power or faculty of the
soul, is fallen under greater disorder and depravation by the entrance of
sin than our affections are. In and by them is the heart wholly gone and
turned off from God,
1. This is the only corruption and depravation of our nature by the fall evident in and unto reason or the light of nature itself. Those who were wise among the heathen both saw it and complained of it. They found a weakness in the mind, but saw nothing of its darkness and depravation as unto things spiritual. But they were sensible enough of this disorder and tumult of the affections in things moral, which renders the minds of men “like the troubled sea, whose waters cast up mire and dirt.” This greatly aggravates the neglect of them who are not sensible of it in themselves, seeing it is discernible in the light of nature.
2. They are, as depraved, the seat and subject of all
lusts, both of the flesh and of the spirit; yea, lust or evil concupiscence
is nothing but the irregular motion and acting of our affections as
depraved, defiled, corrupted,
3. They are the spring, root, and cause of all actual sin
in the world,
4. They are the way and means whereby the soul applies
itself unto all sinful objects and actings. Hence are they called our
“members,’’ our “earthly members;” because as the body applies itself unto
its operations by its members, so doth the soul apply itself unto what
belongs unto it by its affections,
5. They will not be under the conduct of the mind, its
light or convictions. Rebellion against the light of the mind is the very
form whereby their corruption acts itself,
Many other instances might be given of the greatness of that depravation which our affections are fallen under by sin; these may suffice as unto our present purpose.
In general, this depravation of our affections by nature may be reduced unto two heads:—
1. An utter aversation from God and all spiritual
things. In this lies the spring of all that dislike of God and his
ways that the hearts of men are filled withal; yea, they do not only
produce an aversation from them and dislike of them, but they fill the mind
with an enmity against them. Therefore men say in their hearts unto God,
“Depart from us; for we desire not the knowledge of thy ways. What is the
Almighty, that we should serve him? and what profit should we have, if we
pray unto him?”
2. An inordinate cleaving unto things vain, earthly, and sensual, causing the soul to engage into the pursuit of them as the horse rushes into the battle.
Whilst our affections are in this state and condition we are far enough from being spiritually minded, nor is it possible to engage them into an adherence unto or delight in spiritual things.
In this state they may be two ways wrought upon, and yet not so renewed as to be serviceable unto this end:—
1. There may be various temporary impressions made
on them. Sometimes there is so by the preaching of the word. Hereon men
There are sometimes sudden impressions made on spiritual
affections, which are always of great advantage to the soul, renewing its
engagements unto God and duty. So was it with Jacob,
2. They are liable unto an habitual change. This the experience of all ages gives testimony to. There may be an habitual change wrought in the passions and affections of the mind, as unto the inordinate and violent pursuit of their inclinations, without any gracious renovation of them. Education, philosophy, or reason, long afflictions, spiritual light and gifts, have wrought this change. So Saul, upon his call to be king, became “another man.” Hereby persons naturally passionate and furious have been made sedate and moderate, and those who have been sensual have become temperate, yea, and haters of religion to be professors of it. All these things, and many more of the like nature, have proceeded from a change wrought upon the affections only, whilst the mind, will, and conscience, have been totally unsanctified.
Again; this alteration doth but turn the course or
stream of men’s affections, it doth not change the nature of them.
They are the same in their spring and fountain as ever they were, only they
are habituated unto another course than what of themselves they are
inclined unto. You may take a young whelp of the most fierce and savage
creature, as of a tiger or a wolf, and by custom or usage make it as tame
and harmless as any domestic creature, — a dog, or the like: but although
it may be turned into quite another way or course of acting than what it
was of itself inclined unto, yet its nature is not changed; and therefore
frequently, on occasion, opportunity, or provocation, it will fall into its
own savage inclination, and having tasted of the blood of creatures, it
will never be reclaimed. So is it with the depraved affections of men with
respect unto their change: their streams are turned, they are habituated
unto a new course; but their nature is not altered, at least not from
rational unto spiritual, from earthly unto heavenly. Yet this is that
which was most beautiful and desirable in nature, the glory of it, and the
utmost of its attainments. He who has by any means proceeded unto such a
moderation of his affections as to render him kind, benign, patient,
useful, preferring public good before private, ordinate and temperate in
all things, will rise up in judgment against those who, professing
themselves to be under the conduct of the light of grace, do yet, by being
morose, angry, selfish, worldly, manifest that their affections are not
subdued by the power of that grace. Wherefore, that we may be spiritually
minded, there is yet another work upon our affections required, which is
their internal renovation, whereby not only the course of their actings is
changed, but their nature is
This is that which is required of us in a way of duty,
That which is our concernment herein is, to inquire of what nature that work is which hath been on our own affections, or in them, and how it differs from those which, whatever they do or effect, yet will not render us nor themselves spiritual.
And we ought to use the best of our diligence herein, because the great means whereby multitudes delude and deceive their own souls, persuading themselves that there has been an effectual work of the grace of the gospel in them, is the change that they find in their affections; which may be on many occasions without any spiritual renovation:—
1. As unto the temporary and occasional
impressions on the affections before mentioned, whether from the word or
any other divine warning by afflictions or mercies, they are common unto
all sorts of persons. Some there are whose “consciences are seared with a
hot iron,”
It is otherwise with the generality of men who are not profligate and impudent in sinning; for although they are in a natural condition and a course of sin, in the neglect of known duties, yet, by one means or other, — most frequently by the preaching of the word, — their affections are stirred towards heavenly things.
Sometimes they are afraid, sometimes they have hopes and
desires about them. These put them on resolutions, and some temporary
endeavours to change their lives, to abstain from sin and to perform holy
duties. But, as the prophet complains, “their goodness is as a morning
cloud, and as the early dew, it goeth away.” Yet
There is no difficulty unto spiritual light to distinguish between these occasional impressions on the affections and that spiritual renovation of them which we inquire after. This alone is sufficient to do it, that they are all of them temporary and evanid. They abide “for a while” only, as our Saviour speaks, and every occasion defeats all their efficacy. They may be frequently renewed, but they never abide. Some of them immediately pass away, and are utterly lost between the place where they hear the word and their own habitations; and in vain shall they inquire after them again, — they are gone forever. Some have a larger continuance, endure longer in the mind, and produce some outward effects. None of them will hold any trial or shock of temptation.
Yet I have somewhat to say unto those who have such impressions on their affections, and warnings by them:—
(1.) Despise them not, for God is in them. Although he may not be in them in a way of saving grace, yet he is in them in that which may be preparatory thereto. They are not common human accidents, but especial divine warnings.
(2.) Labour to retain them, or a sense of them, upon your hearts and consciences. You have got nothing by losing so many of them already; and if you proceed in their neglect, after a while you will hear of them no more.
(3.) Put no more in them than belongs unto them. Do not presently conclude that your state is good, because you have been affected at the hearing of the word, or under a sickness, or in a danger. Hereon you may think that now all is well with them, wherewith they please themselves, until they are wholly immersed in their former security.
2. We may consider the difference that is between the habitual change of the affections before described, and that renovation by grace which renders them spiritual. And this is of great concernment unto us all, to inquire into it with diligence. Multitudes are herein deceived, and that unto their ruin; for they resolve their present peace into, and build their hopes of eternal life on, such a change in themselves as will not abide the trial. This difference, therefore, is to be examined by Scripture light and the experience of them that do believe. And, —
(1.) There is a double universality with respect unto the
spiritual renovation of our affections, — that which is subjective, with
respect
[1.] Sanctification extends itself unto the “whole spirit,
and soul, and body,”
There are some so inordinately subject to anger, and
passion therein, as if they were absolutely under the power and dominion of
it; yet do they also know how to be “angry and sin not,” in being angry at
sin in themselves and others: “Yea, what indignation; yea, what revenge!”
etc.,
He requires the whole heart, and will have it or none. The
chief work of a Christian is to make all his affections, in all their
operations, subservient unto the life of God,
To be entire for God, to “follow him fully,” to
“cleave unto him with purpose of heart,” to have the “heart circumcised to
love him,” is to have all our affections renewed and sanctified; without
which we can do none of them. When it is otherwise, there is a “double
heart,” “a heart and a heart,” which he abhors: “Their heart is divided;
now shall they be found faulty,”
So it is in the other change mentioned. Whatever is or may
be wrought upon our affections when they are not spiritually renewed,
that very change, as unto the extent of it, is not universal. It
doth not affect the whole mind, in all its powers and affections, until a
vital, prevailing principle and habit of grace is implanted in the soul.
Sin will not only radically adhere unto all the faculties, powers, and
affections, but it will, under any change that may befall them, refer the
rule and dominion in some of them unto itself. So was it with the young
man that came unto our Lord Jesus Christ to know what he should do to
obtain eternal life,
Thus there are many who in other things are reduced unto moderation, sobriety, and temperance, yet there remaineth in them “the love of money” in a predominant degree; which to them is “the root of all evil,” as the apostle speaks. Some “seem to be religious,” but they “bridle not their tongues;” through anger, envy, hatred, and the like, “their religion is vain.”
The most of men, in their several ways of profession, pretend not only unto religion, but unto zeal in it, yet set no bounds unto their affections unto earthly enjoyments. Some of old, who had most eminently in all other things subdued their passions and affections, were the greatest enemies unto and persecutors of the gospel.
Some who seem to have had a mighty change wrought in them
by
[2.] There is a universality that is objective in spiritual things, with respect unto the renovation of our affections; that is, affections spiritually renewed do fix themselves upon and cleave unto all spiritual things, in their proper places, and unto their proper ends: for the ground and reason of our adherence unto any one of them is the same with respect unto them all, — that is, their relation unto God in Christ. Wherefore, when our affections are renewed, we make no choice in spiritual things, cleaving unto some and refusing others, making use of Naaman’s restraint; but our adherence is the same unto them all in their proper places and degrees. And if, by reason of darkness and ignorance, we know not any of them to be from God, — as, for instance, the observation of the Lord’s day, — it is of unspeakable disadvantage unto us. An equal respect is required in us unto all God’s commands. Yet there are various distinctions in spiritual things, and thereon a man may and ought to value one above another as unto the degrees of his love and esteem, although he is to be sincere with respect unto them all:—
1st. God himself, — that is, as revealed in and by
Christ, — is in the first and chiefest place the proper and adequate object
of our affections as they are renewed, lie is so for himself, or his own
sake alone. This is the spring, the centre, and chief object of our love.
He that loves not God for himself, — that is, for what he is in
himself, and what from himself alone he is and will be unto us in
Christ (which considerations are inseparable), — hath no true
affection
2dly. In other spiritual things, renewed affections do cleave unto them according as God is in them. God alone is loved for himself; all other things for him, in the measure and degree of his presence in them. This alone gives them pre-eminence in renewed affections. For instance, God is in Christ, in the human nature of the man Christ Jesus, in a way and manner singular, in concern alike, incomprehensible, so as he is in the same kind in nothing else. Therefore is the Lord Christ, even as unto his human nature, the object of our affections in such a way and degree as no other thing, spiritual or eternal, but God himself, is or ought to be. All other spiritual things become so from the presence of God in them, and from the degree of that presence have they their nature and use. Accordingly are they, or ought to be, the object of our affections as unto the degree of their exercise. Evidences of the presence of God in things and persons are the only attractives of renewed affections.
But, notwithstanding these differences, affections spiritually renewed do cleave unto all spiritual things as such; for the true formal reason of their so doing is the same in them all, — namely, God in them: only they have several ways of acting themselves towards them, whereof I shall give one instance.
Our Saviour distributes spiritual things into those that
are heavenly and those that are earthly, that is
comparatively so:
The “heavenly things” are the deep and mysterious counsels
of the will of God. These renewed affections cleave unto with holy
admiration and satisfactory submission, captivating the understanding unto
what it cannot comprehend. So the apostle declares it,
The “earthly things” intended by our Saviour in that place are the work of God upon the souls of men in their regeneration, wrought here in the earth. Toward these the affections act themselves with delight and with great thanksgiving. The experience of the grace of God in and upon believers is sweet unto their souls. But one way or other they cleave unto them all; they have not a prevailing aversation unto any of them. They have a regard unto all God’s precepts, a delight in all his counsels, a love to himself and all his ways.
Whatever other change is wrought on the affections, if they
be not spiritually renewed, it is not so with them; for as they do not
cleave unto any spiritual things, in their own true proper nature, in a due
manner, because of the evidences of the presence of God in them, so
This is the first difference between affections spiritually renewed and those which, from any other causes, may have some kind of change wrought in them.
The second difference lieth herein, that there may be a change in the affections, wherein men may have delight in the duties of religious worship and diligence in their observance; but it is the spiritual renovation of the affections that gives delight in God through Christ, in any duty of religious worship whatever.
