THEGRACEANDDUTYOFBEING

SPIRITUALLYMINDED

DECLAREDANDPRACTICALLYIMPROVED.

Tobespirituallymindedislifeandpeace.—Romans8:6Setyouraffectiononthingsabove.—Colossians3:2.

LONDON:1681

TableofContents

PrefatoryNotePreface

PART1.

CHAPTER1.TheWordsoftheTextExplained:Tobespirituallymindedislifeandpeace.Romans8:6.

CHAPTER2.Aparticularaccountofthenatureofthisgraceanddutyofbeingspirituallyminded.

CHAPTER3.Outwardmeansandoccasionsofsuchthoughtsofspiritualthingsasdonotprovementobespirituallyminded

CHAPTER4.Other evidencesof thoughts about spiritual thingsarisingfromaninternalprincipleofgrace.

CHAPTER 5. The objects of spiritual thoughts, or what they areconversant about, evidencing them in whom they are to be spirituallyminded

CHAPTER 6. Directions unto the exercise of our thoughts on thingsabove,thingsfuture,invisible,andeternal;onGodhimself.

CHAPTER7.Especialobjectsofspiritualthoughtsonthegloriousstateof

heaven,andwhatbelongsthereunto--First,ofChristhimself

CHAPTER 8. Spiritual thoughts of God himself -- The opposition untothem and neglect of them, with their causes and the way of theirprevalency.

CHAPTER9.WhatofGodorinGodwearetothinkandmeditateupon--Hisbeing..

CHAPTER10.Sundrythingstendereduntosuchascomplainthat, theyknownothow,theyarenotabletoabideinholythoughtsofGod.

PART2.

CHAPTER 11. The seat of spiritualmindedness in the affections -- Thenatureanduseofthem

CHAPTER12.Whatisrequiredinanduntoouraffectionsthattheymaybespiritual--Athree-foldworkontheaffectionsdescribed.

CHAPTER 13. The work of the renovation of our affections -- Howdifferencedfromanyotherimpressiononorchangewroughtinthem

CHAPTER 14. The second difference between affections spirituallyrenewedandthosewhichhavebeenonlychangedbylightandconviction.

CHAPTER 15. Delight of believers in the holy institutions of divineworship

CHAPTER 16. Assimilation unto things heavenly and spiritual inaffectionsspirituallyrenewed.

CHAPTER17.Decaysinspiritualaffections,withthecausesanddangerofthem

CHAPTER18.Thestateofspiritualaffections.

CHAPTER 19. The true notion and consideration of spiritual and

heavenlythings.

CHAPTER20.Theapplicationofthesouluntospiritualobjects.

CHAPTER21.Spiritualmindednesslifeandpeace.

Copyright

PREFATORYNOTE.

OWEN is an instance that attention to the outward order of thesanctuary,andzealforthegeneralrightsofthosewhoworshipinit,arenot incompatible with the cultivation of personal holiness andspirituality.Intheyear1681,whenhehadpublishedatractindefenseofthe Nonconformists, and his laborious "Inquiry into EvangelicalChurches," thefollowingtreatise,sorich inthespiritualexperienceofarenewedheart,wasgiventotheworld.Duringaseasonof indispositionsogreatthathehadbeenledtoanticipatethecloseofhisearthlylabors,hehadcomposedsomemeditations forhisownuse;onhisrecoveryhepreached the substance of them to his congregation; and they wereafterwardspublishedintheshapeofthistreatise.ThereisscarcelyoneofthemoreimportantworksofOwen,butsomeauthoritymightbequotedas signifying a preference for it as the best of his productions; thistreatise, however, would perhaps command the greatest number ofsuffragesinitsfavor.Itevincesthesamesharpdiscriminationofhumanmotivesandcharacter,buttoelevatebelieversaboveearthlyobjectsandconsolethemamidpresenttrialsseemtobeitsprevailingdesign;anditcontainssomepassageswhich,insolemntendernessandbeauty,arenotsurpassed in all thewritings of our author, who is here not somuch aBoanergesset forthedefenseof thegospel,asaBarnabas intentontheconsolationofthesaints.

"The following treatise of Dr Owen," says Dr Chalmers, "holds a

distinguished rank among the voluminous writings of this celebratedauthor; and it is characterized by a forcible application of truth to theconscience, by a depth of experimental feeling, an accuracy of spiritualdiscernmentintotheintricaciesandoperationsofthehumanmind,andaskillinexploringthesecreciesoftheheart,andthevarietiesofaffection,and the ever-shifting phases of character, which render this admirabletreatisenotlessatestthanavaluableguidetothehonestinquirer,inhisscrutinyintotherealstateofhisheartandaffections."

ANALYSIS.

AfteranexplanationofRomans8:6,thedutyofbeingspirituallymindedisdescribedasincluding—

1.Theexerciseofthemindinitsthoughtsconcerningiritualthings;2.Theinclinationofthemindinitsaffectionstowardsthem;and,3.Thecomplacencyofthemindinthem,chap.I.

Thetreatiseisdividedintotwoparts:—

I.Theformerrelatingtothefirstoftheseheads,—thenatureofspiritualthoughts;II.Thelattertothetwootherheads,—theexerciseofspiritualaffections.

PARTI.Astothecharacterofthosethoughtswhicharetheevidenceofspiritualmindedness,—

1. They are natural, in the sense of arising from ourselves, and asdistinguishedfromthoughtssuggestedtothemindby(1.) impressions constraining it to acts opposed to its habitualprocedure,and(2.)outwardoccasions;suchas[1.]thepreachingoftheWord,[2.]prayer,and[3.]thediscoursesandremarksofothermen

2.Theyaboundus,fillingandengrossingourminds,II.-IV.

Aninquiryfollowsintotheobjectsofspiritualthoughts;whichare,—

1.ThedispensationsofProvidence;2.Specialtrialsandtemptations;and3.Heavenlyandeternalrealities.Inregardtothelatter,—

(1.) The motives inducing us to fix our thoughts on them arementioned;faithistherebyincreased,hopeisexercised,preparationismadeforthecross,andthemindweanedfromtheworld.And(2.) Directions for this spiritual exercise are supplied;— themindmust be occupied with right notions of these objects, directed tothem with intensity, and led to compare the blessedness of aninterestinthemwiththeoppositestateofeternaldeathandmisery,V.,VI.Theespecialobjectsofritualcontemplationare,—

1.ThepersonofChrist;and,2.Godhimself,whomustinourthoughts,inoppositiontoatheism,practical infidelity, various inferior degrees and ways of forgettingGod, and the indulgence of secret lusts. The thoughts which arecharacteristicofspiritualaffectionsaredelineated,VII.,VIII.InourconsiderationofGod,wemustthinkof,—

(1.)Hisbeing;(2.)Hisomnipresenceandomniscience;and,(3.)Hisomnipotence, IX.Variouscounselsare tendered tosuchascannot fix their thoughtswith steadiness on spiritual andheavenlyobjects,X.

PART II. The two divisions of the proposed method respecting theinclinationofthemindtospiritualthoughtsandcomplacencyinthemareconsideredtogether;apreliminaryaccountisgivenofthevariouswaysbywhich God weans our affections from the world, XÌ. In order that ouraffectionsmaybespiritual,itisshown,—

I. that inprinciple theymustbe renewedbygrace:which renovation isproved,—

1.Bytheuniversalityofthegraciouschangeproduced;2.Thedelightexperiencedinsacredduties;

3. The assimilating influence exerted on the mind by spiritualobjects;and,4.Bythecircumstancethat,ifouraffectionsarerenewed,thepersonofChrististhecenterofthem,XII.-XVIII.

II. Spiritual mindedness in our affections is farther seen in the objectabout which they are conversant, — God in Christ. The considerationsendearingtheobjecttousare,—

1.itsinfinitebeauty;2.thefullnessofwisdominspiritualthings;3.theirvalueasperfectiveofourpresentcondition;and,4. as constituting in the future enjoyment of them our eternalblessedness,XIX.

III.Thesoul’sapplicationtosuchobjectsmustbefirm,accompaniedwitha spiritual relish for them, must afford a continual spring of spiritualaffections,mustbeprevailingandvictorious,andaffordhelpinsubduingtheremainingvanitytowhichtheheartmaybeaddicted,XX.Afterthiscopious exposition of the nature of spiritualmindedneas, the blessingsaccruingfromitarebrieflyunfolded,—"lifeandpeace,"XXI.—ED.

PREFACE.

ITHINKitnecessarytogivethereaderabriefaccountofthenatureanddesignoftheensuingplaindiscourse,whichmaybothdirecthiminthereadingandbesomekindofapologyformyselfinthepublishingofit.Hemay know, therefore, that the thoughts here communicated wereoriginallyprivatemeditationsformyownuse,inaseasonwhereinIwasevery way unable to do any thing for the edification of others, and farfrom expectation that ever I should be so able anymore in thisworld.Receiving,as I thought, somebenefit andsatisfaction in theexerciseofmyownmeditationstherein,whenGodwasgraciouslypleasedtorestorealittlestrengthuntome,Iinsistedonthesamesubjectintheinstructionof a private congregation. And this I did, partly out of a sense of the

advantageIhadreceivedmyselfbybeingconversantinthem,andpartlyfrom an apprehension that the duties directed and pressed unto in thewholediscoursewereseasonable,fromallsortsofpresentcircumstances,tobedeclaredandurgedonthemindsandconsciencesofprofessors:for,leaving others unto the choice of their own methods and designs, IacknowledgethatthesearethetwothingswherebyIregulatemyworkinthewholecourseofmyministry.ToimpartthosetruthsofwhosepowerIhope Ihavehad in somemeasurea real experience, and topress thosedutieswhichpresentoccasions, temptations, andother circustances,dorendernessarytobeattendedunto inapeculiarmanner,arethethingswhich I would principally apply myself unto in the work of teachingothers;forasintheworkoftheministryingeneral,thewholecounselofGod concerning the salvation of the church by Jesus Christ is to bedeclared,soinparticularwearenottofightuncertainly,asmenbeatingthe air, nor shoot our arrows at random, without a certain scope anddesign.

Knowledge of the flock whereof we are overseers, with a dueconsiderationof theirwants, their graces, their temptations, their light,their strength and weakness, are required herein. And when, inpursuance of that design, the preparation of the word to be dispensedproceedsfromzealforthegloryofGodandcompassionuntothesoulsofmen,whenitisdeliveredwiththedemonstrationofaduereverenceuntoGod whose word it is, and of authority towards them unto whom it isdispensed,withadeepsenseof thatgreataccountwhichboththeythatpreachandtheythathearthewordpreachedmustshortlygivebeforethejudgment-seat of Christ, there may be a comfortable expectation of ablessedissueofthewholework.Butmypresentdesignisonlytodeclareinparticular the reasonswhy I judged thepreaching andpublishing ofthissmallandplaindiscourse,concerning"theGraceandDutyofbeingSpirituallyMinded,"nottobealtogetherunseasonableatthistimeinthepresent circumstances of most Christians. And the first thing which Iwouldobserveunto thisend is, thepresent importunityof theworld toimpose itselfon themindsofmen,and thevariouswaysof insinuationwherebyitpossessethandfilleththem.Ifitattainhereunto,—ifitcanfilltheminds, the thoughts, and affections ofmen,with itself,— itwill insomefortify thesoulagainst faithandobedience, and inothersweaken

allgrace,andendangereternalruin.For"ifwelovetheworld,theloveofthe Father is not in us;" and when the world fills our thoughts, it willentangleouraffections.And,first,thepresentstateofallpublicaffairsinit, with an apprehended concernment of private persons therein,continually exerciseth the thoughts of many, and is almost the onlysubjectoftheirmutualconverse; fortheworld isatpresent inamightyhurry, and being in many places cast off from all foundations ofsteadfastness, itmakes theminds ofmen giddywith its revolutions, ordisorderlyintheexpectationsofthem.

Thoughtsaboutthesethingsarebothallowableandunavoidable,iftheytakenotthemindoutofitsownpowerbytheirmultiplicity,vehemency,and urgency, until it be unframed as unto spiritual things, retainingneitherroomnortimefortheirentertainment.

Hencemenwalkandtalkasiftheworldwereall,whencomparativelyitisnothing.

Andwhenmencomewiththeirwarmedaffections,reekingwiththoughtsofthesethings,untotheperformanceoforattendanceuntoanyspiritualduty, it is verydifficult for them, ifnot impossible, to stirupanygraceuntoadueandvigorousexercise.Unlessthisplausibleadvantagewhichtheworld hath obtained of insinuating itself and its occasions into themindsofmen, so as to fill themandpossess them,bewatchedagainstandobviated,sofar,atleast,asthatitmaynottransformthemindintoitsownimageandlikeness,thisgraceofbeingspirituallyminded,whichislifeandpeace,cannotbeattainednorkeptuntoitsdueexercise.

Norcanwebeanyofusdeliveredfromthissnare,atthisseason,withouta watchful endeavor to keep and preserve our minds in the constantcontemplation of things spiritual and heavenly, proceeding from theprevalent adherence of our affections unto them, as will appear in theensuingdiscourse.

Again;therearesogreatandpregnantevidencesoftheprevalencyofanearthly,worldlyframeofspiritinmanywhomakeprofessionofreligion,that it is high time they were called unto a due consideration howunanswerable they are therein unto the power and spirituality of that

religionwhich they do profess. There is no waywhereby such a framemay be evinced to prevail in many, yea, in the generality of suchprofessors, that is not manifest unto all. In their habits, attires, andvestments, intheirusualconverseandmisspenseof time, intheirover-liberal entertainment of themselves and others, unto the borders ofexcess,andsundryotherthingsofalikenature,thereisinmanysuchaconformityuntotheworld(athingseverelyforbidden)that it ishardtomake adistinctionbetween them.And these thingsdomanifest such apredominancyofcarnalaffectionsinthemindsofmenas,whatevermaybepretendedunto the contrary, is inconsistentwith spiritual peace. Tocallmenoff from this evil frameofheartandmind, todiscover thesinanddangerofit,todirectthemuntothewaysandmeanswherebyitmaybeaffected,tosupplytheirthoughtsandaffectionswithbetterobjects,todiscoverandpressthatexerciseofthemwhichisindispensablyrequiredofallbelievers if theydesignlifeandpeace, issomepartof theworkoftheensuingdiscourse.Itmaybeitwillbejudgedbutaweakattemptasuntotheattainingofthatend;butitcannotbedeniedtohavethesetwoadvantages,—first,thatitisseasonable,and,secondly,thatitissincerelyintended.Andifithavethisonlysuccess,thatitmayoccasionotherswhohavemoreabilityandopportunitythanIhavetobringintheirassistanceforanoppositionuntothevehementandimportunateinsinuationsoftheworld in these things to have an entertainment in the minds ofprofessors, this laborwill not be lost. But things are come to that passamongst us that unless a more than ordinary vigorous exercise of theministryoftheword,withothermeansappointeduntothesameend,beengaged in to recall professors unto that strict mortification, thatsincerityofconversation,thatseparationfromthewaysoftheworld,thatheavenly mindedness, that delight in the contemplation of spiritualthings, which the gospel and the whole nature of Christian religion dorequire, we shall lose the glory of our profession, and leave it veryuncertainwhatwillbeoureternalcondition.

The same may be spoken concerning love of the world, as unto theadvantagesandemolumentswhichmen trust toattainunto themselvesthereby.Thisisthatwhichrendersmenearthlyminded,andmostremotefrom having their conversation above. In the pursuit of this corruptaffectiondomanyprofessorsofreligiongrowwithering,useless,sapless,

givingno evidence that the love ofGod abideth in them.On these andmany other accounts do many Christians evidence themselves to bestrangers fromspiritualmindedness, froma lifeofmeditationandholycontemplationonthingsabove;yetunlesswearefoundinthesethingsinsomegoodmeasure,nogracewillthriveorflourishinus,nodutywillberightlyperformedbyus,noconditionsanctifiedorimproved,norarewepreparedinaduemanner,or"mademeetfortheinheritanceofthesaintsin light."Wherefore, aswas said, to direct and provokemen unto thatwhich is theonly remedyofall theseevils,whichalone is themeansofgiving themaview intoanda foretasteof eternal glory, especiallyuntosuchwhoare inmyowncondition,—namely, in a verynear approachunto a departure out of this world, — is the design and scope of theensuingdiscourse,whichisrecommendeduntothegraceofGodforthebenefitofthereader.

PARTI.

CHAPTER1.

THEWORDSOFTHETEXTEXPLAINED:

"Tobespirituallymindedislifeandpeace."Romans8:6.

THE expression in our translation sounds differently from that in theoriginal."Tobespirituallyminded,"saywe.Intheoriginalitis______,asthatintheformerpartoftheverseis______,whichwerender"tobecarnallyminded."Inthemarginweread,"themindingoftheflesh"and"themindingoftheSpirit;"andthereisgreatvarietyintherenderingofthe words in all translations, both ancient and modern. "Prudentia,sapientia,intelligentia,mens,cogitatio,discretio,idquodSpiritussapit,"— "The wisdom, the understanding, the mind, the thought orcontrivance,thediscretionoftheSpirit,thatwhichtheSpiritsavoureth,"areusedtoexpressit.AllourEnglishtranslations,fromTindal’s,thefirstof them,have constantly used, "To be spirituallyminded;" neither do Iknow anywordswhereby the emphasis of the original, considering thedesign of the apostle in the place, can be better expressed. But themeaningoftheHolyGhostinthemmustbefartherinquiredinto.

Inthewholeversetherearetwoentirepropositions,containingadoubleantithesis,theoneintheirsubjects,theotherintheirpredicates;andthisoppositionisthehighestandgreatestthatisbeneatheternalblessednessandeternalruin.

Theoppositesubjectsare,the"mindingoftheflesh"andthe"mindingoftheSpirit,"orthebeing"carnallyminded"and"spirituallyminded."Andthese two do constitute two states of mankind, unto the one of whicheveryindividualpersonintheworlddothbelong;anditisofthehighestconcernment unto the souls of men to know whether of them theyappertain unto. As unto the qualities expressed by "the flesh" and "theSpirit,"theremaybeamixtureoftheminthesamepersonsatthesametime,—thereissoinallthatareregenerate;forinthem"thefleshlusteth

against the Spirit, and the Spirit against the flesh, and these arecontrary," Galatians 5:17. Thus different, contrary actings in the samesubject constitute not distinct states; but where either of them ispredominant or hath a prevalent rule in the soul, there it makes adifferentstate.Thisdistinctionofstatestheapostleexpresseth,Romans8:9,"Butyearenotintheflesh,butintheSpirit."Someare"intheflesh,andcannotpleaseGod,"verse8;theyare"aftertheflesh,"verse5;they"walkaftertheflesh,"verse1;they"liveaftertheflesh,"verse13.Thisisone state.Others are "in theSpirit," verse9; "after theSpirit," verse 5;"walkaftertheSpirit,"verse 1.This is theother state.The first sortare"carnallyminded,"theotherare"spirituallyminded."Untooneofthesedotheverylivingmanbelong;heisundertherulingconductofthefleshor of the Spirit; there is no middle state, though there are differentdegreesineachoftheseastogoodandevil.

The difference between these two states is great, and the distance in amanner infinite, because an eternity in blessedness or misery dothdepend upon it; and this at present is evidenced by the different fruitsandeffectsof theprinciplesandtheiroperationswhichconstitute thesedifferentstates,whichisexpressedintheoppositionthatisbetweenthepredicatesofthepropositions:forthemindingofthefleshis"death,"butthemindingoftheSpiritis"lifeandpeace."

"Tobecarnallymindedisdeath."Death,asitisabsolutelypenal,iseitherspiritual or eternal. The first of these it is formally, the othermeritoriously. It is formally death spiritual: for they that are carnallymindedare "dead in trespassesandsins,"Ephesians2:1; for thosewho"fulfillthedesiresofthefleshandofthemindarebynaturechildrenofwrath,"verse3,—arepenallyunder thepowerof spiritualdeath.Theyare "dead in sins and theuncircumcisionof the flesh,"Colossians2:13.Anditisdeatheternalmeritoriously:"Forifyeliveaftertheflesh,yeshalldie,"Romans8:13;as"thewagesofsinisdeath,"chapter6:23.

Thereasonwhy theapostledenouncessowoefuladoom,sodreadfulasentence,onthecarnalmind,hedeclaresinthetwonextverses:"BecausethecarnalmindisenmityagainstGod;foritisnotsubjecttothe lawofGod, neither indeed can be. So then they that are in the flesh cannotpleaseGod."Ifitbethuswiththecarnalmind,itisnowonderthat"tobe

carnallymindedisdeath;"itisnotmeetitshouldbeanythingelse.ThatwhichisenmityagainstGodisunderthecurseofGod.

Inoppositionhereunto it is affirmed that "tobe spirituallyminded,"ortheminding of the Spirit, "is life and peace." And these are the thingswhich we are particularly to inquire into, — namely, What is this"mindingoftheSpirit;"andthen,Howitis"lifeandpeace."

1.The"‘Spirit"inthiscontextisevidentlyusedinadoublesense,as isusualwhere both theHoly Spirit himself and hiswork on the souls ofmenarerelatedunto.

(1.) The person of the Spirit of God himself, or the Holy Ghost, isintendedbyit:Romans8:9,"IfsobethattheSpiritofGoddwellinyou."And so also verse 11, "The Spirit of him that raised up Jesus from thedead."Heisspokenofastheprincipalefficientcauseofallthespiritualmerciesandbenefitshereandafterwardinsistedon.

(2.) It is used for the principle of spiritual life wrought in all that areregenerate by the Holy Ghost; for "that which is born of the Spirit isspirit,"John3:6.

Itismostprobablethatthename"Spirit"ishereusedinthelattersense,—notfortheSpirithimself,butfor"thatwhichisbornoftheSpirit,"theprinciple of spiritual life in them that are born of God; for it is, in itsnature, actings, inclinations, and operations, opposed unto "the flesh,"Romans8:1,4,5.But"the flesh"here intended is that inherentcorruptprinciple of depraved nature whence ell evil actions do proceed, andwherewiththeactionsofallevilmenarevitiated.Theoppositionbetweenthem is the same with that mentioned and declared by the apostle,Galatians5:17,etc.Wherefore"theSpirit" in thisplace is theholy,vitalprincipleofnewobedience,wroughtinthesoulsofbelieversbytheHolyGhost,enablingthemtoliveuntoGod.

2. Unto this Spirit there is ______ ascribed, which, as we haveintimated,istranslatedwithgreatvariety.______istheprincipalpowerand act of the mind. It is its light, wisdom, prudence, knowledge,understanding,anddiscretion.Itisnotsowithrespectuntospeculation

orratiocinationmerely,which is______but this______is itspoweras it is practical, including the habitual frame and inclination of theaffectionsalso.Itisitsfacultytoconceiveofthingswithadelightinthemandadherenceuntothem,fromthatsuitablenesswhichitfindsinthemuntoallitsaffections.Hencewetranslate______sometimesto"think,"— that is, to conceive and judge, Romans 12:3; sometimes to "set theaffection,"Colossians3:2,—tohavesuchanapprehensionofthingsastocleave unto them with our affections; sometimes to "mind," to "mindearthly things," Philippians 3:19, which includeth that relish and savorwhichthemindfindsinthethingsitisfixedon.Nowheredothitdesignanotionalconceptionofthingsonly,butprincipallytheengagementoftheaffectionsuntothethingswhichthemindapprehends.

______,thewordhereused,expresseththeactualexercise,______,ofthepowerofthemindbeforedescribed.Wherefore,the"mindingoftheSpirit"istheactualexerciseofthemindasrenewedbytheHolyGhost,asfurnishedwithaprincipleofspiritual lifeand light, in itsconception ofspiritual thingsandthesettingof itsaffectionsonthem,as findingthatrelishandsavorinthemwherewithitispleasedandsatisfied.

And something we must yet farther observe, to give light unto thisdescriptionofthe"mindingoftheSpirit,"asitisherespokenof:—

1.Itisnotspokenofabsolutelyasuntowhatitisinitself,butwithrespectunto its power and prevalency in us, significantly rendered, "To bespirituallyminded;"thatis,tohavethemindchangedandrenewedbyaprinciple of spiritual life and light, so as to be continually acted andinfluenced thereby unto thoughts and meditations of spiritual things,fromtheaffectionscleavinguntothemwithdelightandsatisfaction.So,onthecontrary,itiswhenmen"mindearthlythings."Fromaprincipleoflove unto them, arising from their suitableness unto their corruptaffections, their thoughts, meditations, and desires are continuallyengagedaboutthem.Wherefore,—

2.Threethingsmaybedistinguishedinthegreatdutyofbeingspirituallyminded,underwhichnotionitishererecommendeduntous:—

(1.) The actual exercise of the mind, in its thoughts, meditations, and

desires, about things spiritual and heavenly. So is it expressed in theverseforegoing:"Theythatareafterthefleshdomindthethingsof theflesh,"—theythinkonthem,theircontrivancesareaboutthem,andtheirdesires after them; "but they that are after the Spirit the things of theSpirit."Theymind themby fixing their thoughts andmeditations uponthem.

(2.) The inclination, disposition, and frame of the mind, in all itsaffections, whereby it adheres and cleaves unto spiritual things. This"mindingoftheSpirit"resideshabituallyintheaffections.Wherefore,the______of the Spirit, or themind as renewed and acted by a spiritualprincipleoflightandlife,istheexerciseofitsthoughts,meditations,anddesires, on spiritual things, proceeding from the love and delight of itsaffectionsinthemandengagementuntothem.

(3.)A complacency ofmind, from that gust, relish, and savor,which itfinds in spiritual things, from their suitableness unto its constitution,inclinations,anddesires.Thereisasaltinspiritualthings,wherebytheyare condited andmade savory unto a renewedmind; though to otherstheyareas thewhiteofanegg, thathathnotasteorsavor in it. In thisgust and relish lies the sweetness and satisfaction of spiritual life.Speculativenotionsaboutspiritualthings,whentheyarealone,aredry,sapless, and barren. In this gust we taste by experience that God isgracious,andthattheloveofChristisbetterthanwine,orwhateverelsehaththemostgratefulrelishuntoasensualappetite.This is theproperfoundationofthat"joywhichisunspeakableandfullofglory."

All these thingsdoconcur in themindingof theSpirit, or to constituteanypersonspirituallyminded.Andalthoughthefoundationofthewholedutyincludedinit lies intheaffections,andtheir immediateadherenceuntospiritual things,whencethe thoughtsandmeditationsof themindaboutthemdoproceed,yetIshalltreatofthedistinctpartsofthisdutyinthe order laid down, beginning with the exercise of our thoughts andmeditations about them; for they being the first genuine actings of themind,accordinguntotheprevalencyofaffectionsinit,theywillmakethebestandmostevidentdiscoveryofwhatnaturethespringisfromwhencethey do arise. And I shall not need to speak distinctly unto what ismentionedinthethirdplace,concerningthecomplacencyofthemindin

whatitsaffectionsarefixedon,foritwillfallinwithsundryotherthingsthataretobespokenunto.

Butbeforewedoproceed, it isnotamiss,asIsuppose,toputaremarkupon those important truthswhich are directly contained in thewordsproposedasthefoundationofthepresentdiscourse;as,—

1. To be spirituallyminded is the great distinguishing character of truebelieversfromallunregeneratepersons.Assuchisithereassertedbytheapostle.Allthosewhoare"carnallyminded,"whoare"intheflesh,"theyareunregenerate,theyarenotbornofGod,theypleasehimnot,norcandoso,butmustperishforever.Butthosewhoare"spirituallyminded"arebornofGod,doliveuntohim,andshallcometotheenjoymentofhim.Hereondepend the trial anddetermination ofwhat statewedo belongunto.

2.Where any are spirituallyminded, there, and there alone, is life andpeace.What theseare,wherein theydoconsist,what is theirexcellencyandpre-eminenceaboveallthingsinthisworld,howtheyaretheeffectsand consequents of our being spiritually minded, shall be afterwardsdeclared.

Thereisneitheroftheseconsiderationsbutissufficienttodemonstrateofhow great concernment unto us it is to be spiritually minded, anddiligentlytoinquirewhetherwearesoorno.

It will therefore be no small advantage unto us to have our souls andconsciencesalwaysaffectedwithandinduesubjectionuntothepowerofthis truth,— namely, that "to be spirituallyminded is life and peace;"whenceitwillfollow,thatwhateverwemaythinkotherwise,ifwearenotso,wehaveneitherofthem,neitherlifenorpeace.Itwill,Isay,beofuseuntousifweareaffectedwiththepowerof it; formanygreatlydeceivethemselves in hearing the word. They admit of sacred truths in theirunderstanding,andassentuntothem,buttakenotinthepowerofthemon their consciences, nor strictly judge of their state and condition bythem, which proves their ruin; for hereby they seem to themselves tobelievethatwhereofintruththeybelievenotonesyllableastheyought.Theyhearit,theyunderstanditinthenotionofit,theyassentuntoit,at

least they do not contradict it, yea, they commend it oftentimes andapproveofit,butyettheybelieveitnot;foriftheydid,theywouldjudgethemselvesbyit,andreckononitthatitwillbewiththematthelastdayaccordingasthingsaredeterminedtherein.

Orsuchpersonsare,astheapostleJamesdeclares,"likeamanbeholdinghisnatural face inaglass; forhebeholdethhimself,andgoethhisway,andstraightwayforgettethwhatmannerofmanhewas,"chapter1:23,24.There isa representationmadeof them, their stateandcondition,untothem in the word; they behold it, and conclude that it is even so withthem as the word doth declare; but immediately theirminds are filledwith other thoughts, acted by other affections, taken up with otheroccasions, and they forget in a moment the representation made ofthemselvesandtheircondition.WhereforeallthatIhavetoofferonthissubjectwillbeutterlylost,unlessafirmpersuasionhereofbefixedonourminds,unlessweareunderthepowerofit,that"tobespirituallymindedis life and peace;" so that whatever our light and profession be, ourknowledgeorourduty,withoutthiswehaveindeednorealinterestinlifeandpeace.

Thesethingsbeingpremised,Ishallmorepracticallyopenthenatureofthisduty,andwhatisrequireduntothisframeofspirit.Tobe"spirituallyminded"maybeconsideredeitherasuntothenatureandessenceofit,orasunto itsdegrees; for onemaybe somore thananother, or the samepersonmaybemore so at one time than another. In the firstway it isopposeduntobeing "carnallyminded;" in theotheruntobeing"earthlyminded."

"Tobecarnallyminded is,"as theapostlespeaks,"death;" it issoeveryway;andtheywhoaresoaredeadintrespassesandsins.Thisisopposedunto being "spirituallyminded," as unto its nature or essence.When aman,asuntothesubstanceandbeingofthegraceanddutyintended,isnotspirituallyminded,heiscarnallyminded,—thatis,underthepowerofdeathspiritual,andobnoxiousuntodeatheternal.Thisistheprincipalfoundationweproceedupon,whencewedemonstratethe indispensablenecessityoftheframeofmindinquiredafter.

Therearetwowayswhereinmenareearthlyminded.Theoneisabsolute,

whentheloveofearthlythingsiswhollypredominantinthemind.Thisisnot formally and properly to be carnally minded, which is of a largerextent.Theonedenominationisfromtherootandprinciple,namely,theflesh;theotherfromtheobject,orthethingsoftheearth.Thelatterisabranchfromtheformer,asitsroot.Tobeearthlymindedisanoperationandeffectofthecarnalmindinoneespecialwayandinstance;anditisasexclusiveoflifeandsalvationasthecarnalminditself,Philippians3:19;1John 2:15,16. This, therefore, is opposed unto the being of spiritualmindednessnolessthantobecarnallymindedis.Whenthereisinanyalove of earthly things that is predominant, whence a person may berightly denominated to be earthly minded, he is not, nor can be,spirituallyminded at all; he hath no interest in the frame of heart andspiritintendedthereby.AndthusitisevidentlywiththegreatestpartofthemwhoarecalledChristiansintheworld,letthempretendwhattheywilltothecontrary.

Again; there is a being earthlymindedwhich consists in an inordinateaffection unto the things of thisworld. It is thatwhich is sinful,whichought to be mortified; yet it is not absolutely inconsistent with thesubstanceandbeingofthegraceinquiredafter.Somewhoarereallyandtruly spirituallyminded, yetmay, for a time at least, beunder such aninordinate affection unto and care about earthly things, that if notabsolutely, yet comparatively, asuntowhat theyought tobe andmightbe,theymaybejustlysaidtobeearthlyminded.Theyaresoinrespectofthosedegreesinbeingspirituallymindedwhichtheyoughttoaimatandmay attain unto. And where it is thus, this grace can never thrive orflourish,itcanneveradvanceuntoanyeminentdegree.

This is the Zoar of many professors, — that "little one" wherein theywouldbe spared. Such an earthlymindedness as iswholly inconsistentwith being spiritually minded, as unto the state and condition whichdepends thereon, they would avoid; for this they know would beabsolutelyexclusiveoflifeandpeace.Theycannotbutknowthatsuchaframeisasinconsistentwithsalvationaslivinginthevilestsinthatanyman can contract the guilt of. There are more ways of spiritual andeternal death than one, as well as of natural. All that die have not theplague,andallthatperisheternallyarenotguiltyofthesameprofligate

sins.ThecovetousareexcludedfromthekingdomofGodnolessseverelythanfornicators, idolaters,adulterers,andthieves,1Corinthians6:9,10.But there isadegree inbeingearthlymindedwhich they suppose theirinterest, advantages, relations, and occasions of life do call for, whichtheywouldbealittleindulgedin;theymayabideinsuchaframewithoutadisparagementoftheirprofession.Andthetruthis,theyhavetoomanycompanionstofearanespecialreflectiononthemselves.Themultitudeoftheguiltytakeawaythesenseandshameoftheguilt.But,besides,theyhope well that it is not inconsistent absolutely with being spirituallyminded; only they cannot well deny but that it is contrary unto suchdegreesinthatgrace,suchthrivinginthatduty,asisrecommendeduntothem.Theythinkwellofotherswhoarespirituallymindedinaneminentdegree, at least they do so as unto the thing itself in general; forwhentheycomeuntoparticularinstancesofthisorthatman,forthemostpartthey esteemwhat is beyond their ownmeasure to be little better thanpretense.But,ingeneral,tobespirituallymindedinaneminentdegree,theycannotbutesteemitathingexcellentanddesirable;—butit is forthem who are more at leisure than they are; their circumstances andoccasionsrequirethemtosatisfythemselveswithaninferiormeasure.

Toobviatesuchpretenses,Ishallinsistonnothing,inthedeclarationofthisdutyandthenecessityofit,butwhatisincumbentonallthatbelieve,and without which they have no grounds to assure their consciencebefore God. And at present in general I shall say,Whoever he be whodothnotsincerelyaimatthehighestdegreeofbeingspirituallymindedwhichthemeansheenjoyethwouldleadhimunto,andwhichthelighthehath received doth call for, — whoever judgeth it necessary unto hispresent advantages, occasions, and circumstances, to rest in suchmeasuresordegreesof itashecannotbutknowcomeshortofwhatheoughttoaimat,andsodothnotendeavoraftercompletenessinthewillof God herein, — can have no satisfaction in his own mind, hath nounfailinggroundswhereontobelievethathehathanythingatalloftherealityofthisgraceinhim.Suchapersonpossiblymayhavelife,whichaccompanies theessenceof thisgrace,buthecannothavepeace,whichfollowsonitsdegreeinadueimprovement.Anditistobefearedthatfarthegreatestnumberofthemwhosatisfythemselvesinthisapprehension,willingly neglecting an endeavor after the farther degrees of this grace

andgrowthinthisduty,whichtheirlightorconvictions,andthemeanstheyenjoy,dosuggestuntothem,areindeedcarnallymindedandeverywayobnoxiousuntodeath.

CHAPTERII.

APARTICULARACCOUNTOFTHENATUREOFTHISGRACEANDDUTYOFBEINGSPIRITUALLYMINDED—HOWITIS

STATEDINANDEVIDENCEDBYOURTHOUGHTS.

HAVINGstatedthegeneralconcernmentsofthatframeofmindwhichishererecommendeduntous,wemayproceedtoinquiremoreparticularlyinto the nature of it, according unto the description before given indistinct propositions, And we shall carry on both these intentionstogether,—first,toshowwhatitis,andwhereinitdothconsist;andthen,how it doth evidence itself, so as that wemay frame a right judgmentwhether itbe inusorno.Andwe shallhaveno regardunto themwhoeitherneglectordespisethesethingsonanypretensewhatever;forthisisthe word according unto which we shall all shortly be judged, "To becarnallymindedisdeath;buttobespirituallymindedislifeandpeace."

Thoughtsandmeditationsasproceedingfromspiritualaffectionsarethefirstthingswhereinthisspiritualmindednessdothconsist,andwherebyitdothevidenceitself.Ourthoughtsareliketheblossomsonatreeinthespring.Youmayseeatreeinthespringallcoveredwithblossoms,sothatnothing else of it appears. Multitudes of them fall off and come tonothing.Ofttimeswheretherearemostblossomsthereisleastfruit.Butyetthereisnofruit,beitofwhatsortitwill,goodorbad,butitcomesinand from some of those blossoms. The mind of man is covered withthoughts,asatreewithblossoms.Mostofthemfalloff,vanish,andcometo nothing, end in vanity; and sometimes where the mind doth mostaboundwiththemthere is the least fruit; thesapof themind iswastedandconsumedinthem.Howbeitthereisnofruitwhichactuallywebring

forth, be it good or bad, but it proceeds from some of these thoughts.Wherefore, ordinarily, these give the best and surest measure of theframeofmen’sminds."Asamanthinkethinhisheart,soishe,"Proverbs23:7.Incaseofstrongandviolenttemptations,therealframeofaman’sheartisnottobejudgedbythemultiplicityofthoughtsaboutanyobject,forwhethertheyarefromSatan’ssuggestions,orfrominwarddarkness,trouble, and horror, they will impose such a continual sense ofthemselveson themindas shall engage all its thoughts about them; aswhen aman is in a storm at sea, the current of his thoughts runquiteanotherwaythanwhenheisinsafetyabouthisoccasions.Butordinarilyvoluntary thoughtsare thebestmeasureand indicationof the frameofourminds.Asthenatureofthesoilisjudgedbythegrasswhichitbringsforth, so may the disposition of the heart by the predomi-nancy ofvoluntary thoughts; they are the original actings of the soul, the waywhereby theheartputs forth and empties the treasure that is in it, thewatersthatfirstriseandflowfromthatfountain.Everyman’sheartishistreasury,andthetreasurethatisinitiseithergoodorevil,asourSaviortells us. There is a good and bad treasure of the heart; butwhatever aman hath, be it good or evil, there it is. This treasure is opening,emptying, and spending itself continually, though it can never beexhausted; for it hath a fountain, innature or grace,whichno expensecandiminish,yea,itincreasethandgettethstrengthbyit.Themoreyouspendofthetreasureofyourheartinanykind,themorewillyouaboundin treasure of the same kind. Whether it be good or evil, it grows byexpenseandexercise;andtheprincipalwaywherebyitputsforthitselfisbythethoughtsofthemind.Iftheheartbeevil,theyareforthemostpartvain, filthy, corrupt, wicked, foolish; it it be under the power of aprincipleofgrace,andsohaveagoodtreasureinit,itputsforthitselfbythoughtssuitableuntoitsnatureandcompliantwithitsinclinations.

Wherefore, these thoughts give the best measure of the frame of ourmindsandhearts,Imeansuchasarevoluntary,suchasthemindofitsown accord is apt for, inclines and ordinarily betakes itself unto. Menmayhaveamultitudeof thoughtsabout theaffairsof theircallingsandtheoccasionsof life,whichyetmaygivenoduemeasureof the inwardframeof theirhearts. Somenwhose callingandwork it is to study theScripture,orthethingsrevealedtherein,andtopreachthemuntoothers,

cannotbuthavemany thoughts about spiritual things, and yetmaybe,and oftentimes are, most remote from being spiritually minded. Theymaybeforcedbytheirworkandcallingtothinkofthemearlyandlate,eveningandmorning,andyettheirmindsbenowayrenderedorprovedspiritual thereby. It were well if all of us who are preachers woulddiligently examine ourselves herein. So is it with them who obligethemselvestoreadtheScriptures,itmaybesomanychapterseveryday.Notwithstandingthediligentperformanceoftheirtask,theymaybemostremote frombeing spirituallyminded. SeeEzekiel 33:31.But there is acertain track and course of thoughts that men ordinarily betakethemselves unto when not affected with present occasions. If these bevain,foolish,proud,ambitious,sensual,orfilthy,suchisthemindanditsframe;iftheybeholy,spiritual,andheavenly,suchmaytheframeofthemindbejudgedtobe.Butthesethingsmustbemorefullyexplained.

Itisthegreatcharacteranddescriptionoftheframeofmen’smindsinanunregenerate condition, or before the renovation of their natures, that"everyimaginationofthethoughtsoftheirheartsisonlyevilcontinually,"Genesis 6:5.They are continually coining figments and imaginations intheir hearts, stamping them into thoughts that are vain, foolish, andwicked.Allotherthoughtsinthemareoccasional;thesearethenatural,genuineproductoftheirhearts.Hencethedearest,andsometimesfirst,discovery of the bottomless evil treasure of filth, folly, andwickedness,thatisintheheartofmanbynature,isfromtheinnumerablemultitudeofevilimaginationswhicharetherecoinedandthrustfortheveryday.Sothewickedaresaidtobe

"likethetroubledseawhenitcannotrest,whosewaterscast.upmireanddirt,"Isaiah57:20.

Thereisafullnessofevilintheirhearts,likethatofwaterinthesea;thisfullness is troubled or put into continual motion by their lusts andimpetuous desires; hence the mire and dirt of evil thoughts arecontinuallycastupinthem.

Itisthereforeevidentthatthepredominancyofvoluntarythoughtsisthebestandmostsureindicationoftheinwardframeandstateofthemind;forifitbesoontheonesideasuntothecarnalmind,itissoontheother

as unto the spiritual. Wherefore, to be spiritually minded, in the firstplace, is to have the course and stream of those thoughts which weordinarilyretreatunto,whichweapproveofassuiteduntoouraffections,tobeaboutspiritualthings.ThereinconsiststhemindingoftheSpirit.

But because all men, unless horribly profligate, have thoughts aboutspiritualthings,yetweknowthatallmenarenotspirituallyminded,wemust consider what is required unto such thoughts to render them acertain indication of the state of ourminds. And there are these threethingsrequiredhereunto:—

FIRST, That they be natural, arising from ourselves, and not fromoutwardoccasions.Thepsalmistmentionsthe"inwardthought"ofmen,Psalm 49:11, 64:6; but whereas all thoughts are the inward acts of themind, it should seem that this expression makes no distinction of theespecial kind of thoughts intended from those of another sort. But thedifferenceisnotintheformalnatureofthem,butinthecauses,springs,andoccasions.Inwardthoughtsaresuchasarisemerelyandsolelyfrommen’s inward principles, dispositions, and inclinations, that are notsuggested or excited by any outward objects. Such in wicked men arethose actings of their lustswhereby they entice and seduce themselves,James1:14.Theirlustsstirupthoughtsleadingandencouragingthemtomakeprovision for the flesh.These are their "inward thoughts."Of thesame nature are those thoughts which are the "minding of the Spirit."They are the first natural egress and genuine acting of the habitualdispositionofthemindandsoul.

Thus in covetous men there are two sorts of thoughts whereby theircovetousness acts itself: — First, such as are occasioned by outwardobjects and opportunities. So it was with Achan, Joshua 7:21. "When,"saithhe,"IsawamongthespoilsagoodlyBabylonishgarment,andtwohundredshekelsofsilver,andawedgeofgold,thenIcovetedthem."Hissightofthem,withanopportunityofpossessinghimselfofthem,excitedcovetous thoughts and desires in him. So is it with others every day,whoseoccasionscallthemtoconversewiththeobjectsoftheirlusts.Andsomebysuchobjectsmaybesurprisedintothoughtsthattheirmindsarenothabituallyinclinedunto;andthereforewhentheyareknown,itisourduty to avoid them.But the same sort ofpersonshave thoughts of this

nature arising from themselves only, their own dispositions andinclinations,withoutanyoutwardprovocations.

"Thevilepersonwillspeakvillany,andhisheartwillworkiniquity,"Isaiah32:6;

andthishedothasthe"liberaldevisethliberalthings,"verse8.Fromhisowndispositionand inclination,he iscontriving inhis thoughtshow toactaccordingtothem.Sotheuncleanpersonhathtwosortsofthoughtswith respect unto the satisfaction of his lust: — First, such as areoccasionedinhismindbytheexternalobjectsofit.Hereuntostageplays,revelings,dancings,withthesocietyofboldpersons,personsof corruptcommunication,docontributetheirwickedservice.Fortheavoidanceofthis snare, Job "made a covenant with his eyes," chap. 31:1; and ourSaviorgivesthatholydeclarationoftheevilof it,Matthew5:28.Buthehathanhabitualspringofthesethoughtsinhimself,constantlyinclininganddisposinghimthereunto.HencetheapostlePeter tellsus thatsuchpersons

"haveeyesfullofanadulteress,thatcannotceasefromsin,"2Peter2:14.

Their own affections make them restless in their thoughts andcontrivancesaboutsin.Soisitwiththemwhoaregiventoexcessinwineor strong drink. They have pleasing thoughts raised in them from theobject of their lust represented unto them. Hence Solomon gives thatadviceagainst theoccasionof them,Proverbs23:31.But it is theirownhabitual disposition which carries them unto pleasing thoughts of thesatisfactionof their lust;whichhedescribes,Proverbs23:33-35.So is itinothercases.Thethoughtsofthislattersortaremen’sinwardthoughts;andsuchmustthesebeofspiritualthings,whencewemaybeesteemedspirituallyminded.

Psalm45:1,saiththepsalmist,

"My heart is inditing a goodmatter: I speak of the thingswhich IhavemadetouchingtheKing."

Hewasmeditating on spiritual things, on the things of the person andkingdomofChrist.Hencehisheart"bubbledup"(asitisintheoriginal)"a good matter." It is an allusion taken from a quick spring of livingwaters: from its own life and fullness it bubblesup thewater thatrunsandflowsfromit.Soisitwiththesethoughtsinthemthatarespirituallyminded.There is a living fullnessof spiritual things in theirminds andaffectionsthatspringethupintoholythoughtsaboutthem.

FromhencedothourSaviorgiveusthegreatdescriptionofspirituallife.It is "a well of living water springing up into everlasting life," John4:10,12.TheSpirit,withhisgracesresidingintheheartofabeliever,isawelloflivingwater.Norisitsuchawellas,contentwithitsownfullness,dothnotofitsownaccord,withoutanyinstrumentorpainsindrawing,sendout its refreshingwaters, as it iswithmostwells, thoughof livingwater;forthisisspokenbyourSaviorinanswerandoppositionuntothatobjection of thewoman, uponhismention of giving livingwater, verse10:"Sir,"saithshe,"thouhastnothingtodrawwith,andthewellisdeep;whencewiltthouhavethiswater?"verse11."True,"saithhe,"suchisthenatureofthiswellandwater,dead,earthlythings,—theyareofnouse,unlesswehave instruments, lines and buckets, to drawwithal. But thelivingwaterwhichIshallgive isofanothernature.It isnotwatertobekept in a pit or cistern without us, whence itmust be drawn; but it iswithin us, and that not dead and useless, but continually springing upuntotheuseandrefreshmentofthemthathaveit."Forsoisitwiththeprincipleofthenewcreature,ofthenewnature,theSpiritandhisgraces,in theheartsof themthatdobelieve,— itdothof itselfand fromitself,withoutanyexternal influenceon it, inclineanddispose thewhole souluntospiritualact-ingsthattenduntoeternallife.Sucharethethoughtsofthem thatare spirituallyminded.Theyarise from the inwardprinciple,inclination,anddispositionofthesoul,—arethebubblingsofthiswelloflivingwater;theyarethemindingsoftheSpirit.

SoourSaviordescribesthem,Matthew12:35,

"A goodman out of the good treasure of the heart bringeth forthgoodthings."

First,themanisgood;ashesaidbefore,"Makethetreegood,orthefruit

cannot be good," verse 33.He ismade so by grace, in the change andrenovationofhisnature;forinourselvesweareeverywayevil.Thisgoodmanhathatreasureinhisheart.Soallmenhave;asthenextwordsare,"Theevilmanoutoftheeviltreasureoftheheart."Andthisisthegreatdifferencethatisbetweenmeninthisworld.Everymanhathatreasureinhisheart;thatis,aprevailing,inexhaustibleprincipleofallhisactingsandoperations.Butinsomethistreasureisgood,inothersitisevil;thatis, the prevailing principle in the heart, which carries along with it itsdispositionsandinclinations,isinsomegoodandgracious,inothersitisevil.Outofhisgoodtreasureagoodmanbringethforthgoodthings.Thefirstopeningofit,thefirstbringingofitforth,isbythesethoughts.Thethoughts that arise out of the heart are of the same nature with thetreasurethatisinit.Ifthethoughtsthatnaturallyariseandspringupinusareforthemostpartvain,foolish,sensual,earthly,selfish,suchisthetreasure that is inourhearts, and sucharewe;butwhere the thoughtsthat thus naturally proceed from the treasure that is in the heart arespiritualandholy,itisanargumentthatwearespirituallyminded.

Whereitisnotthuswithourthoughts,theygivenosuchevidenceasthatinquiredafter.Menmayhavethoughtsofspiritualthings,andthatmanyofthem,andthatfrequently,whichdonotarisefromthisprinciple,butmayberesolvedintotwoothercauses;—

1.Inwardforce;

2.Outwardoccasions.

1. Inward force, as itmaybe called.This is by convictions.Convictionsputakindofaforceuponthemind,oranimpressionthatcausethittoactcontraryuntoitsownhabitualdispositionandinclination.Itisinthenature of water to descend; but apply an instrument unto it that shallmake a compression of it and force it unto a vent, it will fly upwardsvehemently,asifthatwereitsnaturalmotion.Butsosoonastheforceofthe impression ceaseth, it returns immediately unto its own propertendency, descending towards its center. So is it with men’s thoughtsofttimes. They are earthly, — their natural course and motion isdownwards unto the earth and the things thereof; but when anyefficacious conviction presseth on themind, it forceth the egress of its

thoughts upwards towards heavenly things. It will think much andfrequentlyofthem,asifthatweretheirpropermotionandcourse;butsosoonasthepowerofconvictiondecaysorwearsoff,thatthemindisnomoresensibleofitsforceandimpression,thethoughtsofitreturnagainuntotheiroldcourseandtrack,asthewatertendsdownwards.

Thisstateandframeisgraphicallydescribed,Psalm128:34-37,

"Whenheslewthem,thentheysoughthim:andtheyreturnedandinquiredearlyafterGod.And they remembered thatGodwastheirrock,andthehighGodtheirredeemer.Neverthelesstheydidflatterhimwiththeirmouth,andtheylieduntohimwiththeirtongues.Fortheirheartwasnotrightwithhim,neitherweretheysteadfastinhiscovenant."

Men in troubles, dangers, sickness, fears of death, or under effectualconvictionofsinfromthepreachingoftheword,willendeavortothinkandmeditate on spiritual things; yea, theywill be greatly troubled thatthey cannot think of themmore than theydo, and esteem it their follythat they think of any thing else: but as freedom and deliverance doapproach, so these thoughtsdecay anddisappear; themindwill not becompelled to give place unto them any more. The prophet gives thereasonofit,Jeremiah13:23,

"Can theEthiopian changehis skin, or the leopardhis spots? thenmayyealsodogood,thatareaccustomedtodoevil."

Theyhavehadanotherhaunt,beentaughtanothercourse,thehabitandinclination of themind lies another way, and they will no longer tendtowards spiritual things than an impression is on them from theirconvictions.

And it is an argument of very mean attainments, of a low and weakdegree in this frameof heart, or in our being spirituallyminded,whenour thoughts of spiritual things do rise or fall according unto renewedoccasional convictions. If whenwe are under rebukes fromGod in ourpersonsorrelations,infearsofdeathandthelike,andwithalhavesomerenewed convictions of sin in commission, for omission of duties, and

thereon do endeavor to be more spiritually minded in the constantexerciseofour thoughtsonspiritual things,whichwe fail in, and thesethoughtsdecayasourconvictionsinthecausesofthemdowearofforareremoved,wehaveattainedaverylowdegreeinthisgrace,ifwehaveanyinterestinitatall.

Water that riseth and floweth froma living spring runneth equally andconstantly,unlessitbeobstructedordivertedbysomeviolentopposition;butthatwhichisfromthunder-showersrunsfuriouslyforaseason,butisquickly dried up. So are those spiritual thoughts which arise from aprevalent internal principle of grace in the heart; they are even andconstant, unless an interruption be put upon them for a season bytemptations.But thosewhichareexcitedby the thunderof convictions,howevertheirstreamsmaybefilledforaseason,theyquicklydryupandutterlydecay.

2.Suchthoughtsmayarise inthemindsofmennotspirituallyminded,fromoutwardmeansandoccasions.SuchI intendasare indeeduseful,yea, appointed of God for this end among others, that they mayingenerateandstirupholythoughtsandaffections inus.But there isadifference in their use and operation. In some they excite the inwardprinciple of the mind to act in holy thoughts, according unto its ownsanctified disposition and prevalent affections. This is their proper endand use. In others they occasionally suggest such thoughts unto themindsofmen,whichspringonlyfromthenotionsofthethingsproposeduntothem.Withrespectuntothisendalsotheyareofsingularuseuntothe souls of men. Howbeit such thoughts do not prove men to bespirituallyminded.Whenyoutillandmanureyourland,ifitbringsforthplentiful cropsof corn, it is an evidence that the soil itself is good andfertile;thedressingofitonlygivesoccasionandadvantagetoputforthitsownfruit-bearingvirtue.Butif inthetillingof land,youlaymuchdunguponit,anditbringsforthhereandthereahandfulwherethedunglay,youwill say, "Thesoil isbarren; itbrings forthnothingof itself."Thesemeansthatweshalltreatofareasthetillingofafruitfulsoil,whichhelpsitinbringingforthitsfruit,byexcitingitsownvirtueandpower;—theystir up holy affections unto holy thoughts and desires. But in others,whoseheartsarebarren, theyonlyserve,as itwere,someof themhere

and there, to stir up spiritual thoughts, which gives no evidence of agraciousheartorspiritButbecausethisisamatterofgreatimportance,itshallbehandleddistinctlybyitself.

CHAPTERIII.

Outwardmeansandoccasionsofsuchthoughtsofspiritualthingsasdonotprovementobespirituallyminded—

Preachingoftheword—Exerciseofgifts—Prayer—Howwemayknowwhetherourthoughtsofspiritualthingsinprayeraretrulyspiritualthoughts,provingustobespiritually

minded.

1. SUCH a means is the preaching of the word itself. It is observedconcerningmany in the gospel, that they heard it willingly, received itwithjoy,anddidmanythingsgladly,uponthepreachingofit;andweseethe same thing exemplified inmultitudes every day. But none of thesethingscanbewithoutmanythoughtsinthemindsofsuchpersonsaboutthespiritualthingsoftheword;fortheyaretheeffectsofsuchthoughts,and,beingwroughtinthemindsofmen,willproducemoreofthesamenature: yet were they all hypocrites concerning whom these things arespoken,andwereneverspirituallyminded.

Thecauseof thismiscarriage isgivenusbyourSavior,Matthew13:20,21,

"He that received the seed into stony places, the same is he thatheareththeword,andanonwithjoyreceivethit;yethathhenotrootinhimself,butdurethforawhile."

The good thoughts they have proceed not from any principle inthemselves. Neither their affections nor their thoughts of these thingshaveanyinternalrootwhereontheyshouldgrow.Soisitwithmanywho

liveunderthepresentdispensationofthegospel.Theyhavethoughtsofspiritualthingscontinuallysuggesteduntothem,andtheydoabidewiththemmoreorless,accordingastheyareaffected:forIspeaknotofthemwho are either despisers of what they hear, or wayside hearers, whounderstandnothingofwhattheyhear,andimmediatelyloseallsenseofit, all thoughts about it; but I speak of them who attend with somediligence,andreceivethewordwithsomejoy.These insensiblygrowinknowledge and understanding, and therefore cannot be without somethoughtsof spiritual things.Howbeit for themostpart theyare,aswassaid,butlikeuntowatersthatrunafterashowerofrain.Theypouroutthemselves,asiftheyproceededfromsomestrong,livingspring,whereasindeed they have none at all.When once thewaters of the shower arespent, their channel is dry, there is nothing in it but stones and dirt.Whenthedoctrineofthewordfallsonsuchpersonsasshowersofrain,itgives a course, sometimes greater, sometimes less, unto their thoughtstowards spiritual things; but they have not a well of water in themspringingupintoeverlastinglife.Wherefore,afterawhiletheirmindsaredried up from such thoughts; nothing remains in them but earth, andthatperhapsfoulanddirty.

Itmustbeobserved, that thebestofmen, themostholyandspirituallyminded,mayhave,nay,oughttohave,theirthoughtsofspiritual thingsexcited,multiplied,andconfirmed,bythepreachingoftheword.Itisoneend of its dispensation, one principal use of it in them by whom it isreceived.Andithaththiseffecttwoways:—

(1.)Asitisthespiritualfoodofthesoul,wherebyitsprincipleoflifeandgrace ismaintainedand strengthened.Themore this isdone, themoreshallwethriveinbeingspirituallyminded.

(2.)Asitadminsterethoccasionuntotheexerciseofgrace;for,proposingthe proper object of faith, love, fear, trust, reverence, unto the soul, itdraws forth all those graces into exercise. Wherefore, although thevigorous actings of spiritual thoughts be occasional from the word, bemoreunderandafterthepreachingofitthanatothertimes,itisnomorebutwhatarisethfromthenatureanduseoftheordinancebyGod’sownappointment,norisitanyevidencethatthosewithwhomitissoarenotspirituallyminded, but, on the contrary, that they are. Yet wheremen

have no other thoughts of this matter but what are occasioned by theoutwarddispensationoftheword,suchthoughtsdonotprovethemtobespirituallyminded. Their endeavors in them are like those ofmen in adream.Under someoppressionof their spirits, their imagination fixethon some thingorother that ismost earnestly tobedesiredor avoided.Hereintheyseemtothemselvestostrivewithalltheirmight,toendeavortogo,run,orcontend;butallinvain,—everythingfailsthem,andtheyarenotrelieveduntil theyareawaked.So,suchpersons, in impressionstheyreceivefromtheword,seemtostriveandcontendintheirthoughtsand resolutions to comply with what is proposed unto them; but theirstrengthfails,theyfindnosuccessforwantofaprincipleofspirituallife,and after a time give over their endeavors until they are occasionallyrenewedagain.Now,thethoughtswhich,inthedispensationoftheword,do proceed from an inward principle of grace, excited unto its dueexercise, are distinguishable from them which are only occasionallysuggesteduntothemindbythewordoutwardlypreached;for,—

(1.) They are especial actings of faith and love towards the thingsthemselvesthatarepreached.Theybelonguntoourreceivingthetruthinthelovethereof;andloverespectsthegoodnessofthethingsthemselves,andnotmerelythetruthofthepropositionswhereintheyareexpressed.Theotherthoughtsareonlythesenseof themindasaffectedwith lightandtruth,withoutanycordialloveuntothethingsthemselves.

(2.)Theyareaccompaniedwithcomplacencyof soul, arising from love,andexperience,moreorless,ofthepowerofthem,andtheirsuitablenessunto thenewnatureorprincipleof grace in them; forwhenourmindsfindthatsoindeeditisinusasitisintheword,thatthisisthatwhichwewould be more conformable unto, it gives a secret complacency, withsatisfaction,untothesoul.Theotherthoughts,whichareonlyoccasional,havenoneoftheseconcomitantsoreffects,butaredryandbarren,unlessitbeinafewwordsortransientdiscourse.

(3.)The formeraremeansof spiritual growth.So some say thenaturalgrowth of vegetables is not by insensible motion, but by gusts andsensibleeruptionsofincrease.Thesearebothinspiritualgrowth,andthelatter consists much in those thoughts which the principle of the newnatureisexciteduntobythewordinthelatter.

2.Thedutyofprayerisanothermeansofthelikenature.Oneprincipalendofitistoexcite,stirup,anddrawforth,theprincipleofgrace,offaithand love in the heart, unto a due exercise inholy thoughts ofGod andspiritualthings,withaffectionssuitableuntothem.Thosewhodesignnotthis end in prayer know not at all what it is to pray. Now, all sorts ofpersonshavefrequentoccasion to joinwithothers inprayer,andmanyareundertheconvictionthatitistheirowndutytoprayeveryday,itmaybe, intheir familiesandotherwise.And it ishard to conceivehowmencanconstantlyjoinwithothersinprayer,muchmorehowtheycanpraythemselves, but that theymust have thoughts of spiritual things everyday;howbeit,itispossiblethattheymayhavenorootorlivingspringofthem in themselves, but they are only occasional impressions on theirminds from the outward performance of the duty. I shall give someinstances of the grounds hereof, which, on many reasons, require ourdiligentconsideration:—

(1.)Spiritualthoughtsmayberaisedinapersoninhisownduty,bytheexerciseofhisgifts,when there isnoactingof grace in thematall; fortheyleadandguidetheminduntosuchthingasarethematterofprayer,—thatis,spiritualthings.Giftsarenothingbutaspiritualimprovementofournaturalfacultiesorabilities;andamancannotspeakorutteranything but what proceeds from his rational faculties, by invention ormemory, or both,managed in and by his thoughts, unless he speak byrote and that which is not rational. What, therefore, proceeds from aman’srationalfacultyinandbytheexerciseofhisgifts,thathisthoughtsmustbeexercisedabout.

Amanmay reada longprayer that expresseth spiritual things, and yetneverhaveonespiritualthoughtariseinhismindaboutthem;forthereisnoexerciseofanyfacultyofhismindrequireduntosuchreading,butonlytoattenduntothewordsthataretoberead.ThisIsaymaybeso;Idonotsaythatitisalwaysso,orthatitmustbeso.But,aswassaid,inthe exercise of gifts, it is impossible but there must be an exercise ofreason,byinvention,judgment,andmemory,andconsequentlythoughtsof spiritual things; yet may they all be merely occasional, from thepresent external performance of the duty, without any living spring orexerciseofgrace.Insuchacoursemaymenoftolerablegiftscontinueall

theirdays,untothesatisfactionofthemselvesandothers,deceivingboththemandtheirownsouls.

ThisbeingevidentfromtheScriptureandexperience,aninquirymaybemadethereonasuntoourownconcernmentinthesethings,especiallyofthosewhohavereceivedspiritualgiftsoftheirown,andofthemalso insomedegreewhousuallyenjoythegiftsofothersinthisduty;foritmaybe asked how we shall know whether the thoughts which we have ofspiritualthingsinanduponprayerdoarisefromgiftsonly,thoseofourownorothermen’s,givingoccasionuntothem,orareinfluencedfromalivingprincipleandspringofgraceinourhearts.Acasethisis(howeverbysome itmaybeapprehended)ofgreat importance,andwhichwouldrequire much time fully to resolve; for there is nothing whereby therefined sort of hypocrites do more deceive themselves and others,nothingwherebysomemendogivethemselvesmorecountenanceinaftindulgence unto their lusts, than by this part of the form of godliness,when they deny the power thereof. And, besides, it is thatwherein thebestofbelieversoughttokeepadiligentwatchoverthemselvesineveryparticular instance of the performance of this duty. With respecthereunto, inanespecialmanner, are they towatchuntoprayer. If theyareatanytimenegligentherein,theymayrestinabareexerciseofgifts,when,onadueexaminationandtrial,theyhavenoevidenceoftheactingof grace inwhat they have done. I shall, therefore, withwhat brevity Ican,givearesolutionuntothisinquiry;andtothisendobserve,—

It is an ancient complaint, that spiritual things are filled with greatobscurityanddifficulty;anditistrue.Notthatthereisanysuchthinginthemselves,fortheyallcomeforthfromtheFatheroflights,andarefullof light, order, beauty, and wisdom; and light and order are the onlymeanswherebyanythingmakesadiscoveryof itself.Butthegroundofalldarknessanddifficultyinthesethingsliesinourselves.Wecanmoreclearlyandsteadilyseeandbeholdthemoonandthestarsthanwecanthesunwhenitshinesinitsgreatestluster.Itisnotbecausethereismorelightinthemoonandstarsthaninthesun,butbecausethelightofthesunisgreaterthanourvisivefacultycandirectlybearandbehold.Sowecanmore clearly discover the truth anddistinct nature of thingsmoralandnatural, thanwe can of things that are heavenly and spiritual. See

John 3:12. Not that there is more substance or reality in them, butbecause the ability of our understanding is more suited unto thecomprehensionof them; theothersare aboveus.Weknowbut inpart,and our minds are liable to be hindered and disordered in theirapprehensionofthingsheavenlyandspiritualbyignorance,temptations,and prejudices of all sorts. In nothing are men more subject untomistakes than in the application of things unto themselves, and ajudgmentoftheirinterestinthem.Fear,self-love,withtheprevalencyoftemptations and corruptions, do all engage their powers to darken thelight of the mind and to pervert its judgment. In no case doth thedeceitfulness of the heart, or of sin (which is all one), more act itself.Hencemultitudessay"Peace"tothemselvestowhomGoddothnotspeakpeace;andsomewhoarechildrenoflightdoyetwalkindarkness.Henceisthatferventprayeroftheapostleforhelpinthiscase,Ephesians1:15-19. There is also a great similitude between temporary faith and thatwhich is saving and durable, and between gifts and graces in theiroperations; which is that that is under present consideration. It isacknowledged, therefore, thatwithout the especial light and conduct oftheSpiritofGod,nomancanmakesuchajudgmentofhisstateandhisactions as shall be a stable foundation of giving glory to God and ofobtaining peace unto his own soul; and therefore the greatest part ofmankinddoconstantlydeceivethemselvesinthesethings.

But,ordinarily,underthisblessedconductinthesearchofourselvesandtheconcernmentsofourduty,wemaycomeuntoasatisfactionwhethertheyaxeinfluencedbyfaithandhavegraceexercisedinthem,especiallythis duty of prayer, orwhether it derive from thepower of ournaturalfaculties, raised by light and spiritual gifts only; and so whether ourspiritual thoughts therein do spring from a vital principle of grace, orwhether they come from occasional impressions on the mind by theperformanceofthedutyitself.

If men are willing to deceive themselves, or to hide themselves fromthemselves, towalkwithGodatallperadventures, to leaveall thingsathazard, to put off all trials unto that at the last day, and so never callthemselves unto an account as unto the nature of their duties in anyparticular instance, it isnowonder if theyneitherdonorcanmakeany

distinction in this matter as unto the true nature of their thoughts inspiritualduties.Twothingsarerequiredhereunto:—

[1.] That we impartially and severely examine and try the frames andactingsofourmindsinholydutiesbythewordoftruth,andthereonbenot afraid to speak that plainly unto our souls which the word speaksuntous.Thisdiligentsearchoughttorespectourprinciples,aims,ends,actings, with the whole deportment of our souls in every duty. See 2Corinthians 13:5. If a man receivemuchmoney, and look only on theoutwardformandsuperscription,whenhesupposeththathehathgreatstoreofcurrentcoiningoldandsilver,hemayhaveonlyheapsofleadorcopperbyhim;buthethattradesinitasthecomfortandsupportofhisnaturallifeandcondition,hewilltrywhathereceivesbothbythebalanceandthetouchstone,astheoccasionrequires,especiallyifitbeinatimewhenmuchadulteratedcoinispassantintheworld.Andifamanreckonon his duties by tale and number, hemay be utterly deceived, and bespirituallypoorandabankrupt,whenheesteemshimselfrich,increasedingoods,andwantingnothing.Somedutiesmayappearinglyholdinthebalanceastoweight,whichwillnotholditatthetouchstoneastoworth.Bothmeansaretobeused,ifwewouldnotbemistakeninouraccounts.ThusGodhimself,inthemidstofamultitudeofduties,callsthepeopletotryandexaminethemselveswhetherornotheyaresuchashavefaithandgraceinthem,andsoliketohaveacceptancewithhim,Isaiah58:2-7.

[2.]AddwemustuntoourowndiligentinquiryferventprayersuntoGodthathewouldsearchandtryusasuntooursincerity,anddiscoveruntous the true frame of our hearts. Hereof we have an express example,Psalm139:23,24,

"Search me, O God, and know my heart: try me, and know mythoughts:andseeiftherebeanywickedwayinme,andleadmeinthewayeverlasting."

This is theonlywaywherebywemayhave theSpiritofGodwitnessinguntooursinceritywithourownspirits.Thereisneedofcallingindivineassistance in this matter, both from the importance of it and from itsdifficulty,Godaloneknowingfullyandperfectlywhatisintheheartsofmen.

Inowaydoubtbutthat,intheimpartialuseofthesemeans,amanmaycome toassured satisfaction inhisownmind, suchaswhereinhe shallnot be deceived,whether he doth animate and quicken his thoughts ofspiritual things in duties with inward vital grace, or whether they areimpressionsonhismindbytheoccasionoftheduty.

A duty this is of great importance and necessity, now hypocrisy hathmadesogreataninroadonprofession,andgiftshavedeflouredgraceinitsprincipaloperations.Nopersonsare ingreaterdangerofwalkingathazardwithGod than thosewho live in theexerciseof spiritualgifts induties unto their own satisfaction and [that of] others; for they maycountenancethemselveswithanappearanceofeverythingthatshouldbeintheminrealityandpower,whenthereisnothingofitinthem.Andsoithathfallenout.Wehaveseenmanyearnestintheexerciseofthisgiftwhohaveturnedvileanddebauchedapostates.Somehavebeenknowntoliveinsinandinindulgenceoftheirlusts,andyettoabideconstantintheir duties, Isaiah 1:10-15. And we may hear prayers sometimes thatopenly discover themselves unto spiritual sense to be the labor of thebrain,bythehelpofgiftsinmemoryandinvention,withoutanevidenceofanymixtureofhumility,reverence,orgodlyfear,withoutanyactingoffaithandlove.Theyflowaswine,yetsmellandtasteoftheunsavorycaskfromwhencetheyproceed.Itisnecessary,therefore,thatweshouldputourselves on the severest trial, lest we should be found not to bespirituallymindedinspiritualduties.

Gifts are gracious vouchsafements of Christ tomake grace useful untoourselvesandothers;yea,theymaymakethemusefuluntothegraceofotherswhohavenograceinthemselves.Butasuntoourownsouls,theyareofnootheradvantageorbenefitbuttostirupgraceunto itsproperexercise,andtobeavehicletocarryitoninitsproperuse.Ifwedonotalways regard this in their exercise, we had better be without them. Ifinsteadhereoftheyoncebegintoimposethemselvespracticallyuponus,soasthatwerestinspirituallightactingourinventions,memories,andjudgments,with a ready utterance, or such as it is, there is no form ofprayer can be more prejudicial unto our souls. As wine, if takenmoderatelyandseasonably,helpsthestomachindigestion,andquickensthenaturalspirits,enablingthepowersofnatureuntotheirduty,[and]is

useful and helpful unto it; but if it be taken in excess it doth not helpnature, but oppress it, and takes on itself to dowhat nature should beassistedunto,itfillsmen’scarcasseswithdiseasesaswellastheirsoulswith sin: sowhilst spiritual gifts are used and employed only to excite,aid,andassistgraceinitsoperations,theyareunutterablyuseful;butiftheyputthemselves in theroomthereof, todoall thatgraceshoulddo,they are hurtful and pernicious. We have need, therefore, to be verydiligent in this inquiry whether our spiritual thoughts, even in ourprayers, be not rather occasioned from the duty than spring from agraciousprincipleinourhearts,oraretheactingsofrealsavinggrace.

(2.)Where thoughtsof spiritual things inprayerareoccasionalonly, intheway before described, suchprayerswill not be ameans of spiritualgrowthuntothesoulTheywillnotmakethesoulhumble,holy,watchful,and diligent in universal obedience. Grace will not thrive under thegreatestconstancy insuchduties. It isanastonishing thing to seehow,underfrequencyofprayerandaseemingfervencytherein,manyofusareatastandastovisiblethrivinginthefruitsofgrace,anditistobefearedwithoutanyincreaseofstrengthintherootofit."TheLORD’shandisnotshortenedthatitcannotsave,norhisearheavythatitcannothear."Heisthesameasinthedaysofold,whenourfatherscrieduntohimandweredelivered,whentheytrustedinhimandwerenotconfounded.

"JesusChrist is thesameyesterday,andto-day,andforever."Prayer isthesamethat itwas,andshall losenothingof itsprevalencywhilst thisworldendureth.Whenceisit,then,thatthereissomuchprayeramongstus, and so little success? I speak not with respect unto the outwarddispensationsofdivineprovidence,inafflictionsorpersecutions,whereinGod always acts in a way of sovereignty, and ofttimes gives the mostuseful answer unto our prayers by denying our requests; I intend thatonlywhereofthepsalmistgivethushisexperience,Psalm138:3,

"InthedaywhenIcriedthouansweredstme,andstrengthenedstmewithstrengthinmysoul."

Whereprayersareeffectual,theywillbringinspiritualstrength.Buttheprayersofmanyseemtobeveryspiritual,andtoexpressallconceivablesuppliesof grace, and they arepersisted inwith constancy,— andGod

forbidweshould judge themtobehypocriticalandwholly insincere,—yetthereisadefectsomewhere,whichshouldbeinquiredafter,fortheyarenot so answered as that theywhopray themare strengthenedwithstrengthintheirsouls.Thereisnotthatspiritualthriving,thatgrowthingrace,whichmightbeexpectedtoaccompanysuchsupplications.

Iknowthatamanmayprayoften,praysincerelyandfrequently,foranespecialmercy, grace, or deliverance from a particular temptation, andyet no spiritual supply of strength unto his own experience come inthereby.SoPaulprayedthricefortheremovalofhistemptation,andyethadtheexerciseofitcontinued.Insuchacasetheremaybenodefectinprayer,andyetthegraceinparticularaimedatmaynotbeattained;forGod hath other holy ends to accomplish hereby on the soul. But howpersons should continue in prayer in general according to themind ofGod, so far as canbeoutwardlydiscovered, and yet thrivenot at all asuntospiritualstrengthintheirsouls,ishardtobeunderstood.

And,whichisyetmoreastonishable,menabideinthedutyofprayer,andthatwithconstancy,intheirfamiliesandotherwise,andyetliveinknownsins.Whateverspiritualthoughtssuchmenhaveinandbytheirprayers,they arenot spirituallyminded.Shallwenow say that all such personsare gross hypocrites, such as know they do butmockGod andman,—know that they have not desires nor aims after the things which theymentionintheirownprayers,butdothesethingseitherforsomecorruptend or at best to satisfy their convictions? Could we thus resolve, thewholedifficultyofthecaseweretakenoff;forsuch"double-mindedmen"havenoreasonto"thinkthattheyshallreceiveanythingoftheLord,"asJamesspeaks,chapter1:7.Indeedtheydonot;—theyneveractfaithwithreference unto their own prayers. But it is not so with all of this sort.Some judge themselves sincere and in good earnest in their prayers,—notwithoutsomehopesandexpectationsofsuccess.IwillnotsayofallsuchpersonsthattheyareamongthenumberofthemconcerningwhomtheWisdomofGodsays,

"BecauseIcalled,andtheyrefused;theyshallcalluponme,butIwillnot answer; they shall seekme early, but they shall not findme,"Proverbs1:24,28.

And althoughwemay say unto such a person in general, "Either leaveyour sinning or leave your praying," from Psalm 1:16,17, and that withrespectuntopresentscandalandcertainmiscarriageintheendifbothbecontinuedin,yetinparticularIwouldnotadviseanysuchpersontoleaveoffhisprayinguntilhehadlefthissin.Thisweretoadviseasickmantousenoremediesuntilhewerewellcured.WhoknowsbutthattheHolySpirit,whoworkswhenandhowhepleaseth,maytakeatimetoanimatethese lifeless prayers, andmake them ameans of deliverance from thepower of this sin? In themeantime, the fault and guilt is wholly theirown, who have effected a consistency between a way in sinning and acourseinpraying;anditarisethfromhence,thattheyhaveneverlaboredtofilluptheirrequestswithgrace.Whattherehathbeenofearnestnessor diligence in them hath been from a force put upon them by theirconvictionsandfears;fornomanwaseverabsolutelyprevailedonbysinwhoprayedfordeliveranceaccordingtothemindofGod.Everyprayingman that perisheth was a hypocrite. The faithfulness of God in hispromiseswill not allowus to judge otherwise.Wherefore, the thoughtsthatsuchpersons357haveofspiritualthings,evenintheirduties,donotarise from within nor are a natural emanation of the frames of theirheartsandaffections.

(3.)Earnestnessandappearing fervency inprayer,asunto theoutwarddelivery of the words of it, yea, though the mind be so affected as tocontribute much thereunto, will not of themselves prove that thethoughtsofmenthereindoarisefromaninternalspringofgrace.Thereis a fervency of spirit in prayer that is one of the best properties of it,beinganearnestactingof love,faith,anddesire;butthereisafervencywherewith the mind itself may be affected that may arise from othercauses:—

[1.] It may do so from the engagement of natural affections unto theobjects of their prayer, or the things prayed for. Men may be mightyearnest and intent in their minds in praying for a dear relation or fordeliverancefromeminenttroublesorimminentdangers,andyetallthisfervormay arise from the vehement actings of natural affections aboutthethingsprayedfor,excitedinanespecialmannerbythepresentduty.Hence God calls the earnest cries of some for temporal things, not a

"cryinguntohim,"buta"howling,"Hosea7:14;thatis,thecryofhungry,ravenousbeasts,thatwouldbesatisfied.

[2.] Sometimes it ariseth from the sharpness of convictions,whichwillmakemenevenroarintheirprayersfordisquietmentofheart.Andthismaybewherethereisnotruegraceasyetreceived,nor,itmaybe,everwill be so; for the perplexing work of conviction goes before realconversion.And as it producethmany other effects and changes in themind,soitmaydothisofgreatfervencyinvocalprayers,especially if itbe accompanied with outward afflictions, pains, or troubles, Psalm128:34,35.

[3.] Ofttimes the mind and affections are very little concerned in thatfervorandearnestnesswhichappearintheoutwardperformanceoftheduty;but in theexerciseofgifts,and through theirownutterance,menputtheirnaturalaffectionsintosuchanagitationasshallcarrythemoutintoagreatvehemencyintheirexpressions.Ithathbeensowithsundrypersons, who have been discovered to be rotten hypocrites, and haveafterward turned cursed apostates.Wherefore, all these things may bewhere there is no gracious spring or vital principle acting itself fromwithininspiritualthoughts.Some,itmaybe,willdesignanadvantagebythese conceptions, unto the interest of profaneness and scoffing; for iftheremaybetheseevilsundertheexerciseofthegiftofprayer,both inconstancy and with fervency, — if there may be a total want of theexerciseofalltruegracewithitandunderit,—then,itmaybe,allthatispretendedofthisgiftanditsuseisbuthypocrisyandtalk.ButIsay,—

(1.) It may be as well pretended that because the sun shining on adunghilldothoccasionoffensiveandnoisomesteams,thereforeallthatissaidofitsinfluenceonspicesandflowers,causingthemtogiveouttheirfragrancy, is utterly false. Noman ever thought that spiritual gifts didchange or renew theminds and natures ofmen;where they are alone,theyonlyhelpandassistuntotheusefulexerciseofnaturalfacultiesandpowers.Andtherefore,wheretheheartisnotsavinglyrenewed,nogiftscanstirupasavingexerciseoffaith;butwhereitisso,theyareameanstocausethesavorofittoflowforth.

(2.)Beitsothattheremaybesomeevilsfoundundertheexerciseofthe

gift of prayer, what remedy for themmay be proposed? Is it thatmenshouldrenouncetheiruseof it,andbetakethemselvesuntothereadingofprayersonly?

[1.]Thesamemaybesaidofallspiritualgiftswhatever,fortheyareallofthemliableuntoabuse.Andshallwerejectallthepowersoftheworldtocome,thewholecomplexofgospelgifts,forthecommunicationwhereoftheLordChristhathpromisedtocontinuehisSpiritwithhischurchuntotheendoftheworld,becausebysometheyareabused?

[2.]Notonlythesame,butfargreaterevils,maybefoundinandunderthereadingofprayers;whichneedsnofartherdemonstrationthanwhatitgivesofitselfeveryday.

[3.]Itishardtounderstandhowanybenefitatallcanaccrueuntoanybythisrelief,whentheadvantagesoftheotherwayareevident.

Wherefore the inquiry remains, How we may know unto our ownsatisfaction that the thoughtswehave of spiritual things in the duty ofprayerarefromaninternalfountainofgrace,andsoareanevidencethatwearespirituallyminded,whereuntoallthesethingsdotend.SomefewthingsIshalloffertowardssatisfactionherein:—

(1.)Itakeitforgranted,ontheevidencebeforegiven,thatpersonswhohave any spiritual light, and will diligently examine and try their ownhearts, will be able to discern what real actings of faith, of love, anddelight inGod, thereare in theirduties, and, consequently,what is thespringoftheirspiritualthoughts.Ingeneralweareassuredthat"hethatbelievethhaththewitness inhimself,"1John5:10.Sincerefaithwillbeitsownevidence; andwhere thereare sincereactingsof faith, theywillevidence themselves, ifwe try all things impartially by theword.But ifmen do, as for the most part they do, content themselves with theperformance of any duty, without an examination of their principles,frames, and actings of grace in it, it is no wonder if they walk in alluncertainty.

(2.)When the soul finds a sweet spiritual complacency in and after itsduties, it is an evidence that grace hath been acted in its spiritual

thoughtsanddesires.Jeremiah31,theprophetreceivethalonggraciousmessage from God, filled up with excellent promises and patheticalexhortationsuntothechurch.Thewholeis,asitwere,summedupinthecloseofit:Verse25,

"For I have satiated the weary soul, and I have replenished everysorrowfulsoul."

Whereon the prophet adds, "Upon this I awaked, and beheld; andmysleepwassweetuntome."God’sgraciousmessagehadsocomposedhisspiritandfreedhismindfromtroubleas thathewasatquietrepose inhimself,likeamanasleep.Butaftertheendofit,hestirsuphimselfuntoareviewandconsiderationofwhathadbeenspokenuntohim:"Iawaked,and beheld," or, "I stirred up myself, and considered what had beendelivereduntome;""and,"saithhe,"mysleepwassweetuntome,"—"Ifound a gracious complacency in and refreshment unto my soul fromwhatIhadheardandreceived."SoisitofttimeswithasoulthathathhadrealcommunionwithGodinthedutyofprayer.Itfindsitself,bothinitand afterward when it is awakened unto the consideration of it,spirituallyrefreshed;itissweetuntohim.

This holy complacency, this rest and sweet repose of mind, is thefoundationofthedelightofbelieversinthisduty.Theydonotprayonlybecauseitistheirdutysotodo,noryetbecausetheystandinneedofit,soasthattheycannot livewithout it,buttheyhavedelight in it;andtokeep them from it is all one as to keep them from theirdaily foodandrefreshment.Now,wecanhavenodelightinanythingbutwhatwehavefound some sweetness, rest, and complacency in. Without any suchexperiencewemaydooruseanything,butcannotdoitwithdelight.Anditariseth,—

[1.] From the approach that ismade untoGod therein. It is in its ownnatureanaccessuntoGodonathroneofgrace,Ephesians2:18,Hebrews10:19,20; andwhen this access is animatedby the actings of grace, thesoulhathaspiritualexperienceofanearnessinthatapproach.Now,Godis the fountain and center of all spiritual refreshment, rest, andcomplacency;andinsuchanaccessuntohimthereisarefreshingtasteofthemcommunicateduntothesoul:Psalm36:7-9,

"Howexcellentisthyloving-kindness,OGod!thereforethechildrenofmenputtheirtrustundertheshadowofthywings.Theyshallbeabundantly satisfied with the fatness of thy house; and thou shaltmake themdrinkof the riverof thypleasures.Forwith thee is thefountainoflife:inthylightshallweseelight."

God is proposed in the excellency of his loving-kindness, which iscomprehensiveofhisgoodness,grace,andmercy;andsoheisalsoasthespringof lifeand light,all spiritualpowersand joys.Those thatbelievearedescribedbyputtingtheir"trustundertheshadowofhiswings."Inhisworship,the"fatnessofhishouse,"theymaketheirapproachesuntohim.Andthefruithereofis,thathemakesthemto"drinkoftheriverofhis pleasures," the satisfying, refreshing streams of his grace andgoodness.Theyapproachuntohimasuntothe"fountainoflife,"soastodrinkofthatfountaininrenewedcommunicationsoflifeandgrace,andin the "light of God," the light of his countenance, to "see light" insatisfyingjoy.Inthesethingsdothconsist,andfromthemdotharise,thatspiritualcomplacencywhichthesoulsofbelieversdofindintheirduties

[2.]Fromthedueexerciseoffaith,love,anddelight,thegraceswhereinthe life of the new creature doth principally consist. There is asuitablenessuntoournatural constitution, anda secret complacencyofournatures,intheproperactingsoflifenaturalforitsownpreservationand increase. There is so in our spiritual constitution, in the properactings of the powers of our spiritual life unto its preservation andincrease.Thesegraces,intheirdueexercise,docomposeandrefreshthemind,asthosewhichareperfectiveofitsstate,andwhichquellandcastoutwhatevertroubles it.Thenceablessedsatisfactionandcomplacencybefall the soul. Herein "he that believeth hath the witness in himself."Besides,faithandloveareneverreallyactedonChrist,buttheyprepareand make meet the soul to receive communications of love and gracefrom him; which it never faileth of, although it be not always sensiblethereof.

[3.]Fromthetestimonyofconscience,bearingwitnessuntooursincerity,both in aims, ends, and performances of the duty. Hence a graciousreposeofmindandgreatsatisfactorinessdoensue.

If we have no experience of these things, it is evident that we walk atrandominthebestofourduties;fortheyareamongtheprincipalthingsthat we do or ought to pray for. And if we have not experience of theeffectsofourprayers inourhearts,weneitherhaveadvantageby themnorgivegloryuntoGodinthem.

Butyethere,asinmostotherspiritualthings,oneoftheworstofvicesisreadytoimposeitselfintheroomandplaceofthebestofourgraces;andthis is self-pleasing in the performance of the duty. This, instead of agracesteeped inhumility,asall truegrace is, isavileeffectof spiritualpride, or the offering of a sacrifice unto our own net and drag. It is agloryingintheflesh;forwhateverofselfanydothgloryin,itisbutflesh.Whenmen have had enlargements in their expressions, and especiallywhentheyapprehendthatothersaresatisfiedoraffectedtherewith,theyare apt to have a secret self-pleasing in what they have done; which,beforetheyareaware,turnsintoprideandanoxiouselationofmind.Thesamemaybefallmenintheirmostsecretduties,performedoutwardlybytheaidofspiritualgifts.Butthisismostremotefromandcontraryuntothat spiritual complacency in dutywhichwe speak of,which yet itwillpretend unto until it be diligently examined. The language of spiritualcomplacency is, "Iwill go in thestrengthof theLordGOD; Iwillmakemention of thy righteousness, of thine only," Psalm 121:16; — that ofspiritualprideis,"God,IthanktheethatIhavedonethusandthus;"asitwasexpressedbythePharisee.ThatisinGodalone;thisisinself.Thatdrawsforththesavorofallgraces;thisimmediatelycoverethandburiesthem all, if there be any in the soul. That fills the soul eminentlywithhumilityandself-abasement;thiswithaliftingupofthemindandproudself-conceit. That casts out all remembrance of what we have doneourselves,retainingonlyasenseofwhatwehavereceivedfromGod,oftheimpressionsofhis loveandgrace;thisblotsoutallremembranceofwhatwehave freely received fromGod, and retains onlywhatwe havedone ourselves. Wherever it is, there is no due sense either of thegreatnessorgoodnessofGod.

Some, itmaybe,willsaythat if itbeso, theyfortheirpartsarecutoff.They have no experience of any such spiritual rest and complacency inGodinoraftertheirprayers.Atthebest,theybeginthemwithtearsand

endthemwithsorrow;andsometimestheyknownotwhatisbecomeofthem, but fear that God is not glorified by them nor their own soulsbettered.

Ianswer,—

[1.]Thereisgreatspiritualrefreshmentinthatgodlysorrowwhichisatwork in our prayers. Where the Holy Ghost is a Spirit of grace andsupplication,hecausethmourning,andinthatmourningthereisjoy.

[2.] The secret encouragementwhichwe receive, by praying, to adhereuntoGodconstantlyinprayerarisethfromsomeexperienceofthisholycomplacency,thoughwehavenotasensibleevidenceofit.

[3.] Perhaps some of them who make this complaint, if they wouldawakenandconsider,willfindthattheirsouls,atleastsometimes,havebeenthusrefreshedandbroughtuntoaholyrestinGod.

[4.]ThenshallyeknowtheLord, ifye followontoknowhim.Abide inseekingafterthiscomplacencyandsatisfactioninGod,andyeshallattainit.

(3.) It is a sure evidence that our thoughts of spiritual things in oursupplications are from an internal spring of grace, and are not merelyoccasionedbythedutyitself,whenwefindthedailyfruitandadvantageof them, especially in the preservation of our souls in a holy, humble,watchfulframe.

Innumerable are the advantages, benefits, and effects of prayer, whichare commonly spoken unto. Growth in grace and consolation is thesubstance of them.Where there is continuance in prayer, therewill bespiritualgrowthinsomeproportion.Formentobeearnestinprayerandthriftless in grace is a certain indication of prevalent corruptions, andwant of being spirituallyminded in prayer itself. If aman eat his dailyfood,lethimeatneversomuchorsooften,ifhebenotnourishedbyit,his body is under, the power of prevalent distempers; and so is hisspiritualconstitutionwhothrivethnot intheuseof thefoodof thenewcreature.ButthatwhichIfixupon,withrespectuntothepresentinquiry,

istheframethatitpreservesthesoulin.Itwillkeepithumbleanduponadiligentwatchasunto itsdispositionsandactings.Hewhoprays as heoughtwillendeavor to liveasheprays.Thisnonecandowhodothnotwith diligence keephis heart unto the thingshehathprayed about. Topray earnestly and live carelessly is to proclaim that a man is notspirituallymindedinhisprayer.Hereby,then,weshallknowwhatisthespringofthosespiritualthoughtswhichourmindsareexercisedwithalinoursupplications.Iftheyareinfluenceduntoaconstant,dailywatchforthe preservation of that frame of spirit, those dispositions andinclinations unto spiritual things, which we pray for, they are from aninternal spring of grace. If there be generally an unsuitableness in ourmindsuntowhatweseemtocontendforinourprayers,thegiftmaybeinexercise,butthegraceiswanting.Ifamanbeeverydayontheexchange,and there talketh diligently and earnestly about merchandise and theaffairs of trade, but when he comes home thinks no more of them,because,indeed,hehathnothingtodo,nointerestinthem,hemaybeaverypoormannotwithstandinghispretenses;andhemaybespirituallyverypoorwhoisonoccasions fervent inprayer, if,whenheretires intohimself,heisnotcarefulanddiligentaboutthematterofit.

(4.)Whenspiritualaffectionsandduepreparationofheartuntothedutydo excite and animate the gift of prayer, and not the gift makeimpressions on the affections, then are we spiritually minded therein.Gifts are servants, not rulers, in themind,—arebestowedonus to beserviceableuntograce;nottolead,buttofollowit,andtobereadywiththeir assistance on its exercise. For themost part, where they lead all,they are all alone. This is the natural order of these things: gracehabitually inclineth and disposeth the heart unto this duty; providenceand rule give the occasions for its exercise; sense of duty calls forpreparation.Grace coming intoactual exercise, gifts come inwith theirassistance. If they lead, all, all is out of order. It may be otherwisesometimes.Aperson indisposedand lifeless, engaginguntoprayer in awayofobedience,uponconvictionofduty,may,inandbythegift,havehisaffectionsexcitedandgraceengageduntoitsproperwork.Itmaybeso, I say, but let men take heed how they trust unto this order andmethod;forwhereitisso,theremaybelittleornothingoftheexerciseoftruegraceinalltheir fervorandcommotionofaffections.Butwhenthe

genuineactingsoffaith,love,holyreverence,andgraciousdesires,dostirupthegiftuntoitsexercise,callinginitsassistanceuntotheexpressionofthemselves,thenaretheheartandmindintheirproperorder.

(5.) It is so when other duties of religion are equally regarded andattendeduntowithprayeritself.Hewhosereligionliesallinprayerandhearing,hathnoneatall.Godhathanequalrespectuntoallotherduties,andsomustwehavealso.Soisitexpressedasuntotheinstanceofalms,Acts10:31;andJamesplacethall religionherein,because there isnonewithoutit,chap.1:27.Ishallnotvaluehisprayersatall,beheneversoearnestandfrequentinthem,whogivesnotalmsaccordingtohisability.Andthisinanespecialmannerisrequiredofuswhoareministers,thatwebenotlikeahandsetupincross-ways,directingotherswhichwaytogo,butstayingbehinditself.

Thisdigressionabouttheriseandspringofspiritualthoughtsinprayer,Ijudgednotunnecessaryinsuchatimeandseason,whereinweoughttobeveryjealouslestgiftsimposethemselvesintheroomofgrace,andbecarefulthattheyareemployedonlyuntotheirproperend,whichis,tobeserviceableuntograceinitsexercise,andnototherwise.

3.Thereisanotheroccasionofthoughtsofspiritualthings,whentheydonotspringfromalivingprinciplewithin,andsoarenoevidenceofbeingspirituallyminded;andthisisthediscourseofothers."TheythatfeartheLORDwillbespeakingonetoanother"ofthethingswhereinhisgloryisconcerned,Malachi3:16.Todeclaretherighteousness,thegloryofGod,isthedelightofhissaints:Psalm145:3-8,

"Great is theLORD,andgreatly tobepraised;andhisgreatness isunsearchable.Onegenerationshallpraisethyworkstoanother,andshalldeclarethymightyacts.Iwillspeakoftheglorioushonorofthymajesty, and of thy wondrous works. And men shall speak of themightofthyterribleacts:andIwilldeclarethygreatness.Theyshallabundantlyutterthememoryofthygreatgoodness,andshallsingofthy righteousness. The LORD is gracious, and full of compassion;slowtoanger,andofgreatmercy."

And accordingly there are some who are ready on all occasions to be

speakingormakingmentionofthingsdivine,spiritual,andholy;anditistobewishedthatthereweremoreofthem.Alltheflagitioussinsthattheworldisfilledwithalarenotagreaterevidenceofthedegeneracyof theChristianreligionthanthis is, that it isgrownunusual,yea,ashameorscorn,formentospeaktogetherofthethingsofGod.Itwasnotsowhenreligionwasinitsprimitivepowerandglory,norisitsowiththemwhoreallyfearGodandaresensibleoftheirduty.Some,Isay,therearewhoembracealloccasionsofspiritualcommunication.Thosewithwhomtheydo converse, if they are not profligate, if they have any spiritual light,cannot but so far comply with what they say as to think of the thingsspoken, which are spiritual. Ofttimes the track and course of men’sthoughtsliesooutoftheway,aresocontrary,untosuchthings,thattheyseem strange unto them, they give themno entertainment. You do butcrosstheirwaywithsuchdiscourses,whereontheystandstillalittle,andsopasson.Eventhecountenancesofsomemenwillchangehereon,andtheybetakethemselvesuntoanunsatisfied silenceuntil they candivertuntootherthings.Somewillmakesuchrepliesofemptywordsasshallevidence their hearts to be far enough estranged from the thingsproposed unto them. But with others, such occasional discourses willmakesuchimpressionsontheirmindsas tostiruppresent thoughtsofspiritual things.But though frequentoccasionshereofmaybe renewed,yet will such thoughts give no evidence that any man is spirituallyminded;fortheyarenotgenuine,fromaninternalspringofgrace.

Fromthesecausesitisthatthethoughtsofspiritualthingsarewithmanyasguests that come intoan inn, andnot like children thatdwell in thehouse.Theyenteroccasionally,andthenthereisagreatstiraboutthem,toprovidemeetentertainmentforthem.Withinawhiletheyaredisposedof, and so depart unto their own occasions, being neither looked norinquiredafteranymore.Thingsofanothernatureareattendedunto;newoccasions bring in new guests for a season. Children are owned in thehouse, are missed if they are out of the way, and have their dailyprovision constantly made for them. So is it with these occasionalthoughtsaboutspiritualthings.Byonemeansorothertheyenterintothemind, and thereare entertained for a season;ona sudden theydepart,andmenhearofthemnomore.Butthosethatarenaturalandgenuine,arisingfromalivingspringofgraceintheheart,disposingthemindunto

them,areasthechildrenofthehouse.Theyareexpectedintheirplacesand at their seasons. If they are missing, they are inquired after. Theheart calls itself unto an accountwhence it is that it hath been so longwithoutthem,andcallsthemoverintoitswontedconversewiththem.

CHAPTERIV.

Otherevidencesofthoughtsaboutspiritualthingsarisingfromaninternalprincipleofgrace,wherebytheyareanevidenceof

ourbeingspirituallyminded—Theaboundingofthesethoughts,howfar,andwherein,suchanevidence.

TheSECONDevidence thatour thoughtsof spiritual thingsdoproceedfroman internal fountainof sanctified lightandaffections,or that theyareactsorfruitsofourbeingspirituallyminded,is,thattheyaboundinus, that our minds are filled with them. We may say of them as theapostledothofothergraces, "If these thingsbe inyou, andabound,yeshallnotbebarren."Itiswell,indeed,whenourmindsarelikethelandofEgypt in the years of plenty,when it "brought forthbyhandfuls,"—whentheyflowfromthewelloflivingwaterinuswithafullstreamandcurrent; but there is a measure of abounding which is necessary toevidenceourbeingspirituallymindedinthem.

There is a double effect ascribed here unto this frame of spirit,— first"life,"andthen"peace."Thenatureandbeingofthisgracedependontheformer consideration of it, — namely, its procedure from an internalprincipleofgrace,theeffectandconsequencewhereofis"life:"butthatitis"peace"alsodependsonthisdegreeandmeasureoftheactingsofthispartofitinourspiritualthoughts;andthiswemustconsider.

ItisthecharacterofallmeninthestateofdepravednatureandapostasyfromGod,that"everyimaginationofthethoughtsoftheirheartsisonlyevil continually," Genesis 6:5. All persons in that condition are not

swearers,blasphemers,drunkards,adulterers,idolaters,orthelike;thesearethevicesofparticularpersons,theeffectsofparticularconstitutionsandtemptations.Butthusitiswiththem,allandeveryoneofthem:—allthe imaginations of the thoughts of their hearts are evil, and thatcontinually,someasuntothematterofthem,someasuntotheirend,allas unto their principle; for out of the evil treasure of the heart canproceed nothing but what is evil. That infinite multitude of open sinswhichisintheworlddothgiveaclearprospectorrepresentationofthenatureandeffectsofourapostasyfromGod;buthethatcanconsiderthenumberlessnumberof thoughtswhichpass through themindsof everyindividualpersoneveryday,allevil,andthatcontinually,hewillhaveafarthercomprehensionofit.

We can therefore have no greater evidence of a change in us from thisstateandcondition,thanachangewroughtinthecourseofourthoughts.A relinquishment of this or that particular sin is not an evidence of atranslationfromthisstate;for,aswassaid,suchparticularsinsproceedfrom particular lusts and temptations, and are not the immediateuniversalconsequenceofthatdepravationofnaturewhichisequalinall.Such alone are the vanity and wickedness of the thoughts andimaginations of the heart. A change herein is a blessed evidence of achangeofstate.Hewhoiscuredofadropsyisnotimmediatelyhealthy,becausehemayhavetheprevailingseedsandmatterofotherdiseasesinhim, and the next day die of a lethargy; but he who, from a state ofsickness, is restored, in the temperature of the mass of blood and theanimalspirits,andalltheprinciplesoflifeandhealth,untoagoodcrisisandtemperature,hisstateofbodyischanged.Thecureofaparticularsinmay leavebehind it the seedsof eternal death,which theymayquicklyeffect; but he who hath obtained a change in this character, whichbelongs essentially unto the state of depraved nature, is spirituallyrecovered.Andthemorethestreamofourthoughtsisturned,themoreourmindsarefilledbythoseofacontrarynature,thegreaterandmorefirm is our evidence of a translation out of that depraved state andcondition.

There isnothingsounaccountableas themultiplicityof thoughtsof themindsofmen.Theyfallfromthemliketheleavesoftreeswhentheyare

shaken with the wind in autumn. To have all these thoughts, all theseveral figments of the heart, all the conceptions that are framed andagitatedinthemind,tobeevil,andthatcontinually,whatahellofhorrorand confusion must it needs be! A deliverance from this loathsome,hateful state is more to be valued than the whole world. Without itneitherlife,norpeace,norimmortality,norglory,caneverbeattained.

Thedesignofconvictionistoputastopuntothesethoughts,totakeofffromtheirnumber,andtherebyto lessentheirguilt.Itdeservesnotthename of conviction of sin which respects only outward actions, andregards not the inward actings of the mind; and this alone will for aseasonmakeagreatchangeinthethoughts,especiallyitwilldosowhenassistedbysuperstition,directingthemuntootherobjects.Thesetwoinconjunction are the rise of all that devotional religion which is in thePapacy. Conviction labors to put some stop and bounds unto thoughtsabsolutely evil and corrupt, and superstition suggests other objects forthem,whichtheyreadilyembrace;butitisavainattempt.Themindsandhearts of men are continually minting and coining new thoughts andimaginations;thecogitativefacultyisalwaysatwork.Asthestreamsofamightyriverrunningintotheocean,soarethethoughtsofanaturalman,andthroughselftheyrunintohellItisafondthingtosetadambeforesuch a river, to curb its streams.For a little space theremay be a stopmade, but it will quickly break down all obstacles or overflow all itsbounds.Thereisnowaytodivertitscoursebutonlybyprovidingotherchannelsforitswaters,andturningthemthereinto.Themightystreamoftheevilthoughtsofmenwilladmitofnoboundsordamstoputastopuntothem.Therearebuttwowaysofrelieffromthem,theonerespectingtheir moral evil, the other their natural abundance. The first [is,] bythrowingsaltintothespring,asElishacuredthewatersofJericho,—thatis, toget theheart andmind seasonedwithgrace; for the treemustbemadegoodbeforethefruitwillbeso.Theotheris,toturntheirstreamsintonewchannels,puttingnewaimsandendsuponthem,fixingthemonnew objects: so shall we abound in spiritual thoughts; for abound inthoughtsweshall,whetherwewillorno.

Tothispurposeistheadviceoftheapostle,Ephesians5:18,19,

"Be not drunkwith wine, wherein is excess; but be filled with the

Spirit; speaking to yourselves in psalms and hymns and spiritualsongs."

When men are drunk with wine unto an excess, they make it quicklyevidentwhat vain, foolish, ridiculous imaginations it filleth theirmindswithal.Inoppositionhereuntotheapostleadvisethbelieverstobe"filledwiththeSpirit,"—tolaborforsuchaparticipationofhimasmayfilltheirmindsandhearts,asothersfillthemselveswithwine.Towhatend,untowhat purpose, should they desire such a participation of him, to be sofilledwithhim?Itisuntothisend,namely,thathebyhisgracemayfillthemwithholy,spiritual thoughts,as,onthecontrary,mendrunkuntoanexcessare filledwiththose thatare foolish,vain,andwicked.Sothewordsofverse19dodeclare;forheadvisethustoexpressouraboundingthoughtsinsuchdutiesaswillgiveanespecialventuntothem.

Wherefore,whenwearespirituallyminded,weshallaboundinspiritualthoughts,orthoughtsofspiritualthings.Thatwehavesuchthoughtswillnotsufficientlyevidencethatweareso,unlessweaboundinthem.Andthis leads us unto the principal inquiry on this head, namely, whatmeasureweoughttoassignhereof,howwemayknowwhenweaboundin spiritual thoughts, so as that theymay be an evidence of our beingspirituallyminded.

I answer, in general, among other Scriptures read over Psalm 119withunderstanding. Consider therein what David expresseth of himself, asunto his constant delight in and continual thoughts of the law of God;which was the only means of divine revelation at that season. Tryyourselves by that pattern; examine yourselves whether you can trulyspeakthesamewordswithhim,atleastifnotinthesamedegreeofzeal,yetwiththesamesincerityofgrace.Youwillsay,"ThatwasDavid.It isnotforus,itisnotourduty,tobelikeuntohim,atleastnottobeequalwithhim."ButasfarasIknow,wemustbelikehim,ifeverweintendtocometotheplacewhereheis.Itwillruinoursouls,if,whenwereadintheScripturehowthesaintsofGodexpresstheirexperienceinfaith,love,delightinGod,andconstantmeditationonhim,wegrantthat itwassowiththem,thattheyweregoodandholymen,butitisnotnecessarythatitshouldbesowithus.These thingsarenotwritten in theScripture toshow what they were, but what we ought to be. All things concerning

themwere "written forouradmonition," 1Corinthians 10:11.And ifwehave not the same delight in God as they had, the same spiritualmindednessinthoughtsandmeditationsofheavenlythings,wecanhaveno evidence that we please God as they did, or shall go to that placewhithertheyaregone.ProfessionofthelifeofGodpassethwithmanyatavery lowandeasyrate.Their thoughtsare for themostpartvainandearthly, their communication unsavory, and sometimes corrupt, theirlivesatbestunevenanduncertainasuntotheruleofobedience;yetalliswell, all is life and peace! The holy men of old, who obtained thistestimony, that they pleased God, did not so walk before him. Theymeditatedcontinually on the law; thought ofGod in thenight seasons;spakeofhisways,hisworks,hispraise; theirwholedelightwas inhim,andinallthingsthey"followedhardafterhim."ItistheexampleofDavidinparticularthatIhaveproposed;anditisapromiseofthegracetobeadministered by the gospel, that "he that is feeble shall be as David,"Zechariah12:8,andifwearenotsoinhisbeingspirituallyminded,it isto be fearedwe are not partakers of the promise. But thatwemay thebetter judge of ourselves therein, I shall add some few rules unto thisdirectionby[wayof]example:—

1.Considerwhatproportionyour thoughtsof spiritual thingsbearuntothose about other things. Our principal interest and concern, as weprofess, lies in things spiritual, heavenly, and eternal. Is it not, then, afoolishthingtosupposethatourthoughtsaboutthesethingsshouldnothold some proportion with those about other things, nay, that theyshould not exceed there? No man is so vain, in earthly things, as topretend that his principal concern lieth in that whereof he thinks veryseldomincomparisonofotherthings.Itisnotsowithmeninreferenceunto their families, their trades, their occasions of life. It is a truthnotonlyconsecratedbythetestimonyofhimwhoisTruth,butevidentalsointhelightofreason,that"whereourtreasureis,therewillourheartsbealso;"andtheaffectionsofourheartsdoactthemselvesbythethoughtsofourminds,Wherefore, if our principal treasure be, asweprofess, inthingsspiritualandheavenly,(andwoeuntousifitbenotso!)onthemwill our affections, and consequently our desires and thoughts, beprincipallyfixed.

Thatwemaythebetterexamineourselvesbythisrule,wemustconsiderofwhatsortsmen’sotherthoughtsare;andasuntoourpresentpurpose,theymaybereduceduntotheseheads:—

(1.) There are such as are exercised about their callings and lawfuloccasions.Thesearenumberlessandendless,especiallyamongasortofmenwhoriseearlyandgotobedlate,andeatthebreadofcarefulness,orare particularly industrious and diligent in their ways. These thoughtsmen approve themselves in, and judge them their duty, as they are intheirproperplaceandmeasure.Butnoheartcanconceivethemultitudeof these thoughts, which partly in contrivances, partly in converse, areengagedandspentaboutthesethings;andthemoremenareimmersedin them, themore do themselves and others esteem them diligent andpraiseworthy. And there are some who have neither necessity noroccasiontobeengagedmuchinthedutiesofanyespecialcalling,whoyetby theirwords andactionsdeclare themselves tobe confinedalmost intheirthoughtsuntothemselves, theirrelations, theirchildren,andtheirself-concerns;which,thoughmostofthemareveryimpertinent,yettheyjustify themselves in them. All sorts may do well to examine whatproportiontheirthoughtsofspiritualthingsdobearuntothoseofotherthings. I fearwithmost itwill be found tobe very small,—withmanynext to none at all. What evidence, then, can they have that they arespirituallyminded, that their principal interest lies in things above? Itmaybe,itwillbeasked,whetheritbenecessarythatmenshouldthinkasmuchandasoftenaboutthingsspiritualandheavenlyastheydoaboutthelawfulaffairsoftheircallings?Isay,more,andmoreoften,ifwearewhatweprofessourselvestobe.Generallyitisthebestsortofmen,astothethingsofGodandman,whoarebusiedintheircallings,someofonesort, some of another. But even among the best of these, many willcontinually spend the strength of theirminds and vigor of their spiritsabouttheiraffairsallthedaylong,and,sotheycanprayinthemorningand evening, with some thoughts sometimes of spiritual thingsoccasionallyadministered,dosupposetheyacquit themselvesverywell;asifamanshouldpretendthathisgreatdesignistopreparehimselfforavoyageuntoafarcountry,whereishispatrimonyandhisinheritance,butall his thoughts and contrivances are about some few trifles, which, ifindeedheintendhisvoyage,hemustleavebehindhim,andofhismain

design he scarce thinketh at all. We all profess that we are bound forheaven,immortality,andglory;butisitanyevidencewereallydesignit,ifallourthoughtsareconsumedaboutthetriflesofthisworld,whichwemustleavebehindus,andifwehaveonlyoccasionalthoughtsof thingsabove? I shall elsewhere show, ifGodwill, howmenmaybe spirituallymindedintheirearthlyaffairs.Ifsomereliefmaynotbethenceobtained,Icannottellwhattosayoranswerforthemwhosethoughtsofspiritualthingsdonotholdproportionwith,yea,exceed,themwhichtheylayoutabouttheircallings.

ThiswholeruleisgroundedonthatofourSavior,Matthew6:31,33,34,

"Take no thought, saying, What shall we eat? or, What shall wedrink? or, Wherewithal shall we be clothed? But seek ye first thekingdomofGod,andhisrighteousness;andallthesethingsshallbeaddeduntoyou.Takethereforenothoughtforthemorrow."

Whenwehavedoneallwecan,whenwehavemadethebestofthemweare able, all earthly things, as unto our interest in them, amount to nomore but what we eat, what we drink, and wherewith we are clothed.About these things our Savior forbids us to take any thought, notabsolutely,butwithadoublelimitation;as,—First,Thatwetakenosuchthoughtaboutthemasshouldcarryalongwithitadisquietudeofmind,throughadistrustofthefatherlycareandprovidenceofGod.Thisisthedesign of the context. Secondly, No thought that, for constancy andengagementofspirit, shouldbe likeunto thosewhichweoughttohaveabout spiritual things. "Seek ye first the kingdom of God, and hisrighteousness," Let that be the principal thing in your thoughts andconsciences.Wemaythereforeconcludethatat least theymustholdanexceedingproportionwiththem.

Letamanindustriouslyengagedinthewayofhiscallingtryhimselfbythis rule every evening. Let him consider what have been his thoughtsabouthisearthlyoccasionsandwhataboutspiritualthings,andthereonaskofhimselfwhetherhebespirituallymindedorno.Benotdeceived;"asamanthiaketh,soishe."Andifweaccountitastrangethingthatourthoughtsshouldbemoreexercisedaboutspiritualthingsthanabouttheaffairsofourcallings,wemustnotthinkitstrange if,whenwecometo

thetrial,wecannotfindthatwehaveeither"life"or"peace."

Moreover,itisknownhowoften,whenweareengagedinspiritualduties,other thoughts will interpose, and impose themselves on our minds.Thosewhichareaboutmen’ssecularconcernmentswilldoso.Theworldwill frequently make an inroad on the way to heaven, to disturb thepassengers and wayfaring men. There is nothing more frequentlycomplainedofbysuchasareawakeuntotheirdutyandsensibleoftheirweakness.Calltomind,therefore,howoften,ontheotherhand,spiritualthoughtsdointerpose,and,asitwere,imposethemselvesonyourmindswhilstyouareengaged inyourearthlyaffairs.Sometimesnodoubt butwithall that are truebelievers it is so. "Or ever Iwas aware," saith thespouse, "my soul made me as the chariots of Ammi-nadib," Song ofSolomon6:12.Grace inherownsoulsurprisedher intoa ready,willingframe unto spiritual communion with Christ, when she was intent onotheroccasion.But if these thoughtsofheavenly thingssoarising inusbearnoproportionwiththeothersort,itisanevidencewhatframeandprincipleispredominantinus.