Where the truth of the gospel is known and publicly
professed, there is great variety in the minds, ways, and practices, of men
about the duties of religious worship. Many are profane in their
minds and lives, who, practically at least, despise or
wholly neglect the observance of them. These are stout-hearted and far
from righteousness,
1. Men may be greatly affected with the outward part of
divine worship, and the manner of the performance thereof, who have no
delight in what is internal, real, and spiritual therein:
This was principally evident under the old testament,
whilst they had carnal ordinances and a worldly sanctuary. Ofttimes under
that dispensation the people were given up unto all sorts of idolatry and
superstition; and when they were not so, yet were the body of them carnal
and unholy, as is evident from the whole tract of God’s dealing with them,
by his prophets and in his providences: yet had they great delight in the
outward solemnities of their worship, placing all their trust of acceptance
with God therein. They who did really and truly believe looked through
them all unto Christ, whom they did foresignify, without which the things
were a yoke unto them and a burden almost insupportable,
2. Men may be delighted in the performance of outward
duties
Or these duties are unto them like the sacrifices for sin under the law. They gave a guilty person present ease: but, as the apostle speaks, they made not men perfect; they took not away utterly a conscience condemning for sin. Presently, on the first omission of duty, a sense of sin again returned on them, and that not only as the fact, but as the person himself, was condemned by the law. Then were the sacrifices to be repeated, for a renewed propitiation. This gave that carnal people such delight and satisfaction in those sacrifices that they trusted unto them for righteousness, life, and salvation. So it is with persons who are constant in spiritual duties merely from conviction. The performance of those duties gives them a present relief and ease; though it heals not their wound, it assuageth their pain and dispelleth their present fears. Hence are they frequent in them, and that ofttimes not without delight, because they find ease thereby. And their condition is somewhat dangerous who, upon the sense of the guilt of any sin, do betake themselves for relief unto their prayers, which having discharged, they are much at ease in their minds and consciences, although they have obtained no real sense of the pardon of sin nor any strength against it.
It will be said, “Do not all men, the best of men, perform
all spiritual duties out of a conviction of their necessity? do
not they know it would be their sin to omit them, and so find satisfaction
in their minds upon their performance?” I say, They do: but it is one
3. The principal reason why men whose affections are only changed, not spiritually renewed, do delight in holy duties of divine worship, is, because they place their righteousness before God in them, whereon they hope to be accepted with him. They know not, they seek not after, any other righteousness but what is of their own working out. Whatever notions they may have of the righteousness of faith, of the righteousness of Christ, that which they practically trust unto is their own: and it discovers itself so to be in their own consciences on every trial that befalls them; yea, when they cry unto the Lord, and pretend unto faith in Christ, they quickly make it evident that their principal trust is resolved into themselves. Now, in all that they can plead in a way of duties or obedience, nothing carrieth a fairer pretence unto a righteousness than what they do in the worship of God, and the exercise of the acts of religion towards him. This is that which he expects at their hands, what is due unto him in the light of their consciences, the best that they can do to please him; which therefore they must put their trust in, or nothing. They secretly suppose not only that there is a righteousness in these things which will answer for itself, but such also as will make compensation in some measure for their sins; and therefore, whereas they cannot but frequently fall into sin, they relieve themselves from the reflection of their consciences by a multiplication of duties, and renewed diligence in them.
It is inconceivable what delight and satisfaction men will take in any thing that seems to contribute so much unto a righteousness of their own; for it is suitable unto and pleaseth all the principles of nature as corrupt, after it is brought under the power of a conviction concerning sin, righteousness, and judgment.
This made the Jews of old so pertinaciously adhere unto the
ceremonies and sacrifices of the law, and to prefer them above the gospel
“the kingdom of God, and the righteousness thereof,”
Hence, I say, those that place their righteousness, or that
which is the principal part of it, in the duties of religious worship, will
not only be diligent in them, but ofttimes abound in a multiplication of
them. Especially will they do so if they may be performed in such a way
and manner as pleaseth their affections with a show of humility and
devotion, requiring nothing of the exercise of faith or sincere divine love
therein. So is it with many in all kinds of religion, whether the way of
their worship be true or false, whether it be appointed of God or rejected
by him. And the declaration hereof is the subject of the discourse of the
prophet,
Especially will this consideration prevail on them when they suppose that the credit and honour of the way which they profess, in competition with others, depend much on their reputation as to their strictness in duties of devotion; for then will they not only be diligent in themselves, but zealous in drawing others unto the same observances. These two principles, their own reputation and that of their sect, constituted the life and soul of Pharisaism of old. According as the minds of men are influenced with these apprehensions, so will a love unto and a delight in those duties whereby their reputation is attained thrive and grow in them.
5. I should, in the last place, insist on superstition. As this is an undue fear of the divine nature, will, and operations, built on false notions and apprehensions of them, it may befall the minds of men in all religions, true and false. It is an internal vice of the mind. As it respects the outward way and means of religious service, and consists in the devout performance of such duties as God indeed accepts not, but forbids, so it belongs only to religion as it is false and corrupt. How in both respects it will engage the minds of men into the performance of religious duties, and for the most part with the most scrupulous diligence, and sometimes with prodigious attempts to exceed the measures of human nature in what they do design, is too long a work here to be declared. It may suffice to have mentioned it among the causes and reasons why men whose affections are not spiritually renewed may yet greatly delight in the diligent performance of the outward duties of religion. Our design in these things is, the discovery of the true nature of this grace and duty of being spiritually minded. Hereunto we have declared that it is necessary that our affections be spiritually and supernaturally renewed; and because there may be a great change wrought on the affections of men with respect unto spiritual things where there is nothing of this supernatural renovation, our present inquiry is, What are the differences that are between the actings of the affections of the one sort and of the other, whether spiritually renewed or occasionally changed? And whereas the great exercise of them consists in the duties of religious worship, I have declared what are the grounds and reasons whence men of unrenewed minds do delight ofttimes in the duties of divine worship and are diligent in the performance of them.
From these and the like considerations, it may be made
manifest that the greatest part of the devotion that is in the world doth
not spring from the spiritual renovation of the minds of men; without which
it is not accepted with God. That which remains to give in instance,
farther evidence unto the discovery we are in the pursuit
That all true believers,
whose minds are spiritually renewed, have a singular delight in all the
institutions and ordinances of divine worship is fully evident, both in the
examples of the saints in the Scripture and their own experience, which
they will never forego; for this hath been the greatest cause of their
suffering persecution, and martyrdom itself, in all ages. If the primitive
Christians under the power of the pagan emperors, or the witnesses for
Christ under the antichristian apostasy, would or could have omitted the
observance of them (according to the advice and practice of the Gnostics),
they might have escaped the rage of their adversaries. But they loved not
their lives in comparison unto that delight which they had in the
observance of the commands of Christ as unto the duties of evangelical
worship. David gives us frequently an instance hereof in himself:
But “a greater than David is here.” Our Lord Jesus Christ
himself did, upon all occasions, declare his delight in and zeal for all
the ordinances of divine worship which were then in force by virtue of
divine institution and command; for although he severely reproved and
rejected whatever men had added thereunto, under the pretence of a
supererogating strictness of outward order, laying it all under that
dreadful sentence, “Every plant which my heavenly Father hath not planted
shall be plucked up,” and so cast into the fire, yet as unto what was of
divine appointment, his delight therein was singular, and exemplary unto
all his disciples. With respect hereunto was it said of him, that “the
zeal of God’s house had eaten him up,” by reason of the affliction which he
had in his spirit to see the worship of it neglected, polluted, and
despised. This caused him to cleanse the temple, the seat of divine
worship, from the polluters and pollutions of it, not long before his
sufferings, in the face and unto the high provocation of all his
adversaries. So with earnest desire he longed for the celebration of his
last passover:
These things are manifest and unquestionable. But our
present inquiry is only, what it is which believers do so delight in in the
ordinances and institutions of divine gospel worship, and what it is that
engageth their hearts and minds into a diligent observance of them, as also
how and wherein they do exercise their love and delight. And I say, in
general, that their delight in all ordinances of divine worship, — as is
evident in the testimonies before produced, — is in Christ himself, or God
in Christ. This alone is that which they seek after, cleave unto, and are
satisfied withal. They make use of the streams, but only as means of
communication with the spring. When men are really renewed in the spirit
of their minds it is so. Their regard unto ordinances and duties of divine
worship is, as they are appointed of God a blessed means of communion and
intercourse between himself in Christ and their souls. By them doth Christ
communicate
But yet we must treat more particularly and distinctly of these things. Those whose affections are spiritually renewed do love, adhere unto, and delight in, ordinances of divine service and duties of worship, on the grounds and reasons ensuing:—
1. In general they do so as they find faith, and love, and delight in God through Christ, excited and acted in and by them. This is the first and immediate end in their institution. It is a pernicious mistake to suppose that any external duties of worship, as hearing the word, prayer, or the sacraments, are appointed for themselves or accepted for themselves.
Such thoughts the Jews of old had concerning their
sacrifices, — namely, that they were appointed for their own sake, and were
acceptable service unto God merely on their own account. Wherefore God, to
deliver them from this pernicious mistake, affirms ofttimes that he never
appointed them at all; that is, for any such end,
But all the duties of the second commandment, as are all
instituted
And those who have no experience hereof in their attendance unto them do, as hath been said, fall into pernicious extremes. Some continue their observance with little regard unto God, in cursed formality. So they make them a means of their ruin by countenancing of them in their security. Others utterly reject them, at least the most solemn of them, — and therein both the wisdom, and grace, and authority of God, by whom they are appointed, — because, through the power of their own unbelief, they find nothing in them.
This being the immediate end of all divine institutions; this being the only way whereby we may give glory unto God in their observance, which is their ultimate end in this world; and this being the design in general of believers in that obedience they yield unto the Lord Christ in their diligent observation of them, — we may consider how, in what way, and by what means, those whose affections are spiritually renewed do and ought to apply their minds and souls unto their observance. And we may consider herein, first, what they do design, and then what they endeavour to be found in the exercise and practice of in their use and enjoyment:—
(1.) They come unto them with this desire, design, and
expectation, — namely, to be enabled, directed, and excited by them unto
the exercise of divine faith and love. When it is not so with
any, where there is not this design, they do in various degrees take the
name of God in vain in their observance. These are “approximationes Dei,” the “ways of drawing nigh unto
God,” as they are everywhere called in Scripture. To suppose that a
drawing nigh unto God may consist merely in the outward performance of
duty, whatever be its solemnity, is to reject all due reverence of him.
“Forasmuch,”
Our souls, then, have no way of approach unto God in duties of worship but by faith; no way of adherence or cleaving unto him but by love; no way of abiding in him but by fear, reverence, and delight. Whenever these are not in exercise, outward duties of worship are so far from being a means of such an approach unto him, as that they set us at a greater distance from him than we were before; at least they are utterly useless and fruitless unto us. So, indeed, they are unto the most who come unto them they know not why, and behave themselves under them they care not how; nor is there any evil in the hearts and ways of men whereof God complaineth more in his word, as that which is accompanied with the highest contempt of him. And because these ordinances of divine worship are means which the wisdom and grace of God hath appointed unto this end, namely, the exercise and increase of divine faith and love, and therefore doth sanctify and bless them thereunto, I do not believe that they have any delight in the exercise of these graces, nor do design growth in them, by whom these great means of them are despised or neglected.
And although I have seen those valleys of public worship
forsaken, either on pretences of higher attainments in faith, light, and
love, than to stand in need of them any more; or on a foolish opinion that
they cease upon the dispensation of the Spirit, which is given unto us to
make them useful and effectual; or on some provocations that have been
given unto some men, or which they have taken unto themselves, which they
have thought they could revenge by a neglect of public administrations; or
through slavish peace and negligence in times of difficulty, as is the
manner of some who forsake the assemblies of the saints,
To be under an efficacious influence from this design is
the best preparation for any duty. So David expresseth his delight in the
worship of God: “How amiable are thy tabernacles, O Lord of hosts! My soul longeth, yea, even fainteth for
the courts of the Lord: my heart and my flesh
crieth out for the living God,”
(2.) This design is not general, inactive,
useless, and slothful; but such persons diligently endeavour,
in the use of these ordinances and attendance unto them, to be found in the
exercise of these graces. They have not only an antecedent design to be
so, but a diligent actual endeavour after it, not suffering their minds by
any thing to be diverted from the pursuit of that design,
Spiritual affections find no place of rest in any of these things, Such proposals of God in Christ, of his will and their own duty, as may draw out their faith, love, godly fear, and delight, into their due exercise, are that which they inquire after and acquiesce in.
Two things alone doth faith regard in all duties of
worship, as unto the outward administration of it, — the one
absolutely, the other comparatively, — both with respect
unto the ends mentioned, or the exercise, growth, and increase of grace in
us, The first is, that they may be of divine appointment. Where their
original and observance are resolved into divine authority, there, and
there alone, will they have a divine efficacy. In all these things faith
hath regard to nothing but divine precepts and promises, Whatever hath
regard to any thing else is not faith, but fancy; and therefore those
uncommanded duties in religion, which so abound in the papal church as that
if not the whole yet all the principal parts of their worship consist in
them, are such as in whose discharge it is impossible faith should be in a
due exercise. That which it hath comparative respect unto is, the
spiritual gifts of them unto whom the administration of the ordinances of
the gospel in the public worship of the church is committed. With respect
unto them, believers may have more delight and satisfaction in the ministry
of one than of another, as was touched before. But this is not because one
is more learned than another or more elegant than another, hath more
ability of speech than another or more fervency in utterance than another,
is more fervent or earnest in his delivery; but because they find the gifts
of one more suited and more effectual to stir up faith and love unto a holy
exercise in their minds and hearts than what they find in some others.
Hence they have a peculiar value for and delight in the ministry of such
persons, especially when they can enjoy it in due order, and without the
offence of others. And ministers that are wise will, in holy
administrations, neglect all other things, and attend unto this alone,
This is the first reason and ground whereon affections spiritually renewed cleave unto ordinances of divine worship with delight and satisfaction, — namely, because they are the means appointed and blessed of God for the exercise and increase of faith and love, with an experience of their efficacy unto that end.
2. The second is, because they are the means of the communication of a sense of divine love and supplies of divine grace unto the souls of them that do believe. So far as our affections are renewed, this is the most principal attractive to cleave unto them with delight and complacency.