(2.) There are amultitude of thoughts in theminds ofmen which arevain, useless, and altogether unprofitable. These ordinarily, through adangerousmistake,arelookedonasnotsinful,because,asitissupposed,thematterofthemisnotso;andthereforemenrathershakethemofffortheir folly than their guilt. But they arise from a corrupt fountain, andwoefullypolluteboththemindandconscience.Whereverthereare"vainthoughts," there is sin, Jeremiah 4:14. Such are those numberlessimaginationswherebymenfancythemselvestobewhattheyarenot, todo what they do not, to enjoy what they enjoy not, to dispose ofthemselves and others at their pleasure. That our nature is liable untosuchaperniciousfolly,whichsomeoftenaciousfancieshaveturnedintomadness,wearebeholdingalonetoourcursedapostasy fromGod,andthevanitythatpossessedourminds thereon.Hence theprinceofTyrusthoughthewasagod,and"satintheseatofGod,"Ezekiel28:2.Soithathbeenwithothers,Andinthoseinwhomsuchimaginationsarekeptuntosomebetterorderandbounds,yet,beingtraceduntotheiroriginal,theywillbefoundtospringsomeofthemimmediatelyfrompride,somefromsensuallusts,somefromtheloveoftheworld,allfromself,andtheold

ambitiontobeasGod,todisposeofallthingsaswethinkmeet.Iknownogreatermiseryorpunishment inthisworldthanthedebasingofournaturetosuchvain imaginations,andaperfect freedomfromthemisapartoftheblessednessofheaven.Itisnotmypresentworktoshowhowsinful they are; let them be esteemed only fruitless, foolish, vain, andludicrous.But letmen examine themselveswhatnumber of these vain,useless thoughtsnight anddaydo roveupanddown in theirminds. Ifnowitbeapprehendedtoosevere,thatmen’sthoughtsofspiritualthingsshould exceed them that are employed about their lawful callings, letthem consider what proportion they bear unto those that are vain anduseless.Donotmanygivemoretimeuntothemthantheydountoholymeditations, without an endeavor tomortify the one or to stir up andenliven theother?are theynotmorewonted to their seasons thanholythoughts are? And shall we suppose that those with whom it is so arespirituallyminded

(3.) There are thoughts that are formally evil; they are so in their ownnature,beingcorruptcontrivancestofulfillthedesiresofthefleshintheluststhereof.Thesealsowillattemptthemindsofbelievers.Buttheyarealways looked on as professed enemies to the soul, and are watchedagainst. I shallnot, therefore,makeany comparisonbetween themandspiritualthoughts,fortheyaboundonlyinthemthatarecarnallyminded.

2.The second rule to thispurpose is,Thatwe should considerwhetherthoughtsofspiritualthingsdoconstantlytakepossessionoftheirproperseasons.Thereare some timesandseasons in thecourseofmen’s liveswhereintheyretirethemselvesuntotheirownthoughts.Themostbusiedmenintheworldhavesometimesofthinkinguntothemselves;andthosewho design no such thing, as being afraid of coming to be wiser andbetter thantheyare,doyetspendtimethereinwhether theywillorno.Buttheywhoarewisewillbeathomeasmuchastheycan,andhaveasmanyseasonsforsuchtheirretirementsasispossibleforthemtoattain.If that man be foolish who busieth himself so much abroad in theconcernsofothersthathehathnotimetoconsiderthestateofhisownhouse and family, much more is he so who spendeth all his thoughtsaboutotherthings,andnevermakesuseoftheminaninquiryhowit iswithhimselfandhisownsoul.However,mencanhardlyavoidbutthat

theymust have some seasons, partly stated, partly occasional, whereintheyentertainthemselveswiththeirownthoughts.Theeveningandthemorning,thetimesofwakingonthebed,thoseofthenecessarycessationof all ordinary affairs, of walking, journeying, and the like, are suchseasons.

Ifwearespirituallyminded,ifthoughtsofspiritualthingsdoaboundinus, theywillordinarily, and thatwithconstancy,possess these seasons,lookupon themas thosewhichare theirdue,whichbelongunto them;fortheyareexpresslyassigneduntotheminthewayofrule,expressedinexamples and commands. See Psalm 16:7,8; 92:2;Deuteronomy 6:7. Iftheyareusually givenupuntoother endsandoccasions, are possessedwith thoughts of another nature, it is an open evidence that spiritualthoughts have but little interest in our minds, little prevalency in theconduct of our souls. It is our duty to afford unto them stated times,takenaway fromotheraffairs thatcall for them;but if, instead thereof,we rob them ofwhat is as it were their own,which no other things orbusiness can lay any just claimunto,howdwelleth the love of spiritualthings inus?Mostprofessorsareconvinced that it is theirduty topraymorningandevening,and it is tobewishedthat theywereall found inthe practice of it; but if ordinarily they judge themselves in theperformance of that duty to be discharged from any farther exercise ofspiritual thoughts, applying them unto things worldly, useless, or vain,theycanmakenopretensetobespirituallyminded.

And it must be observed (which will be found to be true), that if theseasonswhich are as itwere due unto suchmeditations be taken fromthem,theywillbetheworstemployedofalltheminutesofourlives.Vainand foolish thoughts, corrupt imaginations,willmakea commonhauntunto the minds of men in them, and habituate themselves unto anexpectation of entertainment, whence they will grow importunate foradmission. Hence, with many, those precious moments of time whichmightgreatlyinfluencetheirsoulsuntolifeandpeace,iftheywereindeedspirituallyminded,makethegreatestprovisionfortheirtrouble,sorrow,and confusion; for the vain and evil thoughts which some persons doaccustomthemselvesuntoinsuchseasonsare,oroughttobe,aburdenupontheirconsciencesmorethantheycanbear.Thatwhichprovidence

tendersuntotheirgoodisturnedintoasnare;andGoddothrighteouslyleavethemuntothefruitsoftheirownfollywhosodespisehisgraciousprovisionfortheirgood.IfwecannotafforduntoGodoursparetime,itisevidentthatindeedwecanaffordnothingatall.Micah2:1,"Theydeviseiniquity upon their beds,"— the season proper for holy contemplationtheymakeuseoftofilltheirmindswithwickedimaginations;"andwhenthe morning is light they practice it," walking all day on all occasionssuitablyuntotheirdevicesandimaginationsofthenight.Manywillhavecausetocomplainuntoeternityofthoseleisuretimes,whichmighthavebeenimprovedfortheiradvantageuntoeternalblessedness.

If we intend, therefore, to maintain a title unto this grace of beingspirituallyminded, ifwewould have any evidence of it in ourselves,—withoutwhichwe canhavenoneof life orpeace, andwhatwepretendthereof isbutaneffectofsecurity,—wemustendeavor topreserve theclaimandrightofspiritualthoughtsuntosuchseasons,andactuallyputtheminpossessionofthem.

3. Consider howwe are affectedwith our disappointments about theseseasons.Havewebynegligence,by temptations, haveweby occasionaldiversions or affairs of life, been taken off from thoughts of God, ofChrist,ofheavenlythings,whenweoughttohavebeenengagedinthem?how arewe affectedwith a view hereof? A carnalmind is well enoughsatisfied with the omission of any duty, so it have the pretense of anecessary occasion. If it hath lost a temporal advantage throughattendanceuntoaspiritualduty,itwilldeeplyreflectuponitself,and,itmaybe,likethedutytheworseafterward.Butagracioussoul,onethatistruly spirituallyminded,willmourn under a review of such omissions,andby every one of them is stirred up untomorewatchfulness for thefuture."Alas,"willitsay,"howlittlehaveIbeenwithChristthisday!howmuchtimehathpassedmewithoutathoughtofhim!HowfoolishwasItobewantingtosuchorsuchanopportunity!Iaminarrearsuntomyself,andhavenorestuntilIbesatisfied."

Isay,if indeedwearespirituallyminded,wewilldulyandcarefullycallover the considerationof those times and seasonswhereinweought tohaveexercisedourselvesinspiritualthoughts,andifwehave lost them,oranyofthem,mournoverourownnegligence.Butifwecanomitand

lose such seasons or opportunities from time to timewithout regret orself-reflection,itistobefearedthatwewaxworseandworse.Waywillbemadeherebyforfartheromissions,untilwegrowwhollycoldaboutthem.

And, indeed, that woful loss of time that is found amongst manyprofessors is greatly to be bewailed. Some lose it on themselves, by acontinual track of fruitless, impertinent thoughts about their ownconcerns; some invainconversewithothers,wherein for themostpartthey edify one another unto vanity.Howmuch of this timemight, nayought to be redeemed for holy meditation! The good Lord make allprofessorssensibleof their lossof formerseasons, thattheymaybethemore watchful for the future in this great concernment of their souls!Littledosomethinkwhatlight,whatassurance,whatjoy,whatreadinessforthecrossorforheaven,theymighthaveattained,hadthey laidholdon all just seasons of exercising their thoughts about spiritual thingswhichtheyhaveenjoyed,whonowareatalossinall,andsurprisedwitheveryfearordifficultythatdothbefallthem.

Thisisthefirstthingthatbelongsuntoourbeingspirituallyminded:foralthough it doth not absolutely or essentially consist therein, yet it isinseparablefromit,andthemostundeceivingindicationofit;andthusofaboundingandabiding in thoughtsabout spiritual things, suchasariseand spring naturally from a living principle, a spiritual frame anddispositionofheartwithin.

CHAPTERV.

Theobjectsofspiritualthoughts,orwhattheyareconversantabout,evidencingtheminwhomtheyaretobespiritually

minded—Rulesdirectinguntosteadinessinthecontemplationofheavenlythings—Motivestofixourthoughtswith

steadinessinthem.

BEFOREIproceeduntothenextgeneralhead,andwhichistheprincipalthing, the foundationof the grace andduty inquired after, somethingsmustbe spoken to renderwhathathbeenalready insistedon yetmoreparticularlyuseful;andthisis,toinquirewhatare,orwhatoughttobe,thespecialobjectsofthosethoughtswhich,underthequalificationslaiddown,aretheevidencesofourbeingspirituallyminded.And,itmaybe,wemaybeusefuluntomanyherein,byhelpingthemtofixtheirminds,whichareapttoroveintoalluncertainty:forthisisbefallenus,throughthedisorder andweaknessof the facultiesofour souls, that sometimeswhat the mind guides, leads, and directs unto, in things spiritual andheavenly, our wills and affections, through their depravation andcorruption, will not comply withal, and so the good designings of themindare lost; sometimeswhat thewillandaffectionsare inclineduntoand ready for, themind, through itsweakness and inconstancy, cannotleadthemtotheaccomplishmentof.Sotowillispresentwithus,buthowto perform that will we know not. So many are barren in this dutybecause they know not what to fix upon, nor how to exercise theirthoughtswhen theyhave chosena subject for theirmeditations.Hencethey spend their time in fruitless desires that they could use theirthoughtsuntomorepurpose,ratherthanmakeanyprogressinthedutyitself. They tire themselves, not because they are notwilling to go, butbecausetheycannotfindtheirway.Wherefore,boththesethingsshallbespokenunto,bothwhataretheproperobjectsofourspiritual thoughts,andhowwemaybesteadyinourcontemplationofthem.AndIshalluntothis purpose first give some general rules, and then some particularinstancesinwayofdirection:—

1.Observe the especial calls of providence, and apply yourminds untothoughtsofthedutiesrequiredinthemandbythem.Thereisavoiceinallsignaldispensationsofprovidence:

"TheLORD’svoicecriethuntothecity,andthemanofwisdomshallsee thy name: hear ye the rod, andwhohath appointed it,"Micah6:9.

Thereisacall,acryineveryrodofGod,ineverychastisingprovidence,andtherein[he]makesadeclarationofhisname,hisholiness,hispower,hisgreatness.Thiseverywise,substantialmanwilllabortodiscern,and

socomplywiththecall.Godisgreatlyprovokedwhenitisotherwise:

"LORD,whenthyhandis liftedup,theywillnotsee:buttheyshallsee,andbeashamed,"Isaiah26:11.

If, therefore, we would apply ourselves unto our present duty, we arewisely to consider what is the voice of God in his present providentialdispensations in the world. Hearken not unto any who would giveanotherinterpretationofthem,butthattheyareplaindeclarationsofhisdispleasureand indignationagainst thesinsofmen.Isnothiswrath inthem revealed from heaven against the ungodliness of men, especiallysuch as retain the truth in unrighteousness, or false, hypocriticalprofessorsofthegospel?Dothhenotalsosignallydeclaretheuncertaintyandinstabilityofearthlyenjoyments,fromlifeitselftoashoe-latchet?asalso how vain and foolish it is to adhere inordinately unto them? ThefingersthatappearedwritingonthewallthedoomofBelshazzardiditincharactersthatnonecouldread,andwordsthatnonecouldunderstand,butDaniel;butthepresentcallofGodinthesethingsismadeplainupontables, thathemay runwhoreadeth it. If theheavensgatherblacknesswithclouds,anditthunderoverus, ifanythatareontheir journeywillnotbelievethatthereisastormcoming,theymustbeartheseverityofit.

Suppose, then, this tobethevoiceofprovidence,supposetherebe in ittheseindicationsofthemindandwillofGod,whatarethedutiesthatwearecalleduntothereby?Theymaybereferreduntotwoheads:—

(1.)Adiligentsearchintoourselves,andaholywatchoverourselves,withrespectuntothosewaysandsinswhichthedispleasureofGodisdeclaredagainst. That present providences are indications of God’s anger anddispleasure,wetakeforgranted.Butwhenthisisdone,themostareapttocastthecausesofthemonothers,andtoexcusethemselves.Solongastheyseeothersmorewickedandprofligatethanthemselves,openlyguiltyofsuchcrimesas theyabhor the thoughtsof, theycastall thewrathonthem, 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 onepersonthatfearedGod,uponaninquiryforwhosesake itcame,the lotfellonhim,Jonah1:7.Thecauseofthepresentstormmayaswellbethesecretsinsofprofessorsas theopenprovocationsofungodlymen.God

willpunishseverelythosewhichhehathknown,Amos3:2.Itisthereforecertainlyourdutytosearchdiligently,thatnothingbefoundrestinginusagainstwhichGod isdeclaringhisdispleasure.Takeheedofnegligenceandsecurityherein.WhenourSavior foretoldhisdisciples that"oneofthemshouldbetrayhim,"hewhoalonewasguiltywasthelastthatsaid,"Master, is it I?" Let no ground of hopes you have of your spiritualconditionandacceptancewithGod,nosenseofyoursincerity inanyofyour duties, no visible difference between you and others in theworld,impose themselvesonyourminds todivert them fromdiligence in thisduty."TheLORD’svoicecriethuntothecity,andthemanofwisdomwillseehisname."

(2.)Adiligentendeavorto live inaholyresignationofourpersons,ourlives, our families, all our enjoyments, unto the sovereign will andwisdomofGod,soasthatwemaybeinreadinesstopartwithallthingsuponhiscallwithoutrepining.This,also,isplainlydeclaredinthevoiceof present providences. God is making wings for men’s riches, he isshakingtheirhabitations,takingawaythevisibledefensesof their lives,proclaimingtheinstabilityanduncertaintyofallthingsherebelow;andifwearenotmindedtocontendwithhim,wehavenothing left togiveusrest and peace for a moment but a holy resignation of all unto hissovereignpleasure.

Would you now know what you should fix and exercise your thoughtsupon,soasthattheymaybeevidencesofyourbeingspirituallyminded?Isay,befrequentlyconversantinthemaboutthesethings.Theyliebeforeyou,theycalluponyou,andwillfindyouajustemployment.Countthempartofyourbusiness,allowthemsomepartofyourtime,ceasenotuntilyou have the testimony of your consciences that you have in sinceritystatedboththesedutiesinyourminds;whichwillneverbedonewithoutmanythoughtsaboutthem.Unlessitbesowithyou,Godwillbegreatlydispleased at the neglect of his coming and call, now it is so plain andarticulate.Fearthewofuldoomsrecorded,Proverbs1:24-31,Isaiah65:12,66:4,tothispurpose.Andifanycalamity,publicorprivate,doovertakeyouunderaneglectof theseduties, youwillbewoefully surprised, andnot knowwhichway to turn for relief. This, therefore, is the time andseasonwhereinyoumayhaveanespecial trialandexperimentwhether

yoube spirituallymindedorno. It is thewisdomof faith to excite anddraw forthgrace intoexercise,accordinguntopresentoccasions. If thisgrace be habitually resident in you, it will put itself forth in manythoughtsaboutthesepresentduties.

But,alas!forthemostpart,menareapttowalkcontrarytoGodinthesethings, as thewisdomof the flesh is contrary untohim in all things. Agreatinstancewehavewithrespectuntotheseduties,especiallythelatterofthem;for,—

[1.]Who almostmakes a diligent search into and trial of his heart andways with respect unto the procuring causes of the displeasure andjudgmentsofGod?Generally,whenthetokensandevidencesofthemdomost abound, the world is full of outrageous, provoking sins. Thesevisiblyproclaimthemselvestobethecausesofthe"comingofthewrathofGodonthechildrenofdisobedience."Hencemostmenareapttocastthewholereasonofpresent judgmentsuponthem,andtoput itwhollyfrom themselves Hence, commonly, there is never less of self-examinationthanwhenitiscalledforinapeculiarmanner.ButasIwillnot deny but that the open, daring sins of theworld are the procuringcauseofthewrathofGodagainstitintemporaljudgments,sothewisestcourseforusistoreferthemuntothegreatjudgmentofthelastday.Thisthe apostle directs us unto, 2 Thessalonians 1:6-10. Our duty it is toconsideronwhataccount"judgmentbeginsatthehouseofGod,"andtoexamineourselveswithrespectthereunto.

[2.] Again, the other part of our present duty, in compliance with thevoice of providence, is an humble resignation of ourselves and all ourconcernmentsuntothewillofGod,sittinglooseinouraffectionsfromallearthly, temporal enjoyments. This we neither do nor can do, let usprofesswhatwewill,unlessourthoughtsaregreatlyexercisedaboutthereasonsforitandmotivesuntoit;forthisisthewaywherebyfaithputsforthitsefficacyuntothemortificationofselfandallearthlyenjoyments.Wherefore,withoutthiswecanmakenoresignationofourselvesuntothewillofGod.But,alas!howmanyatpresentdoopenlywalkcontraryuntoGodherein!Theways,thecountenances,thediscoursesofmen,dogiveevidencehereunto.Theirloveuntopresentthings,theircontrivancesfortheirincreaseandcontinuance,dogrowandthriveunderthecallsofGod

tothecontrary.Soitwasofold:"Theydideat,theydrank,theymarriedwives, theyweregiven inmarriage,until theday thatNoahentered theark."Canthegeneralityofprofessorsatthisdaygivetestimonyuntotheexerciseoftheirthoughtsuponsuchthingsasshoulddisposethemuntothisholyresignation?thattheymeditateonthecallsofGod,andthencemakethemselvesreadytopartwithallathistimeandpleasure?Howcanpersonspretendtobespirituallyminded,thecurrentofwhosethoughtsliesindirectcontrarietyuntothemindofGod?

Here lies thegroundof their self-deceivings:Theyareprofessorsof thegospel inapeculiarmanner, they judgethemselvesbelievers, theyhopethey shall be saved, and have many evidences for it. But one negativeevidencewillrenderahundredthatarepositiveuseless."AllthesethingshaveIdone,"saiththeyoungman."Yetlackestthouonething,"saiththeSavior.Andthewantofthatonerenderedhis"allthings"ofnoavailuntohim.Manythingsyouhavedone,manythingsyoudo,manygroundsofhope abide with you, neither yourselves nor others do doubt of yourcondition;butareyouspirituallyminded? If thisone thingbewanting,all the restwill not avail you; you have, indeed, neither life nor peace.Andwhatgroundshaveyoutojudgethatyouareso,ifthecurrentofyourthoughts lies in direct contrariety unto the present calls of God? If, atsuchatimeasthisis,yourlovetotheworldbesuchaseveritwas,andperhapsincreased;ifyourdesiresarestrongtosecurethethingsof thislifeuntoyouandyours;ifthedailycontrivanceofyourmindsbenothowyoumayattainaconstantresignationofyourselvesandyouralluntothewill of God, which will not be clone withoutmuch thoughtfulness andmeditations on the reasons of it and motives unto it, — I cannotunderstandhowyoucanjudgeyourselvestobespirituallyminded.

If any, therefore, shall say that they would abound more in spiritualthoughts,onlytheyknownotwhattofixthemupon,Iproposethisinthefirst place, as that which will lead them unto the due performance ofpresentduties.

2.Thespecialtrialsandtemptationsofmencallfortheexerciseoftheirthoughts inapeculiarmannerwith respectunto them. If amanhathabodilydisease,pain,ordistemper, itwill causehim to thinkmuchof itwhether hewill or no, at least, if he bewise hewill so do; norwill he

alwaysbecomplainingof thesmart,buthewill inquire into thecauses,and seek their removal. Yet are there some distempers, as lethargies,which in their own nature take away all sense and thoughts ofthemselves;andsomeareofsuchaslow,secretprogress,ashecticfevers,thattheyarenottakennoticeof;—butboththesearemortal.Andshallmenbemorenegligentaboutthespiritualdistempersoftheirsouls,soasto havemultiplied temptations, the cause of all spiritual diseases, andtakenothoughtaboutthem?Isitnottobefearedthatwhereitisso,theyare such as either in their own nature have deprived them of spiritualsense, or by their deceitfulness are leading on insensibly unto deatheternal? Not to have our minds exercised about these things is to bestupidlysecure,Proverbs23:34,35.

There is, I confess, some difficulty in this matter, how to exercise ourthoughts aright about our temptations; for the great way of theprevalency of temptations is by stirring up multiplied thoughts abouttheirobjects,orwhat theydo leadunto.Andthis isdoneoroccasionedseveralways:—

(1.) From the previous power of lust in the affections. Thiswill fill themind with thoughts. The heart will coin imaginations in compliancetherewith. They are the way and means whereby lust draws away theheart from duty and enticeth unto sin, James 1:14; the means at leastwherebymencometohave"eyesfullofadultery,"2Peter2:14,ortoliveinconstantcontemplationofthepleasuresofsin.

(2.) They arise and are occasioned by renewed representations of theobjectofsin.Andthisistwofold:—

[1.] Thatwhich is real, asAchan saw thewedge of gold and coveted it,Joshua7:21;Proverbs23:31.Against this is thatprayerof thepsalmist,"Turnawaymineeyesfrombeholdingvanity;"andthecovenantofJob,chapter31:1.

[2.] Imaginary,when the imagination,being taintedor infectedby lust,continually represents thepleasureof sinand theactingsof itunto themind. Herein domen "make provision for the flesh, to fulfill the luststhereof,"Romans13:16.

(3.)FromthesuggestionsofSatan,whousethallhiswilesandartificestostir up thoughts about that sin whereunto the temptation leads. Andtemptation seldom fails of its end, when it can stir up a multitude ofunprofitablethoughtsaboutitsobject;forwhentemptationsdomultiplythoughtsaboutsin,proceedingfromsomeorallofthesecauses,andthemindhathwonteditselftogivethementertainment,thoseinwhomtheyare do want nothing but opportunities and occasions, taking off thepowerofoutwardrestraints,forthecommissionofactualsin.Whenmenhave so devisedmischief, "they practice it" when it is "in the power oftheirhand,"Micah2:1. It isnowaysafe toadvisesuchpersons tohavemany thoughts about their temptations; they will all turn to theirdisadvantage.

Ispeakuntothemonlyuntowhomtheirtemptationsaretheirafflictionandtheirburden.Andsuchpersonsalsomustbeverycarefulhowtheysuffertheirthoughtstobeexercisedaboutthematteroftheirtemptation,lestitbeasnareandbetoohardforthem.Menmaybegintheirthoughtsof any object with abhorrency and detestation, and, if it be a case oftemptation,endthemincomplacencyandapprobation.Thedeceitfulnessof sin laysholdonsomethingorother that lust in themindstaysuponwithdelectation,andsocorrupts thewhole frameofspiritwhichbegantheduty.Therehavebeeninstanceswhereinpersonshaveenteredwitharesolution to punish sin, andhave been ensnared by the occasion untothecommissionofthesintheythoughttopunish.Wherefore,itisseldomthat the mind of any one exercised with an actual temptation is ablesafelytoconflictwithit,ifitentertainabidingthoughtsofthematterofitorofthesinwhereuntoitleads;forsinhath"millenocendiartes,"andisable to transfuse its poison into the affections from every thing it hathoncemade a bait of, especially if it have already defiled themindwithpleasing contemplations of it. Yea, oftentimes a man, that hath somespiritualstrength,andthereinengagethuntotheperformanceofduties,ifin themidst of them thematter of his temptation is so presenteduntohimasto takeholdofhis thoughts, inamoment,as ifhehadseen (astheysay)Medusa’shead,isturnedintoastone;hisspiritsareallfrozen,his strength is gone, all actings of grace do cease, his armor falls fromhim,andhegivesuphimselfapreytohistemptation.Itmustbeanewsupply of grace that can give him any deliverance. Wherefore, whilst

persons are exercisedwith any temptation, I do not advise them to beconversant in their thoughts about the matter of it; for sometimesremembrances of former satisfaction of their lusts, sometimes presentsurprisals,with the suitablenessof ituntocorruptionnotyetmortified,sometimes the craft of Satan fixing their imagination on it, will be toohard for them, and carry them unto a fresh compliance with that sinwhichtheywouldbedeliveredfrom.

But this season calls in an especial manner for the exercise of thethoughtsofmenaboutthewaysandmeansofdeliverancefromthesnarewhereintheyaretaken,orthedangertheyfindthemselvesexposedunto.Thinkoftheguiltofsin,thatyoumaybehumbled.Thinkofthepowerofsin,thatyoumayseekstrengthagainstit.Thinknotofthematterofsin,thethingsthatareintheworldsuitedunto"thelustoftheflesh,thelustoftheeyes,andtheprideoflife,"lestyoubemoreandmoreentangled.But the present direction is, Thinkmuchof theways of relief from thepower of your own temptation leading unto sin. But this,men, unlesstheyarespirituallyminded,arevery loath tocomeunto. I speaknotofthem that love their shackles, that glory in their yoke, that like theirtemptations well enough, as those which give the most satisfactoryentertainment unto their minds. Such men know not well what to dounless theymay in theirminds conversewith theobjects of their lusts,and do multiply thoughts about them continually. The apostle calls it"makingprovisionforthefleshtofulfilltheluststhereof."Theirprincipaltroubleis,thattheycannotcomplywiththemtotheutmost,byreasonofsomeoutwardrestraints.Thesedwellnearuntothosefoolswhomakeamockofsin,andwillerelongtakeuptheirhabitationamongthem.

But I speak, as I saidbefore, of themonlywhose temptations are theirafflictions, and who groan for deliverance from them. Acquaint suchpersonswiththegreat,indeedonly,wayofreliefinthisdistress,asitisexpressed,Hebrews2:17,18,

"He is amerciful and faithful highpriest in thingspertaininguntoGod;forinthathehimselfhathsufferedbeingtempted,heisabletosuccorthemthataretempted;"

andchapter4:15,16,"Wehavenotanhighpriestthatcannotbetouched

withthefeelingofourinfirmities,butwasinallpointstemptedlikeasweare,yetwithoutsin;letusthereforecomeboldlyuntothethroneofgrace,thatwemayobtainmercy,andfindgracetohelpintimeofneed;"—letthem know that the onlyway for their deliverance is by acting faith inthoughtsonChrist,hispowertosuccorthemthataretempted,withtheways whereby he administereth a sufficiency of grace unto that end,retreatingforreliefuntohimontheurgencyoftemptations;—theycanhardlybebroughtuntoacompliancetherewithal.Theyarereadytosay,"‘Are not Abana and Pharpar, rivers of Damascus, better than all thewatersofIsrael?’Isitnotbettertobetakeourselvesandtotrustuntoourown promises, resolutions, and endeavors, with such other ways ofescape as are in our own power?" I shall speak nothing against any ofthemintheirproperplace,sofarastheyarewarrantedbyScripturerule.ButthisIsay,noneshalleverbedeliveredfromperplexingtemptations,untothegloryofGodandtheirownspiritualadvantage,butbytheactingandexercisingoffaithonChristJesusandthesufficiencyofhisgraceforourdeliverance:Butwhenmenarenot spirituallyminded, they cannotfixtheir thoughtsonspiritual things.Thereforedomendailypineawayunder their temptations; theygetgroundupon them,until theirbreachgrowsgreatlikethesea,andtherebenohealingofit.

I mention this only to show the weight and necessity of the dutyproposed;forwhenmenunderthepowerofconvictionarepressedwithtemptation,theywilldoanythingratherthanbetakethemselvesuntotheonlyefficaciousrelief.Somewillgroanandcryoutundertheirvexationfrom the torture they are put into in the conflict between theirtemptations and convictions; some will betake themselves unto thepretended relief that any false religion tendersunto them;but to applythemselves in thoughts of faithunto JesusChrist,whose grace alone issufficientforall,thattheywillnotbepersuadedunto.

Weareallofusliableuntotemptations.Thosewhoarenotsensibleofitareunderthepowerofwhatthetemptationleadsunto.Andtheyareoftwosorts:—First,suchasareextraordinary,whenthehandofGodisintheminapeculiarmannerforourrebuke.Itistrue,Godtemptsnone,astemptationformallyleadsuntosin;butheorderstemptationssofarforthas they are afflictive and chastisements. Thus it is when he suffers an

especial corruption within to fall in conjunction with an especialtemptationwithout,andtoobtainaprevalencythereby.Ofthesethereisnodoubtbutanymannotjudiciallyhardenedmayknowbothhisdiseaseand the remedy. But that ordinary course of temptationswhichwe areexercisedwithalneedsadiligentattendancefortheirdiscovery,aswellasforourdeliverancefromthem.Anditistobefearedthatmanyarekeptinspiritualweakness,useless,andindarkness,alltheirdays,throughthepoweroftheirtemptations,yetneverknowwhattheyareorwhereintheyconsist. These gray hairs are sprinkled on them, yet they know it not.Someapprovethemselvesinthoseverythingsandwayswhicharetheirtemptations. Yet in the exercise of due watchfulness, diligence, andprudence,menmay know both the plague of their own hearts in theirprevailing corruptions, and the ways whereby it is excited throughtemptation, with the occasions it makes use of and the advantages ittakes.Forinstance,onemayhaveaneminencyingifts,andusefulnessorsuccessinhislabors,whichgivehimgreatacceptancewithothers.Suchanoneshallhardlyavoidadoubletemptation,—first,ofspiritualprideand self-exaltation. Hence the apostle will not admit "a novice," oneunexperienced in thewaysofgraceanddeceitsof sin, into theoffice oftheministry, lest he shouldbe "liftedupwithpride," and "fall into thecondemnationof thedevil," 1Timothy3:6; hehimselfwas notwithoutdanger hereof, 2Corinthians 12:1-7. The best ofmen canhardly fortifytheir minds against the secret workings of pride upon successes andapplause,unlesstheykeepthemselvesconstantlybalancedwiththoughtsoftheirownvilenessinthesightofGod.And,secondly,remissnessuntoexact, universal mortification, which they countenance themselvesagainstby theiracceptanceandsuccessaboveothers in theministry. Itweremuch tobedesired thatallwhoareministerswouldbe careful inthesethings;foralthoughsomeofusmaynotmuchpleaseothers,yetwemaysofarpleaseourselvesastoexposeoursoulsuntothesesnares.Andtheeffectsofnegligencehereindoopenlyappearunto thedisadvantageofthegospel.Othersaremuchconversantintheworldandtheaffairsofit.Negligenceasuntoaspiritualwatch,vanityinconverse,loveofearthlythings, with conformity unto the world, will on all occasions imposethemselvesuponthem.Iftheyunderstandnottheirtemptationsherein,spiritualmindednesswillbeimpairedinthemcontinually.Thosethatarerichhave theirespecial temptations,which for themostpartaremany,

plausible, and effectual; and those that are poor have theirs also. Thesnares of some lie in their constitutions; of others, in their society; ofmost, in the various circumstances of life. Those who are upon theirwatch in any due measure, who exercise any wisdom or observationconcerningthemselves,mayknowwhereintheirtemptationsdolie,whataretheadvantageswherebytheyperplextheirmindsandendangertheirsouls.

Inthesecases,generally,menaretaughtwhatarethewaysandmeansoftheir deliverance and preservation. Wherefore there are three thingsrequireduntothisduty,andspiritualwisdomuntothemall:—

(1.)Toknowwhat are the especial temptations fromwhence you suffer,andwherebythelifeofGodisobstructedinyou.Ifthisbeneglected,ifitbedisregarded,nomancanmaintaineitherlifeorpeace,orisspirituallyminded.

(2.) To know your remedy, your relief, wherein alone it doth consist.Manydutiesarerequiredofusuntothisend,andareuseful thereunto;butknowassuredlythatnooneofthem,notalloftheminconjunction,will bring in relief, unto the glory ofGod and your own peace,withoutapplication by faith unto Him who "is able to succor them that aretempted."Wherefore,

(3.) Herein lies your great duty with respect unto your temptations,namely, in a constant exercise of your thoughts on the love, care,compassion,andtendernessofChrist,withhisabilitytohelp,succor,andsavethemthatdobelieve,soastostrengthenyourfaithandtrustinhim;whichwillassuredlyprovesuccessfulandvictorious.

Thesamedutyisincumbentonuswithrespectuntoanyurgentprevalentgeneral temptation. There are seasons wherein an hour of temptationcomesontheearthtotrythemthatdwelltherein.Whatifamanshouldjudgethatnowitissuchanhour,andthatthepowerofdarkness isputforth therein?What if he should be persuaded that a general security,coldness, deadness, and decay in grace, especially as to the vigorousactingsof zeal, love, anddelight inGod,withan indifferencyuntoholyduties, are the effects of this hour of temptation? I do not say

determinately thatso it is; letothers judgeas theyseecause:but ifanyonedosojudge,undoubtedlyitishisdutytobeexercisedinhisthoughtshowhemayescape in thisdayof trial,andbecountedworthy to standbeforetheSonofman.Hewillfindithisconcernmenttobeconversantinhismindwith the reasons andmotives untowatchfulness, and howhemayobtainsuchsuppliesofgraceasmayeffectuallypreservehimfromsuchdecays.

3.Allthingsinreligion,bothinfaithandpractice,aretobetheobjectsofsuch thoughts. As they are proposed or occur in our minds in greatvariety,onallsortsofoccasions,soweoughttogivethementertainmentinourmeditations.Tohearthings,tohavethemproposeduntous,itmaybeinthewayofadivineordinance,andtoletthemslipout,orflowfromusaswaterthatispouredintoaleakingvessel,istheruinofmanysouls.I shall therefore chooseout some instances, aswasbeforeproposed,ofthose things which I judge that they who would be spiritually mindedoughttoabideandaboundinthoughtsconcerning.

It is our duty greatly tomind the things that are above, eternal things,bothasuntotheirreality,theirpresentstate,andourfutureenjoymentofthem. Herein consists the life of this grace and duty. To be heavenlyminded,—thatis,tomindthethingsofheaven,—andtobespirituallyminded,isallone;oritistheeffectofbeingspirituallymindedasuntoitsoriginalandessence,orthefirstproperactingsofit.Itisthecauseofitasuntoitsgrowthanddegrees,anditistheevidenceofitinexperience.NordoIunderstandhowitispossibleforamantoplacehischiefinterestinthingsabove,andnothavemanythoughtsofthem.Itisthegreatadviceoftheapostle,onasuppositionofour interest inChristandconformityuntohim,Colossians3:1,2,

"Ifye thenberisenwithChrist, seek those thingswhichareabove,whereChristsittethontherighthandofGod.Setyouraffectionon"

(or your thoughts),mindmuch, "things above." It becomes thosewho,throughthevirtueoftheresurrectionofChrist,areraiseduntonewnessoflifetohavetheirthoughtsexercisedonthestateofthingsabove,withrespectuntothepresenceofChristamongthem.Andthesingularuseofourprospectintothesethings,orourmeditationsonthem,he instructs

usin:2Corinthians4:16-18,

"Forwhichcausewefaintnot;butthoughouroutwardmanperish,yet the inwardman is reneweddaybyday.Forour lightaffliction,whichisbutforamoment,workethforusafarmoreexceedingandeternal weight of glory; while we look not at the things which areseen,butat thethingswhicharenotseen: forthethingswhichareseenaretemporal;butthethingswhicharenotseenareeternal."

Not to faint under the daily decays of our outward man, and theapproaches of death thereby, to bear afflictions as things light andmomentary, to thrive under all in the inward man, are unspeakablemerciesandprivileges.Canyouattainabetterframe?Isthereanythingthatyouwouldmoredesire, ifyouarebelievers?Isitnotbettertohavesuchamindinusthantoenjoyallthepeaceandsecuritythattheworldcanafford?Oneprincipalmeanswherebywearemadepartakersofthesethings is a duemeditationon thingsunseen and eternal. These are thethingsthatarewithintheveil,whereonweoughttocasttheanchorofourhopeinallthestormswemeetwithal,Hebrews6:19,20,whereofweshallspeakmoreafterward.

Without doubt, the generality of Christians are greatly defective in thisduty,partlyforwantoflightintothem,partlyforwantofdelightinthem;theythinklittleofaneternalcountry.Wherevermenare,theydonotusetoneglectthoughtsofthatcountrywhereintheirinheritancelies.Iftheyareabsentfromitforaseason,yetwilltheylabortoacquaintthemselveswiththeprincipalconcernmentsofit.Butthisheavenlycountry,whereinlies our eternal inheritance, is not regarded. Men do not exercisethemselvesastheyoughtuntothoughtsofthingseternalandinvisible.Itwereimpossible,iftheydidso,thattheirmindsshouldbesoearthly,andtheir affections cleave so as they do unto present things.He that lookssteadilyonthesun,althoughhecannotbearthelustreofitsbeamsfully,yethissightissoaffectedwithitthatwhenhecallsoffhiseyesfromit,hecanseenothingasitwereofthethingsabouthim;theyarealldarkuntohim.Andhewho looks steadily in his contemplations on things above,eternalthings,thoughhecannotcomprehendtheirglory,yetaveilwillbecastbyitonall thedesirablebeautiesofearthlythings,andtakeoffhisaffectionsfromthem.

Menliveandactunderthepowerofaconvictionthatthereisastateofimmortality and glory to come. With a persuasion hereof they muchrelievethemselvesintheirsorrows,sufferings,andtemptations;yetwithmany it is only a reservewhen they can be here nomore. But as untodaily contemplation of the nature and causes of it, or as unto anyentranceintoitbyfaithandhope,themostarestrangersthereunto.Ifwearespirituallyminded,nothingwillbemorenaturaluntousthantohavemanythoughtsofeternal things,as thosewhereinallourownprincipalconcerns do lie, as well as those which are excellent and glorious inthemselves. The direction thereon is, that we would make heavenlythings,thethingsofthefuturestateofblessednessandglory,aprincipalobject of our thoughts, thatwewould thinkmuch about them, thatwewouldmeditatemuchuponthem.Manyarediscouragedhereinbytheirignorance and darkness, by their want of due conceptions and steadyapprehensions of invisible things. Hence one of these two things dothbefallthemwhentheywouldmeditateonthingsabove:—

1.Thegloryofthem,thegloryofGodinthem,beingessentially infiniteand incomprehensible, doth immediately overwhelm them, and, as itwere,inamomentputthemuntoanutterloss,sothattheycannotframeonethoughtintheirmindsaboutthem.Or,

2.Theywantskillandabilitytoconceivearightofinvisiblethings,andtodisposeof them in suchorder in theirmindsas that theymay sedatelyexercisetheirthoughtsaboutthem.Boththeseshallbeafterwardspokenunto.AtpresentIshallonlysay,that,—

Whosoever shall sincerely engage in this duty according unto what hehath, and shall abide constant therein, he will make such a refreshingprogress in his apprehension of heavenly things as he will be greatlysatisfiedwithal.Wearekeptindarkness,ignorance,andunsteadinessofmeditations about them, not from the nature of the things themselves,butfromourownsloth,negligence,andreadinesstobeturnedasidebyapprehensions of difficulties, of the lion in theway.Wherefore, I shallconsidertwothings:

(1.)Whataretheprincipalmotivesuntothisdutyoffixingourthoughts

on the things that are above, and the advantages which we receivethereby.

(2.)Givesomedirectionshow,andonwhatinparticular,wemayexerciseourthoughtsonthosethingsabove:—

(1.)[1.]Faithwillbeincreasedandstrengthenedbyit.Invisiblethingsarethe proper objects of faith. It is "the evidence of things not seen,"Hebrews 11:1.Wherefore, in our thoughts of them faith is in its properexercise; which is the principalmeans of its growth and increase. Andhereontwothingswillensue:—

1st. The soul will come unto a more satisfactory, abiding sense of thereality of them. Things of imagination, which maintain a value ofthemselvesbydarkness,willnotbearadiligent search into them.Theyloseof their reputationon every serious inquiry. If rationalmenwouldbutgivethemselvesthelibertyoffreeindagationbytheirownthoughts,itwouldquicklycashierthefool’sparadiseofMohammed,thepurgatoryofthePapists, andall such creaturesof imaginationand superstition.Butwherethingsarerealandsubstantial,themoretheyareinquiredinto,themoretheyevidencetheirbeingandsubsistence.Itisnot,therefore,everyprofessionofafaithofafuturestateofblessednessthatwillrealizeitinourminds;andtherefore,forthemostpart,itisratheranotionthatmenhave of heavenly things, which they do not contradict, than any solidsatisfactioninorspiritualsenseoftheirreality:forthesearethingsthat"eyehathnotseen,norearheard,norwillenterintotheheartofmantoconceive," — whose existence, nature, and real state, are not easilycomprehended.Butthroughthecontinualexerciseofholythoughtsaboutthem, the soul obtains an entrance into the midst of them, finding inthembothdurable substance and riches. There is noway, therefore, tostrengthen faith unto any degree but by a daily contemplation on thethingsthemselves.Theywhodonotthinkofthemfrequentlyshallneverbelievethemsincerely.Theyadmitnotofanycollateralevidence,wheretheydonotevidence themselvesuntoour souls.Faith, aswe said, thusexercised, will give them a subsistence; not in themselves, which theyhaveantecedentthereunto,butinus,inourhearts,inthemindsofthemthatdobelieve.Imaginationcreatesitsownobject;faithfindsitpreparedbeforehand.Itwillnotleaveabarenotionofthemintheunderstanding,

butgivethemaspiritualsubsistenceintheheart,asChristhimselfdwellsin our hearts by faith. And there are two things that will discover thissubsistenceoftheminus:—

(1st.)Whenwefindtheminacontinualreadinesstoriseupinourmindson all occasions wherein the thoughts and remembrance of them areneedfulandusefuluntous.Therearemanyseasons(somewhereofshallbe immediately spokenunto)andmanyduties,whereinandwhereuntothefaithandthoughtsofthingsinvisibleandeternalareneedfuluntous,soasthatwecannotfillupthoseseasonsnorperformthoseduties inadue manner without them. If on all such occasions they do, from theinwardframeofourminds,presentthemselvesuntous,or,throughouracquaintance and familiaritywith them,we recur in our thoughts untothem,theyseemtohavearealsubsistencegivenuntotheminoursouls.Butifonsuchoccasions,whereinalonetheywillyieldushelpandrelief,weaccustomourselvestootherthoughts,ifthoseconcerningthemare,asitwere,outoftheway,andarisenotinourmindsoftheirownaccord,weareyetstrangersuntothiseffectoffaith.

(2dly.)Theyarerealizeduntous,theyhaveasubsistenceinus,whenthesoul continually longeth to be in them. When they have given such arelish unto our hearts, as the first-fruits of glory, that we cannot butdesire on all opportune occasions to be in the full enjoyment of them,faith seems to have had its effectualwork herein upon us. Forwant ofthesethingsdomanyamonguswalkindisconsolationalltheirdays.

(3dly.)Itwillgraduallygivetheheartanacquaintancewiththeespecialnatureanduseof thesethings.General thoughtsandnotionsofheavenand glory do but fluctuate up and down in the mind, and very littleinfluenceituntootherduties;butassiduouscontemplationwillgivethemindsuchdistinctapprehensionsofheavenlythingsasshalldulyaffectitwiththegloryofthem.

Themore we discern of the glory and excellency of them in their ownnature; of their suitableness unto ours, as our only proper rest andblessedness,astheperfectionandcomplementofwhatisalreadybegunin us by grace; of the restless tendency of all gracious dispositions andinclinationsofourheartstowardstheirenjoyment,—themorewillfaith

beestablishedinitscleavinguntothem.Sointhecontemplationofthesethings consists the principal food of faith, whereby it is nourished andstrengthened. Andwe are not to expectmuchworkwhere there is notprovisionofproperfoodforthemthatlabor.Nowonderifwefindfaithfaint and weak in the work it hath to do, which ofttimes is great andweighty,ifweneglecttoguideitdailyuntothatwhichshouldadministerstrengthuntoit.

[2.]Itwillgivelifeandexerciseuntothegraceofhope.Hopeisagloriousgrace, whereunto blessed effects are ascribed in the Scripture, and aneffectualoperationuntothesupportmentandconsolationofbelievers.Byit are we purified, sanctified, saved. And, to sum up the whole of itsexcellencyandefficacy, it is aprincipalwayof theworkingofChrist asinhabitinginus:Colossians1:27,"Christinyouthehopeofglory."WhereChristevidencethhispresencewithus,hegivesusan infalliblehopeofglory;hegivesusanassuredpledgeofit,andworkethoursoulsintoanexpectation of it. Hope in general is but an uncertain expectation of afuturegoodwhichwedesire;butasitisagospelgrace,alluncertaintyisremovedfromit,whichwouldhinderusoftheadvantageintendedinit.Itisanearnestexpectation,proceedingfromfaith,trust,andconfidence,accompaniedwith longing desires of enjoyment. From amistake of itsnatureitisthatfewChristianslaborafterit,exercisethemselvesuntoit,orhavethebenefitofit;for,tolivebyhopetheysupposeinfersastatenotonly beneath the life of faith and all assurance in believing, but alsoexclusiveof them.Theythinktohopetobesavedisaconditionofmenwhohavenogroundsof faithorassurance;but this is to turnablessedfruitoftheSpiritintoacommonaffectionofnature.Gospelhopeisafruitof faith, trust,andconfidence;yea, theheightof theactingsofallgraceissuesinawell-groundedhope,norcanitriseanyhigher,Romans5:2-5.

Now,thereasonwhymenhavenomoreuseof,nomorebenefitby,thisexcellent grace, is because they do not abide in thoughts andcontemplation of the things hoped for. The especial object of hope iseternal glory, Colossians 1:27; Romans 5:2. The peculiar use of it is tosupport, comfort, and refresh the soul, in all trials, under allwearinessanddespondencies,withaftrmexpectationofaspeedyentranceintothatglory, with an earnest desire after it. Wherefore, unless we acquaint

ourselves, by continual meditation, with the reality and nature of thisglory, it is impossible it shouldbe theobjectofavigorous,activehope,such as whereby the apostle says "we are saved."Without this we canneitherhavethatevidenceofeternal things,northatvaluationof them,nor that preparedness in ourminds for them, as should keepus in theexerciseofgracioushopeaboutthem.

Suppose sundry persons engaged in a voyage unto a most remotecountry,whereinallofthemhaveanapprehensionthatthereisaplaceofrestandaninheritanceprovidedforthem.Underthisapprehensiontheyall put themselves upon their voyage, to possess what is so prepared.Howbeit someof themhaveonlya generalnotionof these things; theyknownothingdistinctlyconcerningthem,andaresobusiedaboutotheraffairsthattheyhavenoleisuretoinquireintothem,ordosupposethattheycannotcomeuntoanysatisfactoryknowledgeoftheminparticular,andsoarecontenttogoonwithgeneralhopesandexpectations.Otherstherearewhobyallpossiblemeansacquaintthemselvesparticularlywiththenatureof the climatewhither they are going,with theexcellencyoftheinheritanceandprovisionthatismadeforthem.Theirvoyageproveslongandwearisome,theirdifficultiesmany,andtheirdangersgreat,andtheyhavenothingtorelieveandencouragethemselveswithbutthehopeandexpectationofthecountrywhithertheyaregoing.Thoseofthefirstsortwillbeveryapttodespondandfaint,theirgeneralhopeswillnotbeable to relieve them; but those who have a distinct notion andapprehensionof the stateof thingswhither theyaregoing,andof theirincomparableexcellency,havealways inareadinesswherewithtocheertheirmindsandsupportthemselves.

Inthatjourneyorpilgrimagewhereinweareengagedtowardsaheavenlycountry,we are sure tomeetwith all kinds of dangers, difficulties,andperils.Itisnotageneralnotionofblessednessthatwillexciteandworkinusaspiritual,refreshinghope.Butwhenwethinkandmeditateonfuturegloryasweought,thatgracewhichisneglectedforthemostpareasuntoits benefit, and dead as unto its exercise, will of all others be mostvigorousandactive,puttingitselfforthonalloccasions.This, therefore,isaninestimablebenefitofthedutyexhortedunto,andwhichtheyfindtheadvantageofwhoarereallyspirituallyminded.

[3.]Thisalonewillmakeusreadyforthecross,forallsortsofsufferingsthatwemaybeexposedunto.

There is nothing more necessary unto believers at this season than tohavetheirmindsfurnishedwithprovisionofsuchthingsasmaypreparethem for the cross and sufferings. Various intimations of the mind ofGod, circumstances of providence, the present state of things in theworld,withtheinstantperilofthelatterdays,doallcallthemhereunto.If it beotherwisewith them, theywill at one timeorotherbewoefullysurprised,and thinkstrangeof their trials, as if somestrangethingdidbefallthem.Nothingismoreusefuluntothisendthanconstantthoughtsandcontemplationsofeternalthingsandfutureglory.Fromhencealonecanthesoulhaveinareadinesswhattolayinthebalanceagainstallsortsof sufferings.When a storm begins to arise at sea, themariners bestirthemselves in the management of the tackling of the ship, and otherapplications of their art, for their safety; but if the storm increase andcometoextremity,theyareforcedtoforegoallothermeansandbetakethemselves unto a sheet-anchor, to hold their ship steady against itsviolence. So when a storm of persecution and troubles begins to arise,menhavevariouswaysandconsiderations for theirrelief;but if itoncecome to extremity, — if sword, nakedness, famine, and death, areinevitablycominguponthem,—theyhavenothingtobetakethemselvesunto thatwill yield them solid relief but the consideration and faith ofthingsinvisibleandeternal.

So the apostle declares this state of things, 2 Corinthians 4:16-18 (thewordsbeforeinsistedon),

"Forwhichcausewefaintnot;butthoughouroutwardmanperish,yet the inwardman is reneweddaybyday.Forour lightaffliction,whichisbutforamoment,workethforusafarmoreexceedingandeternal weight of glory; while we look not at the things which areseen,butat thethingswhicharenotseen: forthethingswhichareseenaretemporal;butthethingswhicharenotseenareeternal."

He laysall sortsofafflictions inonescale,and,on theconsideration ofthem,declaresthemtobe"light"and"but foramoment."Thenhe laysglory in the other scale, and finds it to be ponderous, weighty, and

"eternal,"— "an exceedingweight of glory." In the one is sorrow for alittlewhile,intheothereternaljoy;intheonepainforafewmoments,intheother everlasting rest; in theone is the lossof some few temporarythings, in the other the full fruition of God in Christ, who is all in all.Hencethesameapostlecastsuptheaccountofthesethings,andgivesushisjudgmentconcerningthem,Romans8:18,

"Ireckonthatthesufferingsofthispresenttimearenotworthytobecomparedwiththeglorythatshallberevealedinus."

There is no comparison between them, as if one had asmuch evil andmiseryinthemastheotherhathofgoodandblessedness;asthoughhisstatewereanywaytobecomplainedofwhomustundergotheonewhilsthehathaninterestintheother;orasthoughtoescapetheonehehazardtheenjoymentoftheother.

It is inseparable fromournature tohave a fear of andaversation fromgreat,distressingsufferings, thatareabovethepowerofnaturetobear.Even our Lord Jesus himself, having taken on him all the sinlessproperties of our nature, had a fear and aversation, though holy andgracious, with respect unto his own. Those who, through a stout-heartedness, do contemn them before their approach, boasting inthemselvesoftheirabilitiestoundergothem,censuringsuchaswillnotunadvisedly engage in them, are suchas seldomglorifyGodwhen theyarereally[called]toconflictwiththem.PeteralonetrusteduntohimselfthathewouldnotforsakehisMaster,andseemedtotakethewarningillthattheyshouldalldoso,andhealonedeniedhim.Allchurchstoriesarefilledwithinstancesofsuchas,havingbornethemselveshighbeforetheapproach of trials, have shamefully miscarried when their trials havecome.Wherefore,itismoreoveralloweduntoustousealllawfulmeansfor theavoidingof them.Bothrulesandexamplesof theScripturegivesufficient warranty for it. But there are times and seasons wherein,without any tergiversation, they are to be undergone unto the glory ofGodandinthedischargeofourduty,confessingChristbeforemen,aswewouldbeownedbyhimbeforehisFather inheaven.All thingsdonowcallustoprepareforsuchaseason,tobemartyrs inresolution, thoughweshouldneverreallyloseourlivesbyviolence.Nothingwillgiveusthispreparation but to have our minds exercised in the contemplation of

heavenlythings,of thingsthatare invisibleandeternal.Hewho is thusspirituallyminded, who hath his thoughts and affections set on thingsabove, will have always in a readiness what to oppose unto anycircumstanceofhissufferings.

Thoseviewswhichsuchanonehathhadbyfaithoftheuncreatedgloriesabove,ofthethingsinheavenlyplaceswhereChristsitsattherighthandofGod,oftheglorywithintheveil,wherebytheyhavebeenrealizedandmadepresentuntohissoul,willnowvisithimeverymoment,abidewithhim continually, and put forth their efficacy unto his supportment andrefreshment.Alas!whatwill become ofmany of us,who are grovellingcontinually on the earth, whose bellies cleave unto the dust, who arestrangersuntothethoughtsofheavenlythings,whendistressingtroublesshall befall us? Why shall we think that refreshing thoughts of thingsabovewillthenvisitoursouls,whetweresistedtheiradmittanceindaysofpeace?"Doyecometomeinyourdistress,"saithJephthah,"wheninthetimeofyourpeaceyedrovemefromyou?"Whenwewouldthusthinkofheavenlythingstoourrefreshment,weshallhardlygetthemtomakeanabodewithus. I knowGod can come inby themightypowerofhisSpiritandgracetosupportandcomfortthesoulsofthemwhoarecalledandevensurprisedintothegreatestofsufferings;yetdoIknowalsothatit is our duty not to tempt him in the neglect of the ways andmeanswhichhehathappointedforthecommunicationofhisgraceuntous.

OurLordJesusChristhimself,as"theauthorandfinisherofourfaith,forthejoythatwassetbeforehim,enduredthecross,despisingtheshame,"Hebrews12:2.Hismediatorygloryinthesalvationofthechurchwasthematterofthejoysetbeforehim.Thishetooktheviewandprospectofinall his sufferings, unto his refreshment and supportment. And hisexample, as "the author and finisher of our faith," ismoreefficaciouslyinstructive thananyotherruleorprecept.Eternalglory is setbeforeusalso;itisthedesignofGod’swisdomandgracethatbythecontemplationofitweshouldrelieveourselvesinalloursuffering,yea,andrejoicewithjoyunspeakableandfullofglory.Howmanyofthoseblessedsoulsnowin theenjoymentofGodandglory,whopassed through fiery trialsandgreat tribulations, were enabled to sing and rejoice in the flames byprepossessionofthisgloryintheirmindsthroughbelieving!yea,someof

themhavebeensofilledwiththemastotakeoffallsenseofpainunderthe most exquisite tortures. When Stephen was to be stoned, toencouragehiminhissufferingandcomforthiminit,"theheavenswereopened,andhesawJesusstandingat the righthandofGod."WhocanconceivewhatcontemptofalltherageandmadnessoftheJews,whataneglectofall thepainsofdeath, thisviewraisedhisholysoulunto?Toobtain,therefore,suchviewsfrequentlybyfaith,astheydowhoaretrulyspirituallyminded,isthemosteffectualwaytoencourageusuntoalloursufferings. The apostle gives us the force of this encouragement in acomparisonwithearthlythings:1Corinthians9:25,

"Everyman that striveth for themastery is temperate inall things.Now they do it to obtain a corruptible crown; but we anincorruptible."

Ifmen,whenacorruptiblecrownofvainhonorandapplauseisproposeduntothem,willdoandendureallthatisneedfulfortheattainmentofit,andrelievethemselvesintheirhardshipswiththoughtsandimaginationsof attaining it, grounded on uncertain hopes, shall notwe, who have acrownimmortalandinvisibleproposeduntous,andthatwiththehighestassuranceoftheenjoymentofit,cheerfullyundergo,endure,andsuffer,whatwearetogothroughinthewayuntoit.

[4.] This is themost effectual means to wean the heart and affectionsfromthingsherebelow,tokeeptheminduntoanundervaluation,yea,acontemptofthem,asoccasionshallrequire;forthereisaseasonwhereinthereissuchacontemptrequiredinusofallrelationsandenjoymentsasour Savior calleth the "hating" of them, — that is, not absolutely, butcomparatively, in comparison of him and the gospel, with the dutieswhichbelonguntoourprofession:Luke14:26,

"If anymancome tome, andhatenothis father, andmother, andwife, and children, andbrethren, and sisters, yea, andhis own lifealso,hecannotbemydisciple."

Some, I fear, if theydidbut consider it,wouldbe apt to say, "This isahard saying, who can bear it?" and others would cry out, with thedisciples in another case, "Lord, who then can be saved?" but it is the

wordwherebywemustbejudged,norcanwebethedisciplesofChristonany other terms. But here, in an especial manner, lies the wound andweaknessof faithandprofession in theseourdays: "Thebelliesofmencleaveuntothedust,"ortheiraffectionsuntoearthlythings.

I speak not of those who, by rapine, deceit, and oppression, strive toenrich themselves; nor of those who design nothing more than theattainmentofgreatnessandpromotionintheworld,thoughnotbywaysofopenwickedness;leastofallofthemwhomakereligion,andperhapstheir ministry therein, a means for the attaining of secular ends andpreferments.Nowisemancansupposesuchpersons,anyofthem,tobespirituallyminded,anditismosteasytodisprovealltheirpretences.ButIintendonlythoseatpresentwhosewaysandmeansofattainingrichesare lawful, honest, and unblamable; who use them with somemoderation,anddoprofessthattheirportionliesinbetterthings,soasitishardtofastenaconvictionontheminthematteroftheirconversation.Whatevermayseemtoreflectuponthem,theyesteemittobethatwhoseomissionwouldmake them foolish in their affairs or negligent in theirduty. But even among these also there is ofttimes that inordinate loveuntopresentthings,thatesteemandvaluationofthem,thatconcernmentin them,asarenotconsistentwith theirbeingspirituallyminded.Withsome their relations, with some their enjoyments, with most both inconjunction,areanidolwhichtheysetupintheirheartsandsecretlybowdownunto.About theseare theirhopesand fearsexercised,on themistheir love, in them is theirdelight.Theyarewholly takenupwith theirown concerns, count all lost that is not spent on them, and all timemisspent that isnot engagedabout them.Yet the thingswhich theydotheyjudgetobegoodinthemselves;theirheartsdonotcondemnthemasto the matter of them. The valuation they have of their relations andenjoymentstheysupposetobelawful,withintheboundswhichtheyhaveassigneduntoit.Theircareaboutthemis,intheirownminds,buttheirduty.Itisnoeasymatter,itrequiresmuchspiritualwisdom,tofixrightboundariesuntoouraffectionsandtheiractingsaboutearthlythings.Butletmenpleadandpretendwhattheyplease,Ishallofferoneruleinthiscase,whichwillnotfail;andthisis,thatwhenmenaresoconfidentinthegood state and measure of their affections and their actings towardsearthlythingsasthattheywillopposetheirengagementsintothemunto

knownduties of religion, piety, and charity, they are gone into a sinfulexcess. Is there a state of the poor that requires their liberality andbounty,—youmustexcusethem,theyhavefamiliestoprovidefor;whenwhat is expected from them signifies nothing at all as unto a dueprovisionfortheirfamilies,noriswhatwouldlessentheirinheritancesorportions one penny in the issue. Are they called to an attendance onseasons of religious duties? — they are so full of business that it isimpossibleforthemtohaveleisureforanysuchoccasions.Sobyallwaysdeclaring that they are under the power of a prevalent, predominantaffection unto earthly things. This fills all places with lifeless, sapless,uselessprofessors,whoapprovethemselvesintheircondition,whilstitisvisiblyunspiritualandwithering.

Theheartwillhavesomethingwhereon,inawayofpre-eminence,itwillfixitselfanditsaffections.This,inall itsperpetualmotions,itseeksforrest and satisfaction in. And every man hath an edge; the edge of hisaffections issetonewayorother, though itbemorekeen insomethanothers.Andwhereasallsortsofthingsthattheheartcanfixuponorturntheedgeofitsaffectionsuntoaredistributedbytheapostle into"thingsabove" and "things beneath," things heavenly and things earthly, if wehave not such a view and prospect of heavenly things as to cause ourhearts tocleaveunto themanddelight in them, letuspretendwhatwewill, it is impossible but that we shall be under the power of apredominantaffectionuntothethingsofthisworld.

Hereinliesthegreatdangerofmultitudesatthispresentseason;for, letmenprofesswhat theywill,under thepowerof this frame theireternalstate is inhazardeverymoment.Andpersonsareengagedinit ingreatvarietyofdegrees;andwemaycastthemundertwoheads:—

1st. Somedonot at all understand that things are amisswith them, orthattheyaremuchtobeblamed.Theyplead,aswasbeforeobserved,thattheyarealllawfulthingswhichtheirheartsdocleaveunto,andwhichitistheirdutytotakecareofandregard."Maytheynotdelightintheirownrelations, especially at such a time, when others break and cancel alldutiesandbondsofrelationintheserviceofandprovisiontheymakefortheirlusts?Maytheynotbecareful,ingoodandhonestwaysofdiligence,aboutthethingsoftheworld,whenthemosteitherlavishtheirtimeaway

inthepursuitofbestiallusts,orheapthemupbydeceitandoppression?Maytheynotcontriveforthepromotionoftheirchildrenintheworld,toaddtheotherhundredorthousandpoundsuntotheiradvancement,thattheymaybe in as good conditionasothers, seeinghe isworse thananinfidel who provides not for his own family," By such reasonings andsecretthoughtsdomanyjustifythemselvesintheirearthlymindedness.Andso fixedtheyare intheapprobationof themselves, that ifyouurgethem to their duty, you shall lose their acquaintance, if they do notbecomeyourenemiesfortellingthemthetruth.Yea,theywillavoidoneduty that lieth not against their earthly interest, because it leads untoanother;— theywill not engage in religious assemblies, or be constantunto theirduty in them, for feardutiesofcharityshouldberequiredofthemorexpectedfromthem.Onwhatgroundssuchpersonscansatisfythemselvesthattheyarespirituallyminded,Iknownot.Ishallleaveonlyonerulewithpersonsthatarethusminded:—Whereourloveuntotheworldhathprevailed,byitsreasonings,pleas,andpretenses,totakeawayourfearandjealousyoverourownheartslestweshouldinordinatelyloveit,thereitisassuredlypredominantinus.

2dly.Othersaresensibleoftheeviloftheirhearts,atleastarejealousandafraidlestitshouldbefoundthattheirheartsdocleaveinordinatelyuntothesethings.Hencetheyendeavortocontendagainstthisevil,sometimesby forcing themselvesunto such acts of piety or charity as are contraryuntothatframe,andsometimesbylaboringachangeoftheframeitself;especiallytheywilldosowhenGodispleasedtoawakenthembytrialsand afflictions, such as write vanity and emptiness on all earthlyenjoyments.But,forthemostpart,theystrivenotlawfully,andsoobtainnotwhattheyseemtoaimat.

Thisdiseasewithmanyismortal,andwillnotbethoroughlycuredinanybut by the due exercise of this part of spiritualmindedness. There areother duties required also unto the same end, — namely, of themortificationofourdesiresandaffectionsuntoearthlythings,—whereofI have treated elsewhere; butwithout this, or a fixed contemplation onthe desirableness, beauty, and glory, of heavenly things, it will not beattained. Farther to evince the truth hereof, wemay observe these twothings:—

(1st.)Ifbyanymeansamandoseemtohavetakenoffhisheartfromtheloveofpresentthings,andbenotatthesametimetakenupwiththeloveofthingsthatareheavenly,hisseemingmortificationisofnoadvantageuntohim.Sopersonsfrequently,throughdiscontent,disappointments,ordissatisfaction with relations, or mere natural weariness, have left theworld,theaffairsandcaresofit,asuntotheirwontedconversationsinit,and have betaken themselves to monasteries, convents, or otherretirementssuitingtheirprinciples,withoutanyadvantagetotheirsouls.

(2dly.)Godisnosuchseverelordandmasterastorequireustotakeoffouraffectionsfromandmortifythemuntothosethingswhichthelawofour nature makes dear unto us, as wives, children, houses, lands, andpossessions, and not propose unto us somewhat that is incomparablymore excellent to fix themupon. Sohe invites the elect of theGentilesuntoChrist:Psalm45:10,

"Hearken, O daughter, and consider, and incline thine ear; forgetalsothineownpeople,andthyfather’shouse;"

thatis,"ComeintothefaithofAbraham,whoforsookhiscountryandhisfather’shousetofollowGodwhithersoeverhepleased."Butheproposeththis for their encouragement, verse 11, "So shall theKinggreatly desirethy beauty: for he is thy Lord; andworship thouhim." The love of thegreat King is an abundant satisfactory recompense for parting with allthings in this world. So when Abraham’s servant was sent to takeRebekahforawifeuntoIsaac,herequiredthatsheshould immediatelyleavefatherandmother,brothers,andallenjoyments,andgoalongwithhim;butwithal, that shemightknowherself tobeno loser thereby,henotonlyassuredherofthegreatnessofhismaster,butalsoatpresenthegave her "jewels of silver, and jewels of gold, and raiment," Genesis24:53.AndwhenourSaviorrequiresthatweshouldpartwithallforhissakeandthegospel,hepromisethahundredfoldinlieuofthem,eveninthis life, — namely, in an interest in things spiritual and heavenly.Wherefore, without an assiduous meditation on heavenly things, as abetter,morenoble,andsuitableobject forouraffections tobe fixedon,we can never be freed in a duemanner from an inordinate love of thethingsherebelow.

It is sad to see some professors, who will keep up spiritual duties inchurchesandintheirfamilies,whowillspeakanddiscourseofspiritualthings, and keep themselves from the open excesses of the world, yet,whentheycometobetriedbysuchdutiesasintrenchontheir loveandadherence unto earthly things, quickly manifest how remote they arefrombeingspirituallymindedinaduemanner.Weretheytobetriedasour Savior tried the young man who made such a profession of hisconscientiousandreligiousconversation,"Gosellwhatthouhast,givetothepoor,andfollowme,"somethingmightbepleadedinexcusefortheirtergiversation; but, alas! theywill decline their dutywhen they are nottoucheduntothehundredthpartoftheirenjoyments.

IblessGodIspeaknotthusofmanyofmyownknowledge,andmaysaywiththeapostleuntothemostuntowhomIusuallyspeakinthismanner,

"But,beloved,wearepersuadedbetterthingsofyou,andthingsthataccompanysalvation,thoughwethusspeak,"Hebrews6:9.

Yea,thesametestimonymaybegivenofmanyinthiscitywhichthesameapostle gives unto the churches of Macedonia: 2 Corinthians 8:1-3,Understand

"thegraceofGodbestowedonthechurchesofMacedonia;howthatinagreattrialofafflictiontheabundanceoftheirjoyandtheirdeeppoverty abounded unto the riches of their liberality. For to theirpower,andbeyondtheirpower,theywerewillingofthemselves."

Therehathbeennothingdoneamongstusthatmayorcanbeboastedof;yet, considering all circumstances, itmay be there have not beenmoreinstancesof true,evangelicalcharity inanyageorplace for thesemanyyears.For themwhohavebeenbutuseful andhelpfulherein, the Lordrememberthemforgood,andsparethemaccordingtothemultitudeofhismercies! It is true, they have not,many of them, founded colleges,builthospitals,orraisedworksofstateandmagnificence;forverymanyof them are such as whose deep poverty comparatively hath aboundeduntotherichesoftheir liberality.Thebacksandbelliesofmultitudesofpoor andneedy servants ofChrist have beenwarmed and refreshedbythem,blessingGodforthem."ThanksbeuntoGod,"saiththeapostlein

thiscase,"forhisunspeakablegift,"2Corinthians9:15.BlessedbeGod,whohathnot left thegospelwithout this glory, nor theprofessionof itwithoutthisevidenceofitspowerandefficacy!Yea,Godhathexaltedthegloryofpersecutionsandafflictions;formany,sincetheyhavelostmuchoftheirenjoymentsby them,andhaveallendangeredcontinually,haveaboundedindutiesofcharitybeyondwhat theydid in thedaysof theirfullnessandprosperity.So"outoftheeatertherehathcomeforthmeat."Andiftheworlddidbutknowwhatfruits,inawayofcharityandbounty,untothepraiseofGodandgloryofthegospel,havebeenoccasionedbytheir making many poor, it would abate of their satisfaction in theirsuccesses.

Butwithmanyitisnotso.Theirmindsaresofullofearthlythings,theydo so cleave unto them in their affections, that no sense of duty, noexampleofothers,noconcernmentofthegloryofGodorthegospel,canmakeanyimpressionsonthem.Iftherebeyetinthemsomuchlifeandlight of grace as to design a deliverance from thiswoful condition, themeansinsistedonmustbemadeuseof.

Especiallythisadviceisneedfuluntothosewhoarerich,whohavelargepossessions,oraboundinthegoodsofthisworld.Thepoor,theafflicted,thesorrowful,arepromptedfromtheiroutwardcircumstances,aswellasexcited by inward grace, frequently to remember and to think of thethingsabove,whereinliestheironlyreserveandreliefagainstthetroubleandurgencyoftheirpresentcondition;buttheenjoymentofthesethingsinabundanceisaccompaniedwithatwofoldevil, lyingdirectlycontraryuntothisduty:—

A desire of increase and adding thereunto. Earthly enjoyments enlargemen’s earthlydesires, and the loveof themgrowswith their income.Amoderate stock of waters, sufficient for our use, may be kept withinordinarybanks;butifafloodbeturnedintothem,theyknownobounds,butoverflowallaboutthem.Theincreaseofwealthandrichesenlargeththedesiresofmenafterthembeyondallboundsofwisdom,sobriety,orsafety.Hethatlaborshardforhisdailybreadhathseldomsuchearnest,vehementdesiresof anadditionuntowhathehath, asmany havewhoalready have more than they know how to use or almost what to dowithal. This they must have more, and the last advantage serves for

nothing but to stir themup to look out for another.And yet suchmenwould, on other accounts, be esteemed goodChristians, and spirituallyminded,asallgoodChristiansare.

Theydrawtheheart tovalueandesteemthem,as thosewhichbring intheirsatisfaction,andmakethemtodifferfromthosewhomtheyseetobepoorandmiserable.Now,thesethingsarecontraryunto,and,wheretheyarehabituallyprevalent, inconsistentutterlywith,beingspirituallyminded.Norisitpossiblethatanywhointheleastdegreeareundertheirpowercaneverattaindeliverance,unless their thoughtsarefixedupon,and theirminds therebypossessedwith,dueapprehensionsof invisiblethingsandeternalglory.

Theseare some fewof thosemanyadvantageswhichwemayobtainbyfixingour thoughtsandmeditations, and therebyouraffections,on thethingsthatareabove.Andtherearesomethingswhichmakemewillingtogivesomefewdirectionsforthepracticeofthisduty;forwhateverelsewe are and do, we neither are nor can be truly spiritually minded,whereonlifeandpeacedepend,unlesswedoreallyexerciseourthoughtsuntomeditationsofthingsabove.Without itallourreligionisbutvain.AndasIfearmenaregenerallywantinganddefectivehereininpointofpractice,soIdoalsothatmany,throughthedarknessoftheirminds,theweaknessof their intellectuals,andignoranceof thenatureofall thingsunseen,doseldomsetthemselvesuntothecontemplationofthem.Ishallthereforegivesomefewdirectionsforthepracticeofthisduty.

CHAPTERVI.

Directionsuntotheexerciseofourthoughtsonthingsabove,thingsfuture,invisible,andeternal;onGodhimself;withthedifficultiesofit,andoppositionsuntoit,andthewayoftheir

removal—Rightnotionsoffutureglorystated.

(2.) WE have treated in general before of the proper objects of ourspiritual thoughts as unto our present duty. That which we were lastengagedinisanespecialinstanceinheavenlythings,—thingsfutureandinvisible,—with the fountainandspringof themall inChristandGodhimself. And because men generally are unskilled herein, and greatdifficulties arise in the way of the discharge of this part of the duty inhand,Ishallgivesomeespecialdirectionsconcerningit:—

[1.]Possess yourmindswith rightnotions andapprehensionsof thingsabove,andofthestateoffutureglory.Weareinthisdutyto"lookatthethingswhicharenotseen,"2Corinthians4:18.Itisfaithonlywherebywehave a prospect of them; for "wewalk by faith, andnot by sight." Andfaithcangiveusnointerestinthemunlesswehavedueapprehensionsofthem;foritdothbutassentandcleaveuntothetruthofwhatisproposeduntoit.Andthegreatestpartofmankinddobothdeceivethemselvesandfeed on ashes in thismatter. They fancy a future state, which hath nofoundation but in their own imaginations. Wherefore the apostle,directingus to seekandmind the"things thatareabove," adds, for theguidanceofourthoughts,theconsiderationoftheprincipalconcernmentofthem,"whereChristsittethontherighthandofGod,"Colossians3:1,2.Hewould leadusuntodistinctapprehensionsof thoseheavenly things,especiallyofthepresenceofChristinhisexaltationandglory.Whereforethetruenotionofthesethingswhichwearetopossessourmindswithalmayherebeconsidered:—

1st.Allthathaveanapprehensionofafuturestateofhappinessdoagreeinthismatter,thatitcontainsinit,orisaccompaniedwith,adeliveranceandfreedomfromall that isevil.But inwhat isso theyarenotagreed.Many esteemonly those things that are grievous, troublesome,wastingand destructive unto nature, to be so; that is, what is penal, in pain,sickness, sorrow, loss, poverty, with all kinds of outward troubles, anddeath itself, are evil. Wherefore they suppose that the future state ofblessednesswillfreethemfromallthesethings,iftheycanattainuntoit.This they will lay in the balance against the troubles of life, andsometimes,itmaybe,againstthepleasuresofit,whichtheymustforego;yea, persons profane and profligatewill, inwords at least, profess thatheavenwillgivethemrestfromalltheirtroubles:butitisnoplaceofrest

forsuchpersons.

Untoallothersalso,untobelieversthemselves,thesethingsareevil,suchas they expect a deliverance from inheaven andglory.And there isnodoubt but it is lawful for us and meet that we should contemplate onthem,asthosewhichwillgiveusadeliverancefromalloutwardtroubles,death itself, and all that leads thereunto.Heaven is promised as "rest"untothemthatare"troubled,"2Thessalonians1:7.Itisourduty,underall our sufferings, reproaches, persecutions, troubles, and sorrows, toraiseupourmindsuntothecontemplationofthatstatewhereinweshallbe freedfromthemall. It isablessednotionofheaven, that"Godshallthereinwipeawayalltearsfromoureyes,"Revelation7:17,orremovefarfromusall causesof sorrow.And itwouldbeuntoouradvantage ifwedidaccustomourmindsmoreunto thiskindof relief thanwedo,— if,upontheincursionoffears,dangers,sorrows,wedidmorereadilyretreatuntothoughtsofthatstatewhereinweshallbefreedfromthemall.Eventhismostinferiorconsiderationofitwouldrenderthethoughtsofitmorefamiliar, and the thing itselfmore useful unto us.Much better it werethan on such occasions to be exercised with heartless complaints,uncertainhopes,andfruitlesscontrivances.

Butthereisthatwhich,untothemwhoaretrulyspirituallyminded,hathmoreevilinitthanallthesethingstogether;andthatissin.Heavenisastateofdeliverancefromsin,fromallsin,inallthecauses,concomitants,andeffectsofit.Heisnotruebelieveruntowhomsinisnotthegreatestburden,sorrow,andtrouble.Otherthings,asthelossofdearrelations,orextraordinary pains,maymakedeeper impressions on themind, by itsnaturalaffections,atsomeseasonsthaneveroursinsdidatanyonetimeinanyone instance,—soamanmayhaveagreatertrouble insenseofpainbya fit of the toothache,whichwill be gone in anhour, than in ahectic fever or consumption,whichwill assuredly take away his life,—buttakeinthewholecourseofourlives,andalltheactingsofoursouls,in spiritual judgment as well as in natural affection, and I do notunderstandhowamancanbeasincerebelieveruntowhomsinisnotthegreatestburdenandsorrow.

Wherefore, in the firstplace, itbelongsunto the truenotionofheaven,thatit isastatewhereinweshallbeeternallyfreedfromsinandall the

concernmentsofit;butonly[through]theexaltationofthegloryofGod’sgraceinChristbythepardonofit.Hethattrulyhatessinandabhorsit,whoseprincipaldesireanddesignoflifeistobefreedfromitsofarasitis possible, who walks in self-abasement through a sense of his manydisappointments,whenhehopeditshouldactinhimnomore,cannot,asI judge,but frequentlybetakehimself for refreshmentunto thoughts ofthat state wherein he shall be freed from it, and triumph over it untoeternity.Thisisanotionofheaventhatiseasilyapprehendedandfixedonthemind,andwhichwemaydwelluponuntothegreatadvantageandsatisfactionofoursouls.

Frequentthoughtsandmeditationsonheavenunderthisnotiondoargueamantobespirituallyminded;foritisaconvincingevidencethatsinisaburden unto him, that he longs to be delivered from it and all itsconsequents,thatnothoughtsaremorewelcomeuntohimthanthoseofthatstatewhereinsinshallbenomore.Andalthoughmenaretroubledabouttheirsins,andwoulddesirouslybefreedfromthem,sofarastheyperplex theirminds andmake their consciences uneasy, yet if they arenotmuchintheprospectofthisrelief,iftheyfindnotrefreshmentinit,Ifeartheirtroubleisnotsuchasitoughttobe.Wherefore,whenmencansowrangleandwrestlewiththeirconvictionsofsin,andyettakeupthebestoftheirreliefinhopesthatitwillbebetterwiththematsometimeorother in thisworld,without longingdesires after that statewherein sinshall be no more, they can give no evidence that they are spirituallyminded.

Itisquiteotherwisewithsincerebelieversintheexerciseofthisduty.TheconsiderationofthegraceandloveofGod,ofthebloodofChrist,ofthepurityandholinessofthatgoodSpiritthatdwellethinthem,ofthelight,grace,andmercy,whichtheyhaveattainedthroughthepromisesof thegospel, are thosewhichmake the remainders of sinmost grievous andburdensomeuntothem.Thisisthatwhichevenbreakstheirhearts,andmakes someof themgomourningall theday long,—namely, thatanything of that which alone God hates should be found in them or beremainingwith them. It is, in this condition, an evidence that they arespirituallyminded,if,togetherwithwatchfulendeavorsfortheuniversalmortificationofsin,andutterexcisionof it,bothrootandbranch, they

constantlyaddthesethoughtsofthatblessedstatewhereintheyshallbeabsolutelyandeternallyfreedfromallsin,withrefreshment,delight,andcomplacency.

Thesethingsbelonguntoourdirectionforthefixingofourthoughtsandmeditationsonthingsabove.Thisthemeanestandweakestpersonwhohaththeleastsparkofsincerityandgraceiscapableofapprehendingandabletopractice;anditisthatwhichthesensetheyhaveoftheevilofsinwillputthemoneveryday,iftheyshutnottheireyesagainstthelightofthe refreshment that is in it. Let themwho cannot rise in their mindsunto fixed and stable thoughts of any other notion of these invisiblethings dwell on this consideration of them, wherein they will find nosmallspiritualadvantageandrefreshmentuntotheirsouls.

2dly.Asuntothepositivepartofthisgloriousfuturestate,thethoughtsand apprehensions ofmen are very various; and thatwemay know aswellwhattoavoidaswhattoembrace,weshallalittlereflectonsomeofthem:—

(1st.)Manyareable toentertainnorational conceptionsabouta futurestateofblessednessandglory,nonotionswhereineitherfaithorreasonis concerned. Imagination they have of something that is great andglorious,butwhatitistheyknownot.Nowonderifsuchpersonshavenodelight in,nouseof, thoughtsofheaven.Whentheir imaginationshavefluctuated up and down in all uncertainties for a while, they areswallowedup innothing.Glorious,and thereforedesirable, they take itforgrantedthatitmustbe.Butnothingcanbesountothembutwhatissuitableuntotheirpresentdispositions,inclinations,andprinciples;andhereof there is nothing in the true spiritual glory of heaven or in theeternal enjoyment of God. These things are not suited unto the will oftheirmindsandoftheflesh;andthereforetheycannotriseupuntoanyconstant desires of them. Hence, to please themselves, they begin toimaginewhatisnot;butwhereaswhatistrulyheavenpleaseththemnot,and what doth please them is not heaven, nor there to be found, theyseldom or never endeavor in good earnest to exercise their thoughtsaboutit.

It werewell if darkness and ignorance of the true nature of the future

stateandeternalglorydidnotexceedinglyprejudicebelieversthemselvesas unto their delight in them and meditations about them. They havenothingfixedorstatedintheirminds,whichtheycanbetakethemselvesuntointheirthoughtswhentheywouldcontemplateaboutthem.And,bytheway,whateverdothdivertthemindsofmenfromthepowerandlifeofspiritualworship,asdoallpompoussolemnitiesintheperformanceofit,dothgreatlyhinder themasunto right conceptionsof a future state.Therewas a promise of eternal life givenunto the saintsunder theoldtestament;butwhereastheywereobligeduntoaworshipthatwascarnalandoutwardlypompous,theyneverhadclearanddistinctapprehensionsofthefuturestateofglory,for"lifeandimmortalitywerebroughttolightbythegospel."Wherefore,althoughnomanlivingcanseeorfindouttheinfinite richesof eternal glory, yet it is the duty of all to be acquaintedwiththenatureofitingeneral,soasthattheymayhavefixedthoughtsofit,loveuntoit,earnestdesiresafterit;allunderitsowntrueandpropernotion.

(2dly.)SogreatapartofmankindastheMohammedans,untowhomGodhath given all the principal and most desirable parts of the world toinhabitandpossess,doconceivethestateoffutureblessednesstoconsistinthefullsatisfactionoftheirsensuallustsandpleasures.Andevidencethis is thatthereligionwhichtheyprofesshathnopowerorefficacyontheirminds, to change them from the loveof sin, or fromplacing theirhappinessinfulfillingthedesiresoftheflesh.Itdothnotatallenlightentheir minds to discern a beauty in spiritual things, nor excite theiraffections unto the love of them, nor free the soul to look afterblessedness in such things as alone are suited unto its rationalconstitution; for if it did, they would place their happiness andblessednessinthem.Wherefore,itisnothingbutanartificeofthegodofthisworldtoblindtheeyesofmen,untotheireternaldestruction.

(3dly.)Someof thephilosophersofolddidattainanapprehension thatthe blessedness ofmen in anotherworld doth consist in the soul’s fullsatisfactioninthegoodnessandbeautyofthedivinenature.Andthereisa truth in this notion, which contemplative men have adorned withexcellent and rational discourses; and sundry who have been and arelearnedamongChristianshavegreatlyimprovedthistruthbythelightof

theScripture.Fromreasonthey takeupwith thoughtsof thegoodness,theamiableness, theself-sufficiency, theall-sufficientsatisfactorinessofthe infinite perfections of the divine nature. These things shine inthemselveswith such a glorious light as that there isnomore requireduntoaperceptionof thembut thatmendonotwillfully shut their eyesagainstitthroughbestialsensualityandloveofsin.Fromreasonalsodotheyframetheirconceptionsconcerningthecapacityofthesoulsofmenfor the immediate enjoyment of God, and what is suited therein untotheirutmostblessedness.NomoreisrequireduntothesethingsbutadueconsiderationofthenatureofGodandman,withourrelationuntohimanddependence onhim.By the light of the Scripture they frame thesethings into that which they call the "beatifical vision;" whereby theyintendallthewayswherebyGod,inthehighestandimmediateinstances,can and doth communicate of himself unto the souls of men, and theutmost elevation of their intellectual capacities to receive thosecommunications. It is such an intellectual apprehension of the divinenatureandperfections,with ineffable love,asgives thesoul theutmostrestandblessednesswhichitscapacitiescanextendunto.

These things are so, and they have been by many both piously andelegantly illustrated; howbeit they are above the capacities of ordinaryChristians, — they know not how tomanage them in theirminds, norexercise their thoughts about them. They cannot reduce them untopresent usefulness, nor make them subservient unto the exercise andincreaseofgrace.Andthetruthis,theScripturegivesusanothernotionofheavenandglory,notcontraryuntothis,notinconsistentwithit,butmoresuiteduntothefaithandexperienceofbelievers,andwhichalonecanconveyatrueandusefulsenseofthesethingsuntoourmindsThis,therefore, is diligently to be inquired into, and firmly stated in ourthoughtsandaffections.

(4thly.)TheprincipalnotionwhichtheScripturegivesusof thestateofheavenly blessedness, and which the meanest believers are capable ofimproving indailypractice, is, that faithshallbe turned intosight,andgraceintoglory."Wewalkbyfaith,andnotbysight,"saiththeapostle,2Corinthians 5:7. Wherefore, this is the difference between our presentandourfuturestate,thatsighthereaftershallsupplytheroomoffaith,1

John3:2;andifsightcomeintotheplaceoffaith,thentheobjectofthatsightmustbethesamewiththepresentobjectofourfaith.Sotheapostleinformsus,1Corinthians13:9,10,12,

"Weknowinpart,andweprophesyinpart.Butwhenthatwhichisperfectiscome,thatwhichisinpartshallbedoneaway.Fornowweseethroughaglass,darkly;butthenfacetoface."

Thosethingswhichwenowseedarkly,asinaglass,weshallthenhaveanimmediatesightandfullcomprehensionof;forthatwhichisperfectmustcome and do away that which is in part. What, then, is the principalpresent object of faith as it is evangelical, intowhose room sight mustsucceed? Is itnot themanifestationof thegloryof the infinitewisdom,grace, love, kindness, andpowerofGod inChrist, the revelationof theeternal counselsofhiswill and thewaysof theiraccomplishment, untothe eternal salvation of the church, in and by him, with the gloriousexaltation of Christ himself? Wherefore, in the full, satisfactoryrepresentation of these things unto our souls, received by sight, or adirect,immediateintuitionofthem,doththegloryofheavenprincipallyconsist.Webeholdthemnowdarkly,as inaglass,—that is theutmostwhichbyfaithwecanattainunto;inheaventheyshallbeopenlyandfullydisplayed. The infinite, incomprehensible excellencies of the divinenaturearenotproposedinScriptureastheimmediateobjectofourfaith;norshall theybesountosight inheaven.Themanifestationof theminChrististheimmediateobjectofourfaithhere,andshallbeofoursighthereafter. Only through thismanifestation of themwe are led even byfaithultimatelytoacquiesceinthem,asweshallinheavenbeledbyloveperfectly to adhere unto them with delight ineffable. This is ourimmediateobjectiveglory inheaven;wehope fornoother.And this, ifGodwill,Ishallshortlymorefullyexplain.

Whoeverliveintheexerciseoffaith,andhaveanyexperienceofthelife,power, and sweetness, of these heavenly things, untowhom they are aspringofgraceandconsolation,theyareabletomeditateonthegloryofthem in their full enjoyment.Thinkmuchofheaven, as thatwhichwillgiveyouaperfectviewandcomprehensionofthewisdom,andlove,andgrace of God in Christ, with those other things which shall beimmediatelydeclared.

Someperhapswillbereadytosay,thatifthisbeheaven,theycanseenogreatgloryinit,nosuchbeautyasforwhichitshouldbedesired.Itmaybeso,forsomehavenoinstrumenttotakeaviewofinvisiblethingsbutcarnal imaginations.Somehaveno light,noprinciple,nodispositionofmind or soul,whereunto these things are either acceptable or suitable.SomewillgonofartherintheconsiderationofthedivineexcellenciesofGod, and the faculties and actings of our souls, than reason will guidethem;whichmaybeofuse.Butwe look fornootherheaven,wedesirenone, but what we are led unto and prepared for by the light of thegospel; thatwhich shall perfect all the beginnings ofGod’s grace inus,notwhat shall be quite of another nature and destructive of them.Wevalue not that heaven which is equally suited unto the desires andinclinationsoftheworstofmenaswellasofthebest;forweknowthattheywholikenotgracehere,neitherdonorcanlikethatwhichisgloryhereafter. No man who is not acquainted experimentally, in somemeasure,withthelife,power,andevidenceoffaithhere,hathanyotherheaveninhisaimbutwhatiserectedinhisownimagination.Thegloryofheavenwhichthegospelpreparesusfor,whichfaithleadsandconductsusunto,whichthesoulsofbelieverslongafter,asthatwhichwillgivefullrest, satisfaction, and complacency, is the full, open, perfectmanifestationof the gloryof thewisdom, goodness, and loveofGod inChrist,inhispersonandmediation,withtherevelationofallhiscounselsconcerningthem,andthecommunicationoftheireffectsuntous.Hethatlikes it not, unto whom it is not desirable, may betake himself untoMohammed’s paradise or the philosophers’ speculations; in the gospelheavenhehathnointerest.Thesearethethingswhichweseenowdarkly,asinaglass,byfaith;intheviewofthemareoursoulsgraduallychangedinto the likeness ofGod, and the comprehension of them is thatwhichshall giveusourutmost conformityand likenessuntohimwhereofournatures are capable. In a sense and experience of their reality andgoodness, given us by theHolyGhost, do all our spiritual consolationsandjoysconsist.Theeffectsproducedbytheminoursoulsarethefirst-fruits of glory. Our light, sense, experience, and enjoyment of thesethings,howeverweakand frequently interrupted; our apprehensionsofthem,howeverdarkandobscure,—aretheonlymeanswherebyweare"mademeetfortheinheritanceofthesaintsinlight."

To have the eternal glory of God in Christ, with all the fruits of hiswisdomandlove,whilstweareourselvesunderthefullparticipationofthe effects of them, immediately, directly revealed, proposed, madeknownuntous, inadivineandgloriouslight,oursoulsbeingfurnishedwithacapacity tobeholdandperfectlycomprehendthem,—this is theheaven which, according unto God’s promise, we look for. But, as wassaid,thesethingsshallbeelsewheremorefullytreatedof.

Itistruethattherearesundryotherthingsinparticularthatbelonguntothisstateofglory;butwhatwehavementionedisthefountainandspringof themall.We canneverhave an immediate enjoyment ofGod in theimmensityofhisnature,norcananycreatedunderstandingconceiveanysuchthing.God’scommunicationsofhimselfuntousandourenjoymentofhimshallbeinandbythemanifestationofhisgloryinChrist.Hewhocanseenoglory,who issensibleofnoblessedness, in these things, isastranger unto that heaven which the Scripture reveals and which faithleadsunto.

Itmaybeinquired,Whatisthesubjectiveglory,orwhatchangeistobewrought in ourselves that wemay enjoy this glory? Now, that consistsprincipally as unto our souls, in the perfection of all grace which isinitiallywrought and subjectively resides inus in thisworld.The gracewhich we have here shall not be done away as unto its essence andnature, though somewhat of it shall cease as unto the manner of itsoperation.Whatsoulcouldthinkwith joyofgoingtoheaven, if therebyhemustloseallhispresentlight,faith,andloveofGod,thoughhebetoldthat he should receive that in lieu of them which is more excellent,whereofhehathnoexperience,norcanunderstandofwhatnatureitis?When the saints enter into rest, their goodworks do follow them; andhowcantheydosoif theirgracedonotaccompanythem,fromwhencetheyproceed?Theperfectionofourpresentgraces,whicharehereweakandinterruptedintheiroperations,isaprincipaleminencyofthestateofglory.Faithshallbeheightenedintovision,aswasprovedbefore;whichdothnotdestroy itsnature, but cause it to cease as unto itsmanner ofoperation towards things invisible. Ifamanhaveaweak, small faith inthis life,with little evidence and no assurance, so that he doubts of allthings, questions all things, and hath no comfort from what he doth

believe; if afterward, through supplies of grace, he hath a mightyprevailing evidence of the things believed, is filled with comfort andassurance;thisisnotbyafaithorgraceofanotherkindthanwhathehadbefore,butby the same faith raisedunto ahigherdegreeof perfection.WhenourSaviorcuredtheblindmanandgavehimhissight,Markviii.,at first he saw all things obscurely and imperfectly,— he saw "men astrees,walking,"verse24;butonanotherapplicationofvirtueuntohim,"hesaweverymanclearly,"verse25. Itwasnotasightofanotherkindwhichhe thenreceived thanwhathehadat first;only its imperfection,wherebyhe "sawmen as trees,walking,"was taken away.Norwill ourperfectvisionofthingsabovebeagraceabsolutelyofanotherkindfromthelightoffaithwhichwehereenjoy;onlywhatisimperfectinitwillbedoneaway,anditwillbemademeetforthepresentenjoymentofthingshereatadistanceand invisible.Loveshallhave itsperfectionalso,andtheleastalterationinitsmannerofoperationofanygracewhatever;andthereisnothingthatshouldmoreexciteustolaborafteragrowthinlovetoGod inChrist than this, that it shall toalleternitybe thesamein itsnatureandinallitsoperations,onlyboththeoneandtheothershallbemadeabsolutelyperfect.ThesoulwillbyitbeenabledtocleaveuntoGodunchangeably,witheternaldelight,satisfaction,andcomplacency.Hopeshallbeperfectinenjoyment,whichisalltheperfectionitiscapableof.Soshallitbeasuntoothergraces.

This subjective perfection of our nature, especially in all the faculties,powers,andaffectionsofoursoulsandalltheiroperations,belongsuntoourblessedness,norcanwebeblessedwithoutit.Alltheobjectivegloryin heaven would not, in our beholding and enjoyment of it (if it werepossible),makeusblessedandhappy,ifourownnatureswerenotmadeperfect, freed fromall disorder, irregularmotions, andweak, imperfectoperations.What is it, then, thatmust give our natures this subjectiveperfection? It is that grace alone whose beginnings we are here madepartakersof;forthereinconsiststherenovationoftheimageofGodinus,and the perfect communication of that image unto us is the absoluteperfectionofournatures,theutmostwhichtheircapacityissuitedunto.And thisgivesus the last thing tobe inquired into,—namely, bywhatmeans inourselvesweshalleternallyabide in thatstate;andthis is,bythe unalterable adherence of ourwhole souls untoGod, in perfect love

anddelight.ThisisthatwherebyalonethesoulreachethuntotheessenceofGod,andtheinfinite,incomprehensibleperfectionsofhisnature.Fortheperfectnaturehereof,divinerevelationhathleftitunderaveil,andsomustwedoalso;nordoIdesignedlyhandlethesethingsinthisplace,butonlyinthewayofadirectionhowtoexerciseourthoughtsaboutthem.

This is the notion of heaven which those who are spiritually mindedought to be conversant withal; and the true stating of it by faith is adiscriminatingcharacterofbelievers.Thisisnoheavenuntoanyothers.Those who have not an experience of the excellency of these things intheir initial state in this world, and their incomparable transcendencyunto all other things, cannot conceive how heavenly glory andblessednessshouldconsistinthem.Unskilfulmenmaycastawayroughunwroughtdiamondsasuselessstones;theyknownotwhatpolishingwillbring them unto. Nor do men unskilful in the mysteries of godlinessjudge there canbe any glory in roughunwrought grace; they knownotwhatlustreandbeautythepolishingoftheheavenlyhandwillgiveuntoit.

It is generally supposed that howevermen differ in and about religionhere,yet theyagreewellenoughaboutheaven; theywouldallgo to thesameheaven.Butitisagreatmistake;theydifferinnothingmore;theywouldnot all go to the sameheaven.How feware theywho value thatheavenly state which we have treated of, or do understand how anyblessedness can consist in the enjoyment of it! But this, and no otherheaven,wouldwe gounto.Othernotions theremaybe, there are of it;whichbeingbut fruitsandeffectsofmen’sown imaginations, themoretheydwellinthecontemplationofthem,themorecarnaltheymaygrow,at best the more superstitious. But spiritual thoughts of this heaven,consisting principally in freedom from all sin, in the perfection of allgrace,inthevisionofthegloryofGodinChrist,andalltheexcellenciesofthe divine nature asmanifested in him, are an effectualmeans for theimprovementofspirituallifeandtheincreaseofallgracesinus;fortheycannotbuteffectanassimilation in themindandheartunto the thingscontemplated on, when the principles and seeds of them are alreadyinlaidandbegun.Thisisourfirstdirection.

2.Havingfixedrightnotionsandapprehensionsofheavenlythingsinour

minds, it isourduty to thinkandcontemplategreatlyonthemandourownconcernmentinthem.Withoutthisallourspeculationsconcerningthe nature of eternal things will be of no use unto us. And unto yourencouragementanddirectiontakethesefewshortrulesrelatinguntothisduty:—

1st.Hereliesthegreattrialwhetherwearespirituallymindedorno,byvirtueofthisrule,

"IfwearerisenwithChrist,wewillmindthethingsthatareabove,"Colossians3:1.

2dly.Hereliesthegreatmeanswherebywemayattainfartherdegreesinthatblessedframeofmind,ifitbealreadyformedinus,byvirtueofthatrule,

"Beholdingas inaglass thegloryof theLord,wearechanged intothesameimagefromglorytoglory,"2Corinthians3:18.

3dly.Hereliesthegreatevidencewhetherwehaveareal interest inthethings above or no, whether we place our portion and blessedness inthem,byvirtueofthatrule,"Whereourtreasureis,therewillourheartsbealso."Are theyour treasure,ourportion,our reward, in comparisonwhereofallotherthingsare"butlossanddung?"—weshallassuredlybeconversantinourmindsaboutthem.

4thly. Itcannotbe imagined thatamanshouldhave inhimaprinciplecognateandsuiteduntothingsabove,ofthesamekindandnaturewiththem,thathissoulshouldbeundertheconductofthosehabitsofgracewhich strive and naturally tend unto perfection, laboring greatly hereundertheweightoftheirownweaknesses,asit iswithallwhoaretrulyspirituallyminded,andyetnothavehisthoughtsgreatlyexercisedaboutthesethings,1John3:2,3.

It were well if we would try ourselves by things of so uncontrollableevidence. What can any object unto the truth of these things or thenecessityof thisduty?If itbeotherwisewithus, it is fromoneof thesetwo causes: — either we are not convinced of the truth and reality of

them, or we have no delight in them because we are not spirituallyminded. Do we think that men may turmoil themselves in earthlythoughtsallthedaylong,and,whentheyarefreedoftheiraffairs,betakethemselves unto those that are vain and useless, without any statedconversewiththingsabove,andyetenjoylifeandpeace?WemusttakeothermeasuresofthingsifweintendtoliveuntoGod,tobelikehim,andtocomeuntotheenjoymentofhim.

What is thematterwithmenthat theyaresostupid?Theyallgenerallydesiretogotoheaven,atleastwhentheycanliveherenolonger.Some,indeed,havenootherregardunto itbutonly that theywouldnotgo tohell. But most would "die the death of the righteous," and have their"latter end like his;" yet few there are who endeavor to attain a rightnotionof it, totryhowit issuiteduntotheirprinciplesanddesires,butcontent themselves with such general notions of it as please theirimaginations.Itisnowonderifsuchpersonsseldomexercisetheirmindsor thoughts about it; nor do they somuch as pretend to be spirituallyminded.Butasforthosewhoareinstructedinthesethings,whoprofesstheir chiefest interest to lie in them, not to abound in meditationconcerningthem, itargues, indeed,thatwhatever theyprofess, theyareearthlyandcarnal.

[3.]Again;meditateandthinkofthegloryofheavensoastocompareitwith the opposite state of death and eternal misery. Few men care tothinkmuchof hell, and the everlasting torments of thewicked therein.Thosedo so leastwhoare in themostdangerof falling thereinto. Theyput far from them the evil day, and suppose their covenantwith deathandhell to be sure. Somebegin to advance anopinion that there is nosuch place; because it is their interest and desire that there should benone. Some, out of profaneness,make a scoff at it, as though a futurejudgmentwerebutafable.Mostseemtothinkthatthereisaseverityinthoughts about it, which it is not fit we should be too much terrifiedwithal. Some transient thoughts they will have of it, but [they do] notsuffer them to abide in their minds, lest they should be too muchdiscomposed;ortheythinkitnotconsistentwiththegoodnessofChristtoleaveanymeninthatcondition,whereasthereismorespokendirectlyofhell,itstormentsandtheireternity,byhimselfthaninalltheScripture

besides. These thoughts, inmost, proceed from an unwillingness to betroubledintheirsins,andareusefuluntonone.Itistheheightoffollyformentoendeavorthehidingof themselves fora fewmoments fromthatwhich is unavoidably coming upon them unto eternity, and the dueconsiderationwhereofisameansforanescapefromit.ButIspeakonlyof true believers; and the more they are conversant in their thoughtsaboutthefuturestateofeternalmisery,thegreaterevidencetheyhaveofthe life and confidence of faith. It is a necessary duty to consider it, aswhatwewere by nature obnoxious unto, as being "children of wrath;"what we have deserved by our personal sins, as "the wages of sin isdeath;" what we are delivered from through Jesus the deliverer, who"saves us from the wrath to come;" what expression it is of theindignationofGodagainstsin,whohath"ordainedTophetofold,"—thatwemaybedeliveredfromsin,keptuptoanabhorrencyofit,walkinginhumility, self-abasement, and the admiration of divine grace. This,therefore, is required of us, that in our thoughts and meditations wecomparethestateofblessednessandeternalglory,asafreeandabsoluteeffectofthegraceofGodinandthroughChristJesus,withthatstateofeternalmiserywhichwehaddeserved;andiftherebeanysparkofgraceor of holy thankfulness in our hearts, it will be stirred up unto its dueexercise.

Some,itmaybe,willsaythattheycomplainedbeforethattheycannotgettheir minds fixed on these things. Weakness, weariness, darkness,diversions, occasions, do prevalently obstruct their abiding in suchthoughts.Ishallspeakfartheruntothisafterward.AtpresentIshallonlysuggest two things:—First, If youcannotattain, yet continue to followafter.Getyourmindsinaperpetualendeavorafteranabodeinspiritualthoughts. Let your minds be rising towards them every hour, yea, ahundredtimesaday,onalloccasions, inacontinualsenseofduty;andsighwithinyourselvesfordeliverancewhenyoufinddisappointments,oranot-continuanceinthem.Itisthesenseofthatplace,Romans8:23-26.Secondly, Take care you go not backwards and lose what you havewrought. If you neglect these things for a season, youwill quickly findyourselvesneglectedbythem.SoIobserveiteverydayinthehearingoftheword.Whilstpersonskeepupthemselvestoadiligentattendanceonit, where they find it preached unto their edification, they find great

delightinit,andwillundergogreatdifficultiesfortheenjoymentofit;—letthembedivertedfromitforaseason,afterawhileitgrowsindifferentuntothem;anythingwillsatisfythemthatpretendsuntothesameduty.

CHAPTERVII.

Especialobjectsofspiritualthoughtsonthegloriousstateofheaven,andwhatbelongsthereunto—First,ofChristhimself—Thoughtsofheavenlygloryinoppositionuntothoughtsofeternalmisery—Theuseofsuchthoughts—Advantagein

sufferings.

ITwillbeuntoouradvantage,havingstatedrightnotionsofthegloryoftheblessedstateaboveinourminds,tofixonsomeparticularsbelonginguntoitastheespecialobjectsofourthoughtsandmeditations.As,—

I.Thinkmuchofhimwhountousisthelifeandcenterofallthegloryofheaven; that is, Christ himself. I shall be very brief in treating hereof,becauseIhavedesignedapeculiartreatiseonthissubject,ofbeholdingthegloryofChrist,bothhereanduntoeternity.f16Atpresent,therefore,a fewthingsonlyshallbementioned,becauseon thisoccasion theyarenottobeomitted.Thewholeofthegloryofthestateaboveisexpressedbybeing"everwiththeLord,whereheis,tobeholdhisglory;"forinandthroughhimisthebeatificalmanifestationofGodandhisglorymadeforevermore,andthroughhimareallcommunicationsofinwardgloryuntous.Thepresentresplendencyofheavenlygloryconsistsinhismediatoryministry, as I have at large elsewhere declared; f17 and he will be themeansofall-gloriouscommunicationsbetweenGodandthechurchuntoeternity. Wherefore, if we are spiritually minded, we should fix ourthoughtsonChristabove,asthecenterofallheavenlyglory.Tohelpusherein,wemayconsiderthethingsthatfollow:—

1.Faithhathcontinualrecourseuntohim,ontheaccountofwhathedidandsufferedforusinthisworld;forthereonpardonofsin,justification,andpeacewithGod, dodepend.This ariseth, in the first place, from a

senseofourownwants.Butloveofhimisnolessnecessaryuntousthanfaithinhim;andalthoughwehavepowerfulmotivesuntolovefromwhathedidandwasinthisworld,yettheformalreasonofouradherenceuntohimtherebyiswhatheisinhimselfasheisnowexaltedinheaven.Ifwerejoicenotattheremembranceofhispresentglory,ifthethoughtsofitbenotfrequentwithusandrefreshinguntous,howdwellethhisloveinus?

2.Our hope is that ere longwe shall be everwith him; and if so, it iscertainlyourwisdomanddutytobeherewithhimasmuchaswecan.ItisavainthingforanytosupposethattheyplacetheirchiefesthappinessinbeingforeverinthepresenceofChrist,whocarenotatalltobewithhimhereas theymay.And theonlywayofourbeingpresentwithhimhere is, by faith and love acting themselves in spiritual thoughts andaffections. And it is an absurd thing for men to esteem themselvesChristianswhoscarce thinkofChristall theday long;yet some,asonecomplainedofold,scarceeverthinkorspeakofhimbutwhentheyswearbyhisname. Ihave readof themwhohave livedanddied in continualcontemplationonhim,sofarastheimperfectionofourpresentstatewilladmit;Ihaveknownthem,Idoknowthem,whocallthemselvesuntoareproofifatanytimehehathbeenmanyminutesoutoftheirthoughts;andit isstrangethat it shouldbeotherwisewith themwho lovehim insincerity.YetIwishIdidnotknowmorewhogiveevidencesthatit isararethingforthemtobeexercised inserious thoughtsandmeditationsabout him; yea, there are some who are not averse upon occasions tospeakofGod,ofmercy,ofpardon,ofhispowerandgoodness,who,ifyoumentionChristuntothem,withanythingoffaith,love,trustinhim,theyseemuntothemasastrangething.Fewtherearewhoaresensibleofanyreligionbeyondwhat isnatural.Thethingsof thewisdomandpowerofGod inChrist are foolishness unto them. Take some directions for thedischargeofthisduty:—InyourthoughtsofChrist,beverycarefulthattheyareconceivedanddirectedaccordingtotheruleoftheword,lestyoudeceiveyourownsouls,andgiveuptheconductofyouraffectionsuntovain imaginations.Spiritualnotionsbefallingcarnalmindsdidonce,bythemeansof superstition, ruin thepowerof religion.AconvictionmenhadthattheymustthinkmuchofJesusChrist,andthatthiswouldmakethemconformableuntohim;buthavingnorealevangelicalfaith,northe

wisdom of faith to exercise it in their thoughts and affections in a duemanner, nor understandingwhat itwas to be truly like unto him, theygave up themselves untomany foolish inventions and imaginations, bywhichtheythoughttoexpresstheirloveandconformityuntohim.Theywouldhaveimagesofhim,whichtheywouldembrace,adore,andbedewwith their tears.Theywouldhavecrucifixes,as theycalled them,whichtheywouldcarryaboutthem,andwearnextuntotheirhearts,asiftheyresolved to lodge Christ always in their bosoms. They would go inpilgrimagetotheplacewherehediedandroseagain,throughathousanddangers,andpurchaseafeignedchipofatreewhereonhesuffered,attheprice of all they had in the world. They would endeavor, by longthoughtfulness, lastings,andwatchings, tocast theirsouls intorapturesand ecstasies, wherein they fancied themselves in his presence. Theycame at last to make themselves like him, in getting impressions ofwoundson their sides, theirhands,and feet.Untoall these things, andsundryothersofa likenatureandtendency,didsuperstitionabuseandcorrupt theminds ofmen, from a pretense of a principle of truth; forthere is no more certain gospel truth than this, that believers oughtcontinually to contemplate on Christ by the actings of faith in theirthoughts and affections, and that thereby they are changed andtransformedintohisimage,2Corinthians3:18.Andwearenottoforegoourdutybecauseothermenhavebeenmistakenintheirs,norpartwithpractical, fundamental principles of religion because they have beenabused by superstition. But wemay see herein how dangerous it is todepartinanythingfromtheconductofScripturelightandrule,whenforwant thereof the best andmost noble endeavors of theminds ofmen,even to loveChristand tobe likeuntohim,do issue inprovocationsofthehighestnature.

Pray, therefore, that youmaybe kept unto the truth in all things, by adiligent attendance unto the only rule thereof and conscientioussubjection of soul unto the authority of God in it; for we ought not tosufferouraffectionstobeentangledwiththepaintorartificialbeautyofanywayormeansofgivingourloveuntoChristwhicharenotwarrantedbythewordoftruth.YetImustsaythatIhadratherbeamongthemwho,in the actings of their love and affection untoChrist, do fall into someirregularitiesandexcessesinthemannerofexpressingit(providedtheir

worship of him be neither superstitious nor idolatrous), than amongthose who, professing themselves to be Christians, do almost disavowtheirhavingany thoughtsoforaffectionunto thepersonofChrist.Butthere is no need that we should foolishly run into either of theseextremes. God hath in the Scripture sufficiently provided against themboth.HehathbothshowedusthenecessityofourdiligentactingoffaithandloveonthepersonofChrist,andhathlimitedoutthewayandmeanswherebywemaysodo;and letourdesignsbewhat theywill,where inanythingwedepartfromhisprescriptions,wearenotundertheconductofhisSpirit,andsoaresuretoloseallthatwedo.

Wherefore,twothingsarerequiredthatwemaythusthinkofChristandmeditateonhimaccordingtothemindandwillofGod:—

(1.)ThatthemeansofbringinghimtomindbewhatGodhathpromisedandappointed.

(2.)Thatthecontinuedproposalofhimastheobjectofourthoughtsandmeditationsbeofthesamekind.

Forboththeseendsthesuperstitiousmindsofmeninventedthewaysofimagesandcrucifixes,with theirappurtenances,beforementioned;andthis renderedall theirdevotionanabomination.Thatwhich tendsuntothese ends among believers is the promise of the Spirit and theinstitutionsof theword.Wouldyou, then, thinkofChristasyouought,takethesetwodirections:—

(1.)PraythattheHolySpiritmayabidewithyoucontinually,tomindyouofhim;whichhewilldoinallinwhomhedothabide,foritbelongsuntohisoffice.

(2.)Formorefixedthoughtsandmeditations,takesomeexpressplaceofScripture wherein he is set forth and proposed, either in his person,office,orgrace,untoyou,Galatians3:1.