They are, as was observed before, the ways of our approaching unto God. Now, we do not draw nigh to God, as himself speaks, as to a “dry heath or a barren wilderness,” where no refreshment is to be obtained. To make a pretence of coming unto God, and not with expectation of receiving good and great things from him, is to despise God himself, to overthrow the nature of the duty, and deprive our own souls of all benefit thereby. And want hereof is that which renders the worship of the most useless and fruitless unto themselves. We are always to come unto God as unto an eternal spring of goodness, grace, and mercy, of all that our souls do stand in need of, of all we can desire in order unto our everlasting blessedness. And all these things, as unto believers, may be reduced unto the two heads before mentioned:—
(1.) They come for a communication of a sense of his love in Jesus Christ. Hence doth all our peace, consolation, and joy, all our encouragement to do and suffer according to the will of God, all our supportments under our sufferings, solely depend; in these things do our souls live; and without them we are of all men the most miserable.
It is the Holy Spirit who is the immediate efficient cause
of all these things in us. He “sheds abroad the love of God in our
hearts,”
So Christ by his word knocks at the door of the heart. If
it be
If we are strangers unto these things, if we have never
received efficacious intimations of divine love unto our souls in
and by the duties of divine worship, we cannot love them and delight in
them as we ought. What do men come to hear the word of God for? What do
they pray for? What do they expect to receive from him? Do they come unto
God as the eternal fountain of living waters, — as the God of all grace,
peace, and consolation? or do they come unto his worship without any
design, as unto a dry and empty show? Do they fight uncertainly with these
things, as men beating the air? or do they think they bring something unto
God, but receive nothing from him? that the best of their business is to
please him in doing what he commands, but to receive any thing from him
they expect
Believers have other designs herein; and among the rest
this in the first place, that they may be afresh made partakers of
refreshing, comforting pledges of the love of God in Christ, and
thereby of their adoption, of the pardon of their sins, and acceptance of
their persons. According as they meet with these things in the duties of
holy worship, public or private, so will they love, value, and adhere unto
them. Some men are full of other thoughts and affections, so as that these
things are not their principal design or desire, or are contented with that
measure of them which they suppose themselves to have attained, or at least
are not sensible of the need they stand in to have fresh communications of
them made unto their souls, supposing that they can do well enough without
a renewed sense of divine love every day. Some are so ignorant of what
they ought to design, to look after, in the duties of gospel worship, as
that it is impossible they should have any real design in them. Many of
the better sort of professors are too negligent in this matter. They do
not long and pant in the inward man after renewed pledges of the love of
God; they do not consider how much need they have of them, that they may be
encouraged and strengthened unto all other duties of obedience; they do not
prepare their minds for the reception of them, nor come with expectation of
their communication unto them; they do not rightly fix their faith on this
truth, — namely, that these holy administrations and duties are appointed
of God in the first place as the ways and means of conveying his love and a
sense of it unto our souls. From hence spring all that lukewarmness,
coldness, and indifferency in and unto the duties of holy worship, that are
growing among us; for if men have lost the principal design of faith in
them, and disesteem the chiefest benefit which is to be obtained by them,
whence should zeal for them, delight in them, or diligence in attendance
unto them, arise? Let not any please themselves under the power of such
decays; they are indications of their inward frame, and those infallible!
Such persons will grow cold, careless, and negligent, as unto the duties of
public worship; they will put themselves neither to charge nor trouble
about them; every occasion of life diverts them, and finds ready
entertainment in their minds; and when they do attend upon them, it is with
great indifference and unconcernedness. Yet would they have it thought
that all is still as well within as ever it was; they have as good a
respect unto religion as any! But these things openly discover an ulcerous
disease in the very souls of men, as evidently as if it were written on
their foreheads. Whatever they pretend unto the contrary, they are under
the power
But herein it is that affections spiritually renewed do manifest themselves: When we do delight in and value the duties of God’s worship, because we find by experience that they are and have been unto us means of communicating a sense and renewed pledges of the love of God in Christ, with all the benefits and privileges which depend thereon, then are our affections renewed in and by the Holy Ghost.
(2.) They come for supplies of internal, sanctifying, strengthening grace. This is the second great design of believers in their approaches unto God in his worship. The want hereof, as unto measures and degrees, they find in themselves, and are sensible of it; yea, herein lies the great burden of the souls of believers in this world. All that we do in the life of God may be referred unto two heads:— [1.] The observance of all duties of obedience; and, [2.] The conflict with and conquest over temptations.
About these things are we continually exercised. Hence the
great thing which we desire, labour for, and pant after, is spiritual
strength and ability for the discharge of ourselves in a due manner with
respect unto these things. This is that which every true believer groaneth
after in the inward man, and which he preferreth infinitely above all
earthly things. So he may have grace sufficient in any competent measure
for these ends, let what will befall him, he desireth no more in this
world. God in Christ is the only fountain of all this grace; there is not
one drachm of it to be obtained but from him alone. And as he doth
communicate it unto us of his own sovereign goodness and pleasure, so the
ordinary way and means whereby he will do it are the duties of his worship:
All grace and spiritual strength is originally seated in
the nature of God,
3. As they come unto them with these designs and
expectations, so they have experience of the spiritual benefits and
advantages which they receive by them, which more and more engageth them
unto them in their affections with delight. All these things, those
who have a change wrought in their affections, but not a spiritual
renovation, are strangers unto. They neither have the design before
mentioned in coming to them, nor the experience of this efficacy now
proposed in their attendance on them. But these benefits are great: as,
for instance, when men find the worth and effect of the word preached on
their souls, in its enlightening, refreshing, strengthening, transforming
power; when they find their hearts warmed, their graces excited and
strengthened, the love of God improved, their desponding spirits under
trials and temptations relieved, their whole souls gradually more and more
conformed unto Christ; when they find themselves by it extricated out of
snares, doubts, fears,
And as it is with believers as unto the hearing of the word
in general, so it is as unto the degrees of advantage which they
find by it. When men have enjoyed the dispensation of the word in a
peculiar manner, spiritual and effectual, if they can be content to forego
it for that which is more cold and lifeless, provided it possesseth the
same time and outward form with the other, it is no great evidence that
their souls do prosper. It is therefore those alone who have a sense of
the efficacy of the word on their souls and consciences unto all the holy
ends of it, who cleave unto it with spiritual love and delight. They
continually remember what holy
So also it is in the duties of prayer and meditation. When the soul of a believer hath had experience of the communion which it hath had with God in them, or either of them; of the spiritual refreshment which it hath had from them; of the benefits and mercies which are obtained by them, in recovery from temptations, snares, despondencies, in victory over sin and Satan, in spiritual impressions, working it into a holy, watchful frame, which hath abode in it in other ways and occasions; with the like advantages wherewith fervent and effectual prayer and sincere heavenly meditation axe accompanied, — it cannot but have love unto them and delight in them. But if indeed we have no experience of these things, if we find not these advantages in and by these duties, they cannot but be a burden unto us, nor do serve unto any other end but to satisfy convictions. He who had the benefit of a serene and wholesome air in a recovery from many diseases and distempers, with the preservation of his health so obtained, will love it and prize it; and so will he these duties who hath been partaker of any of those saving mercies and privileges wherewith they axe accompanied. Some have been delivered from the worst of temptations, and the nearest approach of their prevalency (as to destroy themselves), by a sudden remembrance of the frame of their souls and the intimations of God’s love in such or such a prayer, at such a time. Some have had the same deliverance from temptations unto sin; when they have been carried away under the power of their corruptions, and all circumstances have concurred under the apprehensions of it, a sudden thought of such a prayer or meditation, with engagement they made of themselves therein unto God, hath caused all the weapons of sin to fall out of its hands, and all the beauties of its allurements to disappear. When others have been under the power of such despondencies and disconsolations as that no present tenders of relief can approach unto them, they have been suddenly raised and refreshed by the remembrance of the intimate love and kindness between Christ and their souls that hath evidenced itself in former duties. Multitudes, in fears, distresses, and temptations, have found relief unto their spirits and encouragement unto their faith in the remembrance of the returns they have had unto former supplications in the like distresses. These are grounds of spiritual delight in these duties.
Heartless, lifeless, wordy prayers, the fruit of
convictions and gifts,
4. Believers, whose affections are spiritually renewed, do delight greatly in the duties of divine worship, because they are the great instituted way whereby they may give glory unto God. This is the first and principal end of all duties of religion as they respect divine appointment, — namely, to ascribe and give unto God the glory that is his due; for in them all acknowledgment is made of all the glorious excellencies of the divine nature, our dependence on him and relation unto him. And this is that which, in the first place, believers design in all the duties of divine worship. And the pattern set us by our blessed Saviour, in the prayer he taught his disciples, directs us thereunto. All the first requests of it concern immediately the glory of God, and the advancement thereof; for therein also all the blessedness and safety of the church are included. Those who fail in this design do err in all that they do; they never tend unto the mark proposed unto them. But this is that which principally animates the souls of them that believe, in all their duties; this their universal relation unto him, and love in that relation, makes necessary. Wherefore, that way and means whereby they may directly and solemnly ascribe and give glory unto God is precious and delightful unto them; and such are all the duties of divine worship. These are some of the things wherein the respect of affections spiritually renewed unto ordinances and duties of divine worship doth differ from the actings of affections toward the same object which are not so sanctified and renewed.
There are yet other things, accompanied with the same
evidence of the difference between affections spiritually renewed and those
which have only a general change wrought in them by convictions and some
outward occasions, which must in one or two instances more be insisted on,
with the consideration of such cases as derive from them; for my design
herein is not only to declare when our
When affections are spiritually renewed in their exercise, or fixing of themselves on spiritual things, there is an assimilation wrought in them, and in the whole soul, unto those spiritual and heavenly things, by faith. But when there is a change in them only from other causes and occasions, and not from renewing grace, there is an assimilation effected of spiritual and heavenly things themselves unto those affections, by imagination.
This must somewhat at large be spoken unto, as that which gives the most eminent distinction between the frames of mind whose difference we inquire into. And to that end we shall cast our consideration of it into the ensuing observations:—
1. Affections spiritually renewed are, in all their actings, in their whole exercise, under the guidance and conduct of faith. It is faith which, in its spiritual light, hath the leading of the soul in the whole life of God. We live here by faith, as we shall do hereafter by sight. If our affections deviate or decline in the least from the guidance of the faith, they degenerate from their spirituality, and give up themselves unto the service of superstition. Next unto corrupt secular interest in the management of crafty, selfish seducers, this hath been the great inlet of all superstition and false worship into the world. Blind affections groping in the dark after spiritual things, having not the saving light of faith to conduct them, have seduced the minds of men into all manner of superstitious imaginations and practices, continuing to do so at this day. And wherever they will lead the way, when faith goeth not before them to discover both way and end, they that lead and the mind that is led must fall into one snare and pit or another.
Wherefore, affections that are spiritually renewed move
not, act not, but as faith discovers their object and directs them unto it
It is faith that works by love. We can love nothing sincerely with
divine love but what we believe savingly with divine faith.
Let our affections unto any spiritual thing be never so vehement, if they
spring not from faith, if they are not guided by it, they are neither
accepted
We may consider one especial instance of this nature. Persons every day fall under great and effectual convictions of sin, and of their danger or certain misery thereby. This stirs up and acts all their affections, especially their fears, hopes, desires, sorrow, self-revenge, according as their condition calls for them. Hence sometimes they grow restless in their complaints, and turn themselves every way for relief, like men that are out of the way and bewildered in the night. But in this state and condition, tell them of the only proper way and means of their relief, — which, let the world say what it will, is Christ and his righteousness alone, with the grace of God in him, — and they quickly discover that they are strange things unto them, such as they do not understand, nor indeed approve. They cannot see them, they cannot discern them, nor any beauty in them for which they should be desired.
Wherefore, after their affections have been tossed up and down for a season under the power and torment of this conviction, they come unto one or other of these issues with them; for, either they utterly decay, and the mind loseth all sense of any impressions from them, so as that they wonder in themselves whence they were so foolish as to be tossed and troubled with such melancholy fancies, and so commonly prove as bad a sort of men as live upon the earth; or they take up in a formal, legal profession, whereto they never attain to be spiritually minded. This is the best end that our affections towards spiritual things, not guided by the light of faith, do come unto.
2. Faith hath a clear prospect into and apprehension of
spiritual things, as they are in themselves and in their own nature.
It
3. Affections thus led unto and fixed on spiritual and
heavenly
This transformation is wrought by faith, and is one of its
most excellent faculties and operations. See
Whenever the affections do cleave intensely unto any object
they receive an impression from it, — as the wax doth from the seal when
applied unto it, — which changeth them into its own likeness. So the
apostle affirms of sensual, unclean persons, they “have eyes full of
adultery,”
In like manner, when by faith men come to embrace heavenly
things, through the effectual working of a principle of spiritual life and
grace in them, they are every day made more and more heavenly: “The inward
man is renewed day by day.” Love is more sincere and ardent, delight is
more ravishing and sensible, desires are more enlarged and intense, and by
all a taste and relish of heavenly things is heightened into refreshing
experience. See
This is the way whereby one grace is added unto another,
Love in its proper exercise gives a mutual inhabitation unto God and believers. In brief, he whose affections are set upon heavenly things in a due manner will be heavenly minded, and in the due exercise of them will that heavenly mindedness be increased. The transformation and assimilation that is wrought is not in the objects or spiritual things themselves; they are not changed, neither in themselves nor in the representation made of them unto our minds; but the change is in our affections, which are made like unto them.
Two cases deriving from this principle and consideration may be here spoken unto, and shall be so, — the first in this, and the other in the following chapter. The one is concerning the slowness and imperceptibility of the growth of our affections in their assimilation unto heavenly things, with the causes and reasons of it. The other is the decays that frequently befall men in their affections unto spiritual things, instead of growing and thriving in them, with the reasons and causes thereof.