3. This duty lies at the foundation of all that blessed communion andintercoursethatisbetweenJesusChristandthesoulsofbelievers.This,Iconfess, is despised by some, and the very notion of it esteemed

ridiculous; but they do therein no leas than renounceChristianity, andturn the Lord Christ into an idol, that neither knoweth, seeth, norheareth.ButIspeakuntothemwhoarenotutterstrangersuntothelifeof faith, who know not what religion is unless they have real spiritualintercourseandcommunionwiththeLordChristthereby.Considerthis,therefore,asitisinparticularexemplifiedinthebookofCanticles.Thereisnotoneinstanceofittobefoundwhichdothnotsupposeacontinuedthoughtfulnessofhim.And inanswerunto them,as theyareactingsoffaithandlove,whereinheisdelighted,dothhebyhisSpiritinsinuateintoourminds and hearts a gracious sense of his own love, kindness, andrelation unto us. The great variety wherein these things are mutuallycarriedonbetweenhimandthechurch,thesingularendearmentswhichensuethereon,andblessedestate inrestandcomplacency,domakeupthe substance of that holy discourse. No thoughts of Christ, then,proceedingfromfaith,accompaniedwith loveanddelight,shallbe lost.Theythatsowthisseedshallreturnwiththeirsheaves;Christwillmeetthemwithgraciousintimationsofhisacceptanceofthemanddelightinthem,andreturnasenseofhisownloveuntothem.Heneverwillbe,heneverwas,behindwithanypoorsoul inreturnsof love.Thosegraciousand blessed promiseswhich he hathmade of "coming unto them" thatbelieve in him, of "making his abodewith them," and of "suppingwiththem,"—allexpressionsofagraciouspresenceandintimatecommunion,—doalldependon thisduty.Wherefore,wemayconsider three thingsconcerningthesethoughtsofChrist:—

(1.)That theyareexceedingacceptableuntohim,as thebestpledgesofourcordialaffection:SongofSolomon2:14,

"Omydove,thatartinthecleftsoftherock, inthesecretplacesofthe stairs, let me see thy countenance, let me hear thy voice; forsweetisthyvoice,andthycountenanceiscomely."

When a soul through manifold discouragements and despondencieswithdraws,andasitwerehidesitselffromhim,hecallethtoseeapoor,weeping, blubbered face, and to hear a broken voice, that scarce goesbeyondsighsandgroans.

(2.) These thoughts are the only means whereby we comply with the

graciousinvitationsofhislovementionedbefore.Bythemdowehearhisknocking, knowhis voice, and open the door of our hearts to give himentrance,thathemayabideandsupwithus.Sometimes,indeed,thesoulis surprised into acts of gracious communion with Christ, Song ofSolomon6:12;but theyarenot tobeexpectedunlessweabide in thoseways and means which prepare and make our souls meet for thereceptionandentertainmentofhim.Wherefore,

(3.) Our want of experience in the power of this holy intercourse andcommunionwithChristarisethprincipallyfromourdefectinthisduty.Ihave known onewho, after a long profession of faith and holiness, fellintogreatdarknessanddistressmerelyonthisaccount, thathedidnotexperience inhimself the sweetness, life, andpower, of the testimoniesgivenconcerningtherealcommunicationsoftheloveofChristunto,andthe intimationofhispresencewith,believers.Heknewwellenoughthedoctrineofit,butdidnotfeelthepowerofit;atleastheunderstoodtherewas more in it than he had experience of. God carried him by faiththrough that darkness, but taught him withal that no sense of thesethings was to be let in to the soul but by constant thoughtfulness andcontemplations on Christ. How many blessed visits do we lose by notbeingexerciseduntothisduty!SeeSongofSolomon5:1-3.Sometimesweare busy, sometimes careless and negligent, sometimes slothful,sometimes under the power of temptations, so that we neither inquireafternorarereadytoreceivethem.Thisisnotthewaytohaveourjoysabound.

4.Again(Ispeaknowwithespecialrespectuntohiminheaven);thegloryof his presence, as God andman eternally united; the discharge of hismediatoryoffice,asheisattherighthandofGod;thegloryofhispresentactingforthechurch,asheistheministerofthesanctuaryandthetruetabernacle which God hath fixed and not man; the love, power, andefficacyofhisintercession,wherebyhetakescarefortheaccomplishmentofthesalvationofthechurch;theapproachofhisgloriouscominguntojudgment,—aretobetheobjectsofourdailythoughtsandmeditations.

Letusnotmistakeourselves.Tobespirituallymindedis,nottohavethenotion and knowledge of spiritual things in our minds; it is not to beconstant, no, nor to abound, in the performance of duties: both which

maybewherethereisnograceintheheartatall.Itistohaveourmindsreally exercised with delight about heavenly things, the things that areabove,especiallyChristhimselfasattherighthandofGod.

5. Again; so think of eternal things as continually to lay them in thebalanceagainstallthesufferingsofthislife.ThisuseofitIhavespokenuntosomewhatbefore,andit isnecessary it shouldbepresseduponalloccasions.Itisveryprobablethatweshallyetsuffermorethanwehavedone.Thosewhohavegonebeforeushavedoneso; it is foretold in theScripturethatifwewilllivegodlyinChristJesuswemustdoso;westandinneedofit,andtheworldispreparedtobringitonus.Andaswemustsuffer, so it is necessary, unto the glory ofGod and our own salvation,thatwesufferinaduemanner.Meresufferingswillneithercommendusunto God nor any way advantage our own souls. When we sufferaccording to thewill ofGod, it is an eminent grace, gift, and privilege,Philippians1:29.Butmanythingsarerequiredhereunto.Itisnotenoughthatmensupposethemselvestosuffer forconscience’sake,—thoughifwedonotsosufferalloursufferingsareinvain;norisitenoughthatwesufferforthisorthatwayofprofessioninreligion,whichweesteemtobetrueandaccordingtothemindofGod,inoppositionuntowhatisnotso.Thegloryofsufferingsontheseaccountssolelyhathbeenmuchsulliedinthe days wherein we live. It is evident that persons, out of a naturalcourage, accompaniedwithdeep radicatepersuasions, andhaving theirmindsinfluencedwithsomesinisterends,mayundergothingshardanddifficult in giving testimony untowhat is not according to themind ofGod.Exampleswehavehadhereofinallages,andinthatwhereinweliveinanespecialmanner.See1Peter4:14-16.Wehavehadenoughtotakeoffallpaintandappearanceofhonorfromthemwhointheirsufferingsaredeceivedinwhattheyprofess.Butmenmayfromthesameprinciplessuffer for what is indeed according to themind of God, yea,may givetheirbodiestobeburnedtherein,andyetnottohisglorynortheirowneternaladvantage.Whereforewearedulytoconsiderall thingsthatarerequisitetomakeoursufferingsacceptableuntoGodandhonorableuntothegospel.

I have observed inmany a frame of spirit with respect unto sufferingsthat I never saw good event of when it was tried to the uttermost.

Boldness, confidence, apretendedcontemptofhardships, and scorningothermenwhomtheysupposedefectiveinthesethings,arethegarmentsorliverytheywearonthisoccasion.Suchprinciplesmaycarrymenoutinabadcause,theywillneverdosoinagoodcause.Evangelicaltruthwillnot be honorably witnessed unto but by evangelical grace. Distrust ofourselves,adueapprehensionofthenatureoftheevilstobeundergoneandofourownfrailty,withcontinualprayerstobedeliveredfromthemor supported under them, and prudent care to avoid them without aninroadonconscienceorneglectofduty,aremuchbetterpreparationsforan entrance into a state of suffering. Many things belong unto ourlearningarightthisfirstandlastlessonofthegospel,namely,ofbearingthecross,orundergoingallsortsofsufferingsfortheprofessionofit;buttheybelongnotuntoourpresentoccasion.Thisonlyisthatwhichwenowpress as an evidenceof our sincerity in our sufferings, andan effectualmeanstoenableuscheerfullytoundergothem,whichis,tohavesuchacontinualprospectof the futurestateofgloryas to lay it in thebalanceagainstallthatwemayundergo;for,—

1.Tohaveourmindsfilledandpossessedwiththoughtsthereofwillgiveus an alacrity in our entrance into sufferings in a way of duty. Otherconsiderations will offer themselves unto our relief, which will quicklyfadeanddisappear.Theyarelikeacordialwater,whichgivesalittlereliefforaseason,andthenleavesthespirits tosinkbeneathwhattheywerebefore itwas taken. Some relieve themselves from the consideration ofthe nature of their sufferings; they are not so great but that theymayconflictwiththemandcomeoffwithsafety.Butthereisnothingofthatkindsosmallaswillnotprovetoohardandstrongforusunlesswehaveespecialassistance.Somedothesamefromtheirduration;theyarebutfortendaysorsixmonths,andthentheyshallbefree;—somefromthecompassionandesteemofmen.Theseandthelikeconsiderationsareaptto occur unto the minds of all sorts of persons, whether they arespiritually minded or no. But when our minds are accustomed untothoughts of the "glory that shall be revealed," we shall cheerfullyentertain everyway and path that leads thereunto, as suffering for thetruth doth in a peculiar manner. Through this medium we may lookcheerfully and comfortably on the loss of name, reputation, goods,liberty, life itself,asknowinginourselvesthatwehavebetterandmore

abiding comforts to betake ourselves unto. And we can no other wayglorify God by our alacrity in the entrance of sufferings than when itarisethfromaprospectintoandvaluationofthoseinvisiblethingswhichhehathpromisedasanabundantrecompenseforallwecanloseinthisworld.

2.Thegreataggravationofsufferings is their longcontinuance,withoutany rational appearance or hope of relief.Manywho have entered intosufferingswithmuchcourageandresolutionhavebeenweariedandwornout with their continuance. Elijah himself was hereby reduced to praythatGodwould takeawayhis life, toput an enduntohisministry andcalamities.Andnotafewinallageshavebeenherebysobrokenintheirnatural spirits, andso shaken in the exerciseof faith, as that theyhavelost the glory of their confession, in seeking deliverance by sinfulcompliancesinthedenialoftruth.Andalthoughthismaybedoneoutofmereweariness(asitisthedesignofSatanto"wearoutthesaintsoftheMostHigh"),withreluctanceofmind,andaloveyetremaininguntothetruth in their hearts, yet hath it constantly one of these two effects:—Some,by theoverwhelming sorrow that befalls themon the account oftheir failure inprofession, and out of a deep sense of their unkindnessunto the Lord Jesus, are stirred up immediately unto higher acts ofconfession than ever they were before engaged in, and unto a higherprovocationof theiradversaries,until their formertroublesaredoubledupon them, which they frequently undergo with great satisfaction.Instancesofthisnatureoccurinallstoriesofgreatpersecutions.Othersbeingcowedanddiscouragedintheirprofession,andperhapsneglectedby themwhoseduty itwas rather to restore them, have by the craft ofSatan given place to their declensions, and become vile apostates. Toprevent these evils, arising from the duration of sufferings without aprospect of deliverance, nothing is more prevalent than a constantcontemplationonthefuturerewardandglory.Sotheapostledeclaresit,Hebrews11:35.Whenthemindisfilledwiththethoughtsoftheunseengloriesofeternity,ithathinreadinesswhattolayinthebalanceagainstthelongestcontinuanceanddurationofsufferings,whichincomparisonthereunto,attheirutmostextent,are"butforamoment."

Ihave insistedthe longeronthesethings,becausetheyarethepeculiar

objectsofthethoughtsofthemthatareindeedspirituallyminded.

CHAPTERVIII.

SpiritualthoughtsofGodhimself—Theoppositionuntothemandneglectofthem,withtheircausesandthewayoftheir

prevalency—PredominantcorruptionsexpellingduethoughtsofGod,howtobediscovered,etc.—ThoughtsofGod,ofwhatnature,andwhattheyaretobeaccompaniedwithal,etc.

II. IHAVE spoken very briefly unto the first particular instance of theheavenlythingsthatwearetofixourthoughtsupon,namely,thepersonof Christ; and I have done it on the reason beforementioned, namely,thatIintendapeculiartreatiseonthatsubject,oraninquiryhowwemaybehold the glory of Christ in this life, and how we shall do so untoeternity. That which I have reserved unto the last place, as unto theexerciseoftheirthoughtsaboutwhoarespirituallyminded,isthatwhichistheabsolutefoundationandspringofallspiritualthings,namely,Godhimself. He is the fountain whence all these things proceed, and theoceanwhereinthey issue;he is theircenterandcircumference,whereinthey all begin, meet, and end. So the apostle issues his profounddiscourseof the counselsof thedivinewill andmysteriesof thegospel,Romans11:36,

"Of him, and throughhim, and to him, are all things: towhombegloryforever."

Allthingsarisefromhispower,andarealldisposedbyhiswisdomintoatendencyuntohisglory: "Ofhim,and throughhim,and tohim,are allthings."Underthatconsiderationalonearetheytobetheobjectsofourspiritualmeditation,— namely, as they come from him and tend untohim.Allotherthingsarefiniteandlimited,buttheybeginandendinthatwhich is immenseand infinite.SoGod is"all inall."Hetherefore is,orought to be, the only supreme, absolute object of our thoughts anddesires;other thingsare fromand forhimonly.Whenour thoughtsdonot either immediately and directly, or mediately and by justconsequence, tend unto and end in him, they are not spiritual, 1 Peter1:21.

TomakewayfordirectionshowtoexerciseourthoughtsonGodhimself,somethingmustbepremisedconcerningasinfuldefectherein,withthecausesofit:—

First, it is thegreatcharacterofamanpresumptuouslyand flagitiouslywickedthat"Godisnotinallhisthoughts,"Psalm4;thatis,heisinnoneofthem.AndofthiswantofthoughtsofGodtherearemanydegrees,forallwickedmenarenotequallysoforgetfulofhim:—

1. Some are under the power of atheistical thoughts. They deny orquestion,ordonotavowedlyacknowledge,theverybeingofGod.Thisisthe height of what the enmity of the carnal mind can rise unto. ToacknowledgeGod,andyettorefusetobesubjecttohislaworwill,amanwouldthinkwereasbad,ifnotworse,thantodenythebeingofGod;butitisnotso.Thatisarebellionagainsthisauthority,thisahatreduntotheonly Fountain of all goodness, truth, and being; and that because theycannot own it but withal they must acknowledge it to be infinitelyrighteous,holy,andpowerful,whichwoulddestroyall theirdesiresandsecurity.Suchmaybethepersoninthepsalm;forthewordsmayberead,"AllhisthoughtsarethatthereisnoGod:"howbeitthecontextdescribeshimasonewhoratherdespisethhisprovidencethandeniethhisbeing.Butsuchthereare,whomthesamepsalmistelsewherebrandsforfools,though themselves seem to suppose thatwisdomwasbornandwilldiewiththem,Psalm14:1,53:1.

It may be, never any age since the flood did more abound with openatheism, among such as pretended unto the use and improvement ofreason,than thatwhereinwe live.Amongtheancientcivilizedheathen,weheareverandanonofapersonbrandedforanatheist,yetwearenotcertainwhether itwasdonejustlyorno;but inallnationsofEuropeatthisday,cities,courts,towns,fields,armies,aboundwithpersonswho,ifanycreditmaybegivenuntowhattheysayordo,believenotthatthereisaGod.Andthereasonhereofmaybealittleinquiredinto.

Nowthisisnoother,ingeneral,butthatmenhavedecoctedandwastedthelightandpowerofChristianreligion.ItisthefullestrevelationofGodthateverhemade;itisthelastthateverhewillmakeinthisworld.Ifthisbedespised,ifmenrebelagainstthelightofit,iftheybreakthecordsof

it, and are senseless of its power, nothing can preserve them from thehighestatheismthatthenatureofmaniscapableof.Itisinvaintoexpectrelief or preservation from inferior means when the highest and mostnoblearerejected.Reasonorthelightofnaturegivesevidencesuntothebeing of God, and arguments are still well pleaded from them to theconfusion of atheists; and they were sufficient to retain men in anacknowledgmentofthedivinepowerandGodheadwhohadnoother,nohigherevidencesofthem.Butwheremenhavehadthebenefitofdivinerevelation,wheretheyhavebeeneducatedintheprinciplesofChristianreligion,havehadsomeknowledgeandmadesomeprofessionof them,andhave, throughthe loveofsinandhatredofevery thingthat is trulygood, rejected all convictions from them concerning the being, power,andruleofGod,theywillnotbekeptuntoaconfessionof thembyanyconsiderationsthatthelightofnaturecansuggest.

There are therefore, among others, three reasons why there are moreatheists among themwho livewhere theChristian religion is professedandthepowerofitrejected,thanamonganyothersortofmen,eventhantherewereamongtheheathensthemselves:—

(1.) God hath designed tomagnify his word above all his name, or allotherwaysof therevelationofhimselfunto thechildrenofmen,Psalm138:2.Where,therefore,thisisrejectedanddespised,hewillnotgivethehonor unto reason or the light of nature, that they shall preserve theminds ofmen from any evilwhatever.Reason shall not have the samepowerandefficacyonthemindsofmenwhorejectthelightandpowerofdivinerevelationbytheword,asithathormayhaveonthemwhosebestguideitis,whoneverenjoyedthelightofthegospel;andthereforethereis ofttimes more common honesty among civilized heathens andMohammedans than amongst degenerate Christians; and for the samereasonthechildrenofprofessorsaresometimesirrecoverablyprofligate.It will be said, "Many are recovered unto God by afflictions who havedespised theword."But it isotherwise.Neveranywere converteduntoGodbyafflictionswhohadrejectedtheword.Menmaybyafflictionsberecalleduntothelightoftheword,butnoneareimmediatelyturneduntoGod by them;— as a good shepherd, when a sheep wanders from theflock,andwillnothearhiscall,sendsouthisdog,whichstepshimand

bites him; hereon he looks about him, and, hearing the call of theshepherd,returnsagainto the flock,Job33:19-25.Butwith this sortofpersons it is the way of God, that when the principal means of therevelationofhimself,andwhereinhedothmostglorifyhiswisdomandhisgoodness,aredespised,hewillnotonlytakeofftheefficacyofinferiormeans,but judiciallyharden theheartsandblind theeyesofmen, thatsuch means shall be of no use unto them. See Isaiah 6:9,10; Acts13:40,41;Romans1:21,28;2Thessalonians2:11,12.

(2.) The contempt of gospel light and Christian religion, as it issupernatural (which is the beginning of transgression unto all atheistsamong us), begets in and leaves on themind such a depraved, corrupthabit, such a congeries of all evils that the hatred of the goodness,wisdom, and grace of God can produce, that it cannot but be whollyinclined unto the worst of evils, as all our original vicious inclinationssucceededimmediatelyonourrejectionandlossoftheimageofGod.Thebest things, corrupted, yield theworst savor; asmanna stunk andbredworms.Theknowledgeofthegospelbeingrejected,stinkingwormstaketheplaceof it inthemind,whichgrowintovipersandscorpions.Everydegreeofapostasyfromgospeltruthbringsinaproportionatedegreeofinclination untowickedness into the hearts andminds ofmen, 2 Peter2:21;andthatwhichistotal,untoalltheevilsthattheyarecapableofinthisworld.Whereas,therefore,multitudes,fromtheirdarkness,unbelief,temptation, loveof sin, pride and contempt ofGod, do fall off fromallsubjection of soul and conscience unto the gospel, either notionally orpractically,deridingordespisingallsupernaturalrevelations, theyareathousandtimesmoredisposeduntodownrightatheismthanpersonswhoneverhad the light or benefit of such revelations.Takeheedof decays!Whatever ground the gospel loseth in our minds, sin possesseth it foritselfanditsownends.

Letnonesay it isotherwisewith them.Mengrowcoldandnegligent inthedutiesofgospelworship,publicandprivate;whichistorejectgospellight.Letthemsayandpretendwhattheyplease,thatinotherthings,intheirmindsandconversations, it iswellwith them: indeed it isnot so.Sin will, sin doth, one way or other, make an increase in themproportionateuntothesedecays,andwillsoonerorlaterdiscoveritselfso

to do; and themselves, if they are not utterly hardened, may greatlydiscoverit,inwardlyintheirpeace,oroutwardlyintheirlives.

(3.)Wheremenareresolvednottosee,thegreaterthelightisthatshinesaboutthemthefastertheymustclosetheireyes.Allatheismspringsfromaresolutionnottoseethingsinvisibleandeternal.Loveofsin,aresolvedcontinuance in the practice of it, the effectual power of viciousinclinations in opposition unto all that is good,make it the interest ofsuchmenthatthereshouldbenoGodtocall themtoanaccount; forasupreme, unavoidable judge, an eternal rewarder of good and evil, isinseparablefromthe firstnotionofaDivineBeing.Whereas, therefore,themostgloriouslightanduncontrollableevidenceofthesethingsshinesforthintheScripture,menthatwillabidebytheirinteresttoloveandliveinsinmustclosetheireyeswithalltheartsandpowersthattheyhave,orelse it will pierce into theirminds unto their torment. This they do bydownright atheism,which alone pretends to give them security againstthe light of divine revelation. Against all other convictions they mighttakeshelterfromtheirfearsunderlessdegreesofit.

Itisnot,therefore,untothedisparagementbuthonorofthegospelthatsomanyavowthemselvestobeatheists,inthoseplaceswhereinthetruthof it isknownandprofessed; fornonecanhave the least inclinationortemptation thereunto until they have beforehand rejected the gospel,whichimmediatelyexposeththemuntotheworstofevils.

Noristhereanymeansfortherecoveryofsuchpersons.Theoppositionthathathbeenmadeuntoatheism,withargumentsforthedivinebeingand existence of God, taken from reason and natural light, in this andother ages,hathbeenof gooduse to cast contempton thepretenses ofevilmentojustifythemselvesintheirfolly;butthattheyhavesomuchaschangedthemindsofanyImuchdoubt.Nomanisunderthepowerofatheisticalthoughts,orcanbesolong,buthethatisensnaredintothemby his desire to live securely and uncontrollably in sin. Such personsknowittobetheirinterestthatthereshouldbenoGod,andarewillingtotakeshelterunder theboldexpressionsandreasoningsof themwhobythesamemeanshavehardenedandblindedtheirmindsintosuchfoolishthoughts.ButthemostrationalargumentsforthebeingoftheDeitywillnever prove an effectual cure unto a predominant love of and habitual

course in sin, in them who have resisted and rejected the means andmotivesuntothatenddeclaredindivinerevelation;andunlesstheloveofsinbecuredintheheart,thoughtsintheacknowledgmentofGodwillnotbefixedinthemind.

2.Therearethoseofwhomalsoitmaybesaidthat"Godisnotinalltheirthoughts," though theyacknowledgehisessenceandbeing; for theyarenotpractically influenced inany thingby thenotions theyhaveofhim.Suchisthepersonofwhomthisisaffirmed,Psalm10:4.Heisonewho,throughprideandprofligacy,withhardnessinsin,regardsnotGodintheruleof theworld,verses4,5,11,13.Such is theworld filledwithalat thisday,astheyaredescribed,Titus1:16,

"They profess that they know God, but in works deny him, beingabominable,anddisobedient,anduntoeverygoodworkreprobate."

Theythink,theylive,theyactinallthingsasiftherewerenoGod,atleastasiftheyneverthoughtofhimwithfearandreverence.And,forthemostpart,weneednotseekfarforevidencesoftheirdisregardofGod,—the"pride of their countenances testifies against them," Psalm 10:4; and iftheyarefollowedfarther,cursedoaths,licentiousnessoflife,andhatredofallthatisgood,willconfirmandevidencethesame.Suchasthesemayown God in words, may be afraid of him in dangers, may attendoutwardly on his worship; but they think not of God at all in a duemanner,—"heisnotinalltheirthoughts."

3.ThereareyetlessdegreesofthisdisregardofGodandforgetfulnessofhim.Somearesofilledwiththoughtsof theworldand theoccasionsoflifethatitisimpossibletheyshouldthinkofGodastheyought;forasthelove of God and the love of the world in prevalent degrees areinconsistent,(forifamanlovethisworld,howdwelleththeloveofGodinhim?) so thoughts of God and of the world in the like degree areinconsistent. This is the state of many, who yet would be esteemedspirituallyminded:Theyarecontinuallyconversantintheirmindsaboutearthlythings.Somethingsimposethemselvesonthemunderthenotionof duty; they belong unto their callings, they must be attended unto.Some are suggested unto their minds from daily occasions andoccurrences.Commonconverseintheworldengagethmenintonoother

butworldlythoughts.Loveanddesireofearthlythings,theirenjoymentand increase, exhaust the vigor of their spirits all the day long. In themidst of a multitude of thoughts, arising from these and the likeoccasions, whilst their hearts and heads are reeking with the steam ofthem,many fall immediately in their seasons unto the performance ofholy duties. Those times must suffice for thoughts of God. Butnotwithstandingsuchduties,whatthroughthewantofaduepreparationfor them,what through the fullness of theirminds and affections withother things,andwhat throughaneglectofexercisinggrace in them, itmaybesaidcomparativelythat"Godisnotinalltheirthoughts."

I pray God that this, at least as unto some degrees of it, be not thecondition ofmany among us. I speak not now ofmenwho visibly andopenlyliveinsin,profaneintheirprinciples,andprofligateintheirlives.Theprayersof suchpersonsareanabominationunto theLord,neitherhavetheyeveranythoughtsofhimwhichhedothaccept.ButIspeakofthemwhoare sober in their lives, industrious in their callings, andnotopenlynegligentabouttheoutwarddutiesofreligion.Suchmenareapttoapproveofthemselves,andothersalsotospeakwellofthem,forthesethingsareinthemselvescommendableandpraiseworthy;butiftheyaretracedhome,itwillbefound,astomanyofthem,that"Godisnotinalltheir thoughts"asheought tobe.Their earthly conversation, their vaincommunication,withtheirfoolishdesigns,doallmanifestthatthevigoroftheirspiritsandmostintensecontrivancesoftheirmindsareengagedunto things below. Some refuse, transient, unmanaged thoughts aresometimescastawayonGod;whichhedespiseth.

4.Wherepersonsdocherishsecretpredominantlustsintheirheartsandlives,Godisnotintheirthoughtsasheoughttobe.Hemaybe,heoftenis,muchinthewordsofsuchpersons,butintheirthoughtsheisnot,hecannotbe,inaduemanner.Andsuchpersonsnodoubtthereare.Everandanonwehearofoneandanotherwhosesecretlustsbreakforthintoadiscovery. They flatter themselves for a season, but God ofttimes soordersthingsinhisholyprovidencethattheiriniquityshallbefoundoutto be hateful. Some hateful lust discovers itself to be predominant inthem:oneisdrunken,anotherunclean,athirdanoppressor.Suchtherewereever foundamongprofessorsof thegospel,andthat in thebestof

times: among the apostles one was a traitor, "a devil." Of the firstprofessorsofChristianity,therewerethose

"whosegodwastheirbelly,whoseendwasdestruction,whomindedearthlythings,"Philippians3:18,19.

Somemay take advantage of this acknowledgment that there are suchevilsamongsuchasarecalledprofessors;anditmustbeconfessedthatgreatscandalisgivenherebyuntotheworld,castingboththemthatgiveitandthemtowhomitisgivenunderamostdreadfulwoe:butwemustbear the reproach of it as they did of old, and commit the issue of allthingsuntothewatchfulcareofGod.However,itisgoodinsuchaseasonto be jealous over ourselves and others, to "exhort one another daily,while it iscalledTo-day, lestanybehardenedthroughthedeceitfulnessof sin," Hebrews 3:13. See chapter 12:13-17. And because those withwhom it is thus cannotbe spirituallyminded, [and] yet are theresomedifficultiesinthecase,asuntothepredominancyofasecretlustorsin,Ishallconsideritsomewhatmoredistinctly:—

(1.)Wemustdistinguishbetweena timeof temptation insomeandtheordinary stateofmindandaffections inothers. Theremaybe a seasonwhereinGod,inhisholy,wiseorderingofallthingstowardsus,andforhisownglory,inhisholy,blessedends,maysufferalustorcorruptiontobreak loose in theheart, to strive, tempt, suggest, tumultuate, unto thegreattroubleanddisquietudeofthemindandconscience;neithercanitbedeniedbutthat,fallinginconjunctionwithsomevigoroustemptation,itmayproceedsofarastosurprisethepersoninwhomit is intoactualsin,untohisdefilementandamazement.Inthiscasenomancansay,"Iam tempted of God;" for "God tempteth no man, but every man istemptedwhen he is drawn away of his own lust, and enticed." But yettemptations, of what sort soever they be, so far as they are afflictive,corrective,orpenal,areorderedanddisposedbyGodhimself;forthereisnoevilofthatnatureandhehathnotdoneit.Andwherehewillhavethepowerofanycorruptiontobeafflictive inany instance, twothingsmaysafelybeascribedtohim:—

[1.] He withholds the supplies of that grace whereby it might beeffectually mortified and subdued. He can give in a sufficiency of

efficaciousgrace to repelany temptation, to subdueanyorallour lustsandsins;forhecananddothworkinustowillandtodoaccordingtohispleasure. Ordinarily he doth so in them that believe; so that althoughtheirlustsmayrebelandwar,theycannotdefileorprevail.Butuntothecontinualsuppliesofthisactualprevailinggraceheisnotobliged.Whenitmayhaveatendencyuntohisholyends,hemayanddothwithholdit.When, itmay be, a proud soul is to be humbled, a careless soul to beawakened,anunthankfulsoultobeconvincedandrebuked,abackslidingsoultoberecovered,afroward,selfish,passionatesoultobebrokenandmeekened, he can leave them for a season unto the sore exercise of aprevalent corruption; which, under his holy guidance, shall contributegreatly unto his blessed ends. It was so in the temptation of Paul, 2Corinthians 12:7-9. If a man, through disorder and excesses, iscontracting many habitual distempers of body, which gradually andinsensiblytenduntohisdeath, itmaybeanadvantage tobecast intoaviolent fever,which threatens immediately to take away his life; for hewillherebybethoroughlyawakeneduntotheconsiderationofhisdanger,andnotonly labor tobe freed fromhis fever,butalso for the future towatch against those disorders and excesses which cast him into thatcondition.Andsometimesa loose, careless soul, thatwalks ina secure,formal profession, contracts many spiritual diseases, which tend untodeathandruin.Noargumentsorconsiderationscanprevailwithhimtoawakenhimself,to"shakehimselfoutofthedust,"andtobetakehimselfuntoamorediligentandhumblewalkingbeforeGod.Inthisstate,itmaybe,throughthepermissionofGod,heissurprisedintosomeopen,actualsin.Hereon, through thevigorousactingsofanenlightenedconscience,andthestirringsofanysparksofgracewhichyetremain,heisamazed,terrified,andstirsuphimselftoseekafterdeliverance.

[2.] God may and doth in his providence administer objects andoccasions of men’s lusts, for their trial. He will place them in suchrelations, in such circumstances, as shall be apt to provoke theiraffections,passions,desires,andinclinations,untothoseobjectsthataresuiteduntothem.

In this state any lust will quickly get such power in the mind andaffectionsas tomanage continual solicitationsunto sin. Itwillnotonly

dispose the affections towards it, but multiply thoughts about it, anddarken the mind as unto those considerations which ought to prevailunto itsmortification. In this condition it is hard to conceive howGodshouldbeinthethoughtsofmaninaduemanner.However,thisstateisverydifferentfromthehabitualprevalencyofanysecretsinorcorruptionintheordinarycourseofmen’swalkingintheworld,andthereforeIdonot directly intend it. If any one shall inquire how we may know thisdifference,namely,thatisbetweentheoccasionalprevalencyofanylustorcorruption inconjunctionwitha temptation,andthepowerofsin inany instance habitually and constantly complied withal, or indulged inthemind,Ianswer,—

1st.Itisnogreatmatterwhetherweareabletodistinguishbetweenthemorno;fortheendwhyGodsuffersanycorruptiontobesuchasnareandtemptation,suchathornandbrier,is,toawakenthesoulsofmenoutoftheir security, and to humble them for their pride and negligence. Themoreseveretheirapprehensionsconcerningit,themoreeffectualitwillbeuntothisendandpurpose.Itisgood,itmaybe,thatthesoulshouldapprehendmoreofwhatissinfulinitasitisacorruptionthanofwhatisafflictiveinitasitisatemptation;forifitbeconceivedasapredominantlust, iftherebeanysparkofgraceremaininginthesoul, itwillnotrestuntilinsomemeasureitbesubdued.Itwillalsoimmediatelyputituponadiligentsearchintoitself,whichwill issueindeepself-abasement, theprincipalenddesigned.But,—

2dly.For thereliefof themthatmaybeperplexed in theirmindsabouttheir state and condition, I say there is an apparent differencebetweenthese things. A lust or corruption arising up or breaking forth into aviolenttemptationisthecontinualburden,grief,andafflictionofthesoulwhereinitis.Andasthetemptation,forthemostpart,whichbefallssuchapersonwillgivehimnorestfromitsreiteratedsolicitations,sohewillgivethetemptationnorest,butwillbecontinuallyconflictingwithitandcontending against it. It fills the soul with an amazement at itself andcontinualself-abhorrency,thatanysuchseedsoffilthandfollyshouldbeyetremaininginit.Withtheminwhomanysinisordinarilyprevalentitisotherwise.Accordingtotheirlightandrenewedoccasionalconvictions,they have trouble about it; they cannot but have so, unless their

consciencesareutterlyseared.Butthistroublerespectsprincipally,ifnotsolely, its guilt and effects. They know not what may ensue on theircompliancewithit,inthisworldandanother.Beyondthistheylikeitwellenough,andarenotwillingtopartwithit.Itisthislatterseaofpersonsofwhomwespeakatpresent.

(2.)Wemustdistinguishbetweentheperplexingsolicitationofany lustandtheconqueringpredominancyof it.Theevil that ispresentwithuswill be soliciting and pressing unto sin of its own accord, even wherethere isno suchespecial temptationas that spokenofbefore. So is thecasestated,soarethenatureandoperationsof itdescribed,Romans7,Galatians 5:17. And sometimes an especial, particular lust may be sowarmed and fomented bymen’s constitutionswithin, or be so exposeduntoprovoking,excitingoccasionswithout,astobringperpetualtroubleon the mind; yet this may be where no sin hath the predominancyinquiredafter.Andthedifferencebetweentheperplexingsolicitationofanycorruptionuntosinandtheconqueringprevalencyof it lies in this,that under the former, the thoughts, contrivances, and actings of themind,aregenerallydisposedandinclineduntoanoppositionuntoit,anda conflictwith it, how itmay be obviated, defeated, destroyed, how anabsolutevictorymaybeobtainedagainstit;yea,deathitselfissweetuntosuchpersons,underthisnotion,asitisthatwhichwilldeliverthemfromtheperplexingpoweroftheircorruptions.Soisthestateofsuchasoulatlarge represented, Romans 7. In the other case, namely, of itspredominancy,itdisposethofthethoughtsactually,forthemostpart,tomakeprovisionfortheflesh,andtofulfillitintheluststhereof.Itfillsthemind with pleasing contemplations of its object, and puts it oncontrivances for satisfaction; yea, part of the bitterness of death untosuchpersonsis,thatitwillmakeaneverlastingseparationbetweenthemand the satisfaction they have received in their lusts. It is bitter in thethoughtsofituntoaworldly-mindedman,becauseitwilltakehimfromallhisenjoyments,hiswealth,profits,andadvantages. It is sounto thesensualperson,asthatwhichfinallydeterminesallhispleasures.

(3.) There is a difference in the degrees of such a predominantcorruption. In some it taints the affections, vitiates the thoughts, andworksoverthewilluntoactsofasecretcomplacencyinsin,butproceeds

no farther.Thewholemindmaybe vitiated by it, and rendered, in themultitude of its thoughts, vain, sensual, orworldly, according as is thenatureof theprevailing corruption; yethereGodputsboundsunto theragingofsomemen’scorruptions,andsaystotheirproudwaves,"Thusfarshallyeproceed,andno farther."Heeither laysa restrainton theirminds,thatwhenlusthathfullyconceiveditshallnotbringforthsin,orhesetsahedgebeforetheminhisprovidence,thattheyshallnotbeableintheircircumstancestofindtheirwayuntowhatperhapstheydomostearnestly desire. A woful life it is that such persons lead. They arecontinually tortured between their corruptions and convictions, or thelove of sin and fear of the event.With others it pursues its course intooutwardactualsins:whichinsomearediscoveredinthisworld,inothersthey are not; for somemen’s sins go before them unto judgment, andsomefollowafter.Somefallintosinuponsurprisal,fromaconcurrenceof temptation with corruption and opportunities. Some habituatethemselvesuntoacourseinsin.Thoughinmanyitbenotdiscovered, insome it is. But among thosewho have received any spiritual light, andmade profession of religion thereon, this seldom falls out but from thegreat displeasure of God; for whenmen have long givenway unto theprevalencyofsinintheiraffections,inclinations,andthoughts,andGodhathsetmanyahedgebeforethemtogiveboundsuntotheirinclinationsandtoshutupthewombofsin,sometimesbyafflictions,sometimesbyfears and dangers, sometimes by the word, and yet the bent of theirspirits is towardstheirsin,Godtakesoffhishandof restraint, removeshishinderances,andgivesthemupuntotheirownhearts’lusts,todothethings that arenot convenient.All thingshereon suit theirdesires, andtheyrushintoactualsinsandfollies,settingtheirfeetinthepathsthatgodowntothechambersofdeath.Theuncontrollablepowerofsininsuchpersons,andthegreatnessofGod’sdispleasureagainstthem,maketheirconditionmostdeplorable.

Those that are in this state, of either sort, the first or the latter, areremotefrombeingspirituallyminded,noris"Godinall their thoughts"asheoughttobe;for,—

First,TheywillnotsothinkandmeditateonGod.Theirdelightisturnedanother way. Their affections, which are the spring of their thoughts,

which feed them continually, do cleaveunto the thingswhich aremostadverseuntohim.Loveofsinisgottentobethespringinthem,andthewhole stream of the thoughts which they choose and delight in aretowardsthepleasuresofit.IfanythoughtsofGodcomein,asafainttidefor a few minutes, and drive back the other stream, they are quicklyrepelledandcarriedawaywiththestrongcurrentofthosewhichproceedfrom their powerful inclinations. Yet may such persons abide in theperformanceofoutwardholyduties,orattendanceuntothem.Prideof,or satisfaction in, their gifts may give them delight in their ownperformances,andsomethinginthoseofotherstheymaybeexceedinglypleasedwithal,as it isexpresslyaffirmed,Ezekiel33:31,32.Butinthesethings they have no immediate real thoughts of God, none that theydelightin,nonethattheyseektostirupinthemselves;andthosewhichimposethemselvesonthemtheyreject.

Secondly,Astheywillnot,sotheydarenot,thinkofGod.Theywillnot,becauseofthepoweroftheirlusts;theydarenot,becauseoftheirguilt.Nosoonershouldtheybegintothinkofhimingoodearnest,buttheirsinwouldloseallitsdesirableformsandappearances,andrepresentitselfinthehorrorofguiltalone.And in thatconditionall thepropertiesof thedivinenature are suited to increase the dread and terror of the sinner.AdamhadheardGod’svoicebeforewithdelightandsatisfaction;butonthe hearing of the same voice after he had sinned, he hid himself andcriedthathewasafraid.ThereisawayformentothinkofGodwiththeguiltofsinuponthemwhichtheyintendtoforsake,butnoneforanytodoitwiththeguiltofsinwhichtheyresolvetocontinuein.Wherefore,ofall these sorts of persons it may be said that "God is not in all theirthoughts," and therefore are they fax enough from being spirituallyminded;forunlesswehavemanythoughtsofGodwecannotbeso.Yea,moreover, there are two things required unto those thoughtswhichwehaveofGod,thattherebeanevidenceofourbeingso:—

[1.]Thatwetakedelightinthem:Psalm30:4,

"Sing unto the LORD, O ye saints of his, and give thanks at theremembranceofhisholiness."

The remembrance of God delighteth and refresheth the hearts of his

saints,andstirsthemupuntothankfulness:—

1st.TheyrejoiceinwhatGodisinhimself.Whateverisgood,amiable,ordesirable;whateverisholy,just,andpowerful;whateverisgracious,wise,andmerciful,andallthat isso,—theyseeandapprehendinGod.ThatGod is what he is, is thematter of their chiefest joy.Whatever befallsthem in this world, whatever troubles and disquietment they areexercisedwithal, the remembranceofGod is a satisfactory refreshmentunto them; for therein they behold all that is good and excellent, theinfinitecenterofallperfections.WickedmenwouldhaveGodtobeanythingbutwhatheis;nothingthatGodisreallyandtrulypleaseththem.Wherefore, they either frame false notions of him in their minds, asPsalm1:21,or they thinknotofhimat all, at least [not] as theyought,unlesssometimestheytrembleathisangerandpower.Somebenefittheysupposemaybehadbywhathecando,buthowtherecanbeanydelightinwhatheistheyknownot;yea,alltheirtroublearisethfromhence,thathe iswhat he ia Itwould be a relief unto them if they couldmake anyabatement of his power, his holiness, his righteousness, hisomnipresence;buthissaints,asthepsalmistspeaks,"givethanksattheremembranceofhisholiness."

AndwhenwecandelightinthethoughtsofwhatGodisinhimself,ofhisinfinite excellencies and perfections, it gives us a threefold evidence ofourbeingspirituallyminded:—

(1st.) In that it is such an evidence that we have a gracious interest inthoseexcellenciesandperfections,whereonwecansaywithrejoicinginourselves, "This God," thus holy, thus powerful, thus just, good, andgracious,"isourGodforeverandever;hewillbeourguideuntodeath."So the psalmist, under the consideration of his own frailty andapprehensionsofdeathinthemidstofhisyears,comfortsandrefreshethhimself with thoughts of God’s eternity and immutability, with hisinterest in them,Psalm102:23-28.AndGodhimselfproposethuntoushisinfiniteimmutabilityasthegroundwhereonwemayexpectsafetyanddeliverance,Malachi3:6.WhenwecanthusthinkofGodandofwhatheiswithdelight,itis,Isay,anevidencethatwehaveagraciouscovenantinteresteveninwhatGodis inhimself;whichnonehavebutthosewhoarespirituallyminded.

(2dly.)ItisanevidencethattheimageofGodisbeguntobewroughtinourownsouls,andthatweapproveofandrejoiceinitmorethaninallother things whatever. Whatever notions men may have of the divinegoodness, holiness, righteousness, and purity, they are all but barren,jejune, and fruitless, unless there be a similitude and conformity untothemwroughtintheirmindsandsouls.Withoutthistheycannotrejoiceinthethoughtsandremembranceof thedivineexcellencies.Wherefore,whenwecandoso,whensuchmeditationsofGodaresweetuntous,itisanevidencethatwehavesomeexperienceinourselvesoftheexcellencyof the imageof thoseperfections,and thatwe rejoice in themaboveallthingsinthisworld.

(3dly.)TheyaresoalsointhattheymanifestthatwedodiscernandjudgethatoureternalblessednessdothconsistinthefullmanifestationandourenjoymentofGod inwhathe is, andof all his divine excellencies.Thismenforthemostparttakeforgranted,buthowitshouldbesotheyknownot.Theyunderstand it in somemeasurewhosehearts areheredeeplyaffected with delight in them; they are able to believe that themanifestationandenjoymentof thedivineexcellencieswill giveeternalrest,satisfaction,andcomplacencyuntotheirsouls.Nowickedmancanlookuponitotherwisethanasatorment,toabideforeverwith"eternalholiness," Isaiah33:14.Andweourselves canhavenopresentprospectintothefullnessoffutureglory,whenGodshallbeallinall,butthroughthedelightandsatisfactionwhichwehavehere in thecontemplationofwhatGodisinhimselfasthecenterofalldivineperfections.

Iwouldthereforepressthisunknown,thisneglecteddutyonthemindsofthose of us in an especial manner who are visibly drawing nigh untoeternity.ThedaysarecomingwhereinwhatGodisinhimself(thatis,asmanifested and exhibited in Christ), shall alone be, as we hope, theeternalblessednessandrewardofoursouls.Isitpossiblethatanythingshould be more necessary for us, more useful unto us, than to beexercised in such thoughts and contemplations? The benefits we mayhaveherebyarenottobereckoned;someofthemonlymaybenamed:as,—

[1st.]Weshallhavethebesttrialofourselveshowourheartsreallystand

affected towards God; for if upon examination we find ourselves notreallytodelightandrejoiceinGodforwhatheisinhimself,andthatallperfectionsareeternallyresidentinhim,howdwelleththeloveofGodinus?Butifwecantruly"rejoiceattheremembranceofhisholiness,"inthethoughtsofwhatheis,ourheartsareuprightwithhim.

[2dly.] This is that which will effectually take off our thoughts andaffections from things here below. One spiritual view of the divinegoodness,beauty,andholiness,willhavemoreefficacytoraisetheheartuntoacontemptofallearthlythingsthananyotherevidenceswhatever.

[3dly.]Itwill increasethegraceofbeingheavenlyminded inus,onthegroundsbeforedeclared.

[4thly.]Itisthebest,Ihadalmostsaiditistheonly,preparationforthefuture full enjoyment of God. This will gradually lead us into hispresence,takeawayall fearsofdeath, increaseourlongingaftereternalrest, and ever make us groan to be unclothed. Let us not, then, ceaselaboring with our hearts, until, through grace, we have a spiritually-sensibledelightandjoyintheremembrancesandthoughtsofwhatGodisinhimself.

2dly. In thoughtsofGod,hissaintsrejoiceat theremembranceofwhatheis,andwhathewillbeuntothem.Hereinhavetheyregarduntoalltheholy relations thathehath takenonhimself towards them,with all theeffectsofhiscovenantinChristJesus.TothatpurposeweresomeofthelastwordsofDavid:2Samuel23:5,

"AlthoughmyhousebenotsowithGod;yethehathmadewithmeaneverlastingcovenant,orderedinallthings,andsure:forthisisallmysalvation,andallmydesire."

Intheprospecthehadofallthedistressesthatweretobefallhisfamily,hetriumphantlyrejoicedintheeverlastingcovenantthatGodhadmadewithhim. In these thoughtshis saints takedelight; theyare sweetuntothem,andfullofrefreshment:"Theirmeditationsofhimaresweet,"andtheyare"gladintheLORD,"Psalm104:34.Thusisitwiththemthataretrulyspirituallyminded.TheynotonlythinkmuchofGod,buttheytake

delight inthesethoughts,—theyaresweetuntothem;andnotonlyso,buttheyhavenosolidjoyordelightbutintheirthoughtsofGod,whichtherefore they retreat unto continually. They do so especially on greatoccasions, which of themselves are apt to divert them from them. Assupposeamanhathreceivedasignalmercy,withthematterwhereofheisexceedinglyaffectedanddelighted;themindsofsomemenareaptonsuchoccasionstobefilledwiththoughtsofwhattheyhavereceived,andtheir affections to bewholly taken upwith it, but hewho is spirituallymindedwillimmediatelyretreatuntothoughtsofGod,placinghisdelightand taking up his satisfaction in him. And so, on the other side, greatdistresses,prevalentsorrows,strongpains,violentdistempers,areaptofthemselvestotakeupandexerciseall the thoughtsofmenabout them;but those who are spiritually minded will in and under them allcontinually betake themselves unto thoughts ofGod,wherein they findrelief and refreshment against all that they feel or fear. In every state,theirprincipaljoyisin"theremembranceofhisholiness."

[2.]Thattheybeaccompaniedwithgodlyfearandreverence.ThesearerequiredofusinallwhereinwehavetodowithGod,Hebrews12:28,29;andastheScripturedothnotmoreaboundwithpreceptsuntoanyduty,so the nature of God and our own, with the infinite distance betweenthem,make it indispensably necessary even in the light of the naturalconscience.Infinitegreatness,infiniteholiness,infinitepower,allwhichGodis,commandtheutmostreverentialfearthatournaturesarecapableof.Thewanthereofisthespringofinnumerableevils;yea,indeed,ofallthat is so. Hence are blasphemous abuses of the holy name of God incursed oaths and execrations; hence it is taken in vain, in ordinaryexclamations;henceisallformalityinreligion.

It is the spiritualmind alone that can reconcile those thingswhich areprescribedtousasourdutytowardsGod."Todelightandrejoiceinhimalways, to triumph in the remembranceofhim, todrawnighuntohimwithboldnessandconfidence,"areontheonehandprescribeduntous;andon theother it is so "thatwe fearand tremblebeforehim, thatwefearthatgreatanddreadfulnametheLORDourGod,thatwehavegraceto serve himwith reverence and godly fear, because he is a consumingfire."These things carnal reason can comprehendno consistency in;—

whatitisafraidofitcannotdelightin;andwhatitdelightsinitwillnotlong fear. But the consideration of faith, concerning what God is inhimself, andwhat hewill be unto us, gives these different graces theirdistinctoperations,andablessedreconciliationinoursouls.Wherefore,all our thoughts of God ought to be accompaniedwith a holy awe andreverence, fromadue senseofhis greatness,holiness, andpower. Twothings will utterly vitiate all thoughts of God and render themuselessuntous,—vaincuriosityandcarnalboldness.

1st.Itisunimaginablehowthesubtiledisquisitionsanddisputesofmenaboutthenature,properties,andcounselsofGod,havebeencorrupted,rendered sapless and useless, by vain curiosity, and striving for anartificial accuracy in the expression ofmen’s apprehensions.When thewitsandmindsofmenareengaged insuch thoughts, "God isnot inalltheirthoughts,"evenwhenalltheirthoughtsareconcerninghim.Whenoncemenaregot into theirmetaphysicalcuriositiesand logicalnicetiesin their contemplations about God and his divine properties, they bidfarewell,forthemostpart,untoallgodlyfearandreverence.

2dly.Othersaresounderthepowerofcarnalboldness,thattheythinkofGodwithnootherrespectthaniftheythoughtofwormsoftheearthlikethemselves.Thereisnoholyawfulnessupontheirmindsandsoulsinthemention of his name. By these things may our thoughts of God be sovitiated that theheart shallnot in thembeaffectedwitha reverenceofhim,noranyevidencebegiventhatwearespirituallyminded.

ItisthisholyreverencethatisthemeansofbringinginsanctifyingvirtueintooursoulsfromGod,uponourthoughtsofhim.NonethatthinksofGod with a due reverence but he shall be sensible of advantage by it.HerebydowesanctifyGodinouraccessuntohim;andwhenwedoso,hewill sanctify and purify our hearts by those very thoughts in whichwedrawnightohim.

Wemayhavemanysudden,occasional, transient thoughtsofGod, thatarenotintroducedintoourmindsbyaprecedingreverentialfear;butifthey leave not that fear on our hearts in proportion unto theircontinuancewithus,theyareofnovalue,butwillinsensiblyhabituateusuntoacommon,boldframeofspirit,whichhedespises.

So is it in thecaseof thoughtsofacontrarynature.Thoughtsofsin, ofsinfulobjects,mayariseinourmindsfromtheremaindersofcorruption,orbeoccasionedbythetemptationsandsuggestionsofSatan.Iftheseareimmediatelyrejectedandcastoutofus,thesoulisnotmoreprejudicedby their entrance than it is advantaged by their rejection, through thepowerofgrace.Butiftheymakefrequentreturnsintothemindsofmen,ormake any abode or continuance in their soliciting of the affections,they greatly defile themind and conscience, disposing the person untothefartherentertainmentofthem.So,ifouroccasionalthoughtsofGoddo immediately leave us, and pass away without much affecting ourminds,weshallhavelittleornobenefitbythem;butif,bytheirfrequentvisitsandsomecontinuancewithus, theydisposeoursoulsuntoaholyreverence of God, they are a blessed means of promoting oursanctification.Withoutthis,Isay,theremaybethoughtsofGoduntonoadvantageofthesoul.

There is implanted on our nature such a sense of a divine Power andPresenceas thatonall suddenoccasionsand surprisals itwill act itselfaccording unto that sense and apprehension. There is "vox naturaeclamantis ad Dominum naturae," — a voice in nature itself, upon anything that is suddenly toohard for it,whichcriesout immediatelyuntotheGodofnature.Somen,onsuchoccasions,withoutanyconsideration,aresurprisedintoacallingonthenameofGodandcryinguntohim.Andfrom the same natural apprehension it is that wicked and profanepersons will break forth on all occasions into cursed swearing by hisname. So men in such ways have thoughts of God without eitherreverenceorgodly fear,withoutgivinganygloryuntohim,and, for themostpart,untotheirowndisadvantage.SuchareallthoughtsofGodthatarenotaccompaniedwithholyfearandreverence.

ThereisscarceanydutythatoughtatpresenttobemorepressedontheconsciencesofmenthanthisofkeepingupaconstantholyreverenceofGodinallwhereintheyhavetodowithhim,bothinprivateandpublic,intheir inward thoughts and outward communication. Formality hath soprevailed on religion, and that under the most effectual means of itssuppression, that very many do manifest that they have little or noreverenceofGod in themost solemnduties of hisworship, and less, it

maybe,intheirsecretthoughts.Somewaysthathavebeenfoundouttokeepup a pretense and appearance of it have been and are destructiveuntoit.

Buthereinconsiststheverylifeofallreligion.ThefearofGodis,intheOldTestament, the usual expression of all the due respect of our soulsunto him, and that because where that is not in exercise, nothing isacceptedwithhim.Andhencethewholeofourwisdomissaidtoconsisttherein;andifitbenotinaprevalentexerciseinallwhereinwehavetodowithhimimmediately,allourdutiesareutterlylost,astotheendsofhisgloryandthespiritualadvantageofourownsouls.

CHAPTERIX.

WhatofGodorinGodwearetothinkandmeditateupon—Hisbeing—Reasonsofit;oppositionstoit;thewayoftheir

conquest—ThoughtsoftheomnipresenceandomniscienceofGodpeculiarlynecessary—Thereasonshereof—Asalsoofhis

omnipotence—Theuseandbenefitofsuchthoughts.

THESE things mentioned have been premised in general as unto thenature,manner,andwayofexercise,ofourthoughtsonGod.Thatwhichremainsis,togivesomeparticularinstancesofwhatwearetothinkuponin an especial manner, and what we will be conversant withal in ourthoughts, if so be we are spiritually minded. And I shall not insist atpresenton the thingswhichconcernhisgraceand love inChristJesus,whichbelonguntoanotherhead,butonthosewhichhaveanimmediaterespectuntothedivinenatureitself,anditsholyessentialproperties.

First, Think much of the being and existence of God. Herein lies thefoundation of all our relation and access unto him:Hebrews 11:6, "Hethat cometh to Godmust believe that he is." This is the first object offaith,anditisthefirstactofreason;andbeingthesolefoundationofall

religion,itisourdutytobeexerciseduntomultipliedthoughtsabout it,renewedonall occasions: formanywhoarenotdirect atheists, yet livewithout any solid,well-grounded assent unto the divine being; they donotsobelieveitastobepracticallyinfluencedwiththeconsiderationofit. It is granted that the inbred light of nature, in the due exercise ofreason,willgiveanyrationalcreaturesatisfactioninthebeingofGod;butthere is in the most an anticipation of any thoughts of this nature bytradition and education, which hath unitedmen into an assent unto ittheyknownothow.Theynevercalleditintoquestion,norhave,astheysuppose,anycausesotodo.Nature itselfstartlesat thefirst thoughtofdenying it. But if ever such persons, on any urgent occasions, come tohaverealthoughtsaboutit,theyareatalossandfluctuateintheirminds,asnothavinganycertain,indubitableconvictionofitstruth.Wherefore,asourknowledgeoftheDivineBeingis,astothefoundationofit,laidinthe lightofnature, theoperationof conscience,and thedueexerciseofreason about theworks and effects of infinite power andwisdom, so itoughttobeincreasedandrenderedusefulbyfaithindivinerevelations,andtheexperienceofdivinepowerthroughthem.Bythisfaithweoughttoletinfrequentthoughtsofthedivinebeingandexistence,andthatontworeasons,renderingthedutynecessaryinaneminentmannerinthisagewhereinwelive:—

1.Theaboundingofatheism,bothnotionalandpractical.Thereasonsofit have been given before, and the matter of fact is evident unto anyordinary observation. And on two accounts with respect hereunto weoughttoaboundinthoughtsoffaithconcerningthebeingofGod:—

(1.)Anespecial testimony is required inus inopposition to this cursedeffectofhell.He, therefore,who is spirituallyminded, cannot buthavemany thoughtsof thebeingofGod, thereby giving glory to him: Isaiah43:9-12,

"Let all the nations be gathered together, and let the people beassembled:whoamong themcandeclare this, and showus formerthings? let them bring forth their witnesses, that they may bejustified:orletthemhear,andsay,Itistruth.Yearemywitnesses,saith theLORD,andmyservantwhomIhavechosen: thatyemayknowandbelieveme,andunderstandthatIamhe:beforemethere

wasnoGodformed,neithershalltherebeafterme.I,evenI,amtheLORD;andbesidemethere isnosavior. Ihavedeclared,andhavesaved, and I have showed, when there was no strange god amongyou:thereforeyearemywitnesses,saiththeLORD,thatIamGod."

Chap.44:8,

"Fearyenot,neitherbeafraid:havenotI toldtheefromthattime,andhavedeclaredit?yeareevenmywitnesses.IsthereaGodbesideme?yea,thereisnoGod;Iknownotany."

(2.)We shall have occasion of them continually administered unto us.Those atheistical impieties, principles and practices, which aboundamongst us, are grievous provocations unto all pious souls. WithoutfrequentretreatuntothoughtsofthebeingofGod,thereisnoreliefnorrefreshmenttobehadunderthem.SuchwasthecaseofNoahintheoldworld,andofLotinSodom;whichrenderedtheirgracesillustrious.

2. Because of the unaccountable confusions that all things are filledwithal at this day in theworld.Whatever in former times hath been atemptationinhumanaffairsuntoanyofthepeopleofGod,itaboundsatthis day. Never had men profane and profligate greater outwardappearancestostrengthenthemintheiratheism,northosethataregodlygreatertrialsfortheirfaith,withrespectuntothevisiblestateofthingsintheworld.Thepsalmistofoldonsuchanoccasionwasalmostsurprisedintounbelievingcomplaints,Psalm123:2-5,etc.;andsuchsurprisalsmaynowalsobefallus,thatwemaybereadytosaywithhim,

"Verily I have cleansedmyheart in vain, andwashedmy hands ininnocency.Forall theday longhaveIbeenplagued,andchastenedeverymorning."

Hence,when theprophetHabakkukwas exercisedwith thoughts aboutsuch a state of things as is at this day in theworld,whichhe declares,chap. 1:6-10, he lays the foundation of his consideration in the freshexercise of faith on the being and properties of God, verses 12,13; andDavidmakesthathisretreatonthelikeoccasion,Psalm11:3-5.

Insuchaseasonasthisis,uponboththeaccountsmentioned,thosewhoarespirituallymindedwillmuchexercisetheirthoughtsaboutthebeingandexistenceofGod.Theywillsaywithinthemselves,"Verilythere isareward for the righteous: verily he is aGodwho judgeth in the earth."Hencewillfollowsuchapprehensionsoftheimmensityofhisnature,ofhiseternalpowerandinfinitewisdom,ofhisabsolutesovereignty,aswillhold their souls firmanal steadfast in thehighest stormsof temptationthatmaybefallthem.

Yet are there two things that the weaker sort of believers may beexercisedwith,intheirthoughtsofthedivinebeingandexistence,whichmayoccasionthemsometrouble:—

(1.) Satan, knowing the weakness of our minds in the immediatecontemplation of things infinite and incomprehensible, will sometimestake advantage to insinuate blasphemous imaginations in oppositionuntowhatwewould fixuponand relieveourselveswithal.Hewill takethat very time, trusting unto our weakness and his own methods ofsubtlety,tosuggesthistemptationsuntoatheismbyensnaringinquiries,whenwegoabouttorefreshoursoulswiththoughtsofthedivinebeingandexcellencies,"ButisthereaGodindeed?howdoyouknowthatthereis aGod? andmay it not be otherwise?"will be his language unto ourminds; for from his first temptation, by way of an ensnaring question,"Yea, hath God said, Ye shall not eat of every tree of the garden?" heproceeds still much in the same method. So he did with our Saviorhimself,"IfthoubetheSonofGod.""IsthereaGod?howifthereshouldbenone?"Insuchacase therule isgivenusby theapostle: "Aboveall,taketheshieldoffaith,wherewithyeshallbeabletoquenchallthefierydartsofthewicked,"Ephesians6:16,______,"ofthewickedone;"thatis,thedevil.Andtwowayswillfaithactitselfonthisoccasion:—

[1.]Byaspeedyrejectionofsuchdiabolicalsuggestionswithdetestation.So did our Savior in a case not unlike it: "Get thee behindme, Satan."Wherefore, if any such thoughts are suggestedor seem to arise inyourminds,knowassuredly that theyareno less immediately fromthedevilthanifhepersonallystoodbeforeyouandvisiblyappeareduntoyou.Ifhedid so, there isnoneof youbutwould armyourselveswith anutterdefianceofwhatheshouldofferuntoyou.Itisnolessnecessaryonthis

occasion,whenyoumayfeelhim,thoughyoumayseehimnot.Suffernothis fiery darts to abide one moment with you; entertain no parley ordispute about them; reject themwith indignation; and strengthen yourrejection of them with some pertinent testimony of Scripture, as ourSaviordid.Ifamanhaveagrenadoorfire-ballcastintohisclothesbyhisenemy,hedothnotconsiderwhetheritwillburnorno,butimmediatelyshakes itoff fromhim.Dealnootherwisewith these fierydarts, lestbytheir abode with you they inflame your imagination unto greaterdisturbance.

[2.]Incasetheydepartnotutterlyuponthisendeavorfortheirexclusionand casting out, return immediately without farther dispute unto yourown experience. When the devil hath asked you the question, if youanswerhimyouwillbeensnared;but if thereonyouaskyourselves thequestion,andapplyyourselvesuntoyourownexperience foranansweruntoit,youwillfrustrateallhisdesigns.

There are arguments tobe taken, aswas said, from the lightofnature,andreasoninitsproperexercise,sufficienttodefeatallobjectionsofthatkind; but these are not our proper weapons in case of our owntemptation,which alone is nowunder consideration. It requires longerandmore sedate reasoning than such a state will admit of; nor is it asanctifiedmediumforourrelief.

It iswhat is suiteduntosuggestionson theoccasionofourmeditationsthatweinquireafter.Inthemwearenottoargueonsuchprinciples,butto take the shield of faith to quench these fiery darts. And if, on suchoccasions,SatancandivertusintolongdisputesaboutthebeingofGod,hehathhisend,bycarryingusofffromthemeditationonhimwhichwediddesign; andafter awhilehewill prevail tomake it a common roadandtrade,thatnosoonershallwebegintothinkofGodbutimmediatelywemustdisputeabouthisbeing.

Therefore the way in this case, for him who is really a believer, is, toretreatimmediatelyuntohisownexperience;whichwillpourshameandcontempt on the suggestions of Satan. There is no believer, who hathknowledgeandtimetoexercisethewisdomoffaithintheconsiderationofhimselfandofGod’sdealingswithhim,buthathawitnessinhimself

ofhiseternalpowerandGodhead,asalsoofallthoseotherperfectionsofhis naturewhich he is pleased tomanifest and glorify by Jesus Christ.Wherefore, on this suggestionof Satan that there isnoGod, hewill beabletosay,"HemightbettertellmethatIdonotlivenorbreathe,thatIamnotfedbymymeatnorwarmedbymyclothes,thatIknownotmyselfnor any thing else; for I have spiritual sense and experience of thecontrary:" likehimof old,who,when a cunning sophisterwould proveuntohimbysyllogismsthattherewasnosuchathingasmotion,gavenoansweruntohisarguments,butroseupandwalked!"Howoften,"willhesay,"haveIhadexperienceofthepowerandpresenceofGodinprayer,asthoughIhadnotonlyheardofhimbythehearingoftheear,butalsoseenhimbytheseeingoftheeye!Howoftenhathheputforthhispowerand grace in me by his Spirit and his word, with an uncontrollableevidence of his being, goodness, love, and grace! How often hath herefreshedmy conscience with the sense of the pardon of sin, speakingthatpeaceuntomysoulwhichalltheworldcouldnotcommunicateuntome! Inhowmanyafflictions, dangers, troubles, hathhe been a presenthelp and relief!What sensible emanations of life and power from himhave I obtained inmeditation on his grace and glory!" As hewho hadbeen blind answered the Pharisees unto their ensnaring and captiousquestions,"Beitwhatitwill,‘onethingIknow,thatwhereasIwasblind,nowI see:’" so, "Whatever," saith sucha soul, "be in this temptationofSatan, one thing I know fullwell, thatwhereas Iwas dead, I am alive,whereasIwasblind,nowIsee,andthatbytheeffectofdivinepower."

Thisshieldoffaith,managedinthehandofexperience,willquenchthefierydartsofSatan,andhewillfallunderadoubledefeat:—

lst. His temptations will be repelled by the proper way of resistance,whereonhewill not only desist in his attempt, but even flee fromyou."Resist thedevil,"saiththeapostle,"andhewill flee fromyou."Hewillnotonlydepartandceasetotroubleyou,butwilldepartasonedefeatedandconfounded.Anditisforwantofthisresistance,livelymadeuseof,thatmanyhangsolonginthebriersofthistemptation.

2dly.RecallingtheexperienceswehavehadofGodwillleadusuntotheexerciseofallkindofgraces;whichisthegreatestdisappointmentofouradversary.

(2.) In thoughtsof thedivinebeingandexistence,weareapt tobeataloss,tobeasitwereoverwhelmedinourminds,becausetheobjectistoogreat and glorious for us to contemplate on. Eternity and immensity,everythingunderthenotionofinfinite,takeoffthemindfromitsdistinctactings,andreduceitasitwereuntonothing.Hereoninsome,notabletoabideinthestrictreasonsofthings,vainandfoolishimaginationsareaptto arise, and inquiries how those things can be which we cannotcomprehend.Others areutterly at a loss, and turn away their thoughtsfromthem,astheywoulddotheireyesfromthebrightbeamsofthesun.Twothingsareadvisableinthiscase:—

[1.]Thatwebetakeourselvesuntoaholyadmirationofwhatwecannotcomprehend. In these things we cannot see God and live; nay, in lifeeternal itself they arenot absolutely tobe comprehended.Onlywhat isinfinitecanfullycomprehendwhatisso.Heretheyaretheobjectsoffaithandworship; in themwemay find rest and satisfactionwheninquiriesand reasoningswill disquiet us, and, itmay be, overwhelmus. Infiniteglory forbids us any near approach but only by faith. The soul therebybowingdownitselfuntoGod’sadorablegreatnessandincomprehensibleperfections,findingourselvestobenothingandGodtobeall,willgiveusrestandpeace inthesethings,Romans11:33-36.Wehavebutunsteadythoughtsofthegreatnessoftheworldandallthenationsandinhabitantsof it;yetarebothitandthese"butasthesmalldustof thebalanceandthedropofabucket,asvanity,asnothing," comparedwithGod.What,then,canourthoughtsconcerninghimissueinbutholyadmiration?

[2.]IncasewearebroughtuntoalossanddisorderinourmindsonthecontemplationofanyoneinfinitepropertyofGod,itisgoodtodivertourthoughts unto the effects of it, such as whereof we have or may haveexperience;forwhatistoogreatorhighforusinitselfismadesuitabletoour understandings in its effects. So the "invisible things of God" areknown in and by the things that are seen. And there is, indeed, nopropertyofthedivinenaturebutwemayhaveanexperienceofit,asuntosomeofitseffects,inanduponourselves.Thesewemayconsider,andinthestreamstasteofthefountainwhichwecannotapproach.Bythemwemaybeleduntoaholyadmirationofwhatisinitselfinfinite,immense,incomprehensible.IcannotcomprehendtheimmensityofGod’snature;

itmaybe I cannotunderstand thenatureof immensity: yet if I findbyexperience,anddostronglybelieve,thatheisalwayspresentwhereverIam,Ihavethefaithofitandsatisfactioninit.

Secondly,Withthoughtsof theDivineBeing, thoseofhisomnipresenceandomniscienceoughtcontinuallytoaccompanyus.Wecannottakeonestep in a walk before him unless we remember that always and in allplacesheispresentwithus,thattheframeofourheartsandourinwardthoughts are continually in his view, no less than our outward actions.AndasweoughttobeperpetuallyunderanaweofandinthefearofGodin these apprehensions, so there are some seasons wherein ourmindsoughttobeintheactualconceptionandthoughtsofthem,withoutwhichweshallnotbepreservedinourduty.

1. The first season of this nature is when times, places, with otheroccasionsoftemptation,andconsequentlyofsinning,docomeandmeet.With some, company doth constitute such a season; and with some,secrecy with opportunity do the same. There are those who are ready,withacarelessboldness, toput themselvesonsuchsocietiesas theydoknowhavebeentemptationsuntothemandoccasionsofsin.Everysuchentranceintoanysocietyorcompany,untothemwhoknowhowithathformerly succeeded, is their actual sin; and it is justwithGod to leavethem to all the evil consequents that do ensue. Others, also, do eitherchooseor are frequently cast on such societies; andno sooner are theyengagedinthembuttheyforgetallregarduntoGod,andgivethemselvesupnotonlyuntovanity,butuntovarioussortsofexcess.Davidknewtheevilanddangerofsuchoccasions,andgivesusanaccountofhisbehaviorinthem:Psalm39:1-3,

"Isaid,Iwilltakeheedtomyways,thatIsinnotwithmytongue:Iwillkeepmymouthwithabridle,while thewicked is beforeme. Iwas dumbwith silence, I heldmy peace, even from good; andmysorrowwasstirred.Myheartwashotwithinme,whileIwasmusingthefireburned;thenspakeIwithmytongue."

Asfortheirevilwordsandways,hewouldhavenocommunicationwiththem; and as unto good discourse, he judged it unreasonable to "castpearlsbeforeswine."Hewasthereforesilentasuntothatalso,thoughit

wasagriefandtroubletohim.Butthisoccasionedinhimafterwardthoseexcellentmeditationswhichheexpressethinthefollowingverses.Intheentranceoftheseoccasions,ifmenwouldrememberthepresenceofGodwiththemintheseplaces,withtheholyseverityof theeyethat isuponthem,itwouldputanaweupontheirspirits,andimbitterthose jollitieswhoserelishisgiventhembytemptationandsin.Hedothneitherwalkhumblynor circumspectlywho, beingnecessarily cast on the society ofmenwickedorprofane,—onsuchoccasionswhereintheordinarysortofmen give more than ordinary liberty unto corrupt communication orexcess inanykind,—dothnot inhisentranceof themcall tomindthepresence and all-seeing eye of God, and at his departure from themconsiderwhetherhisdeportmenthathbeensuchasbecamethatpresenceand his being under that eye. But, alas! pretenses of business andnecessary occasions, engagements of trade, carnal relations, and thecommoncourseofcommunicationintheworld,withasuppositionthatall sorts of society are allowed for diversion, have cast out theremembrance of God from the minds of most, even then when mencannotbepreservedfromsinwithoutit.

This hath sullied the beauty of gospel conversation amongst themost,andleftinveryfewanyprevalentevidenceofbeingspirituallyminded.

Wherefore, as unto them who, either by their voluntary choice ornecessityof theiroccasions,doenterandengagepromiscuously intoallsocieties and companies, let them know assuredly that if they awe nottheirheartsandspiritscontinuallywiththethoughtsandapprehensionsoftheomnipresenceandomniscienceofGod,thatheisalwayswiththemandhiseyealwaysuponthem,theywillnotbepreservedfromsnaresandsinfulmiscarriages.

Yea,suchthoughtsareneedfuluntothebestofusall,andinthebestofour societies, that we behave not ourselves indecently in them at anytime.

Again; unto some, privacy, secrecy, and opportunity, are occasions oftemptation and sin. They are so unto persons under convictions, notwhollyturnedtoGod.Manyagoodbeginninghathbeenutterlyruinedbythisoccasionandtemptation.Privacyandopportunityhaveoverthrown

manysuchpersonsinthebestoftheirresolutions.Andtheyaresountoall persons not yet flagitiouslywicked. Cursed fruits proceed every dayfrom these occasions.We need no other demonstration of their powerandefficacyintemptinguntosinbutthevisibleeffectsofthem.Andwhattheyareuntoany,theymaybeuntoall,ifnotdiligentlywatchedagainst.Sotheapostlereflectsontheshamefulthingsthataredoneinthedark,ina concurrence of secrecy and opportunity. This, therefore, gives a justseasonuntothoughtsoftheomnipresenceandomniscienceofGod,andthey will not be wanting in somemeasure in them that are spirituallyminded.

God is in this place; the darkness is no darkness unto him, light anddarknessarewithhimbothalike,—aresufficientconsiderationstolayinthe balance against any temptation springing out of secrecy andopportunity.OnethoughtoftheactualpresenceoftheholyGodandtheopenviewofhisall-seeingeyewilldomoretocoolthoseaffectionswhichlust may put into a tumult on such occasions than any otherconsideration whatever. A speedy retreat hereunto, upon the firstperplexing thought wherewith temptation assaults the soul, will be itsstrongtower,whereitshallbesafe.

2.AsecondseasoncallingfortheexerciseofourmindsinthoughtsoftheomnipresenceandomniscienceofGod ismadeupof our solitudes andretirements. These give us the most genuine trials whether we arespirituallymindedorno.Whatweareinthem,thatweare,andnomore.Butyet insomeof them,as inwalkingand journeying,or the like,vainthoughtsandfoolishimaginationsareexceedingapttosolicitourminds.Whatever is stored up in the affections ormemory will at such a timeoffer itself for our present entertainment; and when men haveaccustomedthemselvesuntoanysortof things, theywillpresson themfor thepossessionof their thoughts, as itwerewhether theywill orno.Thepsalmistgivesusthewaytopreventthisevil:Psalm16:7,8,

"Iwill bless the LORD,who hath givenme counsel:my reins alsoinstructmeinthenightseasons.IhavesettheLORDalwaysbeforeme:becauseheisatmyrighthand,"etc.

His "reins," — that is, his affections and secret thoughts, — gave him

counselandinstructedhiminallsuchseasons.Butwhencehadtheythatwisdomandfaithfulness?Inthemselvestheyaretheseatofalllustsandcorruptions,norcoulddoanythingbutseducehimintoanevilframe.Itwas from hence alone, that "he set the LORD always before him."ContinualapprehensionsofthepresenceofGodwithhimkepthismind,his heart and affections, in that awe and reverence of him as that theyalways instructed him unto his duty. But, as I remember, I spakesomewhat as unto the duemanagement of our thoughts in this seasonbefore.

3.Timesofgreatdifficulties,dangers,andperplexitiesofmindthereon,areaseasoncallingforthesameduty.Supposeamanisleftaloneinhistrialsfortheprofessionofthegospel,asitwaswithPaul,when"allmenforsook him, and no man stood by him;" suppose him to be broughtbeforeprinces,rulers,orjudges,thatarefailedwithrageandarmedwithpoweragainsthim,allthingsbeingdisposedtoaffecthimwithdreadandterror;— it is the duty of such an one to call off his thoughts from allthings visibly present, and to fix them on the omnipresence andomniscience of God. He sits amongst those judges, though theyacknowledgehimnot;herulesover themathispleasure;heknows thecauseoftheoppressed,andjustifiesthemwhenevertheworldcondemns,and can deliver them when he pleaseth.With the thoughts hereof didthose holy souls support themselves when they stood before the fierycountenanceofthebloodytyrantontheonehand,andtheburningfieryfurnaceontheother:Daniel3:17,18,

"OurGodwhomweserveisabletodeliverusfromtheburningfieryfurnace,andhewilldeliverusoutofthinehand,Oking.Butifnot,be itknownunto thee,Oking, thatwewillnot serve thygods,norworshipthegoldenimagewhichthouhastsetup."

ThoughtsofthepresenceandpowerofGodgavethemnotonlycomfortand supportment under their distress, when they were alone andhelpless,but courage and resolution to defy the tyrant to his face. Andwhen theapostlewasbroughtbeforeNero, thatmonsterof cruelty andvillainy, and "allmen forsook him," he affirms that "the Lord stood byhimand strengthenedhim,"2Timothy4:17.He refreshedhimselfwiththoughtsofhispresence,andhadtheblessedfruitofit.

Wherefore, on such occasions, when the hearts of men are ready toquake,whentheyseeallthingsaboutthemfilledwithdreadandterror,andallhelpfaraway, it is,Isay,theirdutyandwisdomtoabstractandtakeofftheirthoughtsfromalloutwardandpresentappearances,andtofix them on the presence of God. This will greatly change the scene ofthings in theirminds, and theywill find that strength, and power, andwisdom,areontheirsidealone,allthatappearsagainstthembeingbutvanity,folly,andweakness.

SowhentheservantofElishasawtheplacewheretheywerecompassedwithahost,bothhorsesandchariots, that came to take them,he criedoutforfear,"Alas,mymaster!howshallwedo?"Butupontheprayerofthe prophet, the Lord opening the eyes of the young man to see theheavenly guard that he had sent unto him, themountain being full ofhorses and chariots of fire round about Elisha, his fear and troubledeparted,2Kings6:15-17.Andwhen,inthelikeextremity,Godopenstheeyeoffaithtobeholdhisgloriouspresence,weshallnomorebeafraidofthedreadofmen.Hereindidtheholymartyrstriumphofold,andevendespisedtheirbloodypersecutors.OurSaviorhimselfmadeitthegroundofhissupportmentonthelikeoccasion:John16:32,"Behold,"saithhetohisdisciples,hisonlyfriends,"thehourcometh,yea,isnowcome,thatyeshallbescattered,everyonetohisown,andshallleavemealone:andyetIamnotalone,becausetheFatheriswithme."Canwebutpossessoursoulswiththeapprehensionthatwhenweareleftalone,inourtrialsanddangers,fromanycountenanceoffriendsorhelpofmen,yetthatindeedwearenotalone,becausetheFatheriswithus, itwillsupportusunderourdespondencies,andenableusuntoourduties.

4.EspecialprovidentialwarningscallforthoughtsofGod’somnipresenceand omniscience. So Jacob in his night vision instantly made thisconclusion,"Godisinthisplace,andIknewitnot."Wehavefrequentlysuchwarningsgivenuntous.Sometimeswehavesointhethingswhichareesteemedaccidental,whence, itmaybe,weare strangelydelivered;sometimes we have so in the things which we see to befall others, bythunder, lightning, storms at sea or land: for all the works of God,especiallythosethatarerareandstrange,haveavoicewherebyhespeaksuntous.Thefirst thingsuggesteduntoaspiritualmindinsuchseasons

willbe."Godisinthisplace,"—"Heispresentthatlivethandseeth,"asHagarconfessedonthelikeoccasion,Genesis16:13,14.

Thirdly,Have frequent thoughts ofGod’s omnipotency, or his almightypower. This most men, it may be, suppose they need not muchexhortationunto;fornoneeverdoubtedofit.Whodothnotgrantitonalloccasions? Men grant it, indeed, in general; for eternal power isinseparable from the first notion of the Divine Being. So are theyconjoined by the apostle: "His eternal power and Godhead," Romans1:20. Yet few believe it for themselves and as they ought. Indeed, tobelievethealmightypowerofGodwithreferenceuntoourselvesandallourconcernments, temporalandeternal, isoneof thehighestandmostnobleactsof faith,which includesallothers in it: for this is thatwhichGod at first proposed alone as the proper object of our faith in ourentranceintocovenantwithhim,Genesis17:1,"IamtheAlmightyGod;"thatwhich Job arrived unto after his long exercise and trial. "I know,"saithhe,"thatthoucanstdoeverything,andnothoughtofthinecanbehindered," chapter 42:2. "God hath spoken once," saith the psalmist;"twicehaveIheardthis;thatpowerbelongethuntoGod,"Psalm62:11.ItwasthatwhichGodsawitnecessaryfrequentlytoinstructhimin;forweare ready to be affected with the appearances of present power increatures,andtosupposethatallthingswillgoaccordinguntotheirwillsbecause of their power.But it is quite otherwise; all creatures are poorfeebleciphers,thatcandonothing.PowerbelongsuntoGod;itisaflowerofhiscrownimperial,whichhewillsuffernonetousurp.Iftheproudestof themgobeyond theboundsand limitsofhispresentpermission, hewillsendwormstoeatthemup,ashedidtoHerod.

ItisutterlyimpossibleweshouldwalkbeforeGod,untohisglory,orwithany real peace, comfort, or satisfaction in our own souls, unless ourminds are continually exercised with thoughts of his almighty power.Every thing that befalls us, every thing thatwe hear ofwhich hath theleast of danger in it, will discompose our minds, and either make ustremble like the leaves of the forest that are shaken with the wind, orbetake ourselves to foolish or sinful relief, unless we are firmlyestablished in the faith hereof. Consider the promises of God unto thechurchwhichareuponrecord,andasyetunaccomplished;considerthe

presentstateofthechurchintheworld,withallthatbelongsuntoit,inall thefearsanddangerstheyareexposedunto, inall theevils theyareexercised withal, — and we shall quickly find that unless this sheet-anchorbewellfixed,weshallbetossedupanddownatalluncertainties,andexposedtomostviolenttemptations,Revelation19:6.UntothisendarewecalledhereuntobyGodhimselfinhisansweruntothedespondentcomplaints of the church in its greatest dangers and calamities: Isaiah40:28-31,

"Hastthounotknown?hastthounotheard,thattheeverlastingGod,theLORD,theCreatoroftheendsoftheearth,faintethnot,neitheris weary? there is no searching of his understanding. He givethpower to the faint; and to them that have nomight he increasethstrength. Even the youths shall faint and beweary, and the youngmenshallutterlyfall:buttheythatwaitupontheLORDshallrenewtheirstrength; theyshallmountupwithwingsaseagles; theyshallrun,andnotbeweary;andtheyshallwalk,andnotfaint."

Takeoneinstance,whichisthecontinualconcernmentofusall.Weareobnoxiousuntodeatheverymoment.It isneverthefartherfromanyofusbecausewethinknotofitasweought.Thiswilllayourbodiesinthedust, from whence they will have no more disposition nor power inthemselvestoriseagainthananyotherpartofthemouldoftheearth.

Theirrecoverymustbeanactofexternalalmightypower,whenGodshallhaveadesire to theworkofhishands,whenheshallcall,andweshallanswerhimoutofthedust.Anditwilltransmitthesoulintoaninvisibleworld, putting a final end unto all relations, enjoyments, andcircumstancesherebelow.Ispeaknotofthemwhoarestout-heartedandfarfromrighteousness,wholiveanddielikebeasts,orunderthepowerof horrible presumption, without any due thoughts of their future andeternal state; but as unto others, what comfort or satisfaction can anymanhaveinhislife,whereonhisalldepends,andwhichispassingfromhim every moment, unless he hath continual thoughts of the mightypower of God, whereby he is able to receive his departing soul and toraisehisbodyoutofthedust?

Nottoinsistonmoreparticulars,thusisitwiththemwhoarespiritually

minded; thus must it be with us all if we pretend a title unto thatprivilege: They are filledwith thoughts ofGod, in opposition unto thatcharacterofwickedmen,that"Godisnotinalltheirthoughts."Anditisgreatlytobefearedthatmanyofus,whenwecometobeweighedinthisbalance, will be found too light. Men may be in the performance ofoutwardduties;theymayhearthewordwithdelight,anddomanythingsgladly;theymayescapethepollutionsthatareintheworldthroughlust,andnotrunoutintothesamecompassofexcessandriotwithothermen:yetmaytheybestrangersuntoinwardthoughtsofGodwithdelightandcomplacency. I cannot understand how it can be otherwise with themwhosemindsareover andover filledwith earthly things,however theymay satisfy themselves with pretenses of their callings and lawfulenjoyments,orthattheyarenotanywayinordinatelysetonthepleasuresorprofitsoftheworld.

To"walkwithGod," to "liveuntohim," isnotmerely tobe found inanabstinencefromoutwardsins,andintheperformanceofoutwardduties,thoughwithdiligenceinthemultiplicationofthem.Allthismaybedoneuponsuchprinciples,forsuchends,withsuchaframeofheart,astofindnoacceptancewithGod.Itisourheartsthatherequireth,andwecannowaygivethemuntohimbutbyouraffectionsandholythoughtsofhimwithdelight.Thisitistobespirituallyminded,thisitistowalkwithGod.Letnomandeceivehimself;unlesshe thusabound inholy thoughtsofGod, unless our meditation of him be sweet unto us, all that we elsepretenduntowillfailusinthedayofourtrial.

ThisisthefirstthingwhereinwemayevidenceourselvesuntoourselvestobeundertheconductofthemindingoftheSpirit,ortobespirituallyminded;andIhaveinsistedthelongeronit,becauseitcontainsthefirstsensible egress of the Spirit of living waters in us, the first acting ofspiritual life unto our own experience. I should now proceed unto theconsiderationofouraffections,ofwhoseframeandstatethesethoughtsaretheonlygenuineexposition;butwhereasthereare,ormaybe,somewhoaresensibleoftheirownweaknessanddeficiencyinthedischargeofthatpartof thisduty inbeingspirituallymindedwhichwehavepassedthrough, andmay fall under discouragements thereon, wemust followHim,asweareable,who"willnotquenchthesmokingflax,norbreakthe

bruised reed," by offering something unto the relief of them that aresincereunderthesenseoftheirownweakness.

CHAPTERX.

Sundrythingstendereduntosuchascomplainthat,theyknownothow,theyarenotabletoabideinholythoughtsofGodandspiritualorheavenlythings,fortheirrelief,instruction,anddirection—Rulesconcerningstatedspiritualmeditation.

SOMEwillsay,yea,onmanyoccasionsdosay,thatthereisnotanythinginall theirduty towardsGodwherein theyaremoreata loss thantheyare in this one, of fixing or exercising their thoughts ormeditationsonthings heavenly or spiritual. They acknowledge it a duty; they see anexcellencyinit,withinexpressibleusefulness:butalthoughtheyoftentryandattempt it, theycannotattainuntoanythingbutwhatmakes themashamedbothofitandthemselves.Theirminds,theyfind,areunsteady,apttoroveandwander,orgiveentertainmentuntootherthings,andnottoabideontheobjectwhichtheydesigntheirmeditationtowards.Theirabilitiesaresmall,theirinventionbarren,theirmemoriesfrail,andtheirjudgments, todisposeof things intorightorder,weakandunable.Theyknownotwhattothinkon,forthemostpart;andwhentheyfixonanything, they are immediately at a loss as unto any progress, and so giveover.Henceother thoughts,or thoughtsofother things, takeadvantageto impose themselves on them, andwhat began in spiritualmeditationends in carnal vanity. On these considerations ofttimes they arediscouraged to enter on the duty, ofttimes give it over so soon as it isbegun, and are glad if they come off without being losers by theirendeavors,whichoftenbefallsthem.Withrespectuntootherdutiesitisnotsowiththem.Untosuchasarereallyconcernedinthesethings,untowhomtheirwantanddefectisaburden,whomournunderit,anddesire

tobefreedfromitor refreshed in theirconflictwith it, I shalloffer thethingsthatensue:—

First,Thatsenseofthevanityofourmindswhichthisconsiderationdulyattendeduntowillgiveus,oughtgreatlytohumbleandabaseoursouls.Whence is it thus with us, that we cannot abide in thoughts andmeditationsofthingsspiritualandheavenly?Isitbecausetheyaresuchthings as we have no great concernment in? Itmay be they are thingsworthless and unprofitable, so that it is to no purpose to spend ourthoughts about them. The truth is, they alone are worthy, useful, anddesirable;allotherthingsincomparisonofthemarebut"lossanddung."Orisitbecausethefacultiesandpowersofoursoulswerenotoriginallysuiteduntothecontemplationofthemanddelightinthem?Thisalso isotherwise;theywereallgivenuntous,allcreatedofGodforthisend,allfittedwithinclinationsandpowertoabidewithGodinallthings,withoutaversationorweariness.Nothingwassonatural,easy,andpleasantuntothem, as steadiness in the contemplation of God and his works. Thecause, therefore,ofall thisevil liesatourowndoor.All this, therefore,andall other evils, cameuponusby the entranceof sin.And thereforeSolomon,inhisinquiryafterallthecausesandeffectsofvanity,bringsitunderthishead,

"Lo, this only have I found, thatGodmademan upright; but theyhavesoughtoutmanyinventions,"Ecclesiastes7:29:

forherebyourminds, thatwerecreated ina stateofblessedadherenceuntoGod,werewholly turnedoff fromhim, andnot only so, but filledwithenmityagainsthim. In this state, thatvanitywhich isprevalent inthem is both their sin and their punishment: their sin, in a perpetualinclination unto things vain, foolish, sensual, and wicked, — so theapostle describes it at large, Ephesians 4:17-19, Titus 3:3; and theirpunishment, in that, being turned off from the chiefest good, whereinalone rest is to be found, they are filledwith darkness, confusion, anddisquietment,being"likethetroubledseathatcannotrest,whosewaterscastupmireanddirt."

Bygraceourmindsarerenewed,—that is,changedanddeliveredfromthis frame; but they are so partially only. The principle of vanity is no

longerpredominantinus,toalienateusfromthelifeofGod,ortokeepusinenmityagainsthim.Thosewhoaresoreneweddonot"walkinthevanity of their minds," as others do, Ephesians 4:17. They go up anddown,inalltheirwaysandoccasions,withastreamofvainthoughtsintheirminds.Buttheremaindersofitareeffectuallyoperativeinus,inallthe actings of ourminds towardsGod, affecting themwith uncertaintyand instability:ashewhohath receivedagreatwound inanyprincipalpart of his body, though it may be so cured as that death shall notimmediatelyensuethereon,yetitmaymakehimgoweakandlameallhisdays,andhinderhimintheexerciseofallthepowersoflife.Thevanityofourmindsissocuredastodeliverusfromspiritualdeath;butyetsuchawound,suchaweaknessdothremain,asbothweakensandhindersusinall the operations of spiritual life. Hence those who have made anyprogress in grace are sensible of their vanity as the greatest burden oftheirsouls,anddogroanaftersuchacompleterenovationoftheirmindsaswhereby theymaybeperfectly freed from it. This is thatwhich theyprincipallyregardinthatcomplainingdesire,Romans7:24,"OwretchedmanthatIam!whoshalldelivermefromthisbodyofdeath?"Yea,theygroanunderasenseofiteveryday,norisanythingsuchatroubleuntothem,observinghow itdefeats them in theirdesigns tocontemplateonheavenly things, how it frustrates their best resolutions to abide in thespiritual actings of faith and love, how they are imposed on by it withthoughtsofthingswhich,either inthemselvesor intheirconsequences,theymostabhor.Nothingaretheysoafraidof,nothingissogrievousandburdensome unto them, nothing do they more groan for deliverancefrom. When there is war in any place, it behoveth them that areconcerned to have an eye and regard unto all their enemies and theirattempts against them; but if they are vigilant and diligent in theiropposition unto those that arewithout that visibly contendwith them,and in the meantime neglect such as traitorously act within amongthemselves,betraying their counselsandweakening theirstrength, theywillbeundoubtedlyruined.Wisemendofirsttakecareofwhatiswithin,as knowing if they are there betrayed, all they do against their openenemies is to no purpose. In the warfare wherein we are engaged, wehaveenemiesofallsortsthatopenlyandvisibly,invarioustemptations,fightagainstoursouls.These it isourduty towatchagainst, toconflictwith,and toseeka conquestover.But it is this internalvanityofmind

thatendeavorsinallthingstobetrayus,toweakenusinallourgraces,ortohinder theirdueoperation,andtoopenthedoorsofourheartsuntoour cursed enemies. If our principal endeavor be not to discover,suppress, and destroy this traitor,we shall not succeed in our spiritualwarfare.

This,therefore,beingtheoriginalcauseofall thatdisabilityofmind,asunto steadiness in holy thoughts and meditations, whereof you docomplain,whenyouareaffectedtherewithturnuntotheconsiderationofthat fromwhence itdothproceed.Labor tobehumbledgreatly, and towalkhumbly,underasenseoftheremaindersofthisvanityofmind.Sosomewholesomefruitmaybetakenfromthisbitterroot,andmeatmaycomeoutofthiseater.If,whenyoucannotabideinholythoughtsofGodandyourrelationuntohim,youreflectonthiscauseofit,toyourfartherhumiliation and self-abasement, your good design and purpose are notlost.Letsuchanonesay,"IbegantothinkofGod,ofhisloveandgraceinChristJesus,ofmydutytowardshim;andwherenow,inafewminutes,doIfindmyself?Iamgotuntotheendsoftheearth,intothingsuselessandearthly,oramatsuchalossasthatIhavenomindtoproceedintheworkwhereinIwasengaged.‘OwretchedmanthatIam!’whatacursedenemy have I within me! I am ashamed of myself, weary of myself, Iloathe myself. ‘Who shall deliver me from this body of death?’" Suchthoughtsmaybeasusefuluntohimasthosewhichhefirstdesigned.

True it is, we can never be freed absolutely from all the effects of thisvanityandinstabilityofmindinthisworld.UnchangeablecleavinguntoGodalways,inallthepowersandaffectionsofourminds,isreservedforheaven. But yet great degrees may be attained in the conquest andexpulsionofit,suchasIfearfewhaveexperienceof,yetoughtalltolaborafter.Ifweapplyourselvesasweoughttothe increaseofspiritual lightand grace; if we labor diligently to abide and abound in thoughts ofspiritualthings,andthatinlovetothemanddelightinthem;ifwewatchagainst theentertainmentandapprobationof such thoughtsand thingsin ourminds as whereby this vain frame is pleased and confirmed, —there is, though not an absolute perfection, yet a blessed degree ofheavenlymindedness to be attained, and therein the nearest approachuntoglorythatinthisworldwearecapableof.Ifamancannotattainan

athleticconstitutionofhealth,orastrengthlikethatofSamson,yet,ifhebewise,hewillnotomittheuseofsuchmeansasmaymakehimtobeuseful in the ordinary duties of life; and although we cannot attainperfection in this matter, — which yet is our duty to be continuallypressingafter,—yet,ifwearewise,wewillbeendeavoringsuchacureofthisspiritualdistemperasthatwemaybeabletodischargeallthedutiesof the lifeofGod.But ifmen inallother things feed thevanityof theirownminds; if theypermit themto rovecontinuallyafter things foolish,sensual,andearthly;iftheywillfullysupplythemwithobjectsuntothatend,andlabornotbyallmeansforthemortificationofthisevilframe,—in vain shall they desire or expect to bring them at any time, on anyoccasion,tobesteadyinthethoughtsofheavenlythings.Ifitbethuswithany,asitistobefeareditiswithmany,itistheirdutytomindthewordsofourLordJesusChrist inthefirstplace,"Makethetreegood,andthefruitwillbegood,"andnotbefore.Whenthepowerofsanctifyinggracehathmadethemindhabituallyspiritualandheavenly, thoughtsofsuchthingswillbenaturaluntoit,andaccompaniedwithdelight;buttheywillnotbesountil theGodofpeacehavesanctifiedus inourwholespirits,souls, and bodies, whereby we may be preserved blameless unto thecomingofJesusChrist.

Secondly, Be always sensible of your own insufficiency to raise in yourmindsortomanagespiritualthoughts,orthoughtsofthingsspiritualandheavenly,inaduemanner.Butinthiscasemenareapttosupposethatastheymaysotheycanthinkofwhattheyplease.Thoughtsaretheirown,andtherefore,betheyofwhatsorttheywill,theyneednoassistanceforthem.They cannot thinkas theyought, they candonothingat all; andnothingwillconvincethemoftheirfollyuntiltheyareburdenedwithanexperienceofthecontrary,asuntospiritualthings.Buttheadvicegivenis expressly laid down by the apostle, in the instance of himself: 2Corinthians3:5,

"Not that we are sufficient of ourselves to think any thing as ofourselves;butoursufficiencyisofGod."

Hespeaksprincipallyofministersofthegospel,andthatofsuchasweremosteminentlyfurnishedwithspiritualgiftsandgraces,ashedeclares,verse6.And if itbe sowith them,and thatwith respectunto thework

anddutiesoftheircalling,howmuchmoreisitsowithotherswhohavenot theirgracesnor theiroffice!Wherefore ifmen,withoutregarduntothepresentactualgraceofGodandthesuppliesofhisSpirit,dosupposethattheycanofthemselvesexercisetheirmindsinspiritualthoughts,andso only fret at themselves when they fall into disappointment, notknowingwhatisthematterwiththem,theywillliveinalifeless,barrenframealltheirdays.

Bythestrengthoftheirnaturalabilities,menmayframethoughtsofGodandheavenly things in theirminds, accordingunto theknowledge theyhaveofthem.Theymaymethodizethembyrulesofart,andexpressthemelegantlyuntoothers.Butevenwhiletheydoso,theymaybefarenoughfrom being spiritually minded; for there may be in their thoughts noactingsoffaith,love,orholydelightinGod,oranygraceatall.Butsuchalonearethethingswhichweinquireafter;theyaresuchonlyaswhereinthe graces of the Spirit are in their proper exercise.With respect untothemwehavenosufficiency inourselves;allour sufficiencymustbeofGod. There is no truth, among persons of light and knowledge, moregenerallygrantedinthenotionofitthanthis,thatofourselveswecandonothing,andnonemoreneglectedindailypractice.Menprofesstheycandonothingofthemselves,andyetgoabouttheirdutiesasiftheycoulddoallthings.

Thirdly,Remember that I have not at present treated of solemn statedmeditation, concerning which other rules and instructions ought to begiven. By solemn or stated meditation, I intend the thoughts of somesubjectspiritualanddivine,withthefixing,forcing,andorderingofourthoughtsabout it,withadesigntoaffectourownheartsandsoulswiththe matter of it, or the things contained in it. By this design it isdistinguishedfromthestudyoftheword,whereinourprincipalaimistolearn the truth, or to declare it unto others; and so also from prayer,whereofGodhimselfistheimmediateobject.Butinmeditationit is theaffectingofourownheartsandmindswithlove,delight,andhumiliation.AtpresentIhaveonlyshowedwhatitistobespirituallyminded,andthatinthisinstanceofourthoughtsastheyproceedfromthehabitualframeof ourhearts and affections, or ofwhat sort the constant course of ourthoughtsoughttobewithrespectuntoalltheoccasionsofthelifeofGod.

This persons may be in a readiness for who are yet unskilful in andunable for stated meditation; for there is required thereunto such anexercise of our natural faculties and abilities as some, through theirweakness and ignorance, are incapable of. But as unto what we havehithertoinsistedon,itisnotunattainablebyanyinwhomistheSpiritoffaith and love; for it is but the frequent actings of them that I intend.Wherefore,doyourheartsandaffectionsleadyouuntomanythoughtsofGodandspiritual things?dotheyspringupinyouaswater inawelloflivingwaters?areyoureadyonalloccasionstoentertainsuchthoughts,andtobeconversantwiththemasopportunitydothoffer itself?doyoulabor to have in a readiness what is useful for you with respect untotemptationsandduties?isGodinChrist,andthethingsofthegospel,theordinaryretreatofyoursouls?—thoughyoushouldnotbeabletocarryonanorderly,statedmeditationinyourminds,yetyoumaybespirituallyminded.

Amanmaynothave a capacity and ability to carry on a great trade ofmerchandise in theworld,— theknowledgeofall sortsof commoditiesandseasonsof theworldandnationsof it,with thosecontrivancesandaccounts which belong unto such trade, may be above hiscomprehension,andhemayquicklyruinhimselfinundertakingsuchanemployment,—yetmaytheabilitiesofthismanservehimwellenoughtocarryonaretailtradeinaprivateshop,whereinperhapshemaythriveaswelland get as good an estate as any of thosewhose greater capacitiesleadthemforthuntomorelargeandhazardousemployments.Soitmaybewith some in this case. The natural faculties of theirminds are notsufficienttoenablethemuntostatedmeditation;theycannotcastthingsinto thatmethodandorderwhich is required thereunto,nor frame theconceptionsof theirminds intowordssignificantandexpressive:yetasuntofrequencyofthoughtsofGod,andadispositionofmindthereunto,they may thrive and be skillful beyond most others of greater naturalabilities. Howbeit, because even statedmeditation is a necessary duty,yea, the principalwaywhereby our spiritual thoughts do profitably actthemselves, I shall have regard thereunto in the following direction.Wherefore,—

Fourthly,Whateverprincipleofgracewehave inourminds,wecannot

attain unto a ready exercise of it, in a way of spiritual meditation, orotherwise,withoutgreatdiligence,norwithoutgreatdifficulty.

Itwasshowedattheentranceofthisdiscoursethatthereisadifferencein this grace, between the essence, substance, or reality of it,whichwewouldnotexcludemenfromundermanyfailingsorinfirmities,andtheuseful degrees of it,wherein it hath its principal exercise; as there is adifferenceinlifenaturalanditsactingsinaweak,diseased,sicklybody,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 orimplantedinourmindsbytheHolyGhost,asaprincipalpartofthatnewnaturewhich is theworkmanship of God, created in Christ Jesus untogoodworks; yetunto thegrowthand improvementof it, as of all othergraces, our owndiligent care,watchfulness, and spiritual striving in allholyduties,arerequired.Unlessthemostfruitfulgroundbemanured,itwillnotbringforthausefulcrop.Letnotanythinkthat this frameofaspiritualmind,whereinthereisadispositionuntoandareadinessforallholy thoughts ofGod, of Christ, of spiritual and heavenly things, at alltimes and on all occasions, will befall him and continue with him heknowsnothow.Asgoodit is forapoormantoexpecttoberichinthisworld without industry, or for a weak man to be strong and healthywithoutfoodandexercise,astobespirituallymindedwithoutanearnestendeavorafterit.Itmaybeinquiredwhatisrequisitethereunto;andwemaynamesomeofthosethingswithoutwhichsuchaholyframewillnotbeattained:as,—

1.Acontinualwatchistobekeptinandonthesoulagainsttheincursionsof vain thoughts and imaginations, especially in such seasons whereintheyareapttoobtainadvantage.If theyaresufferedtomakeaninroadinto themind, ifwe accustom ourselves to give them entertainment, ifthey are wont to lodge within, in vain shall we hope or desire to bespirituallyminded.HereinconsistsaprincipalpartofthatdutywhichourSavior so frequently, so emphatically chargeth on us all, namely, to"watch,"Mark 13:37.Unlesswe keep a strictwatch herein,we shall bebetrayedintothehandsofourspiritualenemies;forallsuchthoughtsarebutmakingprovisionfortheflesh,tofulfillitsdesiresintheluststhereof,however they may be disappointed as unto actual sin. This is the

substanceoftheadvicegivenusincharge,Proverbs4:23,"Keepthyheartwithalldiligence;foroutofitaretheissuesoflife."

2.Carefulavoidanceofallsocietiesandbusinessesofthis lifewhichareapt, under various pretenses, to draw and seduce the mind unto anearthlyorsensualframe.Ifmenwillventureonthosethingswhichtheyhave found by experience, or may find by their observation, that theyseduceanddrawofftheirmindsfromaheavenlyframeuntothatwhichiscontrarythereunto,andwillnotwatchuntotheiravoidance,theywillbefilledwith the fruitof theirownways. Indeed, thecommonconverseofprofessorsamongthemselvesandothers,walking,talking,andbehavingthemselves likeothermen,beingas full of theworld as theworld is ofitself,hathlostthegraceofbeingspirituallymindedwithin,andstainedthegloryofprofessionwithout.TheruleobservedbyDavidwillmanifesthowcarefulweoughttobeherein:Psalm39:1-3,

"Isaid,Iwilltakeheedtomyways,thatIsinnotwithmytongue:Iwillkeepmymouthwithabridle,while thewicked is beforeme. Iwas dumbwith silence, I heldmy peace, even from good; andmysorrowwasstirred.Myheartwashotwithinme,whileIwasmusingthefireburned:thenspakeIwithmytongue;"

—whichplacewasspokenuntobefore.

3. A holy constraint put on the mind to abide in the duty of spiritualthoughtsandmeditations,pressingitcontinuallywiththeconsiderationof theirnecessity andusefulness.Themindwill be apt of itself to startaside from duties purely spiritual, through the mixture of the fleshabidinginit.Themoreinwardandpurelyspiritualanydutyiswhichhathnooutwardadvantages,themorepronewillthemindbetodeclinefromit. It will be so more from private prayer than public, more frommeditationthanprayer.Andotherthingswillbeapttodrawitaside,byobjects without, and various stirrings of the affections within. A holyconstraintistobeputuponit,withasuddenrejectionofwhatrisesuptoitsdiversionordisturbance.Wherefore,wearetocallinallconstrainingmotives, such as the consideration of the love of Christ, 2 Corinthians5:14,tokeepthemindsteadyuntoitsduty.

4.Diligentuseofmeanstofurnishthesoulwiththatlightandknowledgeof heavenly things which may administer continual matter of holythoughtsandmeditationsfromwithinourselves.Thishathbeenspokenuntoatlargebefore.Andthewanthereofisthatwhichkeepsmanyfromthe least proficiency in these duties: as amanmay have some skill orabilityforatrade,yet ifhehavenomaterialstoworkupon,hemustsitstill,andlethistradealone.Andsomustmendoasuntotheworkofholymeditation. Whatever be the ability of the natural faculties, theirinventions or memories, if they are not furnished with knowledge ofthings spiritual and heavenly, which are the subject-matter of suchmeditations,theymustlettheirworkalone.HencetheapostlepraysfortheColossians,that"thewordofChristmightdwellinthemrichlyinallwisdom,"chap.3:16;thatis,thattheymightaboundintheknowledgeofthemindofChrist,withoutwhichweshallbeunfitforthisduty.

5.UnweariednessinourconflictwithSatan,who,byvariousartificesandthe injection of fiery darts, labors continually to divert us from theseduties. He is seldom or never wanting unto this occasion. He who isfurnishedinanymeasurewithspiritualwisdomandunderstandingmayfindhimmoresensiblyatwork inhiscraftandoppositionwithrespectuntothisdutythananyotherway.WhenwestandthusbeforetheLord,he is always at our right hand to resist us, and ofttimes his strength isgreat. Hence, as was observed, ofttimes men design really to exercisethemselves in holy thoughts, but end in vain imaginations, and rathertake up with trifles than continue in this duty. Steadiness in theresistance of him on these occasions is one great part of our spiritualwarfare. And we may know that he is at work by his engines andmethods; for they consist in his suggestions of vain, foolish, or corruptimaginations.Whentheybegintoriseinourmindsatsuchtimesaswewouldengagetheminspiritualmeditation,wemayknowassuredlyfromwhencetheyare.

6.Continualwatchfulcarethatnorootofbitternessspringupanddefileus, that no lust or corruption be predominant in us. When it is so, ifpersons,incompliancewiththeirconvictions,doendeavorsometimestobe exercised in these duties, they shall labor in the very fire, where alltheirendeavorswillbeimmediatelyconsumed.

7. Mortification unto the world in our affections and desires, withmoderation in our endeavors after the needful things of it, are alsonecessaryhereunto,yea,tothatdegreethatwithoutthemnomancaninany sensebe said tobe spirituallyminded; for otherwise our affectionscannotbesopreservedunderthepowerofgraceasthatspiritualthingsmaybealwayssavoryuntous.

Some,itmaybe,willsay,thatifallthesethingsarerequiredthereunto,itwill takeupaman’swhole life and time tobe spirituallyminded.Theyhope they may attain it at an easier rate, and not forego all otheradvantages and sweetnesses of life, which a strict observation of thesethingswouldcastthemupon.

Ianswer,thathoweveritmayproveahardsayinguntosome,yetImustsay it, andmyheartwould reproachme if I shouldnot say, that if theprincipalpartofour timebenotspentabout these things,whateverwesuppose,wehaveindeedneitherlifenorpeace.Thefirst-fruitsofallweretobeoffereduntoGod;andinsacrificesherequiredthebloodandthefatoftheinwards.Ifthebestbenothis,hewillhavenothing.It issoastoourtime.Tellme,Iprayyou,howyoucanspendyourtimeandyourlivesbetter,ortobetterpurpose,andIshallsay,Goonandprosper.Iamsuresomespendsomuchoftheirtimesomuchworseasitisashametoseeit.Do you think you came into this world to spend your whole time andstrength in your employments, your trades, your pleasures, unto thesatisfaction of the "wills of the flesh and of themind?"Have you timeenoughtoeat,todrink,tosleep,totalkunprofitably,itmaybecorruptly,inallsortsofunnecessarysocieties,buthavenotenoughtoliveuntoGodintheveryessentialsofthatlifewhichconsistsinthesethings?Alas!youcameintotheworldunderthislaw,"Itisappointedtomenoncetodie,andafterthisthejudgment,"Hebrews9:27;andtheendwhyyourlifeisheregranteduntoyouisthatyoumaybepreparedforthatjudgment.Ifthisbeneglected,iftheprincipalpartofyourtimebenotimprovedwithrespectuntothisend,youwillfallunderthesentenceofituntoeternity.

But men are apt to mistake in this matter. Theymay think that thesethings tend to take them off from their lawful employments andrecreations,whichtheyaregenerallyafraidof,andunwillingtopurchaseanyframeofmindatsodeararate.Theymaysupposethattohavemen

spirituallyminded,wewouldmakethemmopes,andtodisregardallthelawful occasions of life. But let not any bemistaken; I am not upon adesignthatwillbeeasily,or,itmaybe,honestlydefeated.Menareabletodefend themselves in their callingsandenjoyments, and to satisfy theirconsciencesagainstanypersuasionstothecontrary:yetthereisaseasonwhereinweareobligedtopartwithallwehave,andtogiveupourselveswhollytofollowChristinallthings,Matthew19:21;andifweneglectorrefuseitinthatseason,itisanevidencethatwearehypocrites.Andtherewasatimewhensuperstitionhadsomuchpoweronthemindsofmen,thatmultitudeswerepersuadedtoforsake,togiveup,alltheirinterestinrelations, callings, goods, possessions, and betake themselves untotedious pilgrimages, yea, hard services in war, to comply with thatsuperstition;andit isnottothegloryofourprofessionthatwehavesofew instances of men parting with all, and giving up themselves untoheavenlyretirement.ButIamatpresentonnosuchdesign;Iaimnottotake men out of their lawful earthly occasions, but to bring spiritualaffections and thoughts into the management of them all. The thingsmentioned will deprive you of no time you can lay a claim unto, butsanctifyitall.

Iconfesshemustbeagreatproficient inspiritualitywhodaresventureon an absolute retirement, and hemust bewell satisfied that he is notcalleduntoausefulnessamongmeninconsistenttherewith:untothemitmay prove a disadvantage. Yet this also is attainable, if othercircumstances do concur.Menunder the due exercise of grace and theimprovement of it may attain unto that fixedness in heavenlymindedness, that unconcernment in all things here below, as to givethemselvesupentirelyandcontinuallyuntoheavenlymeditation,untoablessedadvancementofallgrace,andanearapproachuntoglory.AndIwouldhopeitwassowithmanyoftheminancienttimeswhorenouncedthe world, with all circumstances of relations, state, inheritances, andbetook themselves unto retirement in wildernesses, to abide always indivine contemplation. But afterward, when multitudes, whose mindswerenotsopreparedbyarealgrowthinallgraceandmortificationuntotheworldastheywere,betookthemselvesunderthesamepretensesuntoamonasticalretirement,thedevil,theworld,sensuallusts,superstition,andallmannerofevils,pursuedthem,foundthemout,possessedthem,

untotheunspeakabledamageandscandalofreligion.

This, therefore, is not thatwhich I invite the common sort of believersunto. Let them that are able and free receive it. The generality ofChristians have lawful callings, employments, and businesses, whichordinarily they ought to abide in. That they alsomay live unto God intheiroccasions,theymaydowelltoconsidertwothings:—

(1.)Industryinmen’scallingsisathinginitselfverycommendable.Ifinnothingelse, ithathanadvantageherein, that it isameans topreservemenfromthoseexcessesinlustandriotwhichotherwisetheyareapttorun into. And if you consider the two sorts of men whereinto thegenerality of mankind are distributed, — namely, of them who areindustriousintheiraffairs,andthosewhospendtheirtime,sofarastheyareable,inidlenessandpleasure,—theformersortarefarmoreamiableand desirable. Howbeit it is capable of being greatly abused. Earthlymindedness,covetousness,devouringthingsholyastotimesandseasonsofduty,uselessness,andthelikeperniciousvices,doinvadeandpossessthemindsofmen.Thereisnolawfulcallingthatdothabsolutelyexcludethisgraceofbeingspirituallymindedinthemthatareengagedinit,noranythatdothincludeit.Menmaybeinthemeanestoflawfulcallingsandbeso,andmenmaybeinthebestandhighestandnotbeso.Considerthecalling of theministry: Thework and duty of it calls on those that areemployed in it to have their minds and thoughts conversant aboutspiritualandheavenlythings.Theyaretostudyaboutthem,tomeditateonthem,tocommitthemtomemory,tospeakthemoutuntoothers.Itwillbesaid,"Surelysuchmenmustneedsbespirituallyminded."Iftheygo no farther than what ismentioned, I say theymust needs be so asprinters must needs be learned, who are continually conversant aboutletters. Amanmaywith great industry engage himself in these things,and yet hismind bemost remote from being spiritual. The event dothdeclarethatitmaybeso.Andthereasonsofitaremanifest.Itrequiresasmuchifnotmorewatchfulness,morecare,morehumility,foraministertobespirituallymindedinthedischargeofhiscalling,thanforanyothersort of men in theirs; and that, as for other reasons, so because thecommonness of the exercise of such thoughts, with their design uponothersintheirexpression,willtakeofftheirpowerandefficacy.Andhe

willhavelittlebenefitbyhisownministrywhoendeavorsnotinthefirstplaceanexperienceinhisownheartofthepowerofthetruthswhichhedoth teach unto others. And there is evidently as great a failing hereinamongusasamonganyothersortofChristians,aseveryoccasionoftrialdothdemonstrate.