1. The progress and growth of our affections into spirituality and heavenliness, into conformity unto the things they are set upon, is oftentimes very slow, and sometimes imperceptible; yea, for the most part, it is a hard thing to find it satisfactorily in ourselves or others. Our affections stand like shrubs in the wilderness, which see not when good cometh, and are not like plants in a garden enclosed, which is watered every day. But it is not so without our folly and our sin.
(1.) The folly that keeps many in this condition
consists herein: The generality of Christians are contented with their
present measures, and design little more than not to lose the ground they
have gained. And a pernicious folly it is, that both ruins the glory
of religion and deprives the souls of men of peace and consolation. But so
it is. Men have some grounds of persuasion, or at least they hope and
suppose they have such grounds, that they are “passed from death unto
life,” that they are in a state of grace and acceptance with God. This
state they will endeavour to preserve by a diligent performance of the
duties it requireth, and the avoidance of such sins as whereby they might
make a forfeiture of it; but as for earnest, watchful endeavours and
diligence to thrive in this state, to grow in grace, to be changed from
glory to glory into the image of Christ, to press forward towards the mark
of the high calling, and after perfection, to lay hold upon eternal life,
to be more holy, more humble, more righteous, more spiritually minded, to
have their affections
Such persons are like unto men who live in a country wherein they are not only pressed with poverty and all sorts of misery, but are also obnoxious unto grievous punishments, and death itself, if they are taken in it. In this condition, they are told and assured of another country, wherein, so soon as they are arrived, they shall be freed from all fear of danger of punishment; and if they pass farther into it, they shall meet with riches, plenty, and a fair inheritance provided for them. Hereon they betake themselves unto their voyage to obtain an entrance into it and possession of it; but no sooner do they come within the borders, and so are free from danger, or fear of punishment and death, but they sit down, and will go no farther to enjoy the good things of the country whereinto they are come. And it falls out with many of them, that, through their sloth, negligence, and ignorance, they take up short of the true bounds and limits of the country of liberty and peace which they aimed at, whereby danger and death surprise them unawares. This ruin could not have befallen them had they industriously endeavoured to enter into the heart of the country, and have possessed the good things thereof. At best, being only on the borders, they lead a poor life all their days, exposed to wants and danger.
So it is in this ease. Men falling under the power of convictions, and those restless fears wherewith they are accompanied, will stir up themselves and inquire how they may “flee from the wrath to come,” how they may be delivered from the state of sin, and the eternal misery which will ensue thereon.
In the gospel, not only mercy and pardon are proposed unto
them on their believing, which is the first entrance into the heavenly
country; but peace, and joy, and spiritual strength, upon their admission
into it, and a progress made in it by faith and obedience. But many, when
they have attained so far as that they have some hopes of pardon and
freedom from the curse, so as to deliver them from their tormenting fears,
will endeavour to preserve those hopes and keep that state, but will not
pass on to a full enjoyment of the precious things of the gospel, by growth
in grace and spiritual affections.
This folly of men in taking up with their measures, endeavouring only to maintain that state and condition which they hope they have attained, is the great reason why their affections do not daily grow up into spirituality, through an assimilation unto heavenly things. And a folly it is attended with innumerable aggravations; as, for instance, —
[1.] It is contrary and destructive unto the genuine and principal property of gospel grace; for it is everywhere compared by our Saviour unto things which, from small seeds and beginnings, do grow up by a continual increase unto large measures, — as to a grain of mustard seed, a little leaven, and the like.
That grace in whose nature it is not to thrive and grow may justly be suspected, and ought diligently to be examined by them who take care of their own souls, and would not be eternally deceived.
[2.] It is contrary unto the most excellent or invaluable
evangelical promises recorded in the Old Testament and the New,
and which are amongst the principal supportments of the faith, hope, and
comfort of believers. God hath given them unto us to encourage us unto an
expectation of such supplies of grace as shall cause us to thrive and grow
against all opposition, unto the utmost of our continuance in this world.
And they are so multiplied as that there is no need to mention any of them
in particular; God evidencing thereby how great is the grace, and how
precious, which he so often promiseth, and of what consideration it is unto
ourselves. See
[4.] It is that which hath lost the reputation and glory of religion in the world, and therein the honour of the gospel itself: for the most of professors do take up with such measures as put no lustre upon it, as give no commendation unto the religion they profess; for their measures allow them such a conformity unto the world, in their ways, words, and actions, in their gestures, apparel, and attire, as that they are no way visibly to be distinguished from it; yea, the ground and reason why the most do rest in their present measures is, because they will not be farther differenced from the world. This hath greatly lost the glory, honour, and reputation of religion amongst us. And, on the other side, if all visible professors would endeavour continually to grow and thrive in spirituality of mind and heavenliness of affections, with fruits suited thereunto, it would bring a conviction on the world that there is a secret invisible power accompanying the religion they profess, transforming them daily into the image and likeness of God.
[5.] Whatever is pretended unto the contrary, it is
inconsistent with all solid peace of conscience; for no such thing is
promised unto any who live in such a contempt of divine promises, nor is it
attainable but by the diligent exercise of all those graces which lie
neglected under this frame. Few men are able to judge whether they have
real, internal, abiding peace or no, unless it be in case of trials and
temptations At other seasons, general hopes and confidences do or may
supply the want of it in their minds; but when any fear, danger, trial, or
word of conviction, befalls them, they cannot but inquire and examine how
it is with them. And if they find their affections
Hence it is that so many among us are visibly at an unthrifty stand in the world, — that where they were one year, there they are another, like shrubs in the wilderness; not like plants in the “garden of God,” not as vines planted in “a very fruitful hill.” Yea, though many are sensible themselves that they are cold, lifeless, and fruitless, yet will they not be convinced that there is a necessity of making a daily progress in spirituality and heavenly mindedness, whereby the inward man may be renewed day by day, and grace augmented with the increase of God. This is a work, as they suppose, for them who have nothing else to do; not consistent with their business, callings, and occasions; not necessary, as they hope, unto their salvation; nor, it may be, to be attained by them if they should set themselves about it. This apprehension or imagination, upon the beginning of the declension and decay of Christian religion in the many, cast off holiness and devotion unto a sort of men who undertook to retire themselves utterly out of the world; amongst whom also the substance of religion was quickly lost, and a cloud or meteor of superstition embraced in the room of it. But this folly is ominous unto the souls of men.
Those who have made the greatest progress in the conformity
of their affections unto things spiritual and heavenly know most of its
necessity, excellency, and desirableness; yea, without some progress in it,
these things will not be known. Such will testify that the more they
attain herein, the more they see there is yet to to be attained, and the
more they do desire to attain what is before. Forgetting those things
which are behind, they reach forth unto the things that are yet before
them, like men running in a race, whose prize and reward is yet before
them,
1st, A desire to retain some thing or things
that is or are inconsistent with such a progress; for unless the heart
be ready on all occasions to esteem every thing “as loss and dung, so as we
may win Christ,” the work will be accompanied with insuperable
difficulties. This is the first principle of religion, of gospel
obedience, that all things are to be despised for Christ But this
difficulty ariseth not from the thing itself, but from our indisposition
unto it and unfitness for it. That which is an easy, pleasant walk unto a
sound and healthy man is a toilsome journey to him that is diseased and
infirm. In particular, whilst men will retain an inordinate respect unto
the world, the vanities, the pleasures, the profits, the contentments of
it; whilst self-love, putting an undue valuation on our persons, our
relations, our enjoyments, our reputations, doth cleave unto us, — we shall
labour in the fire when we engage in this duty, or rather, we shall not at
all sincerely engage in it. Wherefore the apostle tells us that in this
case we must cast off every weight, and the sin that doth so easily beset
us, if we intend to run with joy the race that is set before us,
2dly, It is because men dwell continually upon
the entrances of religion, in the first and lowest exercise of grace.
Some are always beginning at religion, and the beginning of things are
always difficult. They design not to he complete in the whole will of God,
nor to give all graces their perfect work. They do not with use habituate
grace unto a readiness in all the actings of it, which the apostle commends
in them that are “perfect” or complete,
Whilst it is thus with any, they shall always be deluded with the apprehensions of insuperable difficulties as to the growth of their affections in spirituality and heavenliness. Remove these things out of the way, as they ought to be removed, and we shall find all the paths wherein we are to walk towards God to be pleasantness and peace.
This is the first cause whence it is that there may be affections truly spiritual and graciously renewed in some persons, who yet do not thrive in an assimilation and conformity unto heavenly things: Men take up with their present measures, and thereon pretend either necessary occasion or discouragements from difficulties in attempting spiritual growth in the inward man. But they may thank themselves if, as they bring no honour unto Christ, so they have no solid peace in their own souls.
(2.) As the evil proceedeth from folly, so it is always the consequent of sin, of many sins, of various sorts. Let us not dwell on heartless complaints that we do not find our affections lively and heavenly, that we do not find the inward man to thrive or grow. Let us not hearken after this or that relief or comfort under this consideration, as many things are usually insisted on unto this purpose. They may be of use when persons are under temptations; and not able to make a right judgment of themselves; but in the course of our ordinary walking with God, they are not to be attended nor retired unto. The general reason of this evil state is our own sinful carelessness, negligence, and sloth, with perhaps an indulgence unto some known lust or corruption. And we do in vain seek after refreshing cordials, as though we were only spiritually faint, when we stand in need of lancings and burnings, as nigh unto a lethargy. It would be too long to give instances of those sins which fail not effectually to obstruct the thriving of spiritual affections: but, in general, when men are careless as unto that continual watch which they ought to keep over their hearts; whilst they are negligent in holy duties, either as unto the seasons of them or the manner of their performance; when they are strangers unto holy meditation and self-examination; whilst they inordinately pursue the things of the world, or are so tender and delicate as that they will not undergo the hardship of a heavenly life, either as unto the inward or outward man; much more when they are vain in their conversation, corrupt in their communication, especially if under the predominant influence of any particular lust, — it is vain to think of thriving in spiritual affections. And yet thus it is with all who ordinarily and in their constant course are thriftless herein.
2. IT must be acknowledged that there is yet that which is worse than what we have yet insisted on, and more opposite unto the growth of affections in conformity unto heavenly things, which is the proper character of those that are spiritually renewed; and this is their spiritual decay, manifesting itself in sensible and visible effects.
Some there are, yea many, who, upon the beginning of a profession of their conversion unto God, have made a great appearance of vigorous, active, spiritual affections; yea, it is so with most, it may be all, who are really so converted. God takes notice of the love of the youth in his people, of the love of their espousals.
In some, this vigour of spiritual affections is from the real power of grace, exerting its efficacy on their hearts and in their minds. In others, it is from other causes; as, for instance, relief from conviction, by spiritual illumination, will produce this effect. And this falls out unto the advantage of such persons, that generally a change is wrought in their younger days; for then their affections in their natural powers are active, and bear great sway in the whole soul. Wherefore, the change that is made is most eminent in them, be it what it will. But as men increase in age, and thereon grow up in carnal wisdom and a great valuation of earthly things, with their care about them and converse in them, they abate and decay in their spiritual affections every day; they will abide in their profession, but have lost their first love.
It is a shame and folly unutterable that it should be so
with any who make profession of that religion, wherein there are so many
incomparable excellencies to endear and engage them to it more and more.
But why should we hide what experience makes manifest in the sight of the
sun, and what multitudes proclaim concerning themselves? Wherefore, I look
upon it as a great evidence, if not absolutely of the sincerity of grace,
yet of the life and growth of it, when men as they grow up in age do grow
in an undervaluation of present things, in contempt of the world, in duties
of charity and bounty, and decay not in any of them. But I say it is usual
that the entrances of men’s profession of religion and conversion unto God
are attended with vigorous, active affections towards spiritual things. Of
them who really and sincerely believed, it is said that on their believing
“they rejoiced with joy unspeakable and full of glory;” and of those who
only had a work of conviction on them, improved
In this state do many abide and thrive, until their affections be wholly transformed into the image and likeness of things above. But with many of all sorts it is not so. They fall into woful decays as unto their affections about spiritual things, and consequently, in their whole profession and conversation, their moisture becomes as the drought in summer. They have no experience of the life and actings of them in themselves, nor any comfort or refreshment from them; they honour not the gospel with any fruits of love, zeal, or delight, nor are useful any way unto others by their example. Some of them have had seeming recoveries, and are yet again taken into a lifeless frame. Warnings, afflictions, sicknesses, the word, have awakened them, but they are fallen again into a dead sleep, so as that they seem to be “trees whose fruit withereth, without fruit, twice dead, plucked up by the roots.”
Some things must be spoken unto this woful condition in general, as that which is directly opposite unto the grace and duty of being spiritually minded, and contrary unto and obstructive of the growth of spiritual affections in an assimilation unto heavenly things. And what shall be spoken may be applied unto all the degrees of these decays, though all of them are not alike dangerous or perilous.
(1.) There may be a time of temptation, wherein a
soul may apprehend in itself not only a decay in, but an utter loss of, all
spiritual affections, when yet it is not so. As believers may apprehend
and judge that the Lord hath forsaken and forgotten them when he hath not
done so,
(2.) There may be a decay in affections themselves
as unto their actings towards any objects whatever, at least as unto the
outward symptoms and effects of them; and on this ground their operations
toward spiritual things may be less sensible. So men in their younger days
may be more ready to express their sorrow by tears, and their joy by
sensible exultation and motion of their spirits, than in riper
[1.] When it is so, it is a burden unto them in whom it is. They cannot but mourn and have a godly jealousy over themselves, lest the decays they find should not be in the outward but the inward, not in the natural but the spiritual man; and they will labour that in all duties, and at all times, it may be with them as in days of old, although they cannot attain that strength in them, that vigour of spirit, that life, joy, peace, and comfort, which many have had experience of.