(2.)Althoughindustryinanyhonestcallingbeallowable,yetunlessmenlabortobespirituallymindedintheexerciseofthatindustry,theyhaveneither life nor peace. Hereunto all the things before mentioned arenecessary; I know not how any of them can be abated; yea, more isrequiredthanisexpressedinthem.Ifyouburnthisroll,anothermustbewritten,andmany like thingsmustbeaddedunto it.And theobjectionfromtheexpenseof timeintheobservanceof themisofnoforce; foramanmaydoasmuchworkwhilstheisspirituallymindedaswhilstheiscarnal.Spiritual thoughtswillnomorehinderyou inyourcallings thanthosethatarevainandearthly,whichallsortsofmencanfindleisureforinthemidstoftheiremployments.Ifyouhavefilledavesselwithchaff,yetyoumaypourintoitagreatdealofwater,whichwillbecontainedinthesamespaceandvessel;andifitbenecessarythatyoushouldtakeinmuchof thechaffof theworld intoyourminds,yetare theycapableofsuchmeasuresofgraceasshallpreservethemsincereuntoGod.

Fifthly,Thisframewillneverbepreserved,northedutiesmentionedeverbeperformedinaduemanner,unlesswededicatesomepartofourtimepeculiarlyuntothem.IspeakuntothemonlyconcerningwhomIsupposethat they do daily set apart some portion of time unto holy duties, asprayer and reading of the word, and they find by experience that itsucceedswellwiththem.Forthemostpart,iftheylosetheirseasonstheylosetheirduties;forsomehavecomplainedthattheurgencyofbusinessandmultiplicityofoccasionsdrivingthematfirstfromthefixedtimeoftheir duties, hath brought them into a course of neglecting duty itself.Whereforeitisourwisdomtosetapartconstantlysomepartofourtimeunto the exercise of our thoughts about spiritual things in the way ofmeditation.AndIshallclosethisdiscoursewithsomedirections inthisparticularuntothemwhocomplainoftheirdisabilityforthedischargeofthisduty:—

1.Chooseandseparateafittimeorseason,atimeoffreedomfromother

occasionsanddiversions.Andbecauseitisourdutytoredeemtimewithrespectuntoholyduties,suchaseasonmaybethemoreusefulthemorethepurchaseofitstandsusin.WearenotatanytimetoserveGodwithwhatcostsusnought,norwithanytimethatcomeswithinthesamerule.Ifwewillallowonlytherefuseofourtimeuntothisduty,whenwehavenothingelsetodo,and,itmaybe,throughwearinessofoccasionsarefitfornothingelse,wearenottoexpectanygreatsuccessinit.Thisisonepregnantreasonwhymenaresocoldandformal,so lifeless inspiritualduties, — namely, the times and seasons which they allot unto them.Whenthebodyisweariedwiththelaborandoccasionsoftheday,and,itmaybe,themindinitsnaturalfacultiesindisposed,evenbythemeansofnecessary refreshment, men think themselves meet to treat with Godabout the great concernments of his glory and their own souls! This isthatwhichGodcondemnethbyhisprophet:Malachi1:8,

"If ye offer the blind for sacrifice, is it not evil? and if ye offer thelameandsick,isitnotevil?offeritnowuntothygovernor;willhebepleasedwiththee,oracceptthyperson?"

Boththelawofnatureandallthelawsofholyinstitutionsdorequirethatwe should serve God with the best that we have, as all the fat of theinwards was to be offered in sacrifice; and shall we think to offer thattimeuntoGodwhereinweareunmeettoappearbeforeanearthlyruler?Yetsuch,inmyaccount,aretheseasons,especiallytheeveningseasons,thatmostmenchooseforthedutiesoftheirholyworship.Andyoumaydowell to considerbeyond thedayand timewhichhehath takenuntohimself by an everlasting law, how little of the choice of your time youhaveoffereduntoGodasafree-willoffering,thatyoumaybeexcitedtofuturediligence.If, therefore,youseriously intendthisduty,choose theseasons for itwherein you aremost fit,when even the natural vigor ofyour spirits ismost free and active. Possibly somewill say thismay besuchatimeaswhentheoccasionsoftheworlddocallmostearnestlyforyourattendanceuntothem.IsaythatistheseasonIwouldrecommend;andifyoucanconqueryourmindstoredeemitforGodatanyrate,yourendeavors in itwillbeprosperous.However, trustnottotimesthatwillofferthemselves.Takethemnotupathazard.Letthetimeitselfbeafree-willofferingtoGod,takenfromthetopoftheheap,orthechoicestpartof

yourusefultime.

2.PreparationofminduntoaduereverenceofGodandspiritualthingsisrequiredpreviouslyhereunto.Whenwegoaboutthisduty,ifwerushintothoughts of heavenly things without a due reverential preparation, weshall quickly find ourselves at a loss See the rule, Ecclesiastes 5:1,2."Grace to serve God with reverence and godly fear" is required in allthings wherein we have to do with him, as in this duty we have in animmediateandespecialmanner.Endeavor,therefore,inthefirstplace,togetyourheartsdeeplyaffectedwithanawfulreverenceofGod,andaholyregarduntotheheavenlynatureofthethingsyouwouldmeditateupon.Herebyyourmindswillbecomposed,andtherootsofotherthoughts,betheyvainorearthly,whichareapttoariseanddivertyoufromthisduty,willbecastout.TheprinciplesofthesecontrarythoughtsarelikeJacoband Esau; they struggle in the same womb, and oftentimes Esau willcomefirst forth,and forawhile seemtocarry thebirthright. Ifvariousthoughts do conflict in our minds, some for this world and some foranother,thoseforthisworldmaycarryit foraseason;butwhereaduereverenceofGodhath "castout thebondwomanandher children," theworkingsofthefleshinitsvainthoughtsandimaginations,themindwillbeatlibertytoexerciseitselfonspiritualthings

3.Earnestdesiresafterarenewedsenseandrelishofspiritualthingsarerequiredhereunto.Ifweengageintothisdutymerelyonaconvictionofthenecessityofit,orsetourselvesaboutitbecausewethinkweoughttodoso,anditwillnotbewelldoneutterlytoneglectit,wemaynotexpecttobesuccessfulinit;butwhenthesoulhathatanytimetastedthattheLord is gracious, when its meditations on him have been sweet, whenspiritual thingshavehada savorand relish in themindandaffections,andhereonitcomesuntothisdutywithearnestdesirestohavetheliketastes, the likeexperience,yea, tohavethemincreased, then is it in theway of a hopeful progress And this also willmake us persevere in ourendeavorstogothroughwithwhatweundertake,—namely,whenwedoknow by former experience what is to be attained by it, if we dig andsearchforitasforatreasure.

Ifyoushall thinkthattherightdischargeof thisdutymaybeotherwiseattained,ifyousupposethatitdeservesnotallthiscostandchargeabout

it,judgebywhatispastwhetheritbenotadvisabletogiveitoverandletitalone.Asgoodliequietlyonthegroundascontinuallyattempttoriseandneveronceeffect it.Rememberhowmanysuccesslessattemptsyouhavemadeuponit,andallhavecometonothing,orthatwhichisasbadasnothing.Icannotsaythatinthiswayyoushallalwayssucceed;butIfearyouwillneverhavesuccessinthisdutywithoutsuchthingsasareofthesamenatureandusewithit.

When, after this preparation, you find yourselves yet perplexed andentangled,notablecomfortablytopersistinspiritualthoughtsuntoyourrefreshment,takethesetwodirectionsforyourrelief:—

1.CryandsightoGodforhelpandrelief.Bewailthedarkness,weakness,and instability of your minds, so as to groan within yourselves fordeliverance.Andifyourdesignedmeditationsdoissueonlyinarenewedgracioussenseofyourownweaknessandinsufficiency,withapplicationuntoGod for supplies of strength, they are by nomeans lost as unto aspiritual account. The thoughts ofHezekiah in hismeditations did notseemtohaveanygreatorderorconsistencywhenhesoexpressedthem:"Likeacraneoraswallow,sodidIchatter:Ididmournasadove:mineeyes failwith lookingupward:OLORD, I amoppressed; undertake forme," Isaiah 38:14.When the soul labors sincerely for communionwithGod, but sinks into broken, confused thoughts under the weight of itsown weakness, yet if he look to God for relief, his chattering andmourningwillbeacceptedwithGodandprofitableuntohimself.

2. Supply the brokenness of your thoughts with ejaculatory prayers,accordingaseitherthematterofthemoryourdefectinthemanagementof them doth require. So was it with Hezekiah in the instance beforementioned.Whenhis ownmeditationswereweak andbroken, he criesoutinthemidstofthem,"OLORD,Iamoppressed;undertakeforme."Andmeditation is properly amixture of spiritual apprehension of Godandheavenly things in the thoughts and conceptions of themind,withdesiresandsupplicationsthereon.

It is good and profitable to have some special designed subject ofmeditation inour thoughts. Ihaveat largedeclaredbeforewhat thingsaretheproperobjectsofthethoughtsofthemthatarespirituallyminded;

but theymay bemore peculiarly considered as thematter of designedmeditation. And they may be taken out of some especial spiritualexperiencethatwehavelatelyhad,orsomewarningswehavereceivedofGod, or something wherewith we have been peculiarly affected in thereadingorpreachingoftheword,orwhatwefindthepresentpostureandframeofourmindsandsoulstorequire,orthatwhichsuppliesallmostfrequently,—thepersonandgraceofourLordJesusChrist.Ifanythingof thisnaturebepeculiarlydesignedantecedentlyunto thisduty,andaseasonbesoughtforitwithrespectthereunto,themindwillbefixedandkeptfromwanderingafteravarietyofsubjects,wherein it isaptto loseitselfandbringnothingtoperfection.

Lastly,Benotdiscouragedwithanapprehension thatallyoucanattainuntointhedischargeofthisdutyissolittle,socontemptible,asthatitisto no purpose to persist in it; nor be wearied with the difficulties youmeet withal in its performance. You have to do with Him only in thismatter who "will not break the bruised reed, nor quench the smokingflax,"whosewillitisthatnoneshould"despisethedayofsmall things."And"if therebe" in thisduty"areadymind, it isacceptedaccording towhatamanhath, andnot according towhathehathnot."He that canbringintothistreasuryonlythemitesofbrokendesiresandejaculatoryprayers,sotheybehisbest,shallnotcomebehindthemwhocastintoitoutof theirgreaterabundance inabilityandskill.To faintandgiveoutbecausewecannotriseuntosuchaheightasweaimatisafruitofprideand unbelief. He who finds himself to gain nothing by continualendeavorsafterholy,fixedmeditations,butonlyaliving,activesenseofhisownvilenessandunworthiness,isasufficientgainerbyallhispains,cost,andcharge.Butordinarily itshallnotbeso;constancy inthedutywillgiveabilityforit.Thosewhoconscientiouslyabideinitsperformanceshall increase in light, wisdom, and experience, until they are able tomanageitwithgreatsuccess.

Thesefewplaindirectionsmaypossiblybeofsomeuseuntotheweakersort of Christians, when they find a disability in themselves unto thedischargeofthisduty,whereinthosewhoarespirituallymindedoughttobepeculiarlyexercised.

PARTII.

CHAPTERXI.

Theseatofspiritualmindednessintheaffections—Thenatureanduseofthem—ThewaysandmeansusedbyGodhimselfto

calltheaffectionsofmenfromtheworld.

INtheaccountgivenattheentranceofthisdiscourseofwhatit istobespirituallyminded,itwasreducedunderthreeheads:—

The FIRSTwas, The habitual frame, disposition, and inclination of themindinitsaffections.

The SECOND was, The usual exercise of the mind in its thoughts,meditations,anddesires,aboutheavenlythings.

Whereunto, THIRDLY, was added, The complacency of mind in thatrelish and savor which it finds in spiritual things so thought andmeditatedon.

Thesecondofthesehathhithertoalonebeenspokenunto,asthatwhichleadsthewayuntotheothers,andgivesthemostsensibleevidenceofthestate inquired after. Therein consists the stream, which, rising in thefountainofouraffections,runsintoaholyrestandcomplacencyofmind.

The first and last I shallnowhandle together, and therein comprehendtheaccountofwhatitistobespirituallyminded.

Spiritual affections, whereby the soul adheres unto spiritual things,taking in such a savor and relish of them as wherein it finds rest andsatisfaction,isthepeculiarspringandsubstanceofourbeingspiritually

minded.ThisisthatwhichIshallnowfartherexplainandconfirm.

Thegreatcontestofheavenandearthisabouttheaffectionsofthepoorwormwhichwecallman.Thattheworldshouldcontendforthemisnowonder;itisthebestthatitcanpretendunto.Allthingsherebelowarecapable of nohigher ambition than tobepossessedof the affectionsofmen; and, as they lie under the curse, it candous no greatermischiefthanbyprevailinginthisdesign.ButthattheholyGodshouldasitwereengageinthecontestandstrivefortheaffectionsofman,isaneffectofinfinitecondescensionandgrace.Thishedothexpressly:"Myson,"saithhe, "giveme thineheart,"Proverbs23:26. It isouraffectionsheaskethfor,andcomparativelynothingelse.Tobesure,hewillacceptofnothingfrom us without them; the most fat and costly sacrifice will not beaccepted if it be without a heart. All the ways and methods of thedispensationofhiswillbyhisword,allthedesignsofhiseffectualgrace,are suited unto and prepared for this end, — namely, to recover theaffectionsofmanuntohimself.Soheexpressethhimselfconcerninghisword:Deuteronomy10:12,

"Andnow,Israel,whatdoththeLORDthyGodrequireofthee,buttofeartheLORDthyGod,towalk inallhisways,andto lovehim,and to serve theLORD thyGodwith all thyheart andwith all thysoul?"

Andasuntothewordofhisgrace,hedeclaresituntothesamepurpose:chap.30:6,

"AndtheLORDthyGodwillcircumcisethineheart,andtheheartofthyseed,tolovetheLORDthyGodwithallthineheart,andwithallthysoul."

And,ontheotherside,alltheartificesoftheworld,allthepaintitputsonits face, all the great promises it makes, an the false appearances andattiresitclothesitselfwithalbythehelpofSatan,havenootherendbuttodrawandkeep theaffectionsofmenunto itself.And if theworldbepreferred before God in this address which is made unto us for ouraffections, we shall justly perish with the world unto eternity, and berejectedbyhimwhomwehaverejected,Proverbs1:24-31.

Ouraffectionsareuponthematterourall.Theyareallwehavetogiveorbestow;theonlypowerofoursoulswherebywemaygiveawayourselvesfromourselvesandbecomeanother’s.Other facultiesofoursouls,eventhemostnobleofthem,aresuitedtoreceiveinuntoourownadvantage;byouraffectionswecangiveawaywhatweareandhave.HerebywegiveourheartsuntoGod,ashe requireth.Wherefore,untohimwegiveouraffectionsuntowhomwegiveouran,—ourselvesandall thatwehave;and towhomwe give themnot,whateverwe give, upon thematterwegivenothingatall.

In what we do unto or for others, whatsoever is good, valuable, orpraiseworthyinit,proceedsfromtheaffectionwherewithwedoit.Todoanythingforotherswithoutananimatingaffection,isbutacontemptofthem;forwejudgethemreallyunworthythatweshoulddoanythingforthem. To give to the poor upon their importunity without pity orcompassion, tosupply thewantsof thesaintswithout loveorkindness,withother actings andduties of the likenature, are thingsof no value,thingsthatrecommendusneitheruntoGodnormen.Itissoingeneralwith God and the world. Whatsoever we do in the service of God,whatever duty we perform on his command, whatever we undergo orsufferforhisname’ssake,ifitproceednotfromthecleavingofoursoulsuntohimbyouraffections,itisdespisedbyhim;heownsusnot.As

"ifamanwouldgiveallthesubstanceofhishouseforlove,itwouldutterlybecontemned,"SongofSolomon8:7,

—itisnottobeboughtorpurchasedwithriches;soifamanwouldgiveto God an the substance of his house without love, it would in likemanner be despised. And however, on the other hand, we may bediligent,industrious,andsedulous,inandaboutthethingsofthisworld,yet if ithavenotouraffections,wearenotof theworld,webelongnotuntoit.Theyaretheseatofallsincerity,whichisthejewelofdivineandhuman conversation, the life and soul of every thing that is good andpraiseworthy.Whatevermenpretend,astheiraffectionsare,soarethey.Hypocrisyisadeceitfulinterpositionofthemind,onvariousreasonsandpretenses,betweenmen’saffectionsandtheirprofession,wherebyamanappearstobewhatheisnot.Sincerityistheopenavowmentoftherealityofmen’saffections;whichrendersthemgoodanduseful.

Affectionsareinthesoulasthehelmintheship;ifitbelaidholdonbyaskillfulhand,heturneththewholevesselwhichwayhepleaseth.IfGodhath the powerful hand of his grace upon our affections, he turns oursouls unto a compliance with his institutions, instructions, in mercy,afflictions,trials,allsortsofprovidences,andholdsthemfirmagainstallwinds and storms of temptation, that they shall not hurry them onpernicious dangers. Such a soul alone is tractable and pliable unto allintimationsofGod’swill.

All others are stubborn and obstinate, stout-hearted and far fromrighteousness. Andwhen theworld hath the hand on our affections, itturnsthemind,withthewholeindustryofthesoul,untoitsinterestandconcerns.Anditisinvaintocontendwithanythingthathaththepowerofouraffectionsinitsdisposal;itwillprevailatlast.

On all these considerations it is of the highest importance to considerarighthowthingsarestatedinouraffections,andwhatistheprevailingbent of them. "Iron sharpeneth iron; so a man sharpeneth thecountenance of his friend," saith the wise man, Proverbs 27:17. Everyman hath his edge, which may be, sharpened by outward helps andadvantages.Thepredominantinclinationofaman’saffectionsishisedge.Accordingasthatisset,sohecuttethandworks;thatwayheissharpandkeen,butbluntuntoallotherthings.

Now,becauseitmustbethatouraffectionsareeitherspiritualorearthlyinaprevailingdegree,thateitherGodhathourheartsortheworld,thatouredgeistowardsheavenortowardsthingsherebelow,beforeIcometogiveanaccountof thenatureandoperationsofspiritual affections, IshallconsiderandproposesomeofthoseargumentsandmotiveswhichGodispleasedtomakeuseoftocalloffouraffectionsfromthedesirablethingsofthisworld;forastheyareweightyandcogent,suchascannotbeneglectedwithoutthegreatestcontemptofdivinewisdomandgoodness,sotheyservetopressandenforcethoseargumentsandmotivesthatareproposeduntoustosetouraffectionsonthingsthatareabove,whichistobespirituallyminded.

First,Hehath,inallmannerofinstances,pouredcontemptonthethings

of thisworld, incomparisonof thingsspiritualandheavenly.All thingsherebelowwereatfirstmadebeautifulandinorder,andweredeclaredbyGodhimselftobeexceedinggood,andthatnotonlyintheirbeingandnature, but in the use whereunto they were designed. They were thendesirable unto men, and the enjoyment of them would have been ablessing,without danger or temptation; for theywere the ordinance ofGodto leadusuntotheknowledgeofhimandloveuntohim.Butsincetheentranceofsin,wherebytheworldfellunderthecurseandintothepowerofSatan,thethingsofit,inhismanagement,arebecomeeffectualmeanstodrawofftheheartandaffectionsfromGod;for it is theworldand the things of it, as summedupby the apostle, 1 John2:15,16, thatstrivealoneforouraffections,tobetheobjectsofthem.SinandSatandobutwoofortheworld,totakethemofffromGod.Bythemdoththegodof thisworld blind the eyes of them that believe not; and the principalwaywherebyheworketh in themisbypromisesof satisfactionuntoallthelustsofthemindsofmen,withaproposalofwhateverisdreadfulandterrible inthewantof them.Beingnowin thisstateandcondition,anduseduntothisend,throughthecraftofSatanandthefollyofthemindsofmen, God hath showed, by various instances, that they are all vain,empty, unsatisfactory, and every way to be despised in comparison ofthingseternal:—

1.Hedid itmost eminently and signally in the life, death, and cross ofChrist.Whatcanbeseenorfoundinthisworld,aftertheSonofGodhathspenthislifeinit,nothavingwheretolayhishead,andafterhewentoutof it on the cross? Had there been aught of real worth in things herebelow,certainlyhehadenjoyedit;ifnotcrownsandempires,whichwereall in his power, yet such goods and possessions as men of soberreasoningsandmoderateaffectionsdoesteemacompetency.Butthingswerequiteotherwisedisposed,tomanifestthatthereisnothingofvalueoruseinthesethings,butonlytosupportnatureuntotheperformanceofservice untoGod;wherein they are serviceable unto eternity.He neverattained,heneverenjoyed,morethandailysuppliesofbreadoutof thestoresofprovidence;andwhichalonehehath instructedustoprayfor,Matthew6:11.Inhiscrosstheworldproclaimedallitsgoodqualitiesandall its powers, and hath given unto them that believe its naked face toview and contemplate; nor is it now one jot more comely than it was

when it had gotten Christ on the cross. Hence is that inference andconclusionoftheapostle:Galatians6:14,

"GodforbidthatIshouldglory,save inthecrossofourLordJesusChrist, whereby the world is crucified unto me, and I unto theworld;"

—"SinceIhavebelieved,sinceIhavehadasenseofthepowerandvirtueofthecrossofChrist,Ihavedonewithallthingsinthisworld;itisadeadthinguntome,norhaveIanyaffection for it."This is thatwhichmadethedifferencebetweenthepromisesoftheoldcovenantandthenew:fortheyweremanyof themabout temporal things, thegood thingsof thisworld and this life; those of the new aremostly of things spiritual andeternal. God would not call off the church wholly from a regard untothese things, until he had given a sufficient demonstration of theiremptiness,vanity,andinsufficiency,inthecrossofChrist,2Corinthians4:16-18.

Whithersofast,myfriend?Whatmeaneththisrisingsoearlyandgoingtobedlate,eatingthebreadofcarefulness?Whythisdiligence,whythesecontrivances,whythesesavingsandhoardingsofrichesandwealth?Towhatendisallthiscareandcounsel?"Alas!"saithone,"it is togetthatwhich isenough inandof thisworld formeandmychildren, topreferthem,toraiseanestateforthem,which,ifnotsogreatasothers,mayyetbeacompetency;togivethemsomesatisfactionintheirlivesandsomereputation in theworld."Fairpretenses,neither shall I ever discourageanyfromtheexerciseofindustryintheirlawfulcallings;butyetIknowthat with many this is but a pretense and covering for a shamefulengagement of their affections unto the world.Wherefore, in all thesethings,bepersuadedsometimestohaveaneyetoJesus,theauthorandfinisherofourfaith.Beholdhowhe issetbeforeus in thegospel,poor,despised, reproached, persecuted, nailed to the cross, and all by thisworld. Whatever be your designs and aims, let his cross continuallyinterpose between your affections and this world. If you are believers,yourhopesarewithinafewdaystobewithhimforevermore.Untohimyoumustgiveanaccountofyourselves,andwhatyouhavedoneinthisworld.Will itbeacceptablewithhimtodeclarewhatyouhavesavedofthisworld,whatyouhavegained,whatyouhavepreservedandembraced

yourselvesin,andwhatyouhaveleftbehindyou?Wasthisanypartofhisemploymentandbusiness in thisworld?hathhe leftusanexample foranysuchcourse?Wherefore,nomancansethisaffectionsonthingsherebelow who hath any regard unto the pattern of Christ, or is in anymeasureinfluencedwiththepowerandefficacyofhiscross."Myloveiscrucified,"saidaholymartyrofold:hewhomhissoullovedwasso,andinhimhis loveuntoall thingsherebelow.Doyou, therefore, findyouraffections ready to be engaged unto, or too much entangled with, thethingsof thisworld?areyourdesiresof increasing them,yourhopesofkeepingthem,yourfearsoflosingthem,yourloveuntothemanddelightin them, operative in your minds, possessing your thoughts andinfluencing your conversations? — turn aside a little, and by faithcontemplatethelifeanddeathoftheSonofGod;ablessedglasswillitbe,whereyoumayseewhatcontemptiblethingstheyarewhichyouperplexyourselvesabout.Oh,thatanyofusshould loveoresteemthethingsofthisworld,thepower,riches,goods,orreputationof it,whohavehadaspiritualviewoftheminthecrossofChrist!

ItmaybeitwillbesaidthatthecircumstancesmentionedwerenecessaryuntotheLordChrist,withrespectuntotheespecialworkhehadtodoastheSaviorandRedeemerofthechurch;andthereforeitdothnothencefollowthatweoughttobepoorandwantallthings,ashedid.Iconfessitdoth not, and therefore do all along make an allowance for honestindustry inour callings.But this followsunavoidablyhereon, thatwhathedidforegoandtrampleonforoursake,thatoughtnottobetheobjectofouraffections;norcansuchaffectionsprevail inusifhedwell inourheartsbyfaith.

2.Hehathdonethesameinhisdealingswiththeapostles,andgenerallywith all that have beenmost dear unto him and instrumental unto theinterest of his glory in the world, especially since life and immortalitywere brought to light by the gospel. He had great work to do by theapostles,andthatofthegreatestuseuntohisinterest,andkingdom.Thelayingofthefoundationsof thegloriouskingdomofChrist intheworldwascommitteduntothem.Whowouldnotthinkthatheshouldprovidefor them, if not principalities or popedoms, yet at least archbishopricsandbishoprics,withothergoodecclesiasticaldignitiesandpreferments?

Herebymight theyhavebeenmademeet to conversewithprinces, andbeen freed from the contempt of the vulgar. But Infinite Wisdom didotherwisedisposeof themand their concerns in thisworld; for asGodwaspleasedtoexercisethemwiththecommonafflictionsandcalamitiesof this life,which hemakes use of to take off the sweetness of presentenjoyments, so they lived and died in a condition of poverty, distress,persecution, and reproach. God set them forth as examples unto otherends,—namely,oflight,grace,zeal,andholinessintheirlives,—soastomanifest of how little concernment unto our own blessedness or aninterestinhisloveistheabundanceofallthingsherebelow,asalsothatthewantofthemallmayconsistwiththehighestparticipationofhisloveandfavor:1Corinthians4:9,11-13,

"I think that God hath set forth us the apostles last, as it wereappointedtodeath:forwearemadeaspectacleuntotheworld,andtoangels,andtomen.Evenuntothispresenthourwebothhunger,and thirst, and are naked, and are buffeted, and have no certaindwelling-place; and labor, working with our own hands: beingreviled,webless;beingpersecuted,wesuffer it;beingdefamed,weentreat:wearemadeasthefilthoftheworld,andaretheoffscouringofallthingsuntothisday."

Andiftheconsiderationhereofbenotofweightwithothers,undoubtedlyitoughttobesowiththemwhoarecalledtopreachthegospel,andarethe successors to the apostles. There can be nothing more uncouth,absurd,andshameful,nothingmoreoppositeuntotheintimationofthewisdom and will of God in his dealings with those first and mosthonorable dispensers of it, than for such persons to seek and followgreedily after secular advantages, inworldly power, riches,wealth, andhonor. Hence there hath been in former ages an endeavor to separatesuch persons aswere by anymeans dedicated unto theministry of thegospelfromallseculardignitiesandrevenues;yea,somemaintainedthattheyweretoenjoynothingoftheirown,butweretoliveonalmsorthefree contributions of the people. But this was quickly condemned asheresyinWycliffeandothers.Yetanothersortsetupthatwouldpretendthereunto as unto themselves, though they would not oblige all othersuntothesamerule.Thisproducedsomeswarmsofbeggingfriars,whom

theyofthechurch,whowereinpossessionofwealthandpower,thoughtmeettolaughatandletalone.Oflateyearsthiscontestisatanend.Theclergyhavehappilygottenthevictory,andesteemalldueuntothemthatthey can by anyways obtain; nor is there any greater crime than for aman to be otherwise minded. But these things are not our presentconcernment.Fromthebeginningitwasnotso;anditiswellif,insuchaway,menareabletomaintaintheframeofmindinquiredafter,whichislifeandpeace.

3. God continues to cast contempt on these things, by giving alwaysincomparably the greatest portion of themunto the vilestmen and hisownavowedenemies.Thiswasatemptationundertheoldcovenant,butishighlyinstructiveunderthenew.Nonewilljudgethosethingstobeofrealvaluewhichawisemancastsoutdailyuntoswine,making littleorno use of them in his family. Those monsters of men, Nero andHeliogabalus,hadmore interest in, andmorepowerover, the thingsofthisworld than everhad thebest ofmen;— such villains innature, sopernicious untohuman society, that their not-beingwas the interest ofmankind; but yet more of the world poured on them than they kneweither how to enjoy, possess, use, or abuse. Look on all the principaltreasures and powers of this world as in the hand of one of thesemonsters,andtheredisposedofbydivineprovidence,andyoumayseeatwhatrateGodvaluesthem.

At this day, the greatest,most noble, wealthy, and fruitful parts of theeartharegivenuntothegreatTurk,withsomeothereasternpotentates,either Mohammedans or Pagans, who are prepared for eternaldestruction.Andifwe looknearerhome,wemaysee inwhosehands isthepowerofthechiefestnationsofEurope,anduntowhatenditisused.TheutmostofwhatsomeChristianprofessorsamongourselvesareintentanddesigningupon,asthatwhichwouldrenderthemwondroushappy,intheirownapprehensions,puthundredsofthemtogether,anditwouldnotanswerthewastemadebytheforementionedbeastseveryday.

DothnotGodproclaimhereinthatthethingsofthisworldarenottobevaluedoresteemed?Iftheywereso,andhadarealworthinthemselves,wouldtheholyandrighteousGodmakesuchadistributionofthem?Themost of those whom he loves, who enjoy his favor, not only have

comparatively themeanestshareof them,butareexercisedwithall theevils that thedestitutionandwantof themcanbeaccompaniedwithal.His open and avowed enemies, in themeantime, havemore than theyknowwhattodowithalWhowouldsethisheartandaffectionsonthosethingswhichGodpourethintothebosomsofthevilestmen,tobeasnareunto them here and an aggravation of their condemnation forever? Itseemsyoumaygoandtaketheworld,andtakethecurse,deathandhell,alongwithit,but"whatwillitprofitamantogainthewholeworldandlosehis own soul?"What can anymandoon the considerationhereof,whowillnotforegoallhishopesandexpectationsfromGod,butretreatuntothefaithofthingsspiritualandeternal,ascontaininganexcellencyinthemincomparablyaboveallthatheenjoyedherebelow?

4.Hedothcontinuetogiveperpetual instancesof theiruncertaintyandunsatisfactoriness, in the utter disappointment of men that have hadexpectations from them. The ways hereof are so various, and theinstancessomultiplied,asthatmostmenintheworld,—unlesstheyarelikethefoolintheGospel,whobadehissoultakeitseaseformanyyears,becausehisbarnswerefull,—liveinperpetualfearsandapprehensionsthattheyshallspeedilylosewhatevertheyenjoy,orareunderthepowerofstupidsecurity.Butasuntothisconsiderationofthem,thereissuchanaccountgivenby thewisemanasuntowhichnothingcanbeadded,orwhich no reason or experience is able to contradict, Ecclesiastes 2. BytheseandthelikewaysdothGodcastcontemptonallthingsherebelow,discoveringthefollyandfalsenessofthepromiseswhichtheworldmakesuseoftoallureouraffectionsuntoitself.This,therefore, istobelaidasthe foundation in all our considerations unto what or whom we shallcleavebyouraffections,thatGodhathnotonlydeclaredtheinsufficiencyofthesethingstogiveusthatrestandhappinesswhichweseekafter,butalsopouredcontemptuponthem,inhisholy,wisedisposalofthemintheworld.

Secondly, God hath added unto their vanity by shortening the lives ofmen, reducing their continuance in this world unto so short anduncertain a season as it is impossible they should take any solidsatisfaction in what they enjoy here below. So it is expressed by thepsalmist, "Behold, thou hast made my days as an hand-breadth; and

mineageisasnothingbeforethee."Hencehedrawstwoconclusions:—

1.That"everymanathisbeststateisaltogethervanity."

2.That"everymanwalkethinavainshow:surelytheyaredisquietedinvain: he heapeth up riches, and knoweth not who shall gather them,"Psalm39:5,6.

The uncertainty and shortness of the lives of men render all theirendeavors and contrivances about earthly things both vain and foolish.Whenmen lived eight or nine hundred years, they had opportunity tosuckout all the sweetness thatwas in creature-comforts, tomake largeprovisionsof them,and tohave longprojectionsabout them;butwhentheyhadso,theyallissuedinthatviolence,oppression,andwickedness,which brought the flood on the world of ungodly men. And it still soabides. Themore of and the longermen enjoy these things, themore,without thesovereignpreservativeofgrace,will theyaboundinsinandprovocationofGod.ButGodhathreducedthelifeofmanuntothesmallpittance of seventy years, casting what may fall out of a longercontinuanceintotravailandsorrow.Besides,thatspaceisshortenedwiththe most, by various and innumerable incidences and occasions.Wherefore, in these seventy years, consider how long it is before menbegintohaveatasteorgustofthethingsofthislife;howmanythingsfallincross,tomakeuswearyofthembeforetheendofourdays;howfewamongus(notoneofathousand)attainthatage;whatistheuncertaintyof allmen living as to the continuanceof their livesunto thenextday;andweshallseethattheholy,wiseGodhathleftnosuchseasonfortheirenjoymentasmightputavalueuponthem.Andwhen,ontheotherhand,itisrememberedthatthisman,whoisofsuchshortcontinuanceinthisworld,isyetmadeforeternity,eternalblessednessormisery,whichstatedependswhollyonhisinterestonthingsabove,andsettinghisaffectionson them, theymust forfeitall their reason,aswell asbiddefianceuntothegraceofGod,whogivethemupuntothingsbelow.

Thirdly,Godhath openly and fully declared thedanger that is in thesethings, as unto their enjoyment and use. Andwhatmultitudes of soulsmiscarrybyaninordinateadherenceuntothem!fortheyarethematterof those temptations whereby the souls ofmen are ruined forever; the

fuelthatsuppliesthefireoftheirlusts,untiltheyareconsumedbyit.

Men under the power of spiritual convictions fall not into sin, fail noteternally,butby themeansof temptation; that is themirewherein thisrush doth grow. [As] for others, who live and die in themadness andwildnessofnature,withoutanyrestraintintheirmindsfromthepowerofconvictions,theyneednoexternaltemptations,butonlyopportunitiestoexerttheirlusts.But[as]forthosewho,byanymeans,areconvincedofsin, righteousness, and judgment, so as to design the ordering of theirlives with respect unto the sense they have of them, they fall not intoactual sin but upon temptations. That, whatever it be, which causeth,occasioneth, and prevaileth on, a convinced person unto sin, that istemptation.Wherefore,thisisthegreatmeansoftheruinofthesoulsofmen.

Now,thoughtherearemanyprinciplesoftemptation,manycausesthatactually concur unto its efficacy, as sin, Satan, and othermen, yet thematter of almost all ruinous temptations is takenout of thisworld andthethingsofit.ThencedothSatantakeallhisdarts;thencedoevilmenderive all the ways andmeans whereby they corrupt others; and fromthenceisallthefuelofsinandlusttaken.And,whichaddsuntothisevil,allthatisintheworldcontributesitsutmostthereunto.

"Allthatisintheworld"is"thelustoftheflesh,andthelustoftheeyes,andtheprideoflife,"1John2:16.

Itisnotadirect,formalannumerationofthethingsthatareintheworld,noradistributionofthemunderseveralheads,butitissooftheprincipallusts of the minds of men, whereunto all things in the world aresubservient.Wherefore, not only thematter of all temptations is takenoutoftheworld,buteverythingthat is intheworldisaptandfit tobeabused unto that end; for it were easy to show that there is nothingdesirable or valuable in this whole world, but it is reducible unto asubserviencyuntooneorotheroftheselusts,andisapplicableuntotheinterestandserviceoftemptationsandsins.

Whenmenhear of these things, they are apt to say, "Let thedreambeuntothemthatareopenlywicked,andtheinterpretationofituntothem

thatareprofligateinsin."Untouncleanpersons,drunkards,oppressors,proud,ambitiouspersons, itmaybe it isso;butasuntothem,theyusethe thingsof thisworldwithaduemoderation, soas theyarenosnareunto them! But to own they are used unto what end soever, if theaffectionsofmenaresetuponthem,onewayorother,thereisnothingintheworldbutisthusasnareandtemptation.However,weshouldbeverycareful howwe adhere unto or undervalue thatwhich is the cause andmeansoftheruinofmultitudesofsouls.BythewarningsgivenushereofdothGod design, as unto the use ofmeans, to teach us the vanity anddangeroffixingouraffectionsonthingsbelow.

Fourthly,Things are soordered in theholy,wisedispensationofGod’sprovidence, that it requires much spiritual wisdom to distinguishbetween the use and the abuse of these things, between a lawful careaboutthemandaninordinatecleavinguntothem.Fewdistinguisharighthere,andthereforeinthesethingswillmanyfindtheirgreatmistakeatthe last day. [For] the disappointments that they will fall under, as towhatconcernstheirearthlyenjoyments,andtheuseofthemwherewiththeywereintrusted,seeMatthew25:34,totheendofthechapter.

It isgrantedthat there isa lawfuluseof thesethings,a lawfulcareandindustryaboutthem;soitisalsoacknowledged,itcannotbedenied,thatthereisanabuseofthem,springingfromaninordinateloveandcleavingunto them.Butheremendeceive themselves, taking theirmeasures bythemostcrooked,uncertainrules.Somemaketheirowninclinationstheruleandmeasureofwhat is lawfulandallowable;some,theexampleofothers;some,thecourseoftheworld;some,theirownrealorpretendednecessities.Theyconfessthatthereisaninordinateloveofthosethings,andanabuseof them, in excessesof various sorts,which theScriptureplainlyaffirms,andwhichexperiencegivesopentestimonyunto;butasuntotheirstateandcircumstances, theircare, love,and industryareallallowable. That which influenceth all these persons is self-love, whichinveterate,corruptaffectionsandfalsereasoningsdomakeanapplicationofuntotheseoccasions.

Hence we havemen approving of themselves as just stewards of theirenjoyments,whilstothersjudgethemhard,covetous,earthly-minded,nowaylayingoutwhattheyareintrustedwithaluntothegloryofGodinany

dueproportion.Others also thinknot amissof themselves in this kind,wholiveinpalpableexcesses,eitherofprideoflife,orsensualpleasures,vainapparel,orthelike.So,inparticular,mostmenintheirfeastingsandentertainmentswalkindirectcontemptoftherulewhichourSaviorgivesinthatcase,Luke14:12-14,andyetapprovethemselvestherein.

Butwhatifanyofusshouldbemistakeninourruleandtheapplicationof 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,insteadofbeingbrought intoaport,be castby it at lastondestructiveshelvesorrocks.

And what if that which we esteem allowable love, care, and industry,should prove to be the fruit of earthly affections, inordinate andpredominantinus?Whatifwemissinourmeasures,andthatwhichweapprove of in ourselves should be disapproved of God? We are castforever;webelonguntotheworld;andwiththeworldweshallperish.

It may be said, that "if it be so difficult to distinguish between thesethings,—namely,thelawfuluseofthingsherebelowandtheirabuse,theallowableindustryaboutthemandtheinordinateloveofthem,—ontheknowledge whereof our eternal condition depends, it is impossible butmenmustspendtheirtimeinsolicitousanxietyofmind,asnotknowingwhentheyhavearightdischargedtheirduty."

Ans. 1. I press these things atpresentno fartherbut only to allowhowdangerousathingitisforanytoinclineinhisaffectionsuntothethingsof this world, wherein an excess is ruinous and hardly discoverable.Surely nowisemanwill venture freely and frequently unto the edge ofsuchaprecipice.Hewillbejealousofhismeasures,lesttheywillnotholdbytheruleoftheword.Andaduesensehereofisthebestpreservativeofthesoulfromcleavinginordinatelyuntothingsbelow.AndwhenGodinany instance, by afflictions or otherwise, shows unto believers theirtransgressionherein,andhowtheyhaveexceeded,Job36:8,9, itmakesthemcarefulforthefuture.Theywillnoworneverbediligentthattheyfallnotunderthatperemptoryrule,1John2:15.

2.Whenthesoul isuprightandsincere, there isnoneedinthiscaseof

anymore solicitousness or anxiety ofmind than there is unto or aboutotherduties;butwhenit isbiassedandactedbyself-love,and itsmorestronginclinationsuntothingspresent,itisimpossiblemenshouldenjoysolid peace, or be free from severe reflections on them by their ownconsciences,insuchseasonswhereintheyareawakeneduntotheirdutyand the consideration of their state, nor have I any thing to tender fortheirrelief.Withothersitisnotso,andthereforeIshallsofardigressinthisplaceastogivesomedirectionsuntothosewho,insincerity,wouldbesatisfiedinthislawfuluseandenjoymentofearthlythings,soasnottoadhereuntothemwithinordinateaffection:—

1.Rememberalwaysthatyouarenotproprietorsorabsolutepossessorsof those things,butonlystewardsof them.Withrespectuntomen,youareormaybe justproprietorsofwhatyouenjoy;butwith respectuntoHim who is the great possessor of heaven and earth, you are butstewards.Thisstewardshipwearetogiveanaccountof,aswearetaughtin the parable, Luke 16:1, 2. This rule always attended unto will be ablessedguideinallinstancesandoccasionsofduty.

But if a man be left in trust with houses and large possessions, as astewardfortherightlord,owner,andproprietorofthem,ifhefallintoapleasingdreamthattheyareallhisown,andusethemaccordingly,itwillbeawofulsurprisaluntohimwhenheshallbecalled toaccount forallthat he hath received and laid out, whether he will or no, and whenindeedhehathnothing topay. Itwill scarcebeotherwisewith thematthe great day who forget the trust which is committed to them, andsupposetheymaydowhattheywillwithwhattheycalltheirown,

2. There is nothing, in the ways of getting, enjoying, or using of thesethings,butgiveth itsownevidenceuntospiritualwisdomwhether itbewithintheboundsofdutyorno.Menarenotlightlydeceivedherein,butwhentheyareevidentlyunderthepowerofcorruptaffections,orwillnotatallattenduntothemselvesandthelanguageoftheirownconsciences.Itisaman’sownfaultaloneifheknownotwhereinhedothexceed.

A due examination of ourselves in the sight of God with respect untothesethings,theframeandactingsofourmindsinthem,willgreatlygivecheck unto our corrupt inclinations and discover the folly of those

reasoningswherebywedeceiveourselvesintotheloveofearthlythings,orjustifyourselvestherein,andbringtolightthesecretprincipleofself-love,whichistherootofallthisevil.

3.Ifyouwouldbeabletomakearightjudgmentinthiscase,besurethatyou have another object for your affections,which hath a predominantinterest in yourminds, andwhichwill evidence itself so to have on alloccasions.Letamanbeneversoobservantofhimselfasuntoalloutwarddutiesrequiredofhimwithrespectuntotheseearthlythings;lethimbeliberal in the disposal of them on all occasions; let him be watchfulagainstallintemperanceandexcessesintheuseofthem,—yetifhehathnot another object for his affections, which hath a prevailing influenceuponthem,iftheyarenotsetuponthethingsthatareabove,onewayorother it is the world that hath the possession of his heart: for theaffectionsofourmindswillandmustbeplacedinchiefonthingsbelowor thingsabove.Therewill be apredominant love inus; and therefore,althoughallouractionsshouldtestifyanotherframe,yetifGodandthethingsofGodbenottheprincipalobjectofouraffections,byonewayorother unto the world we do belong. This is that which is taught us soexpresslybyourSavior,Luke16:9-13,

"AndIsayuntoyou,Maketoyourselvesfriendsofthemammonofunrighteousness; that, when ye fail, they may receive you intoeverlasting habitations. He that is faithful in that which is least isfaithfulalsoinmuch:andhethatisunjustintheleastisunjustalsoinmuch. If therefore ye have not been faithful in the unrighteousmammon,whowill commit toyour trust the true riches?And ifyehavenotbeenfaithfulinthatwhichisanotherman’s,whoshallgiveyou thatwhich isyourown?Noservantcanserve twomasters: foreitherhewillhatetheone,andlovetheother;orelsehewillholdtotheone,anddespisetheother.YecannotserveGodandmammon."

4. Labor continually for the mortification of your affections unto thethingsof thisworld.Theyare, in the stateof corruptednature, set andfixedonthem,norwillanyreasoningsorconsiderationseffectuallydivertthem,or take themoff inaduemanner,unless theyaremortifieduntothemby the cross of Christ.Whatever change be otherwisewrought inthem,itwillbeofnoadvantageuntous.Itismortificationalonethatwill

take them off from earthly things unto the glory of God. Hence theapostle,havinggivenusthatcharge,"Setyouraffectiononthingsabove,andnotonthingsontheearth,"Colossians3:2,addsthisastheonlywayandmeans wemay do so, "Mortify therefore yourmembers which areupontheearth,"verse5.Letnomanthinkthathisaffectionswillfallofffromearthlythingsof theirownaccord.Thekeennessandsharpnessoftheminmanythingsmaybeabatedbythedecayoftheirnaturalpowersinageandthelike;theymaybematedbyfrequentdisappointments,bysicknesses,pains,andafflictions,asweshallsee immediately; theymaybe willing unto a distribution of earthly enjoyments, to have thereputation of it, wherein they still cleave unto the world, but underanothershapeandappearance;ortheymaybestartledbyconvictions,soas to domany things gladly that belong to another frame: but, on onepretense or other, under one appearance or other, they will for everadhereorcleaveuntoearthlythings,unlesstheyaremortifieduntothemthroughfaith inthebloodandcrossofChrist,Galatians6:14.Whateverthoughtsyoumayhaveofyourselvesinthismatter,unlessyouhavetheexperienceofaworkofmortificationonyouraffections,youcanhavenorefreshing ground of assurance that you are in any thing spirituallyminded.

5.Inalltheinstancesofdutybelonginguntoyourstewardshipofearthlythings,attenddiligentlyuntotheruleoftheword.Withoutthisthegraceexhorted unto may be abused. So of old, under a pretense of arelinquishment of the things of this world, because of the danger inadhering unto them, their own superstition and the craft of othermenprevailedwithmanytopartwithalltheyhaduntotheserviceofothers,not better, itmay be not so good as themselves. This evilwholly arosefrom want of attendance unto the rule of truth, which gives no suchdirectioninordinarycases.Butthereisnotmuchseeninthesedaysofanexcess in thiskind;but,on theotherhand, in all instancesofdutiesofthisnature,mostmen’smindsarehabitually influencedwithpretenses,reasonings, and considerations, that turn the scales as unto what theyought todo, inproportion in thisduty, on the sideof theworld. If youwouldbesafe,youmust,inallinstancesofduty,—asinworksofcharity,piety,andcompassion,—giveauthorityinandoveryoursoulsuntotherule of the word. Let neither self, nor unbelief, nor the custom and

exampleofothers,beheardtospeak;but let therulealonebeattendedunto,andtowhatthatspeaksyieldobedience.

Unlessthesethingsarefoundinus,noneofus,nomanliving,ifitbenotsowithhim,canhaveanyrefreshingevidenceorassurancethatheisnotunder thepowerof an inordinate, yea, andpredominant loveunto thisworld.

And,indeed,toaddalittlefartherontheoccasionofthisdigression,itisasadthingtohavethisexceptionmadeagainstthestateofanymanonjustgrounds,"Yea,buthelovestheworld."Heissoberandindustrious,he is constant in duties of religion; it may be, an earnest preacher ofthem;amanofsoundprinciples,andblamelessasunto theexcessesoflife;—"buthelovestheworld!"Thequestionis,Howdoththisappear?itmaybe,whatyousayisbutoneofthoseevilsurmiseswhichallthingsarefilledwithal.Wherefore,Ispeakitnotatalltogivecountenanceuntotherashjudgingofothers,whichnonearemoreproneuntothanthosewho,onewayorother,areeminentlyguiltythemselves;butIwouldhaveeveryman judge himself, that we be none of us condemned of the Lord. If,notwithstandingthethingsmentioned,anyofusdocenterinself,whichissuppliedand filledwith theworld,— ifwepreferselfaboveallotherthings, do aim at the satisfaction of self in what we do well or ill, areuseless unto the only good and blessed end of these earthly things, insupplyingthewantsofothersaccordinguntotheproportionswherewithweareintrusted,—itistobefearedthattheworldandthethingsthatareinithavetheprincipalinterestinouraffections.

Andthedangerisyetgreaterwiththemwhodivertontheotherextreme.Such are they who, in the pride of life, vanity in apparel, excess indrinking,pampering the flesheveryday, treadcloseon theheelsof theworld,iftheydonotalsofullykeepcompanywithit.Altogetherinvainisit for such persons to countenance themselves with an appearance ofothergraces in them,or thesedulousperformanceofotherduties.Thisonerulewilleternallyprevailagainstthem:"Ifanymanlovetheworld,theloveoftheFatherisnotinhim."And,bytheway,letmentakeheedhowtheywalkinanyinstanceagainsttheknownjudgmentandpracticeof thewiser ormore experienced sort ofChristians, to their regret andsorrow, if not unto their offense and scandal, or in anywaywhereunto

theywintheconsentoftheirownlightandconsciencebysuchreasoningsandconsiderationsaswillnotholdweightinthebalanceofthesanctuary.Yetthusandnootherwiseisitwithallthemwho,underaprofessionofreligion,doindulgeuntoanyexcesseswhereintheyareconformeduntotheworld.

Fifthly, Godmakes a hedge against the excess of the affections ofmenrational and any way enlightened unto the things of this world, bysufferingthegeneralityofmentocarrytheuseofthem,andtobecarriedbytheabuseofthem,intoactingssofilthy,soabominable,soridiculous,as reason itself cannot but abhor. Men by them transform themselvesintobeastsandmonsters,asmightbemanifestedbyallsortsofinstances.Hencethewisemanprayedagainstriches, lestheshouldnotbeabletomanage the temptations wherewith they are accompanied, Proverbs30:8,9.

Lastly,Toclosethismatter,andtoshowuswhatwearetoexpectincasewe set our affections on things here below, and they have thereby apredominantinterest inourhearts,Godhathpositivelydeterminedanddeclaredthatifitbeso,hewillhavenothingtodowithus,norwillacceptof those affectionswhichwepretendwe can anddo spare for him andspiritualthings."Ifweabstainfromopensins, ifweabhorthelewdnessand uncleanness of men in the world, if we are constant in religiousduties,andgiveourselvesuptowalkafterthemoststrictsortinreligion,like Paul in his Pharisaism,maywe not,"will some say or think, "findacceptance with God, though our hearts cleave inordinately unto thethings of this world?" I say, God hath peremptorily determined thecontrary;andifotherargumentswillnotprevailwithus,heleavesusatlastuntothis,

"Go,lovetheworldandthethingsofit;butknowassuredlyyoudoituntotheeternallossofyoursouls,"1John2:15;James4:4.

ThesefewinstanceshaveIgivenoftheargumentsandmotiveswherebyGodispleasedtodeterusfromfixingouraffectionsonthingsherebelow;and they are most of them such only as he maketh use of in theadministrationofhisprovidence.Therearetwootherheadsofthingsthatofferthemselvesuntoourconsideration:—

1.Theways,means, arguings, andenticements,which theworldmakesuseoftodraw,keep,andsecure,theaffectionsofmenuntoitself.

2.Thesecret,powerfulefficacyofgrace,intakingofftheheartfromthesethings, and turning and drawing it unto God, with the arguments andmotivesthattheHolySpiritmakethuseofinandbytheworduntothisend;whereinwemustshowwhatistheactofconqueringgrace,wherebytheheart is finallyprevailedon to choose andadhereuntoGod in loveimmutable. But these things cannot be handled in any measure,according to their nature and importance, without such length ofdiscourseasIcannotheredivertunto.Ishallthereforeproceeduntothatwhichistheproperandpeculiarsubjectbeforeus.

CHAPTERXII.

Whatisrequiredinanduntoouraffectionsthattheymaybespiritual—Athree-foldworkontheaffectionsdescribed.

TOdeclaretheinterestofouraffectionsinthisframeofbeingspirituallyminded, and what they contribute thereunto, I shall do these threethings: — First, Declare what is required hereunto, that our affectionsmaybespiritual,whereinliesthefoundationofthewholeduty;secondly,Whatare theiractingswhen theyaresospiritual; thirdly,Whatare themeans whereby they may be kept and preserved in that frame; withsundryotherthingsofthelikenature.

Howouraffectionsareconcernedinordobelonguntotheframeofmindinquiredafterhathbeenbeforedeclared.Withoutspiritualaffectionswecannot be spiritually minded. And that they may be of this use, threethingsarerequired:—

I.Theirprinciple;

II.Theirobject;

III.Thewayandmanneroftheirapplicationuntotheirproperobjectbyvirtueofthatprinciple.

I. As unto the principle acting in them, that our affections may bespiritualandthespringofourbeingspirituallyminded,itisrequiredthatthey be changed, renewed, and inlaid with grace, spiritual andsupernatural.Toclearthesensehereof,wemustalittleconsiderwhatistheirstatebynature,andthenbywhatmeanstheymaybewroughtuponasuntoachangeorarenovation;fortheyarelikeuntosomethingswhichin themselvesand theirownnaturearepoisonous,butbeingcorrected,and receiving a due temperament from amixture of other ingredients,becomemedicinalandofexcellentuse.

By nature our affections, all of them, are depraved and corrupted.Nothing in thewholenatureofman,nopoweror facultyof thesoul, isfallenundergreaterdisorderanddepravationbytheentranceofsinthanouraffectionsare.InandbythemistheheartwhollygoneandturnedofffromGod,Titus3:3.Itwerealongworktosetforththisdepravationofour affections, nor doth it belong unto our present design. Some fewthings I shall briefly observe concerning it, to make way unto what isproposedconcerningtheirchange:—

1.This is the only corruption anddepravation of our nature by the fallevident inanduntoreasonorthe lightofnature itself.Thosewhowerewiseamongtheheathenbothsawitandcomplainedofit.Theyfoundaweaknessinthemind,butsawnothingofitsdarknessanddepravationasuntothingsspiritual.Buttheyweresensibleenoughofthisdisorderandtumultoftheaffectionsinthingsmoral,whichrendersthemindsofmen"likethetroubledsea,whosewaterscastupmireanddirt."Thisgreatlyaggravatestheneglectof themwhoarenot sensibleof it in themselves,seeingitisdiscernibleinthelightofnature.

2.Theyare,asdepraved,theseatandsubjectofalllusts,bothofthefleshand of the spirit; yea, lust or evil concupiscence is nothing but the

irregular motion and acting of our affections as depraved, defiled,corrupted, Romans 7:8. Hence no one sin can be mortified without achangewroughtintheaffections.

3. They are the spring, root, and cause of all actual sin in the world,Matthew15:19.The"evilheart,"intheScripture,isthecorruptaffectionsof it, with the imaginations of themind,whereby they are excited andacted,Genesis6:5.Thesearetheywhichatthistimefillthewholeworldwithwickedness,darkness,confusion,andterror;andwemaylearnwhatistheirforceandefficacyfromtheseeffects.Sothenatureoftheplagueismostevidentwhenweseethousandsdyingofiteveryweek.