[2.] There will be in such persons no decays in holiness of life, or as unto diligence in all religious duties. If the decay be really of grace in the affections, it will be accompanied with a proportionable decay in all other things wherein the life of God is concerned; but if it be only as unto the sensible actings of natural affections, no such decay will ensue.
[3.] Grace will in this case more vigorously act itself in the other faculties and powers of the soul, as the judgment and the will, in their approbation of and firm adherence unto spiritual things. But, — When men find, or may find, their affections yet quick, active, and intent on other things, as the lawful enjoyments and comforts of this life, it is in vain for them to relieve themselves that the decays they find are in their affections as natural, and not, as they ought to be, gracious. If we see a man in his old age grow more in love with the things of this world, and less in love with the things of God, it is not through the weakness of nature, but through the strength of sin.
On these, and, it may be, some other the like occasions, there may be an apprehension of a decay in spiritual affections when it may not be so, at least not unto the degree that is apprehended. But when it is so really, as it is evidently with many, I had almost said with the most in these days, it is a woful frame of heart, and never enough to be lamented. It is that which lies in direct contradiction unto that spiritual mindedness which is life and peace. It is a consumption of the soul, which threatens it with death every day.
It belongs not unto my design to treat of it in particular, yet I cannot let it pass without some remarks upon it, it being an evil almost epidemical among professors, and prevalent in some unto such a degree as that they seem to be utterly forsaken of all powers of spiritual life.
Now, besides all that folly and sin which we before discovered as the causes of the want of the growth of our affections in spirituality and heavenliness, which in this case of their decay are more abominable, there is a multiplication of evils wherewith this state of heart and mind is accompanied; for, —
(2.) It is that wherewith, above all things, the Holy Spirit is grieved. His work it is to give grace an increase and progress in our souls; he begins it, and he carries it on. And there can be no greater grief unto a wise and gracious worker than to have his work decay and go backward under his hand. This is the occasion of those complaints of God which we find in the Scripture, of the unprofitableness and backsliding of men after the use of means and remedies for their fruitfulness and cure. “What,” saith he, “could I have done more for my vineyard than I have done? Why, then, when I looked for grapes, did it bring forth wild grapes?” Can any thing be apprehended to be such a just matter of grief and complaint unto the Holy Spirit, as to see and find those whom he had once raised up unto holy and heavenly affections, so as that their delights were in, and their thoughts much upon, the things that are above, become earthly or sensual, to have no sensible actings of any of his graces in them? which is the state of them who are under the power of spiritual decays, And this is the only case wherein God speaks unto men in the way of complaint and expostulation, and useth all sorts of arguments to convince them of their folly herein.
When a wise, tender, and careful parent, [who] hath been
diligent in the use of all means for the education of his child, and he for
some time hath given good hopes of himself, finds him to slacken in his
(3.) This is that which in an especial manner provoketh the judgments of God against any church, as was intimated before. When, in the order of profession and worship, any church hath a name to live, but as to the power of grace acting in the affections is dead; when it is not so cold as to forsake the external institutions of worship, nor so hot as to enliven their duties with spiritual affections, — the Lord Christ will not long bear with them; yea, judgment will suddenly break out towards such a house of God.
(4.) It is absolutely inconsistent with all comfortable
assurance of the love of God. Whatever persons under the power of
such a frame pretend unto of that kind, it is sinful security, not gracious
assurance or peace. And constantly as professors grow cold and decay in
their spiritual affections, stupidity of conscience and security of mind do
grow also upon them. It is so, I say, unless they are sometimes surprised
or overtaken with some greater sin, which reflects severely on their
consciences, and casts them for a time under troubles and distresses. But
that peace with God and a comfortable assurance of salvation should be
consistent with an habitual decay in grace, especially in those graces
which should act themselves in our affections, is contrary to the whole
tenor and testimony of the Scripture; and the supposition of it would be
the bane and poison of religion. I do not say that our assurance and peace
with God do arise wholly from the actings of grace in us; there are other
causes of them, where-into they are principally resolved; — but this I say,
under an habitual declension or decay of grace in the spirituality of our
affections, no man can keep or maintain a gracious sense of the love of
God, or of peace with him. And therefore there is no duty more severely to
be pressed on all at this day than a diligent examination and trial of the
grounds of their peace, lest it should be with any of them as it was with
Laodicea, who was satisfied in her good state and condition,
(5.) Such a decay as that described is a dangerous symptom
of an evil state and condition, and that those in whom it is will
at last be found to be but hypocrites. I know such persons will or may
have pretended evidences unto the contrary, and that they are well enough
satisfied of and with their own sincerity in many things, so as that it is
impossible to fix upon them the sense and conviction of being but
hypocrites. But this apprehension ariseth from a false notion of hypocrisy.
No man, they suppose, is a hypocrite, but he that generally or universally
pretends himself in religion to be what he is not, and what he knows
himself not to be, or at least might easily do so; and it is true that this
is the broadest notion of pharisaical hypocrisy: but take a hypocrite for
him who, under light, profession, gifts, duties, doth habitually and
willingly fail in any point of sincerity, he is no less a perishing
hypocrite than the former, and it may alter the case with them. I do not
say that every one in whom there is this prevalent decay in spiritual
affections is a hypocrite; God forbid! I only say that when it continues
without remedy, it is such a symptom of hypocrisy as that he who is wise
and hath a care of his soul will not rest until he hath searched it unto
the bottom. For it seems as if it were thus with such persons: They have
had a false or imperfect work in that conversion unto God which they have
professed. Conviction of sin, communication of spiritual light and gifts,
alteration upon the affections, change of society and conversation, have
made it up. Now, it is the nature of such a work greatly to flourish for a
season, in all the principal parts and duties of profession; but it is in
its nature also gradually to decay, until it be quite withered away. In
some it is lost by the power of some vigorous temptations, and particular
lusts indulged unto, ending in worldliness and sensuality; but in the most
it decays gradually, until it hath lost all its savour and sap. See
(6.) Persons in such an estate are apt to deceive themselves with false hopes and notions, whereby the deceitfulness of sin doth put forth its power to harden them unto their ruin. Two ways there are whereby this pernicious effect is produced; — the one by the prevalency of a particular lust or sin; the other by a neglect of spiritual duties, and a vain conversation in the world, under which the soul pines away and consumes.
As unto the first of these, there are three false notions whereby the deceitfulness of sin deludes the souls of men:—
[1.] The first is, that it is that one sin alone
wherein they would be indulged. Let them be spared in this one
thing, and in all others they will be exact enough. This is the
composition that Naaman would have made in the matters of religion,
[2.] They deceive themselves hereby; for they judge that
although they cannot as yet shake off their sin, yet they will
continue still to love God and abound in the duties of his worship. They
will not become haters of God and his ways and persecutors
[3.] They determine that at such or such a season or time, after such satisfaction given unto their lusts or pleasures, they will utterly give over, so as that iniquity shall not be their ruin. But this is a false notion also, an effectual instrument of the deceitfulness of sin. He that will not now give over, who will not immediately upon the discovery of the prevalency of any sin and warning about it endeavour sincerely and constantly its relinquishment, say what he will and pretend what he will, never intends to give over, nor is it probable, in an ordinary way, that ever he will do so. When men’s decays are from the prevalency of particular sins, by these and the like false notions do they harden themselves unto ruin.
For those who are pining away under hectical consumption, a general decay of the vital spirits of religion, they have also false notions whereby they deceive themselves; as, —
[1.] That although they have some cause to mistrust themselves, yet indeed their condition is not so bad as some may apprehend it, or as they are warned it is. And this ariseth from hence, that they have not as yet been overtaken with any enormous sin which hath filled their consciences with terror and disquietment. But this is a false notion also; for every decay is dangerous, especially such as the mind is ready to plead for and to countenance itself in.
[2.] They are prone to suppose that this decay doth not
arise from themselves and the evil of their own hearts, but from
their circumstances, businesses, present occasions, and state of life;
which when they are freed from, they will at least return unto their former
love and delight in spiritual things. But this is a false notion also, by
virtue of that rule,
[3.] They judge it no hard matter to retrieve themselves
out of this state, but that which they can easily do when there is an
absolute necessity for it. But this is a false notion also. Recovery
from backsliding
In this state, I say, men are apt by such false reasonings to deceive themselves unto their eternal ruin; which makes the consideration of it the more necessary.
Wherefore, I say, lastly, upon the whole, that whoso find themselves under the power of this wretched frame, whoso are sensible in themselves, or at least make it evident unto others, that they are under a decay in their spiritual condition, if they rest in that state, without groaning, labouring, endeavouring for deliverance from it, they can have no well-grounded hopes in themselves of life and immortality; yea, they are in those “paths which go down unto the chambers of death.”
I cannot let this pass without something of advice unto them who find themselves under such decays, are sensible of them, and would be delivered from them, and I shall give it in a few words:—
First, Remember former things; call to mind how it
was with you in the spring and vigour of your affections, and compare your
present state, enjoyment, peace, and quiet, with what they were then. This
will be a great principle of return unto God,
First, God himself makes it on his part a
ground and reason of his return unto us in a way of mercy, and of the
continuance of his love,
Secondly, It is the way whereby the saints of old
have refreshed and encouraged themselves under their greatest
despondencies. So doth the psalmist in many places; as, for instance,
Wherefore, you that are sensible of these decays, or ought so to be, take the advice of our Saviour, “Remember whence you are fallen.” Call to mind the former days. Consider if it were not better with you [then] than now, when in your lying down and your rising up you had many thoughts of God and of the things of God, and they were sweet and precious unto your souls; when you rejoiced at the remembrance of his holiness; when you had zeal for his glory, delight in his worship, and were glad when they said, “Let us go to the house of God together;” when you poured forth your souls with freedom and enlarged affections before him, and were sensible of the visits and refreshments of his love. Remember what peace, what tranquility of mind, what joy you had whilst it was so with you; and consider what you have gotten since you have forsaken God, in any measure or degree. Dare to deal plainly with yourselves. Is not all wherein you have now to do with God either form, custom, and selfishness, or attended with trouble, disquietment, and fears? Do you truly know either how to live or how to diet Are you not sometimes a terror unto yourselves? It must be so, unless you are hardened through the deceitfulness of sin. What have all your lovers done for you, that you have entertained in the room of God in Christ and spiritual things? Speak plainly; have they not defiled you, wounded you, weakened you, and brought you into that condition that you know not what you are nor to whom you do belong? What are your thoughts when you are most awake, when you are most yourselves? Do you not sometimes pant within yourselves, and say, “O that it were with us as in former days.”
And if you can be no way affected with the remembrance
of former
As unto those unto whom this frame is a burden, there is no more effectual means to stir them up unto endeavours for deliverance than a continual remembrance of former things, and experiences they have had of holy intercourse and communion with God. This will revive, quicken, and strengthen the things that are ready to die, and beget a self-abhorrency in them in consideration of that woful frame and temper of mind which, by their sins and negligence, they have brought themselves into.
Secondly, Consider that as there are many things dreadfully pronounced in the Scripture against backsliding and backsliders in heart, as it is with you, yet also there are especial calls and promises given and proposed unto those in your condition; and know assuredly that upon your compliance or non-compliance with them depends your everlasting blessedness or woe.
Consider both call and promise in that word of God’s grace,
Thirdly, As unto those who on these and the like considerations do not only desire but will endeavour also to retrieve themselves from this condition, I shall give no advice at present but this, Be in good earnest. As the prophet speaks in another case, if you will return, “return and come,” make thorough work of it. You must do so at one time or another, or you will perish. Why not now? Why, is not this the best season? Who knows but it may be the only time you will have for it? It were easy to multiply all sorts of arguments unto 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 impressions are worn out, will ruin your souls. Unless there be universal diligence and permanency in your endeavours, you are undone. “Then shall ye know the Lord, if ye follow on to know him.”
But now to return. These things, I say, through our sloth, negligence, and sin, may befall us as unto our spiritually-renewed affections: Their progress in conformity unto spiritual and heavenly things may be slow, imperceptible, yea, totally obstructed for a season; and not only so, but they may fall under decays, and the soul therein be guilty of backsliding from God; but this is that which they are capacitated for by their renovation, this is that which the grace wherewith they are renewed doth lead unto, this is that which, in the diligent use of means, they will grow up unto, whereon our comfort and peace do depend, — namely, a holy assimilation unto those spiritual and heavenly things which they are set and fixed on, wherein they are renewed and made more spiritual and heavenly every day.
It remains only, as unto this head now spoken unto, that we briefly consider what is the state of spiritual affections thus daily exercised and improved. And this we shall do by showing, — first, What is their pattern; secondly, What is their rule; thirdly, What is their measure, or whereunto they may attain:—
First, The pattern which we ought continually to
bear in our eyes, whereunto our affections ought to be conformed, is Jesus
Secondly, The rule of our affections in their utmost spiritual improvement is the Scripture. And two things are respected in them:— their internal actings; their exercise in outward ways and means, whereby they are expressed. Of them both the Scripture is the entire rule:—
1. And with respect unto the former, it gives us one
general law or rule, that is comprehensive of all others, — namely, “That
we love the Lord our God with all our heart, soul,
mind, and strength.” The acting of all our affections towards God in the
utmost degree of perfection is required of us; that in all instances we
prefer and value him above all things; that we inseparably cleave unto him,
and do nothing whatever at any time that is not influenced and directed by
the love of God. This perfection, as we shall see immediately,
2. There are outward ways and duties whereby our spiritual affections are expressed. The rule of them also is the Scripture. The way marked out therein is the only channel wherein the stream of spiritual affections doth take its course unto God. The graces required therein are to act themselves by [them]; the duties it prescribes are those which they stir up and enliven; the religious worship it appoints is that wherein they have their exercise. Where this rule hath been neglected, men’s religious affections have grown irregular, yea, wild and ungovernable. All the superstitions that the world is filled withal owe their original principally unto men’s affections set at loose from the rule of the word. There is nothing so fond, absurd, and foolish, but they have imbondaged the souls of men unto, nothing so horrid and difficult but they have engaged them in. And having once taken unto themselves this liberty, the corrupt minds of men are a thousand times more satisfied than in the regular exercise of them according to the word of God. Hence they will rejoice in such penances as are not without their austerities; in such outward duties of devotion as are troublesome and chargeable; in every thing that hath a show of wisdom in will-worship, and humility, and neglect of the body. Hence will all their affections be more sensibly moved by images and pictures, and a melting devotion be more stirred up in them, than by all the motives and incentives which God proposeth unto them to draw their affections unto himself. Nothing is more extravagant than the affections of men, tinctured with some devotion, if they forsake the rule of the Scripture.
Thirdly, There is considerable concerning them the
measure of
1. An habitual suitableness unto spiritual things upon the proposal of them. The ways whereby spiritual things are proposed unto our minds are various. They are so directly in all ordinances of divine worship; — they are so indirectly and in just consequence by all the especial providences wherein we are concerned, by our own thoughts and stated meditations; — they are so by the motions of the Holy Spirit, when he causeth us to “hear a word behind us saying, This is the way, walk ye in it;” by holy converse with others; by all sorts of occurrences. And as the ways of their proposal are various, so the times and seasons wherein a representation of them is made unto us are comprehensive of all, at least are not exclusive of any, times and seasons of our lives. Be the way of their proposal what it will, and whenever be the season of it, if our affections are duly improved by spiritual exercises, they are suited unto them and will be ready to give them entertainment. Hence, or for want hereof, on the other hand, are tergiversations and shiftings in duties, proneness to comply with diversions, all to keep off the mind from closing with and receiving of those spiritual things which it is not suited unto. Wherefore, as unto the solemn way of proposing spiritual things unto our minds which is in and by the ordinances of divine worship, when men have a prevalent loathness to engage in them, or when they are satisfied with an outward attendance on them, but not enabled unto a vigorous stirring up of the inward man unto a holy, affectionate converse with spiritual and heavenly things, it is because they are carnal. When men can receive the fiery darts of Satan in his temptations into their bosoms, and suffer them to abide there, yea, foster and cherish them in thoughts of the lusts that they kindle, but quickly quench the motions of the Spirit stirring them up unto the embracing of heavenly things, they are carnal, and carnally minded. When providences of concernment, in afflictions, trials, deliverances, do not engage the mind unto thoughts of spiritual things, and excite the affections unto the entertainment of them, men are carnal and earthly. When every lust, corruption, or passion, as anger, envy, displeasure, at this or that person or thing, can divert the mind from compliance with the proposal of spiritual things that is made unto it, we are carnal.
2. Affections so disposed constantly find a gust, a
pleasant taste, a relish, in spiritual things. They do in them “taste
that the Lord is gracious,”
3. They are a just repository of all graces, and
therein the treasury of the soul. There are graces of the Spirit whose
formal direct residence is in the understanding and the will, as faith
itself, and therein are all other graces radically comprised; they grow
from that root. Howbeit, the most of them have their principal residence
in the affections. In them are they preserved secure and ready for
exercise on all occasions. And when they are duly spiritual, there is
nothing that tends to their growth or improvement, to their cherishing or
These are some of those things which our affections, conformed unto heavenly things, will attain unto. And thus it is with affections spiritually renewed: by being fixed on things spiritual and heavenly, they are more and more conformed unto them, made like them, and become more spiritual and heavenly themselves.
It is not thus with them whose affections have only an occasional change wrought upon them by the means before described, but are not spiritually renewed; yea, on the contrary, such persons do design to debase spiritual things, to bring down heavenly things into a conformity with their affections, which, however changed, are not spiritual, but carnal. To evince this we may observe, —
1. Their affections are under the light and conduct of such notions in the mind and understanding as do not give a clear, distinct representation of them in their own nature unto them: for where they are not themselves spiritually renewed, there the mind itself is carnal and unrenewed; and such a mind “perceiveth not the things of God, neither can do so, because they are spiritually discerned.” They cannot be discerned aright in their own beauty and glory, but in and by a spiritual, saving light, which the mind is devoid of. And where they are not thus represented, the affections cannot receive or cleave unto them as they ought, nor will ever be conformed unto them.
2. Those notions in such persons are ofttimes variously
influenced and corrupted by fancy and imagination. They are merely
“puffed up by their fleshly minds;” that is, they are filled with vain,
foolish, proud imaginations about spiritual things, as the apostle
declares,
3. This, in the progress of it, produceth
superstition, false worship, and idolatry; for they are all of
them an attempt to represent spiritual things in a way suited unto carnal,
unrenewed affections. Hence men suppose themselves to be excited by them
unto love, joy, fear, delight in the things themselves, when they all
respect that false
1. The mind and affections have been changed and tinctured with devotion by some of the means we have before insisted on. Herein they will, one way or other, be exercised about spiritual things, and are ready to receive impressions from any thing that superstition can impose upon them.
2. They are, by error and false information, set at liberty from the only rule of their actings and exercise; that is, the word of God. Men satisfied themselves, that so their affections were engaged about things spiritual and heavenly, it was no matter at all whether the way of their exercise was directed by the Scripture or no. Having thus lost their guide and their way, every “ignis fatuus,” every wandering meteor, allures them to follow its conduct into foolish superstitions. Nothing almost is so ridiculous, nothing so horrid and difficult, that they will not embrace under the notion of things spiritual and heavenly.
3. The carnal minds of men, having no proper, distinct apprehensions and notions of spiritual things in their own nature, do endeavour to represent them under such notions and images as may suit them unto their carnal, unrenewed affections; for it is implanted almost indelibly upon them, that the end of all knowledge of spiritual things is to propose them unto the embraces of the affections.
It were easy to manifest that from these three corrupt springs arose that flood of idolatry and false worship which spread itself over the church of Rome, and with whose machinations the minds of men are yet too much replenished.
4. Where it is not thus, yet carnal affections do variously debase spiritual things, to bring them into a conformity with themselves; and this may proceed so far, until men think wickedly that God is altogether like unto themselves. But I shall not insist on these things any farther.
Lastly, Where affections are spiritually renewed, the
person of Christ is the centre of them; but where they are changed
only, they tend unto an end in self. Where the “new man” is put on,
“Christ is all, and in all,”
This is the first thing that is required to render our affections in such a state and condition as that from and by them we may be spiritually minded, — namely, that they themselves are spiritually and savingly renewed.
The things that remain will admit of a speedy despatch, as I suppose.
II. The second thing required that
we may be spiritually minded, as unto the interest of our affections
therein, is, the object of them about which they are conversant and
whereunto they do adhere. What this is materially, or what are the
spiritual things which our affections are to be set upon, hath been
declared already, under the consideration of the objects of our thoughts
and meditations, for they are the same; yea, as hath been intimated, the
fixing of our affections upon them is the spring and cause of our thoughts
about
1. And the first is, that as they comprehend God in Christ, and all other things as deriving from him and tending unto him, they have an infinite beauty, goodness, and amiableness in them, which are powerfully attractive of spiritual affections, and which alone are able to fill them, to satisfy them, to give them rest and acquiescency. Love is the most ruling and prevalent affection in the whole soul; but it cannot be fixed on any object without an apprehension, true or false, of an amiableness and desirableness in it, from a goodness suitable unto all its desires.
And our fear, so far as it is spiritual, hath divine
goodness for its object,
(1.) That we apprehend and do find a goodness, a
beauty, and thence an amiableness and desirableness, in them,
It may be, some cannot say that a distinct apprehension of
these things was the first foundation and cause of their love to God; yet
are they satisfied that they do love him in sincerity, with all their
souls. And I say it may be so. God sometimes casts the skirt of his own
love over the heart of a poor sinner, and efficaciously draws it unto
himself, without a distinct apprehension of these things, by a mere sense
of the love it hath received. So Elijah passed by Elisha, and cast his
mantle upon him, as a transient act; but there was such a communication of
virtue thereby that he ran after him, and would not be deferred, though
Elijah said, “Go back again; for what have I done to thee?”
But I say unto such, and to all others, that if we would have refreshing evidences of our love unto God that it is sincere, if we would have it thrive and flourish, be fervent and constant, we are to exercise ourselves unto the contemplation of the divine goodness, and the suitableness of it unto our souls, in and by Jesus Christ. Nor can we cleave unto any spiritual thing whatever with sincere affection but under these notions of it:— first, That it hath a real worth or excellency in itself; secondly, That it is suitable and desirable unto us. And it is to be bewailed to see how many walk at random in profession, that know neither what they do nor where they go.
(2.) As we must see a goodness and profitableness
in spiritual things absolutely, so as that we may fix our
affections on them in a due manner, so we must see it
comparatively, with respect unto all other things, which gives
them a preference in our affections before and above them all. The trial
of love lies in the prevailing degree, —
With what loving countenances do men look upon their
temporal enjoyments! with what tenacious embraces do they cleave unto them!
They see that in them which is amiable, which is desirable and suitable
unto their affections. Let them pretend what they please, if they see not
a greater goodness, that which is more amiable, more desirable, in
spiritual things, they love them not in a due manner; it is temporal things
that have the rule of their affections. One psalmist prefers “Jerusalem
before his chief joy,”
(3.) A due consideration is required hereunto, that all spiritual things do proceed from and are resolved into an infinite Fountain of goodness, so as that our affections may absolutely come unto rest and complacency, and find full assured satisfaction in them. It is otherwise as unto all temporal things. Men would very fain have them to be such as might give absolute rest and satisfaction unto all their affections; but they are every one of them so far from it that all of them together cannot compose their minds in rest and peace for one hour. They give sometimes a transport of affections, and seem for a season to have filled the whole soul, so as it hath no leisure to consider their emptiness and vanity: but a little composure of men’s thoughts shows that they are but a diversion in a journey or labour; they are no rest. Hence are they called “broken cisterns, that can hold no water.” Let a man prize them at the highest rate that it is possible for a rational creature to be seduced into the thoughts of, whereof there have been prodigious instances; let him possess them in abundance, beyond what ever any man enjoyed in this world or his own imagination could beforehand reach unto; let him be assured of the utmost peaceable continuance in the enjoyment of them that his and their natures are capable of, — yet would he not dare to pretend that all his affections were filled and satisfied with them, that they afforded him perfect rest and peace. Should he do so, the working of his mind every day would convince him of his falsehood and his folly.
But all spiritual things derive from and lead unto that which is infinite; which is therefore able to fill all our affections, and to give them full satisfaction with rest and peace. They all lead us to the Fountain of living waters, the eternal Spring of goodness and blessedness.
I do not say that our affections do attain unto this full rest and satisfaction in this life; but what they come short of herein ariseth not from any defect in the things themselves to give this rest and satisfaction, as it is with the whole world, but from the weakness of our affections themselves, which are in part only renewed, and cannot take in the full measures of divine goodness, which in another world they will receive. But whilst we are here, the more we receive them in our minds and souls, the more firmly we adhere unto them, the nearer approaches we make unto our rest and centre.
2. Spiritual things are to be considered as they are
filled with divine wisdom. I speak not of God himself, whose
essential wisdom is one of the most amiable excellencies of his holy
nature, but of all the effects of his will and grace by Jesus Christ. All
spiritual truths, all spiritual and heavenly things, whereby God reveals
and communicates
Unto the most this wisdom of God is foolishness. It was so
of old, as the apostle testifieth,
This is that which attracts our souls by holy admiration unto unspeakable delight. And the reason why men do so generally decline from any love unto the gospel, and lose all satisfaction in the mystery of it, is because they are not able to discern that infinite wisdom which is the spring, life, and soul of it. When our minds are raised unto the admiration of this wisdom in divine revelations, then will our affections cleave unto the things that are revealed.
But the fixing of spiritual affections on spiritual objects
is perfective of our present state and condition; not that we can attain
perfection by it, but that therein our souls are in a progress towards
perfection. This may be granted. Look, how much vile affections, fixed on
and furiously pursuing things carnal and sensual, do debase our nature
beneath its rational constitution, and make it degenerate into bestiality;
so much spiritual affections, fixed on and cleaving unto things spiritual
and heavenly, do exalt our nature above its mere natural capacity, making
an approach unto the state of angels and of just men made perfect. And as
brutish affections, when they have the reins, as they say, on their necks,
and are pursued with delight and greediness, do darken the mind, and
disturb all the rational powers of the soul (for “whoredom and wine and new
wine take away the heart,” as the prophet speaks, and wickedness altereth
the understanding): so holy affections fixed on spiritual things do
elevate, raise, and enlighten the mind with true wisdom and understanding;
for the “fear of the Lord, that is wisdom, and to
depart from iniquity, that is understanding.’’ And again, as the power of
vile affections fills the soul and conscience with tumult, disorder, fear,
and shame, where men are not utterly profligate, so as that the minds,
thoughts, and consciences of persons under their power is a very hell for
confusion and troubles: so spiritual affections, duly exercised on their
proper objects, do preserve all things in order in the whole soul; they are
life and peace. All things are quiet and secure in the mind; there is
The due exercise of our affections on heavenly things hath
quite another tendency and effect. It so unites the mind unto
them, it so bringeth them unto it, and gives them such a subsistence
in it, as that all the powers and faculties of it are in a progress towards
their perfection. See
4. In the future enjoyment of the present objects
of our spiritual affections doth our eternal blessedness consist.
All men who are convinced of a future eternal condition do desire, when
they depart hence, to enter into blessedness and glory. Howbeit, what that
blessedness is, even as unto the general nature of it, they know nothing at
all; and if they did, they would not know how to desire it: for heaven or
blessedness is nothing but the full enjoyment of what we are here to love
and delight in above all, of that which is the object of our affections as
spiritually renewed Herein have they neither
III. Having considered the nature of spiritual affections as renewed by grace, and those notions of their objects under which they cleave unto them, it remains only that we inquire into the way of the soul’s application of itself unto those objects by its affections, which belongs also unto our being spiritually minded; and I shall give an account hereof in some few particulars, with brief observations on them:—
1. It is required that our adherence unto all spiritual things with love and delight be firm and stable. The affections are the powers and instruments of the soul, whereby it makes application unto any thing without itself, and cleaves unto it. This is their nature and use with reference unto things spiritual. Transient thoughts of spiritual things, with vanishing desires, may rise out of present convictions, as they did with them who cried out unto our Saviour, “Lord, evermore give us this bread,” and immediately left him. Such occasional thoughts and desires axe common unto all sorts of men, yea, the worst of them: “Let me die the death of the righteous, and let my end be like his!” Fading satisfaction, with joy and delight, do often befall men in their attendance on the word, who yet never come to have it rooted in their hearts.
There are sundry things wanting unto the sincerity of these affections:—
(1.) Those in whom they are never had a clear spiritual
view of
(2.) They have not a sincere love unto them and delight in them for their own sakes, but are only affected with some outward circumstances and concernments of them.
(3.) They find not a suitableness in them unto the ruling principles of their minds. They do not practically, they cannot truly say, “The yoke of Christ is easy, and his burden is light; his commandments are not grievous;” or, with the psalmist, “O how love I thy law!”
(4.) Their affections are transient, unstable, vanishing, as unto their exercise and operations. They are on and off; now pleased and anon displeased; earnest for a little while, and then cold and indifferent. Hence the things which they seem to affect have no transforming efficacy upon their souls; they dwell not in them in their power.
But where our affections unto spiritual things are sincere,
where they are the true, genuine application of the soul and adherence unto
them, they are firm and stable; love and delight are kept up unto such a
constant exercise as renders them immovable. This is that which we are
exhorted unto,
2. That the soul do find a spiritual relish and savour
in the things which it so adheres unto. The affections are the palate
of the soul, whereby it tastes of all things which it receiveth or
refuseth, and it will not long cleave unto any thing which they find not a
savour and relish in. Something was spoken before of that sweetness which
is in spiritual things, and the taste of them consists in a gracious sense
of their suitableness unto the affections, inclinations, and dispositions
of the mind. Hence they have no relish unto men of carnal minds. Whoever,
therefore, would know whether his affections do sincerely adhere unto
spiritual things, let him examine what relish, what sweetness, what savour
he findeth in them. When he
This spiritual taste is the ground of all experience. It is not what we have heard or understood only, but what we have tried and tasted, whereof we have experience. This makes us long for what we have formerly enjoyed, and strengthens faith as unto what we pray for and expect.
In every darkness, in every damp of spirit, under every apprehension of deadness, or the withdrawing of the sense of divine love, the soul knoweth what it wants and what it doth desire. “Oh!” saith such an one, “that it were now with me as in former days. I know he who then gave me such refreshing tastes of his own goodness, who made every thing of himself sweet and pleasant unto me, can renew this work of his grace towards me; he can give me a new spiritual appetite and relish, he can make all spiritual things savoury unto me again.”
As a man under a languishing sickness, or when he is chastened with strong pain, so as that his soul abhorreth bread and his daily meat, can remember what appetite he had, with what gust and relish he was wont to take in his food in the days of his health, which makes him to know that there is such a condition, and to desire a return unto it; so is it with a sin-sick soul. It can find no relish, no gust, no sweetness, in spiritual things; he finds no savour in the bread of the word, nor any refreshment in the ordinances of the gospel, which yet in themselves are daily meat, “a feast of fat things, and of wine well refined:” yet doth it remember former days, when all these things were sweet unto him; and if he have any spark of spiritual life yet remaining, it will stir him up to seek with all diligence after a recovery. How is it with you who are now under spiritual decays, who find no taste or relish in spiritual things, unto whom the word is not savoury, nor other ordinances powerful? Call to mind how it hath been with you in former days, and what ye found in these things: “If so be,” saith the apostle, “that ye have tasted that the Lord is gracious.” If you have not, it is to be feared that you have never yet had the least sincere love unto spiritual things; for where that is, it will give a spiritual relish of them. If you have, how is it you can give yourselves rest one moment without an endeavour after the healing of your backsliding?
3. It is required that our affections be so set on
spiritual things as to be a continual spring of spiritual thoughts and
meditations. No man can be so forsaken of reason as to suppose that
he hath any sincere affection for what he thinks little on or not at all,
or that he can have a true affection for any thing which will not stir up
and
4. When our affections are thus applied unto spiritual things, they will be prevalent and victorious against solicitations unto the contrary, or allurements to draw them off unto any other objects. The work of all our spiritual adversaries is to solicit and tempt our affections, to divert them from their proper object. There are some temptations of Satan that make an immediate impression on the mind and conscience. Such are his injection of diabolical, blasphemous thoughts concerning God, his being, nature, and will; and the distresses which he reduceth men unto in their consciences through darkness and misrepresentations of God and his goodness. But the high road and constant practice of all our spiritual adversaries, is by the solicitation of our affections unto objects that are in themselves, or in the degree of our affection towards them, evil and sinful. Of the first are all sensual pleasures of the flesh, as drunkenness, uncleanness, gluttony, chambering and wantonness, with all sorts of sensual pleasures. Of the latter is all our inordinate love unto self, our families, and the whole world, or the things of it. Unto this end every thing in the whole world that may make provision for lust is made use of. Herein consists the nature and efficacy of most of those temptations which we have to conflict withal. Solicitations they are of our affections, to draw them off from things spiritual and heavenly and to divert them unto other things. Hereby do our enemies endeavour to beguile us, as the serpent beguiled Eve, with fair and false representations of other beloveds, that our hearts be not preserved as a chaste virgin in all their affections for Christ.
And it is almost incredible how apt we are to be beguiled by the specious pretences wherewith we are solicited.
That our affections, in the degree treated about, — suppose
of love unto the world and the things of it, — are lawful and allowable, is
one of the sophisms and artifices wherewith many are deluded. Hereon,
provided they run not out into scandalous excesses, they approve of
themselves in such a worldly frame of mind, and acting according unto it,
as renders them fruitless, useless, senseless, and is inconsistent with
that prevailing adherence of affections unto spiritual
Wherefore, it is no ordinary nor easy thing to preserve our affections pure, entire, and steady, in their vigorous adherence unto spiritual things, against all these solicitations. Watchfulness, prayer, faith in exercise, and a daily examination of ourselves, are required hereunto. For want of a due attendance unto these things, and that with respect unto this end, — namely, 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.
5. Affections thus fixed upon things spiritual and heavenly
will give great relief against the remainders of that vanity of
mind which believers themselves are ofttimes perplexed withal; yea, I
do not know any thing that is a greater burden unto them, nor which they
more groan for deliverance from. The instability of the mind, its
readiness to receive impressions from things vain and useless, the
irregularity of their thoughts, are a continual burden unto many. Nothing
can give the soul any relief herein, nothing can give bounds unto the
endless variety of foolish imaginations, nothing can dry up the springs
from whence they arise, or render the soil wherein they grow barren as unto
their production and maintenance, but only the growth of spiritual
affections, with their continual vigorous actings on heavenly things; for
hereby the heart and mind will be so united unto them (that which the
psalmist prays for,
Again; the vanity of the mind in an indulgence unto foolish imaginations ariseth from, or is animated and increased by, that gust and relish which it finds in earthly things and enjoyment of them, whether lawful or unlawful. Hence on all occasions, yea, in holy duties, it will be ready to turn aside and take a taste of them, and sometimes to take up with them: like a tippling traveller, who, though he be engaged in a journey on the most earnest occasion, yet he cannot but be bibbing here and there as he passes by, and it may be, at length, before he comes to his journey’s end, lodgeth himself in a nasty ale-house. When men are engaged in important duties, yet if they always carry about them a strong gust and relish of earthly things, they will ever and anon in their thoughts divert unto them, either as unto such real objects as they are accustomed unto, or as unto what present circumstances do administer unto corrupt affections, or as to what they fancy and create in their own minds; and sometimes, it may be, after they have made them a few short visits, they take up with them, and lose wholly the work they were engaged in. Nothing, as was said, will give relief herein but the vigorous and constant exercise of our affections on heavenly things; for this will insensibly take off that gust and relish which the mind hath found in things present, earthly, and sensual, and make them as a sapless thing unto the whole soul They will so place the cross of Christ, in particular, on the heart as that the world shall be crucified unto it, losing all that brightness, beauty, and savour, which it made use of to solicit our minds unto thoughts and desires about it.
Moreover, this frame of spirit alone will keep us on our
watch against all those ways and means whereby the vanity of the mind is
excited and maintained. Such are the wandering and roving of the
outward senses. The senses, especially that of the eye, are ready to
become purveyors to make provision for the vanity and lusts of the mind.
Hence the psalmist prays, “Turn away mine eyes from beholding vanity.” If
the eyes rove after vain objects the mind will ruminate upon them. And
another affirms that he had “made a covenant with his eyes,” to preserve
them from fixing on such objects as might solicit lust or corrupt
affections. And it were a useful labour, would this place admit of it, to
discover the ready serviceableness of the outward senses and members of the
body unto sin and folly, if not watched against,
Wherever our affections are fixed on spiritual things, our
mind will constantly be under a warning or charge to keep diligent watch
against all those things whereby that vanity which it so abhorreth, which
it is so burdened withal, is maintained and excited. Nor without this
prevalency in the mind will ever a work of mortification be carried on in
the soul,
Having declared wherein this duty of being “spiritually minded” doth consist, that which remains, in compliance with the text from whence the whole is educed, is to manifest how it is “life and peace,” which is affirmed by the apostle. This shall be done with all brevity, as having passed through that which was principally designed.
And two things are we to inquire into:— I. What is meant by “life and peace.” II. In what sense to be “spiritually minded” is both of them.
I. 1. That spiritual life whereof we are made partakers in this world is threefold, or there are three gospel privileges or graces so expressed:—
(1.) There is the life of justification. Therein
the just by faith do live, as freed from the condemnatory sentence of the
law. So “the righteousness of one cometh” on all that believe “unto
justification of life,”
(2.) There is a life of sanctification. As life
in the foregoing sense is opposed unto death spiritual as unto the guilt of
it and the condemnatory sentence of death wherewith it was accompanied, so
in this it is opposed unto it as unto its internal power on and efficacy in
the soul, to keep it under an impotency unto all acts of spiritual life,
yea, an enmity against them. This is that life wherewith we are
“quickened” with Christ Jesus, when before we were “dead in trespasses and
sins,”
And to be spiritually minded is this life in a double sense:—
[1.] In that it is the principal effect and fruit of that life. The life itself consists in the infusion and communication of a principle of life, — that is, of faith and obedience, — into all the faculties and powers of our soul, enabling us to live unto God. To be spiritually minded, which is a grace whereunto many duties do concur, and that not only as to the actings of all grace in them, but as unto the degree of their exercise, cannot be this life formally; but it is that wherein the power of this principle of life doth in the first and chiefest place put forth itself. All actings of grace, all duties of obedience, internal and external, do proceed from this spring and fountain. Nothing of that kind is acceptable unto God but what is influenced by it and is an effect of it. But it principally puts forth its virtue and efficacy in rendering our minds spiritual; which if it effect not, it works not at all, — that is, we are utterly destitute of it. The next and immediate work of the principle of life in our sanctification is to renew the mind, to make it spiritual, and thereon gradually to carry it on unto that degree which is here called being spiritually minded.
[2.] It is the proper adjunct and evidence of it.
Would any one know whether he be spiritually alive unto God with the life
of sanctification and holiness? The communication of it unto him being by
an almighty act of creating power,
(3.) “Life” is taken for the comforts and
refreshments of life. So speaks the apostle,
(2.) “Peace” is taken for a peculiar fruit of the Spirit, consisting in a gracious quietness and composure of mind in the midst of difficulties, temptations, troubles, and such other things as are apt to fill us with fears, despondencies, and disquietments. This is that which keeps the soul in its own power, free from transports by fears or passions, on all the abiding grounds of gospel consolation; for although this be a peculiar especial grace, yet it is that which is influenced and kept alive by the consideration of all the love of God in Christ, and all the fruits of it.
And whereas “peace” includes, in the first notion of it, an inward freedom from oppositions and troubles, which those in whom it is are outwardly exposed unto, there are two things from which we are secured by this peace, which is an effect of being spiritually minded:—
[1.] The first is offences. There is nothing of
whose danger we are more warned in the gospel than of offences. “Woe to
the world,” saith the Saviour, “because of offences!” All ages, all times
and seasons, are filled with them, and they prove pernicious and
destructive to the souls of many. Such are the scandalous divisions that
are among Christians. The endless differences of opinions and diversity of
practices in religion and the worship of God; the falls and sins of
professors, the fearful end of some of them; the reproaches
[2.] The second is afflictions, persecutions, and
sufferings of all sorts. It is known by all (it were well if it
were not so well known) what disquietments, dejections, and
disconsolations, these things are apt to fill the minds of men withal; what
fears, troubles, sorrows, they reflect upon them. Against all these
effects of them, this peace intended gives us security. It makes us to
preserve a peaceable, yea, a joyous life in our conflict with them. See
Both these, as here joined together, “life and peace,” do comprise a holy frame of heart and mind, wherein the souls of believers do find rest, quietness, refreshment, and satisfaction in God, in the midst of temptations, afflictions, offences, and sufferings. It is the soul’s composure of itself in God, in his love in Christ Jesus, so as not greatly to be put out of order, or to be cast down with any thing that may befall it, but affords men cheerfulness and satisfaction in themselves, though they walk sometimes in the valley of the shadow of death. Such persons have that in them, abiding with them, which will give them life and peace under all occurrences.
II. Our next inquiry is, how this “spiritual mindedness” is “life and peace,” or what it contributes unto them, how it produceth the frame of heart and mind so expressed. And this it doth several ways:—
And I am afraid that many of us are very negligent herein,
unto the great prejudice of our souls and spiritual state. Many of such
intimations are given us by the Holy Ghost through the word, which we take
little notice of. Either we know not the voice of Christ in them, or do
not hearken unto him in a due manner, or refuse a compliance with him, when
we cannot but know that he speaks unto us. See
Now, the great means of retaining a sense of the love of God, which is the only spring of life and peace unto our souls, is this grace and duty of being spiritually minded. This is evident from the very nature of the duty; for, —
(2.) It will fix our thoughts and affections upon the
grace and love of God, in communicating such an inestimable mercy unto
us as is a sense of his love; which is the only means for the preservation
of a relish of it in our hearts. He who is in this frame of mind will
remember, call over, and ruminate upon, all such gracious pledges of divine
favour, as David is often remembering and calling over what he received in
such places as in the “land of the Hermonites and at the hill Mizar,”
(3.) A person so minded, and he alone, will have a due valuation of such intimations and pledges of divine love. Those who are full of other things, whose affections cleave unto them, do never esteem heavenly mercies and privileges as they ought. “The full soul loatheth an honey-comb.” And God is well pleased when a high valuation is put upon his kindness, as he is greatly provoked by the contrary frame; which, indeed, nothing but infinite patience could bear withal. It is a high provocation of God, when men are regardless of and unthankful for outward, temporal mercies, — when they receive them and use them as if they were their own, that they were lords of them, at least that they are due unto them. Much more is he provoked with our regardlessness of the least of those mercies which are the peculiar purchase of the blood of his Son, and the effects of his eternal love and grace. He alone who is spiritually minded valueth, prizeth, and lays up these inestimable jewels in a due manner.
(4.) Such persons only know how to use and improve all communications of a sense of divine love. These things are not granted unto us to lie by us without any use of them. They are gracious provisions wherewith we are furnished to enable us unto all other duties, conflicts, and trials. On all occasions are they to be called over for our spiritual relief and encouragement. Hereby are they safely retained: for in the due improvement of them they grow more bright in our minds every day, and are ready for use; in which posture they are safely preserved. But these things will yet be farther manifest in the instances that ensue.
2. This frame of mind casts out all principles and
causes of trouble and disquietment, which are inconsistent with life and
peace. There are in us by nature principles of contrariety and opposition
unto spiritual life and peace, with sundry things whose abode and
(1.) It will cast out all “filthiness and superfluity
of naughtiness” from our minds. Without this we can receive no
benefit by the means of grace, nor perform any duty in a right manner,
(2.) That disorder which is by nature in the
affections and passions of the mind, which is directly opposite unto
spiritual life and peace, is cast out or cured hereby. It is a blessed
promise of the times of the new testament, of the kingdom and rule of
Christ, that, through the efficacy of gospel grace, “the wolf shall dwell
with the lamb, and the leopard shall lie down with the kid,”
The nature and principal effect of this spiritual mindedness is, to bring all the affections and passions of our minds into that holy order wherein they were created. This was that uprightness wherein God made us, — namely, the whole blessed order of all the powers, faculties, and affections of our souls, in all their operations, in order unto our living unto God. And this is restored unto us by this grace, this duty of being spiritually minded. And wherein it falls short of that perfection which we had originally (for the remainders of that disorder which befell us by sin will still in part continue), it is recompensed by the actings of that new principle of gospel grace which is exercised in it; for every act of our affections towards God in the power of grace exceeds, and is of another nature, above that we could do or attain unto in the state of nature uncorrupted. Hereby are life and peace brought into our souls, and preserved in them.
3. It is that whereby our hearts and minds are taken off from the world, and all inordinate love thereunto. Where this is in a prevalent degree, there is neither life nor peace; and every excess in it both weakens spiritual life and disturbs, yea, destroys, all solid spiritual peace. I have occasionally spoken unto it before, as also of the way whereby our minding of the things that are above in a due manner doth deliver and preserve our souls from the snares of it. And if we diligently examine ourselves, we shall find that, in our inordinate affections and cleaving unto these things, the principal causes why we thrive no more in the power of spiritual life, and whence we meet with so many disquietments and dejections of spirit, unto the disturbance of our peace and rest in God, are from hence; for there is no grace which is not impaired by it in its nature, or not obstructed by it in its exercise. Wherefore, “to be spiritually minded is life and peace,” because it subdues and expels that inordinate love unto present things which is destructive of them both and inconsistent with them.
4. It preserves the mind in a due and holy frame in the
performance of all other duties. This also is indispensably required
unto the preservation of life and peace, especially unto the improvement of
them. They will not abide, much less thrive and flourish, in any persons
who are negligent in holy duties, or do not perform them in a due manner.
And there are four things which impede or hinder us from such an attendance
unto holy duties as may be advantageous
(1.) Distraction of mind and thoughts hath this evil effect, which many complain of, but few take the right way of deliverance from; for this evil will not be cured by attendance unto any particular directions, without a change of the whole frame of our minds. Nothing can give us relief herein but a prevalent delight in being exercised about things spiritual and heavenly. For hence arise all our distractions; the want of fixing our minds on spiritual things with delight makes them obnoxious to be diverted from them on all occasions, yea, to seek occasions for such diversions, It is this frame alone, — namely, of spiritual mindedness, — that will give us this delight; for hereby the soul is transformed into the likeness of spiritual thing, so as that they are suited unto it and pleasant unto our affections. The mind and the things themselves are thereby so fitted unto each other that on every occasion they are ready for mutual embraces, and not easily drawn off by any cause or means of the distractions so complained of; yea, they will all be prevented hereby.
(2.) Despondencies in duties arise from the frequent incursions of the guilt of sin. The remembrance hereof frequently solicits the minds of persons in their first entrances into duty, unless they are under especial actings of grace, stirring them up unto earnestness and fervency in what they undertake. At other seasons it renders men lifeless and heartless, so as that they know not whether they had best pray or no, when duty and opportunity call them thereunto. To be spiritually minded, we have manifested in many instances, is the great preservative against these disheartening incursions of sin. It is the soul’s watch and guard against them, whencesoever they arise or proceed. No lust or corruption can be prevalent in a spiritual mind; and this is the principal cause of such incursions of sin as affect the soul with a disheartening sense of guilt. No affections can abide in any sinful disorder where the mind is so affected; this also gives sin an entrance unto a distracting sense of guilt. But the sole cure hereof lies in this grace and duty. The like may be said of all other ways, means, and occasions of such incursions of sin.
(3.) Weariness in, and of, spiritual duties abates
their tendency unto the improvement of life and peace in us. This evil
ariseth from the same cause with that of distraction before mentioned; and
it is ofttimes increased by the weakness and indispositions of the flesh,
or of the outward man. Sometimes the spirit is willing, but through the
weakness of the flesh it is disappointed. The principal cure hereof lies
in that delight which spiritual mindedness gives unto the soul in spiritual
things; for where there is a constant delight in any
(4.) The unreadiness of grace for its due and proper exercise is another thing which defeats us of the benefit of holy duties. The seasons of them are come, sense of duty carries men unto an attendance unto them and the performance of them; but when they should enter upon them, those graces of faith, love, fear, and delight, wherein the soul and being of them do consist, are out of the way, unready for a due exercise, so as that men take up and satisfy themselves with the mere outward performance of them. The heart and mind have been taken up with other things; due preparation hath been wanting; men come unto them with reeking thoughts of earthly occasions; and it is no easy matter in, or immediately out of, such a frame, to stir up grace unto a due exercise. But herein lieth the very life of being spiritually minded: The nature of it consists in the keeping and preserving all grace in a readiness for its exercise as our occasions require. And this is an effectual way whereby this grace comes to be “life and peace;” for they cannot be attained, they cannot be preserved, without such a constancy and spirituality in all holy duties as we shall never arrive at unless we are spiritually minded.
Lastly, This frame of mind brings the soul unto and keeps it at its nearest approaches unto heaven and blessedness, wherein lie the eternal springs of life and peace. According unto the degrees of this grace in us, such are those of our approaches unto God. Nearness unto him gives us our initial conformity unto him, by the renovation of his image in us, as our presence with him will give us perfection therein; for when we see him, we shall be like unto him. He therefore alone, as he is in Christ, being the fountain of life and peace, by our drawing nigh unto him and by our likeness of him will they thrive and flourish in our souls.
Genesis
6:5 6:5 6:5 16:13-14 17:1 24:53 28:16-20
Exodus
Deuteronomy
Joshua
1 Samuel
2 Samuel
1 Kings
2 Kings
Job
1:8-11 21:14-15 24:13 31:1 31:1 33:19-25 36:8-9 42:2
Psalms
4 9:20 10:4 10:4 10:4-5 10:11 10:13 11:3-5 14:1 16:7-8 16:7-8 18:23 19:10 30:4 36:7-9 39:1-3 39:1-3 39:4-13 39:5-6 40:8 42 42:1-4 42:6 42:9 45:1 45:10 45:11 49:11 50:16-17 50:21 51:12 53:1 62:11 63:1-5 63:2 64:6 71:16 73:2-5 78:34-35 78:34-37 78:35-37 84:1-2 84:1-2 84:1-4 86:11 92:2 92:13-15 102:23-28 104:24 104:34 119 119 119:72 119:165 137:6 138:2 138:3 139:23-24 145:3-8
Proverbs
1:24 1:24-31 1:24-31 1:28 4:23 8:11 23:7 23:26 23:31 23:31 23:33-35 23:34-35 27:7 27:17 30:8-9
Ecclesiastes
Song of Solomon
1:7 2:3 2:14 4:5-6 5:1-3 5:2-3 6:12 6:12 7:12 8:7
Isaiah
1:10-15 1:11 1:11-17 1:12-14 6:9-10 11:6 11:6-9 11:6-9 26:11 29:13 29:13-14 32:6 32:8 33:14 38:14 40:28 40:28-31 40:28-31 40:28-31 40:29 40:31 43:9-12 44:8 49:14-15 57:9 57:18-19 57:20 58:2-7 65:12 66:4
Jeremiah
2:2 3:12-14 4:14 7:22-23 13:23 31 31:18-20 31:25
Ezekiel
Daniel
Hosea
Amos
Jonah
Micah
Habakkuk
Zechariah
Malachi
Matthew
5:28 6:11 6:22-23 6:31 6:33 6:34 12:33 12:35 13:20-21 13:44 15:19 19:21 25:34
Mark
Luke
14:12-14 14:26 16:1-2 16:9-13 22:15
John
3:6 3:12 3:12 4:10 4:10 4:11 4:12 5:35 6 6 6:34 6:34 6:60 6:66 6:66 14:23 15:5 16:32 16:33 17:17
Acts
Romans
1:20 1:21 1:26 1:26 1:28 1:28 5:1 5:2 5:2-5 5:2-5 5:5 5:5 5:17 5:18 6:13 6:13 6:17-18 6:19 6:23 7 7 7:8 7:24 8 8:1 8:1 8:1 8:1-4 8:4 8:5 8:5 8:5 8:5 8:6 8:6 8:6 8:6 8:6 8:7 8:7-8 8:8 8:9 8:9 8:9 8:11 8:13 8:13 8:15-16 8:18 8:23-26 9:31-33 10:3 11:33-36 11:33-36 11:36 12:2 12:2 12:3 13:14
1 Corinthians
1:23-24 2:7 2:14 4:9 4:11-13 6:9-10 9:25 10:11 13:9-10 13:12 15:58
2 Corinthians
3:5 3:6 3:18 3:18 3:18 3:18 4:6 4:16-18 4:16-18 4:16-18 4:18 5:7 5:14 7:1 7:11 8:1-3 9:15 12:1-7 12:7-9 13:5
Galatians
3:1 5:17 5:17 5:17 5:22-23 6:14 6:14
Ephesians
1:8-9 1:15-19 1:17-18 1:17-19 2:1 2:1-5 2:3 2:10 2:14-15 2:18 3:10 4:17 4:17-19 4:19 4:22 4:23 5:18-19 5:19 6:16
Philippians
1:29 2:5 3:12 3:12-14 3:13-14 3:18-19 3:19 3:19
Colossians
1:20 1:27 1:27 2:5 2:13 2:18-19 3:1 3:1-2 3:1-2 3:2 3:2 3:2 3:2 3:4 3:5 3:5 3:5 3:10-11 3:16
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Hebrews
2:17-18 3:12 3:13 4:15-16 5:14 6:9 6:19-20 9:27 10:19-20 10:25 10:25-27 11:1 11:6 11:6 11:35 12:1 12:2 12:13-17 12:28-29
James
1:7 1:14 1:14 1:23-24 1:27 1:27 2:10-11 4:1 4:4
1 Peter
2 Peter
1 John
2:15 2:15 2:15 2:15-16 2:15-16 2:16 3:2 3:2-3 4:8-9 4:16 5:10
Revelation
261 262 263 264 265 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497