4.They are theway andmeanswhereby the soul applies itself unto allsinful objects and actings. Hence are they called our "members,’’ our"earthlymembers;"becauseasthebodyappliesitselfuntoitsoperationsbyitsmembers,sodoththesoulapplyitselfuntowhatbelongsuntoitbyitsaffections,Romans6:13;Colossians3:5.

5.Theywillnotbeundertheconductofthemind,itslightorconvictions.Rebellion against the light of themind is the very form whereby theircorruptionactsitself,Job24:13.Lettheapprehensionsof themindanditsnotionsofgoodandevilbewhattheywill,theyrejectthem,andleadthe soul in pursuit of their inclinations. Hence, no natural manwhatsoever doth in any measure answer the light of his mind or theconvictions of his understanding, but he sees and approves of betterthings, following those that areworse; and there is no greater spiritualjudgmentthanformentobegivenupuntothemselvesandtheirownevilaffections,Romans1:26.

Manyotherinstancesmightbegivenofthegreatnessofthatdepravationwhichouraffectionsarefallenunderbysin;thesemaysufficeasuntoourpresentpurpose.

Ingeneral, thisdepravationofouraffectionsbynaturemaybereduceduntotwoheads:—

1.Anutteraversation fromGodandall spiritual things. In this lies thespringofall thatdislikeofGodandhiswaysthattheheartsofmenare

filledwithal;yea,theydonotonlyproduceanaversationfromthemanddislike of them, but they fill the mind with an enmity against them.ThereforemensayintheirheartsuntoGod,

"Departfromus;forwedesirenottheknowledgeofthyways.WhatistheAlmighty,thatweshouldservehim?andwhatprofitshouldwehave,ifweprayuntohim?"Job21:14,15.SeeRomans1:28,8:7.

2.Aninordinatecleavinguntothingsvain,earthly,andsensual,causingthesoul toengage into thepursuitof themas thehorserushes into thebattle.

Whilst our affectious are in this state and conditionwe are far enoughfrombeingspirituallyminded,nor is itpossible toengagethemintoanadherenceuntoordelightinspiritualthings.

Inthisstatetheymaybetwowayswroughtupon,andyetnotsorenewedastobeserviceableuntothisend:—

1. There may be various temporary impressions made on them.Sometimes there is so by the preaching of theword.Hereonmenmayhear it with joy, and do many things gladly. Sometimes it is so byjudgments,dangers,sicknesses,apprehensionsoftheapproachofdeath,Psalm 128:35-37. These things take men off for a season from theirgreedydelightinearthlythings,andthepursuitoftheinterestoflustinmakingprovisionfortheflesh.Onmanyotheroccasions,bygreatvarietyof causes, theremaybe temporary impressionsmadeon the affections,that shall seem for a season to have turned the stream of them. Andthereonwehavemanywhoanydaywillbewholly, as itwere, forGod,resolvedtoforsakesinandallthepleasuresofit,butthenextreturnuntoall their formerexcesses; forthis is theeffectof those impressions, thatwhereas men ordinarily are predominantly acted by love, desire, anddelight,whichleadthemtoactaccordinguntothetruenaturalprinciplesofthesoul,nowtheyareforaseasonactedbyfearanddread,whichputakindofforceonalltheirinclinationsHereontheyhaveotherthoughtsofgoodandevil,ofthingseternalandtemporal,ofGodandtheirownduty,foraseason.Andhereonsomeofthemmayanddopersuadethemselvesthatthere isa change in theirheartsandaffections,which there isnot;

likeamanwhopersuadeshimselfthathehathlosthisaguebecausehispresent fit isover.Thenext trialof temptationcarries themawayagainuntotheworldandsin.

There are sometimes sudden impressionsmade on spiritual affections,which are always of great advantage to the soul, renewing itsengagementsuntoGodandduty.SowasitwithJacob,Genesis28:16-20;soisitoftenwithbelieversinhearingtheword,andonotheroccasions.OnallofthemtheyrenewtheirclearingsuntoGodwithloveanddelight.But theeffectof these impressionsonunrenewedaffectionsareneitherspiritualnordurable;yea,forthemostpart,theyarebutchecksgivenintheprovidenceofGoduntotheragingoftheirlusts,Psalm9:20.

2.Theyareliableuntoanhabitualchange.Thistheexperienceofallagesgives testimony to. There may be an habitual change wrought in thepassions andaffectionsof themind, as unto the inordinate and violentpursuit of their inclinations, without any gracious renovation of them.Education,philosophy,orreason,longafflictions,spirituallightandgifts,have wrought this change. So Saul, upon his call to be king, became"another man." Hereby persons naturally passionate and furious havebeenmadesedateandmoderate,andthosewhohavebeensensualhavebecome temperate,yea,andhatersof religion tobeprofessorsof it.Allthese things,andmanymoreof the likenature,haveproceeded fromachange wrought upon the affections only, whilst the mind, will, andconscience,havebeentotallyunsanctified.

Bythischange,whenitisalone,nomaneverbecamespirituallyminded;forwhereastherearetwopartsofthedepravationofouraffections,thatwhereby they are turned off from God, and that whereby theyinordinatelycleaveuntootherthings,theirchangeprincipally,ifnotonly,respects the latter.Theyarebrought into someorderwith respect untopresentthings.Themindisnotcontinuallytossedupanddownbythemasthewavesofthesea,thataretroubled,andeastupmireanddirt.Theydo not carry those in whom they are into vicious, sensual actions, butthey allow them to make virtue in moderation, sobriety, temperance,fidelity, and usefulness in several ways, to be their design; and it isadmirabletothinkwhatdegreesofeminencyinallsortsofmoralvirtues,uponthisoneprincipleofmoderatingtheaffections,evenmanyamong

theheathens attainedunto.But asunto their aversation fromGod andspiritualthings,inthetruespiritualnotionofthem,theyarenotcuredbythis change; at least this change may be, and yet this latter not bewrought.

Again; this alteration doth but turn the course or stream of men’saffections, itdothnot change thenatureof them.Theyare the same intheirspringandfountainasevertheywere,onlytheyarehabituateduntoanothercoursethanwhatofthemselvestheyareinclinedunto.Youmaytakeayoungwhelpofthemostfierceandsavagecreature,asofatigerora wolf, and by custom or usage make it as tame and harmless as anydomestic creature,— a dog, or the like: but although itmay be turnedinto quite another way or course of acting than what it was of itselfinclinedunto,yetitsnatureisnotchanged;andthereforefrequently,onoccasion, opportunity, or provocation, it will fall into its own savageinclination,andhaving tastedof thebloodof creatures, itwillneverbereclaimed.Soisitwiththedepravedaffectionsofmenwithrespectuntotheir change: their streams are turned, they are habituated unto a newcourse; but their nature is not altered, at least not from rational untospiritual, from earthly unto heavenly. Yet this is that which was mostbeautiful and desirable in nature, the glory of it, and the utmost of itsattainments. He who has by any means proceeded unto such amoderation of his affections as to render him kind, benign, patient,useful,preferringpublicgoodbeforeprivate,ordinateand temperate inall things, will rise up in judgment against those who, professingthemselvestobeundertheconductofthelightofgrace,doyet,bybeingmorose, angry, selfish, worldly, manifest that their affections are notsubduedbythepowerofthatgrace.Wherefore,thatwemaybespirituallyminded,thereisyetanotherworkuponouraffectionsrequired,whichistheirinternalrenovation,wherebynotonlythecourseoftheiractingsischanged,buttheirnatureisalteredandspirituallyrenewed.Iintendthatwhichisexpressedinthatgreatevangelicalpromise,Isaiah11:6-9,

"Thewolfshalldwellwiththe lamb,andthe leopardshall liedownwiththekid;andthecalfandtheyounglionandthefatlingtogether;and a little child shall lead them. And the cow and the bear shallfeed;theiryoungonesshallliedowntogether:andthelionshalleat

strawliketheox.Andthesuckingchildshallplayontheholeoftheasp,andtheweanedchildshallputhishandonthecockatrice’den.Theyshallnothurtnordestroyinallmyholymountain."

Achangeandalteration ispromised inthenatures,principles,andfirstinclinations, of theworst andmost savage sinnerswho pass under thepowerofgospelgrace.

Thisisthatwhichisrequiredofusinawayofduty,Ephesians4:23,"Beyerenewedinthespiritofyourmind."Thereisarenovationoftheminditself,bythecommunicationofspiritual,savinglightandunderstandingthereunto,whereof Ihave treatedelsewhereat large.SeeRomans12:2;Ephesians1:17,18.But

"the spirit of the mind," that whereby it is enlivened, led, anddisposeduntoitsactings,thatistoberenewedalso."Thespiritofthemind" is in thisplaceopposedunto"theoldman,which is corruptaccordingtothedeceitfullusts,"

ordepravedaffections,Ephesians4:22.These,therefore,arethat"spiritof themind,"which inclines,bends,and leads it toactsuitablyunto itsinclinations,whichistoberenewed.Andwhenouraffectionsareinclinedby the saving grace of theHoly Spirit, then are they renewed, and notelse.Nootherchangewillgivethemaspiritualrenovation.Herebythosethings which are only natural affections in themselves, in them thatbelieve become fruits of the Spirit: Galatians 5:22,23, "The fruit of theSpirit is love, joy, peace," etc. They continue the same as they were intheir essence, substance, and natural powers; but are changed in theirproperties, qualities, inclinations,whenever a newnature is given untothem.SothewatersatMarahwerethesamewatersstillbeforeandaftertheircure.Butofthemselvesandintheirownnaturetheywerebitter,soas that the people could not drink them; on the casting of a tree intothem,theyweremadesweetanduseful,Exodus15:25.Sowasitwiththewaters of Jericho,whichwere cured by casting salt into them, 2Kings2:19-22.Our affections continue the same as theywere in their natureand essence; but they are so cured by grace as that their properties,qualities, and inclinations, are all cleansedor renewed.The treeor saltthatiscastintothesewaters,wherebythecureiswrought,istheloveof

Godaboveall,proceedingfromfaithinhimbyChristJesus.

CHAPTERXIII.

Theworkoftherenovationofouraffections—Howdifferencedfromanyotherimpressiononorchangewroughtinthem,andhowitisevidencedsotobe—Thefirstinstance,intheuniversalityaccompanyingofaffectionsspirituallyrenewed—Theorderoftheexerciseofouraffectionswith

respectuntotheirobjects.

THATwhichisourconcernmenthereinis,toinquireofwhatnaturethatwork iswhichhathbeenonourownaffections,or in them,andhow itdiffersfromthosewhich,whatevertheydooreffect,yetwillnotrenderusnorthemselvesspiritual.

Andweought touse thebestofourdiligenceherein,because thegreatmeans whereby multitudes delude and deceive their own souls,persuadingthemselvesthattherehasbeenaneffectualworkofthegraceof the gospel in them, is the change that they find in their affections;whichmaybeonmanyoccasionswithoutanyspiritualrenovation:—

1. As unto the temporary and occasional impressions on the affectionsbeforementioned,whetherfromthewordoranyotherdivinewarningbyafflictionsormercies, theyarecommonuntoall sortsofpersons.Sometherearewhose"consciencesaresearedwithahotiron,"1Timothy4:2,"who"thereon,"beingpast feeling"(senselessofallcalls,warnings,andrebukes), "have given themselves over unto lasciviousness, to work alluncleanness with greediness," Ephesians 4:19. Such persons, havinghardenedthemselves ina longcourseofsin,andbeinggivenupuntoareprobatemind,orvileaffections,inawayofjudgment,have,itmaybe,nosuchimpressionsontheiraffectionsonanyoccasionastomovethemwith a sense of things spiritual and eternal. Theymay be terrifiedwith

danger, sudden judgments, and other revelations of the wrath of Godfromheavenagainsttheungodlinessofmen,but theyarenotdrawn totakeshelterinthoughtsofspiritualthings.Nothingbuthellwillawakenthemuntoadueconsiderationofthemselvesandthingseternal.

It is otherwise with the generality of men who are not profligate andimpudent insinning; foralthoughtheyare inanaturalconditionandacourseofsin,intheneglectofknownduties,yet,byonemeansorother,—most frequently by the preaching of theword,— their affections arestirredtowardsheavenlythings.

Sometimestheyareafraid,sometimestheyhavehopesanddesiresaboutthem.Theseputthemonresolutions,andsometemporaryendeavorstochangetheirlives,toabstainfromsinandtoperformholyduties.But,astheprophetcomplains,"theirgoodnessisasamorningcloud,andastheearly dew, it goeth away." Yet bymeanshereof domanypoor ignorantsoulsdeceivethemselves,andcry"Peace,peace,whenthereisnopeace."And they will sometimes so express how they are affected, withcomplaints of themselves as unto their long neglect of spiritual things,thatothersmayentertaingoodhopesconcerningthem;butallcomestonothinginthetrial.

There is no difficulty unto spiritual light to distinguish between theseoccasionalimpressionsontheaffectionsandthatspiritualrenovationofthemwhichweinquireafter.Thisaloneissufficienttodoit,thattheyareallof themtemporaryandevanid.Theyabide"forawhile"only,asourSaviorspeaks,andeveryoccasiondefeatsalltheirefficacy.Theymaybefrequently renewed, but they never abide. Some of them immediatelypass away, and are utterly lost between the place where they hear thewordandtheirownhabitations;andinvainshalltheyinquireafterthemagain,—theyaregoneforever.Somehavea largercontinuance,endurelongerinthemind,andproducesomeoutwardeffects.Noneofthemwillholdanytrialorshockoftemptation.

Yet I have somewhat to say unto those who have such impressions ontheiraffections,andwarningsbythem:—

(1.) Despise them not, for God is in them. Although hemay not be in

them in away of saving grace, yet he is in them in thatwhichmay bepreparatorythereto.Theyarenotcommonhumanaccidents,butespecialdivinewarnings.

(2.) Labor to retain them, or a sense of them, upon your hearts andconsciences. You have got nothing by losing somany of them already;andifyouproceedintheirneglect,afterawhileyouwillhearofthemnomore.

(3.) Put no more in them than belongs unto them. Do not presentlyconclude that your state is good,because youhavebeenaffectedat thehearingoftheword,orunderasickness,orinadanger.Hereonyoumaythink thatnowall iswellwith them,wherewith theyplease themselves,untiltheyarewhollyimmersedintheirformersecurity.

2.Wemayconsiderthedifferencethatisbetweenthehabitualchangeofthe affections before described, and that renovation by grace whichrenders themspiritual.And this isofgreat concernmentuntous all, toinquire into it with diligence.Multitudes are herein deceived, and thatuntotheirruin;fortheyresolvetheirpresentpeaceinto,andbuildtheirhopesofeternallifeon,suchachangeinthemselvesaswillnotabidethetrial.Thisdifference,therefore, istobeexaminedbyScripturelightandtheexperienceofthemthatdobelieve.And,—

(1.) There is a double universality with respect unto the spiritualrenovationofouraffections,—thatwhichissubjective,withrespectuntotheaffectionsthemselves;andthatwhichisobjective,withrespectuntospiritualthings.

[1.] Sanctification extends itself unto the "whole spirit, and soul, andbody,"1Thessalonians5:23.Whenwesaythatwearesanctifiedinpartonly, we do not say that any part, power, or faculty of the soul isunsanctified, but only that thework is not absolutely perfect in any ofthem.Allsinmayretainpower insomeoneaffection,asanger, fear,orlove,asuntoactualeruptionsandeffects,morethaninalltherest,asoneaffectionmaybemoreeminentlysanctifiedinsomethaninothers;foritmay have advantages unto this end from men’s natural tempers andvarious outward circumstances.Hence, some find little difficulty in the

mortificationofallotherlustsorcorruptionsincomparisonofwhattheymeetwithalinsomeoneinordinateaffectionorcorruption.This, itmaybe,Davidhad regardunto,Psalm18:23. Ihaveknownpersons shiningexemplarily in all other graces who have been scarce free from givinggreat scandal by the excess of their passions and easy provocationthereunto.Andyettheyhaveknownthatthesettingthemselvesuntothesincere, vigorous mortification of that disorder is the most eminentpledgeoftheirsincerityinotherthings;forthetrialofourself-denialliesinthethingsthatournaturalinclinationsliestrongesttoward.Howbeit,aswassaid, there isnoaffectionwhere there is thisworkofrenovationbutitissanctifiedandrenewed;noneofthemisleftabsolutelyuntotheservice of sin and Satan. And therefore, whereas, by reason of theadvantages mentioned, sin doth greatly contend to use some of themunto its interest and service in a peculiarmanner, yet are they enableduntoandmademeetforgraciousactings,anddointheirproperseasonsputforththemselvesaccordingly.Thereisnoaffectionofthemindfromwhence the soul and conscience hath received the greatest damage, —thatwas,asitwere,thefieldwhereonthecontestismanagedbetweensinand grace, — but hath its spiritual use and exercise when themind isrenewed.

Therearesomesoinordinatelysubjecttoanger,andpassiontherein,asiftheywereabsolutelyunderthepoweranddominionofit;yetdotheyalsoknowhowtobe"angryandsinnot,"inbeingangryatsininthemselvesand others: "Yea, what indignation; yea, what revenge!" etc., 2Corinthians7:11.Yea,Godispleasedsometimestoleavesomewhatmorethanordinaryofthepowerofcorruptioninoneaffection,thatitmaybeanoccasionofthecontinualexerciseofgraceintheotheraffections.Yetaretheyallsanctifiedintheirdegree,thatwhichisrelievedaswellasthatwhichdoth relieve.And therefore, as the remainderof sin in themthatbelieveiscalled"theoldman,"whichistobecrucifiedinallthemembersofit,becauseofitsadherenceuntothewholepersoninallitspowersandfaculties;sothegraceimplantedinournaturesiscalled"thenewman,"there being nothing in us that is not seasoned and affected with it. Asnothinginournaturesescapedthetaintofsin,sonothinginournaturesis excepted from the renovation that is by grace.He inwhom any oneaffectionisutterlyunrenewedhathnoonegraciouslyrenewedinhim.Let

mentakeheedhowtheyindulgetoanydepravedaffection,foritwillbean unavoidable impeachment of their sincerity. Think not to say, withNaaman,"Godbemercifuluntomeinthisthing;inallothersIwillbeforhim."

Herequiresthewholeheart,andwillhaveitornone.ThechiefworkofaChristianistomakeallhisaffections,inalltheiroperations,subservientunto the life of God, Romans 6:17,18; and he who is wise will keep acontinual watch over those wherein he finds the greatest reluctancythereunto.Andeveryaffectionisoriginallysanctifiedaccordinguntotheuseitistobeofinthelifeofholinessandobedience.

To be entire for God, to "follow him fully," to "cleave unto him withpurposeofheart,"tohavethe"heartcircumcisedtolovehim,"istohaveallouraffectionsrenewedandsanctified;withoutwhichwecandononeof them.When it isotherwise, there is a "doubleheart," "aheartand aheart,"whichheabhors:"Theirheartisdivided;nowshalltheybefoundfaulty,"Hosea10:2.

So it is in theotherchangementioned.Whatever isormaybewroughtupon our affections when they are not spiritually renewed, that verychange, as unto the extent of it, is not universal. It doth not affect thewhole mind, in all its powers and affections, until a vital, prevailingprinciple and habit of grace is implanted in the soul. Sinwill not onlyradicallyadhereuntoallthefaculties,powers,andaffections,butitwill,underanychange thatmaybefall them, refer the ruleanddominion insomeof themunto itself.Sowas itwith theyoungmanthatcameuntoourLordJesusChrist toknowwhatheshoulddo toobtaineternal life,Mark10:17-22.

Thus therearemanywho inother thingsarereduceduntomoderation,sobriety, and temperance, yet there remaineth in them "the love ofmoney"inapredominantdegree;whichtothemis"therootofallevil,"astheapostlespeaks.Some"seemtobereligious,"butthey"bridlenottheirtongues;" through anger, envy, hatred, and the like, "their religion isvain."

Themost ofmen, in their severalways of profession, pretend not only

untoreligion,butuntozealinit,yetsetnoboundsuntotheiraffectionsunto earthly enjoyments. Some of old, who had most eminently in allother things subdued their passions and affections, were the greatestenemiesuntoandpersecutorsofthegospel.

Some who seem to have had a mighty change wrought in them by asuperstitious devotion, do yetwalk in the spirit ofCain towards all thedisciplesofChrist,—asitiswiththeprincipaldevotionistsofthechurchof Rome; and elsewhere we may see some go soberly about thepersecution and destruction of other Christians. Somewill cherish onesecret lust or other,which they cannot but know to be pernicious untotheirsouls.Somelovethepraiseofmen,whichwillneverpermitthemtobe truly spiritually minded: so our Savior testifieth of some, that they"couldnotbelieve,because they loved thepraiseofmen."Thiswas theknownviceofall theancientphilosophers.Theyhad,manyofthem,ontheprinciplesofreasonandbysevereexercise,subduedtheiraffectionsuntogreatmoderationabouttemporarythings,butinthemeantimewereallofthemslavestovain-gloryandthepraiseofmen,untilbythepublicobservation of it, and some contradictions in their lives unto theirpretensesunto virtue, they lost that also amongwise and considerativemen.And,generally, ifmennotspirituallyrenewedwereable to searchthemselves,theywouldfindthatsomeoftheiraffectionsaresofarfromhavinganychangewrought in them,as that theyareaquiethabitationforsin,whereitexercisethitsruleanddominion.

[2.] There is a universality that is objective in spiritual things, withrespectuntotherenovationofouraffections;thatis,affectionsspirituallyreneweddo fix themselves upon and cleaveunto all spiritual things, intheir proper places, and unto their proper ends: for the ground andreasonofouradherenceuntoanyoneof themis thesamewithrespectunto them all,— that is, their relation unto God in Christ.Wherefore,whenouraffectionsarerenewed,wemakenochoiceinspiritual things,cleaving unto some and refusing others, making use of Naaman’srestraint; but our adherence is the same unto them all in their properplacesanddegrees.Andif,byreasonofdarknessandignorance,weknownotanyofthemtobefromGod,—as,forinstance,theobservationoftheLord’sday,—itisofunspeakabledisadvantageuntouaAnequalrespect

is required in us unto all God’s commands. Yet there are variousdistinctions in spiritual things, and thereon a man may and ought tovalue one above another as unto the degrees of his love and esteem,althoughheistobesincerewithrespectuntothemall:—

1st.Godhimself,—thatis,asrevealedinandbyChrist,—isinthefirstand chiefest place the proper and adequate object of our affections astheyarerenewed,lieissoforhimself,orhisownsakealone.Thisisthespring,thecenter,andchiefobjectofourlove.HethatlovesnotGodforhimself,—thatis,forwhatheisinhimself,andwhatfromhimselfaloneheisandwillbeuntousinChrist(whichconsiderationsareinseparable),—hathnotrueaffectionforanyspiritualthingwhatever.Andnotafewdoheredeceive themselves,oraredeceived;which shouldmakeus themorediligentintheexaminationofourselvesTheysupposethattheyloveheavenandheavenly things, and thedutiesofdivineworship,—whichpersuasionmaybefall themonmanygroundsandoccasionswhichwillnotendurethetrial,—butasuntoGodhimself,theycangivenoevidencethat they have any love to him, either on the account of the gloriousexcellencies of his nature, with their natural relation unto him anddependenceonhim,orontheaccountofthemanifestationofhimselfinChrist, and the exercise of his grace therein. But whatever may bepretended, there is no love unto Godwhereof these things are not theformalreason,thatproceedsnotfromthesesprings.AndbecauseallmenpretendthattheyloveGod,anddefythemthatthinkthemsovileasnottodoso,thoughtheyliveinopenenmityagainsthimandhatredofhim,itbecomesusstrictlytoexamineourselvesonwhatgroundswepretendso to do. Is it because indeed we see an excellency, a beauty, adesirableness, inthegloriouspropertiesofhisnature,suchasoursoulsare refreshedand satisfiedwith the thoughtsof, by faith, and inwhoseenjoymentourblessednesswill consist, so thatwealways rejoiceat theremembranceofhisholiness?IsitourgreatjoyandsatisfactionthatGodiswhatheis?IsitfromthegloriousmanifestationthathehathmadeofhimselfandallhisholyexcellenciesinChrist,withthecommunicationofhimself unto us in and by him? If it be so indeed, then is our lovegenerousandgracious,fromtherenovationofouraffectionsButifwesayweloveGod,yettrulyknownotwhy,oruponprinciplesofeducation,andbecauseitisesteemedtheheightofwickednesstodootherwise,weshall

beatalosswhenwearecalleduntoourtrial.Thisisthefirstobjectofouraffections

2dly. In other spiritual things, renewed affections do cleave unto themaccording as God is in them. God alone is loved for himself; all otherthingsforhim,inthemeasureanddegreeofhispresenceinthem.Thisalonegivesthempre-eminenceinrenewedaffections.Forinstance,Godis inChrist, inthehumannatureof themanChristJesus, inawayandmanner singular, in concern alike, incomprehensible, so as he is in thesamekindinnothingelse.ThereforeistheLordChrist,evenasuntohishumannature,theobjectofouraffectionsinsuchawayanddegreeasnoother thing, spiritual or eternal, butGodhimself, is or ought to be.AllotherspiritualthingsbecomesofromthepresenceofGodinthem,andfrom the degree of that presence have they their nature and use.Accordinglyarethey,oroughttobe,theobjectofouraffectionsasuntothedegreeof their exercise.Evidencesof thepresenceofGod in thingsandpersonsaretheonlyattractivesofrenewedaffections.

3dly.InthosethingswhichseemtostandinanequalityasuntowhatisofGodinthem,yetonsomeespecialoccasionsandreasonsourlovemaygofortheminentlyuntoonemorethananother.Someparticulartruth,withthe grace communicated by it, may have been the means of ourconversion unto God, of our edification in an especial manner, of ourconsolationindistress;itcannotbebutthatthemindwillhaveapeculiarrespectuntoandvaluationofsuchtruthsandthegraceadministeredbythem. And so it is as unto duties. We may have found such a livelyintercourseandcommunionwithGodinsomeofthemasmaygiveusapeculiardelightinthem.

But,notwithstandingthesedifferences,affectionsspirituallyreneweddocleaveuntoallspiritualthingsassuch;forthetrueformalreasonoftheirsodoingisthesameinthemall,—namely,Godinthem:onlytheyhaveseveralwaysofactingthemselvestowardsthem,whereofIshallgiveoneinstance.

Our Savior distributes spiritual things into those that are heavenly andthosethatareearthly,thatiscomparativelyso:John3:12,

"If I have told you earthly things, and ye believe not, how shall yebelieve,ifItellyouofheavenlythings?"

The"heavenlythings"arethedeepandmysteriouscounselsofthewillofGod. These renewed affections cleave unto with holy admiration andsatisfactory submission, captivating the understanding unto what itcannotcomprehend.Sotheapostledeclaresit,Romans11:33-36,

"OthedepthoftherichesbothofthewisdomandknowledgeofGod!howunsearchablearehisjudgments,andhiswayspastfindingout!Forwho hath known themind of the Lord? orwho hath been hiscounsellor? or who hath first given to him, and it shall berecompenseduntohimagain?Forofhim,andthroughhim,andtohim,areallthings:towhombegloryforever.Amen."

What the mind cannot comprehend the heart doth admire and adore,delightinginGod,andgivinggloryuntohiminall.

The"earthlythings"intendedbyourSaviorinthatplacearetheworkofGod upon the souls ofmen in their regeneration, wrought here in theearth.Toward these theaffectionsact themselveswithdelightandwithgreat thanksgiving. The experience of the grace of God in and uponbelieversissweetuntotheirsouls.Butonewayorothertheycleaveuntothemall; they havenot a prevailing aversationunto any of them.TheyhavearegarduntoallGod’sprecepts,adelightinallhiscounsels,alovetohimselfandallhisways.

Whatever other change is wrought on the affections, if they be notspirituallyrenewed,itisnotsowiththem;forastheydonotcleaveuntoany spiritual things, in their own true propernature, in a duemanner,because of the evidences of the presence of God in them, so there arealwayssomeofthemwhereuntothosewhoseaffectionsarenotreneweddomaintainanaversationandanenmity.Andalthoughthisframedothnot instantlydiscover itself, yet itwill do souponany especial trial.Sowas it with the hearers of our Savior, John 6. There was a greatimpressionmadeontheiraffectionsbywhathetaughtthemconcerning"thebreadofGod,whichcamedownfromheavenandgavelifeuntotheworld;"fortheycriedthereon,"Lord,evermoregiveusthisbread,"verse

34: but when the mystery of it was farther explained unto them, theylikeditnot,butcried,"Thisisanhardsaying,whocanhearit?"verse60;and thereon fell off both fromhimandhisdoctrine, although theyhadfollowed him so long as to be esteemed his disciples, verse 66. I say,therefore,whensoevermen’saffectionsarenotrenewed,whateverotherchangemayhavebeenwroughtuponthem,astheyhavenotruedelightinanyspiritualthingsortruthsforthemselvesandintheirownnature,so there are some instances wherein they will maintain their naturalenmityandaversationuntothem.

This is the first difference between affections spiritually renewed andthose which, from any other causes, may have some kind of changewroughtinthem.

CHAPTERXIV.

Theseconddifferencebetweenaffectionsspirituallyrenewedandthosewhichhavebeenonlychangedbylightand

conviction—Groundsandreasonsofmen’sdelightindutiesofdivineworship,andoftheirdiligenceintheirperformance,

whosemindsarenotspirituallyrenewed.

THE second difference lieth herein, that theremay be a change in theaffections, wherein men may have delight in the duties of religiousworship and diligence in their observance; but it is the spiritualrenovationof theaffections thatgivesdelight inGod throughChrist, inanydutyofreligiousworshipwhatever.

Where the truthof thegospel isknownandpubliclyprofessed, there isgreatvarietyintheminds,ways,andpractices,ofmenaboutthedutiesofreligious 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, Titus 1:16. Some

attend unto them formally and cursorily, from the principles of theireducation, and, it may be, out of some convictions they have of theirnecessity. But many there are who, in the way they choose and arepleased withal, are diligent in their observance, and that with greatdelight, who yet give no evidence of the spiritual renovation of theirminds;yea,thewaywherebysomeexpresstheirdevotioninthem,beingsuperstitiousandidolatrous,isinconsistentwiththatoranyothersavinggrace.This,therefore,wemustdiligentlyinquireinto,orsearchintothegroundsandreasonsofmen’sdelight indivineworship,accordinguntotheirconvictionsofthewayofit,[whilethey]yetcontinueintheirmindsaltogetherunrenewed.And,—

1.Menmaybegreatlyaffectedwiththeoutwardpartofdivineworship,andthemanneroftheperformancethereof,whohavenodelightinwhatisinternal,real,andspiritualtherein:John5:35,

"He was a burning and a shining light: and ye were willing for aseasontorejoiceinhislight."

So, many were delighted in the. preaching of Ezekiel, because of hiseloquenceand theelegancyofhisparables, chapter33:31,32.Thisgavethem both delight and diligence in hearing, whereon they calledthemselvesthepeopleofGod,thoughtheycontinuedtoliveinsin;theirhearts went after covetousness. The same may befall many at presentwithreferenceuntothespiritualgiftsofthosebywhomthewordofGodis dispensed. I deny not but that men may be more delighted, moresatisfied,with the gifts, the preaching, of one than another, and yet besincereintheirdelightinthedispensationoftheword;fortheymayfindmorespiritualadvantagetherebythaninthegiftsofothers,andthingssopreparedastobemoresuiteduntotheiredificationthanelsewhere:butthatwhichatpresentweinsistonhathrespectonlyuntosomeoutwardcircumstances,pleasingthemindsofmen,2Timothy3:5.

This was principally evident under the old testament, whilst they hadcarnal ordinances and a worldly sanctuary. Ofttimes under thatdispensation the people were given up unto all sorts of idolatry andsuperstition;andwhentheywerenotso,yetwerethebodyofthemcarnalandunholy,asisevidentfromthewholetractofGod’sdealingwiththem,

byhisprophetsandinhisprovidences:yethadtheygreatdelightintheoutwardsolemnitiesoftheirworship,placingalltheirtrustofacceptancewithGod therein.Theywhodid reallyand trulybelieve looked throughthemalluntoChrist,whomtheydidforesignify,withoutwhichthethingswere a yokeunto themand a burden almost insupportable,Acts 15:10;but those who were carnal delighted in the things themselves, and fortheirsakesrejectedHimwhowasthelifeandsubstanceofthemall.AndthisprovedthegreatmeansoftheapostasyoftheChristianchurchalso:for,tomaintainsomeappearanceofspiritualaffections,menintroducedcarnalincitationsofthemintoevangelicalworship,suchassinging,withmusic and pompous ceremonies; for they find such things needful toreconcile the worship of God unto their minds and affections, andthroughthemtheyappeartohavegreatdelighttherein.Couldsomemenbut in their thoughts separate divine service from that outward order,thosemethodsofvariety,show,andmelody,wherewiththeyareaffected,theywouldhavenodelightinit,butlookuponitasathingthatmustbeendured.HowcanitbeotherwiseconceivedofamongthePapists?Theywillwithmuchearnestness,manyevidencesofdevotion,sometimeswithdifficultyanddanger, repairunto their solemnworship, andwhen theyare present understand not one word whereby their minds might beexciteduntotherealactingsoffaith,love,anddelightinGod!Onlyorder,ceremony,music, and other incentives of carnal affections,make greatimpressiononthem.Affectionsspirituallyrenewedarenotconcernedinthesethings;yea,ifthoseinwhomtheyareshouldbeengagedintheuseofthem, theywould find themmeansofdiverting theirminds fromtheproperworkofdivineworship,ratherthananadvantagetherein.Itwillalso appear so unto themselves, unless they are content to lose theirspiritual affections, acting themselves in faith and love, embracing intheirsteadacarnal,imaginarydevotion.Hence,twopersonsmayatthesametimeattenduntothesameordinancesofdivineworship,withequaldelight, onverydistinctprinciples: as if twomen should come into thesame garden, planted and adornedwith a variety of herbs and flowers,one ignorant of the nature of them, the other a skillful herbalist; bothmaybeequallydelighted,theonewiththecolorsandsmelloftheflowers,the other with the consideration of their various natures, their uses inphysicalremedies,orthelike.Somayitbeinthehearingoftheword.Forinstance,onemaybedelightedwiththeoutwardadministration,another

with its spiritual efficacy, at the same time. Hence Austin tells us thatsinginginthechurchwaslaidasidebyAthanasiusatAlexandria;notthepeople’s singing of psalms, but a kind of singing in the reading of theScriptureandsomeofficesofworship,whichbeganthentobeintroducedin the church. And the reason he gave why he did it was, that themodulationofthevoiceandmusicaltunemightnotdivertthemindsofmen from that spiritual affection which is required of them in sacredduties.WhatthereisofrealorderintheworshipofGod,wasthereisthatorderwhichisaneffectofdivinewisdom,—itissuitedandusefuluntospiritual affections, because proceeding from the same Spirit wherebythey are internally renewed: "Beholding your order," Colossians 2:5.Every thing of God’s appointment is both helpful and delightful untothem.None can saywith higher raptures of admiration, "How amiableare thy tabernacles, O LORD of hosts!" Psalm 84:1,2, than theywhoseaffectionsarerenewed;yetisnottheirdelightterminatedonthem,asweshallseeimmediately.

2.Menmaybedelightedintheperformanceofoutwarddutiesofdivineworship, because in them they comply with and give some kind ofsatisfactionuntotheirconvictions.Whenconscienceisawakeneduntoasenseofthenecessityofsuchduties,—namely,ofthosewhereindivineworship doth consist, — it will give the mind no rest or peace in theneglect of them.Let thembe attendedunto in the seasonswhich light,conviction,andcustomcallfor,itwillbesofarsatisfiedasthatthemindshall find present ease and refreshment in it. And when the soul iswonteduntothisrelief,itwillnotonlybediligentintheperformanceofsuchduties,itwillnotonlynotomitthem,butitwilldelightinthemasthosewhich bring it in great advantage.Hencemanywill not omit thedutyofprayereverymorning,whouponthematterareresolvedtoliveinsinall theday long.And there are but fewwho sedulously endeavor toliveandwalkintheframeoftheirheartsandwaysanswerableuntotheirown prayers; yet all that is in our prayers beyond our endeavors toanswer it inaconformityofheartandlife, isbuttheexerciseofgifts inanswertoconvictionsOthers findanallayof troubles inthem, like thatwhich sick persons may find by drinking cold water in a fever, whoseflames are assuaged for a seasonby it. Theymake themas an antidoteagainst the poison and sting of sin, which allayeth its rage but cannot

expelitsvenom.

Or these duties are unto them like the sacrifices for sin under the law.Theygaveaguiltypersonpresent ease:but, as theapostle speaks, theymade not men perfect; they took not away utterly a consciencecondemningforsin.Presently,onthefirstomissionofduty,asenseofsinagainreturnedonthem,andthatnotonlyasthefact,butasthepersonhimself, was condemned by the law. Then were the sacrifices to berepeated, for a renewedpropitiation. This gave that carnal people suchdelightandsatisfactioninthosesacrificesthattheytrusteduntothemforrighteousness,life,andsalvation.Soitiswithpersonswhoareconstantin spiritual duties merely from conviction. The performance of thoseduties gives them a present relief and ease; though it heals not theirwound, itassuageththeirpainanddispelleththeirpresent fears.Hencearetheyfrequentinthem,andthatofttimesnotwithoutdelight,becausetheyfindeasethereby.Andtheirconditionissomewhatdangerouswho,uponthesenseoftheguiltofanysin,dobetakethemselvesforreliefuntotheir prayers, which having discharged, they aremuch at ease in theirmindsandconsciences,althoughtheyhaveobtainednorealsenseofthepardonofsinnoranystrengthagainstit.

It will be said, "Do not all men, the best ofmen, perform all spiritualdutiesoutofaconvictionoftheirnecessity?donottheyknowitwouldbetheirsintoomitthem,andsofindsatisfactionintheirmindsupontheirperformance?"Isay,Theydo:butitisonethingtoperformadutyoutofconviction of a necessity as it is God’s ordinance, which convictionrespects only the duty itself; another thing to perform it to givesatisfactionuntoconvictionsofother sins,or toquiet conscienceunderitstroubleaboutthem;whichlatterwespeakunto.Thisbeginsandendsinself;self-satisfactionisthesoledesignofit.Byitmenaimatsomerestand quietness in their ownminds, which otherwise they cannot attain.But in the performance of duties in faith, from a conviction of theirnecessity asGod’s ordinance, and theiruse in thewayofhis grace, thesoulbeginsandendsinGod.Itseeksnosatisfactioninthem,norfindsitfromthem,butinandfromGodalonebythem.

3.Theprincipalreasonwhymenwhoseaffectionsareonlychanged,notspiritually renewed, do delight in holy duties of divine worship, is,

becausetheyplacetheirrighteousnessbeforeGodinthem,whereontheyhope to be acceptedwith him.They knownot, they seeknot after, anyother righteousness but what is of their own working out. Whatevernotionstheymayhaveoftherighteousnessoffaith,oftherighteousnessof Christ, that which they practically trust unto is their own: and itdiscoversitselfsotobeintheirownconsciencesoneverytrialthatbefallsthem;yea,whentheycryuntotheLord,andpretenduntofaithinChrist,they quickly make it evident that their principal trust is resolved intothemselves. Now, in all that they can plead in a way of duties orobedience, nothing carrieth a fairer pretenseunto a righteousness thanwhat they do in the worship of God, and the exercise of the acts ofreligiontowardshim.Thisisthatwhichheexpectsattheirhands,whatisdueuntohiminthelightoftheirconsciences,thebestthattheycandotopleasehim;whichthereforetheymustputtheirtrustin,ornothing.Theysecretly suppose not only that there is a righteousness in these thingswhichwillanswerfor itself,butsuchalsoaswillmakecompensationinsome measure for their sins; and therefore, whereas they cannot butfrequentlyfallintosin,theyrelievethemselvesfromthereflectionoftheirconsciencesbyamultiplicationofduties,andreneweddiligenceinthem.

It is inconceivable what delight and satisfaction men will take in anythingthatseemstocontributesomuchuntoarighteousnessoftheirown;foritissuitableuntoandpleasethalltheprinciplesofnatureascorrupt,after it is brought under the power of a conviction concerning sin,righteousness,andjudgment.

ThismadetheJewsofoldsopertinaciouslyadhereuntotheceremoniesand sacrifices of the law, and to prefer them above the gospel "thekingdom of God, and the righteousness thereof," Romans 10:3. Theylooked and sought for righteousness by them. Those who for manygenerations were kept up with great difficulty unto any tolerableobservanceof them,whentheyhad learnedtoplaceall theirhopesofarighteousness in them, would and did adhere unto them unto theirtemporal and eternal ruin, Romans 9:31-33. And when men werepersuadedthatrighteousnesswastobeattainedbyworksofmunificenceandsupposedcharity,inthededicationoftheirsubstanceuntotheuseofthe church, they who otherwise were covetous, and greedy and

oppressing,would lavish gold out of the bag, and give up their wholepatrimony, with all their ill-gotten goods, to attain it; so powerful aninfluencehaththedesireofself-righteousnessuponthemindsofmen.Itis thebest fortificationof the soul againstChrist and the gospel,— thelastreservewherebyitmaintainstheinterestofselfagainstthegraceofGod.

Hence, I say, those that place their righteousness, or that which is theprincipal part of it, in the duties of religious worship, will not only bediligent in them, but ofttimes abound in a multiplication of them.Especiallywill they do so if theymay be performed in such away andmanneraspleaseththeiraffectionswithashowofhumilityanddevotion,requiringnothingoftheexerciseoffaithorsinceredivinelovetherein.Soisitwithmanyinallkindsofreligion,whetherthewayoftheirworshipbetrueorfalse,whetheritbeappointedofGodorrejectedbyhim.Andthe declaration hereof is the subject of the discourse of the prophet,Isaiah1:11-17;also,Micah6:6-8.

4.Thereputationofdevotioninreligiousdutiesmayinsensiblyaffecttheunrenewed minds of men with great diligence and delight in theirperformance. However men are divided in their apprehension andpractice about religion, however different from and contrary unto eachothertheirwaysofdivineworshipare;yetitisamongstallsortsofmen,yea,inthesecretthoughtsofthemwhooutwardlycontemnthesethings,amatter of reputation to be devout, to be diligent, to be strict, in andabout those duties of religion which, according to their own light andpersuasion,theyjudgeincumbentonthem.Thisgreatlyaffectsthemindsofmenwhilstpride is secretly predominant in them, and they love thepraiseofmenmorethanthepraiseofGod.

Especiallywillthisconsiderationprevailonthemwhentheysupposethatthecreditandhonorofthewaywhichtheyprofess, incompetitionwithothers,dependmuchontheirreputationastotheirstrictnessindutiesofdevotion;forthenwilltheynotonlybediligentinthemselves,butzealousindrawingothersuntothesameobservances.Thesetwoprinciples,theirown reputation and that of their sect, constituted the life and soul ofPharisaism of old. According as theminds ofmen are influenced withthese apprehensions, so will a love unto and a delight in those duties

wherebytheirreputationisattainedthriveandgrowinthem.

I am far from apprehending that anymen are (at least, I speak not ofthemwhoare)suchvilehypocritesastodoallthattheydoinreligiontobeseenandpraisedofmen,beinginfluencedinallpublicdutiesthereby;whichsomeamongthePhariseesweregivenupunto.ButIspeakofthemwho,beingundertheconvictionsandmotivesbeforementioned,doalsoyetgiveadmittanceunto this corruptendofdesireof reputationor thepraise ofmen; for every such end,being admitted andprevalent in themind, will universally influence the affections unto a delight in thosedutieswherebythatendmaybeattained,untilthepersonwithwhomitissobehabituateduntothemwithgreatsatisfaction.

5. I should, in the lastplace, insiston superstition.As this is anunduefearofthedivinenature,will,andoperations,builtonfalsenotionsandapprehensions of them, itmaybefall themindsofmen in all religions,trueandfalse.Itisaninternalviceofthemind.Asitrespectstheoutwardway and means of religious service, and consists in the devoutperformanceofsuchdutiesasGodindeedacceptsnot,butforbids,soitbelongsonlytoreligionasitisfalseandcorrupt.Howinbothrespectsitwill engage theminds ofmen into the performance of religious duties,andforthemostpartwiththemostscrupulousdiligence,andsometimeswith prodigious attempts to exceed the measures of human nature inwhattheydodesign,istoolongaworkheretobedeclared.Itmaysufficeto have mentioned it among the causes and reasons why men whoseaffections are not spiritually renewed may yet greatly delight in thediligent performance of the outward duties of religion. Our design inthesethingsis,thediscoveryofthetruenatureofthisgraceanddutyofbeingspirituallyminded.Hereuntowehavedeclaredthatitisnecessarythat our affections be spiritually and supernaturally renewed; andbecause theremaybe a great changewrought on the affections ofmenwith respect unto spiritual things where there is nothing of thissupernaturalrenovation,ourpresentinquiryis,Whatarethedifferencesthatarebetween theactingsof theaffectionsof theonesortandof theother,whetherspirituallyrenewedoroccasionallychanged?Andwhereasthe great exercise of them consists in the duties of religiousworship, Ihave declared what are the grounds and reasons whence men of

unrenewedmindsdodelightofttimesinthedutiesofdivineworshipandarediligentintheperformanceofthem.

Fromtheseandthelikeconsiderations,itmaybemademanifestthatthegreatestpartofthedevotionthatisintheworlddothnotspringfromthespiritualrenovationofthemindsofmen;withoutwhichitisnotacceptedwithGod.Thatwhichremainstogiveininstance,fartherevidenceuntothe discovery we are in the pursuit of, is, what are the grounds andreasons whereon those whose minds and affections are spirituallyreneweddodelightintheinstitutionsofdivineworship,andattenduntotheir observancewith great heed and diligence. And because this is aninquiryofgreatimportance,andisofgreatusetobestatedinothercasesaswellasthatbeforeus,Ishalltreatofitbyitselfintheensuingchapter,thatthereadermaythemoredistinctlycomprehendit,bothinthenatureof the doctrine concerning it and in the place it holds in our presentdiscourse.

CHAPTERXV.

Delightofbelieversintheholyinstitutionsofdivineworship—Thegroundsandreasonsthereof—Theevidenceofbeing

spirituallymindedthereby,etc.

THAT all true believers, whose minds are spiritually renewed, have asingulardelightinalltheinstitutionsandordinancesofdivineworshipisfullyevident,bothintheexamplesofthesaintsintheScriptureandtheirown experience, which they will never forego; for this hath been thegreatestcauseoftheirsufferingpersecution,andmartyrdomitself,inallages.IftheprimitiveChristiansunderthepowerofthepaganemperors,or the witnesses for Christ under the antichristian apostasy, would orcouldhaveomittedtheobservanceofthem(accordingtotheadviceandpractice of the Gnostics), they might have escaped the rage of theiradversaries.ButtheylovednottheirlivesincomparisonuntothatdelightwhichtheyhadintheobservanceofthecommandsofChristasuntotheduties of evangelical worship. David gives us frequently an instancehereofinhimself:Psalm42:1-4,

"Asthehartpantethafterthewater-brooks,sopantethmysoulafterthee,OGod.MysoulthirstethforGod,forthelivingGod:whenshallIcomeandappearbeforeGod?Mytearshavebeenmymeatdayandnight,whiletheycontinuallysayuntome,WhereisthyGod?WhenIrememberthesethings,Ipouroutmysoulinme:forIhadgonewiththemultitude,IwentwiththemtothehouseofGod,withthevoiceofjoyandpraise,withamultitudethatkeptholyday."

Psalm63:1-5,

"OGod,thouartmyGod;earlywillIseekthee:mysoulthirstethforthee,my flesh longeth for thee in adry and thirsty land,where nowateris;toseethypowerandthyglory,soasIhaveseentheeinthesanctuary. Because thy loving-kindness is better than life, my lipsshallpraisethee.ThuswillIblesstheewhileIlive:Iwill liftupmyhands in thy nameMy soul shall be satisfied as withmarrow and

fatness;andmymouthshallpraisetheewithjoyfullips."

Psalm84:1-4,

"How amiable are thy tabernacles, O LORD of hosts! My soullongeth,yea,evenfaintethforthecourtsoftheLORD:myheartandmyfleshcriethoutforthelivingGod.Yea,thesparrowhathfoundanhouse, and the swallow a nest for herself, where she may lay heryoung, even thine altars,OLORDof hosts,myKing, andmyGod.Blessed are they that dwell in thy house: theywill be still praisingthee.Selah."

But "a greater thanDavid is here." Our Lord Jesus Christ himself did,uponalloccasions,declarehisdelightinandzealforalltheordinancesofdivineworshipwhichwere then in force by virtue of divine institutionandcommand;foralthoughheseverelyreprovedandrejectedwhatevermen had added thereunto, under the pretense of a supererogatingstrictness of outward order, laying it all under that dreadful sentence,"EveryplantwhichmyheavenlyFatherhathnotplantedshallbepluckedup,"andsocastintothefire,yetasuntowhatwasofdivineappointment,his delight therein was singular, and exemplary unto all his disciples.With respecthereuntowas it saidofhim, that "the zeal ofGod’shousehadeatenhimup,"byreasonoftheafflictionwhichhehadinhisspirittoseetheworshipofitneglected,polluted,anddespised.Thiscausedhimtocleansethetemple,theseatofdivineworship,fromthepollutersandpollutionsof it, not long before his sufferings, in the face andunto thehighprovocationofallhisadversaries.Sowithearnestdesirehelongedforthe celebrationofhis lastpassover:Luke22:15, "Withdesirehave IdesiredtoeatthispassoverwithyoubeforeIsuffer."Anditisasufficientevidenceoftheframeofspiritandpracticeofhisdisciplesafterward, inreference to the duties of evangelicalworship by his appointment, thattheapostlegivesitasanassuredtokenofanunsoundcondition,andthatwhich tendeth to final, cursed apostasy,when any fall into aneglect ofthem,Hebrews10:25-27.

Thesethingsaremanifestandunquestionable.Butourpresentinquiryisonly, what it is which believers do so delight in in the ordinances andinstitutionsofdivinegospelworship, andwhat it is that engageth their

hearts andminds into a diligent observance of them, as also how andwhereintheydoexercisetheirloveanddelight.AndIsay,ingeneral,thattheir delight in all ordinances of divineworship,— as is evident in thetestimonies before produced, — is in Christ himself, or God in Christ.This alone is that which they seek after, cleave unto, and are satisfiedwithal. They make use of the streams, but only as means ofcommunication with the spring. When men are really renewed in thespiritoftheirmindsit isso.Theirregarduntoordinancesanddutiesofdivine worship is, as they are appointed of God a blessed means ofcommunionandintercoursebetweenhimselfinChristandtheirsouls.BythemdothChristcommunicateofhis loveandgraceuntous; inandbythemdoweactfaithandloveonhim.It isthetreasurehidinthefield,whichwhenamanbathfoundhepurchaseththewholefield;butitisthathemayenjoythetreasurewhichisbidtherein,Matthew13:44.Thisfieldis the gospel and all the ordinances of it. This men do purchasesometimesatadearrate,evenwith the lossofall theyenjoy;butyet iftheyobtainnothingbutthefield, theywillhave littlecausetorejoice intheirbargain.ItisChristthetreasurealone,thatpearlofgreatprice,thatwilleternallyenrichthesoul.Thefield is tobeusedonly[so]astofindanddigupthetreasurethat is in it.It is,Isay,Christalonethat, inthepreaching of the gospel, renewed affections do cleave unto as thetreasure,anduntoallotherthingsaccordingastheirrelationisuntohimorastheyhaveaparticipationofhim.Wherefore,inalldutiesofreligion,inallordinancesofworship,their inquiryisafterhimwhomtheirsoulsdolove,SongofSolomon1:7.

But yet wemust treat more particularly and distinctly of these things.Thosewhoseaffectionsarespirituallyreneweddolove,adhereunto,anddelight in, ordinances of divine service and duties of worship, on thegroundsandreasonsensuing:—

1. In general they do so as they find faith, and love, and delight inGod.throughChrist, excited and acted in and by them. This is the firstand immediate end in their institution. It is a pernicious mistake tosupposethatanyexternaldutiesofworship,ashearingtheword,prayer,or the sacraments, are appointed for themselves or accepted forthemselves.

SuchthoughtstheJewsofoldhadconcerningtheirsacrifices,—namely,thattheywereappointedfortheirownsake,andwereacceptableserviceuntoGodmerelyontheirownaccount.WhereforeGod,todeliverthemfrom this perniciousmistake, affirms ofttimes that he never appointedthemat all; that is, for any such end, Jeremiah 7:22,23, Isaiah1:12-14,etc.Andnow,underthegospel,sundrythingsdestructivetothesoulsofmenhaveproceededfromsuchasupposition.Somehereonhavealwayssatisfiedandcontentedthemselveswiththeexternalobservanceofthem,withoutdesiringorendeavoringanyholycommunionwithGodinthemor by them. This constitutes the state and condition mentioned,Revelation3:1.AndbyfollowingthistrackthegeneralityofChristiansdowanderoutoftheway;theycannotleavethem,nordotheyknowhowtouse themunto their advantage, until they comewholly unto thatwofulstate, Isaiah 29:13.And some, to establish this deceit, have taught thatthere ismuchmore in theoutwardworkof theseduties than everGodput intothem,andthattheyaresanctifiedmerelybyvirtueof theworkwrought.

But all the duties of the second commandment, as are all institutedordinancesofworship,arebutmeanstoexpressandexercisethoseofthefirst,asfaith,love,fear,trust,anddelightinGod.Theendofthemallis,thatthroughthemandbythemwemayactthosegracesonGodinChrist.Where this is not attended unto, when the souls of men do not applythemselves unto this exercise of grace in them, let them be never sosolemnastotheiroutwardperformance,beattendeduntowithdiligence,be performedwith earnestness anddelight, they are neither acceptableuntoGodnorbeneficial unto themselves, Isaiah 1:11.This, therefore, isthefirstgeneralspringoftheloveofbelievers,ofthemwhoseaffectionsarespirituallyrenewed,untotheordinancesofdivineworship,andtheirdelightinthem:TheyhaveexperiencethatinandbythemtheirfaithandloveareexciteduntoagraciousexerciseofthemselvesonGodinChrist;andwhentheyfinditotherwisewiththem,theycanhavenorestintheirsouls.Forthisendaretheyordained,sanctified,andblessedofGod;andthereforeareeffectualmeansofit,whentheirefficacyisnotdefeatedbyunbelief.

Andthosewhohavenoexperiencehereofintheirattendanceuntothem

do,ashathbeensaid,fallintoperniciousextremes.SomecontinuetheirobservancewithlittleregarduntoGod,incursedformality.Sotheymakethemameansof their ruinby countenancingof them in their security.Others utterly reject them, at least the most solemn of them, — andthereinboththewisdom,andgrace,andauthorityofGod,bywhomtheyareappointed,—because,throughthepoweroftheirownunbelief,theyfindnothinginthem.

Thisbeingtheimmediateendofalldivineinstitutions;thisbeingtheonlywaywherebywemaygivegloryuntoGod in theirobservance,whichistheirultimateend in thisworld;andthisbeing thedesign ingeneral ofbelievers in that obedience they yield unto the Lord Christ in theirdiligentobservationofthem,—wemayconsiderhow,inwhatway,andby whatmeans, those whose affections are spiritually renewed do andoughttoapplytheirmindsandsoulsuntotheirobservance.Andwemayconsiderherein,first,whattheydodesign,,andthenwhattheyendeavortobefoundintheexerciseandpracticeofintheiruseandenjoyment:—

(1.) They come unto themwith this desire, design, and expectation,—namely,tobeenabled,directed,andexcitedbythemuntotheexerciseofdivinefaithandlove.Whenitisnotsowithany,wherethereisnotthisdesign,theydoinvariousdegreestakethenameofGodinvainintheirobservance.Theseare"approximationesDei,"the"waysofdrawingnighuntoGod,"astheyareeverywherecalledinScripture.TosupposethatadrawingnighuntoGodmayconsistmerely intheoutwardperformanceofduty,whateverbeitssolemnity,istorejectallduereverenceofhim.

"Forasmuch,"saiththeLord,"asthispeopledrawnearmewiththeirmouth, and with their lips do honor me, but have removed theirheart far fromme, therefore, behold, Iwill proceed against them,"Isaiah29:13,14.

Themouthandlipsareput,byasynecdoche,forallthemeansofoutwardworship and honor. Thesemenmay use, diligently attend unto, whilsttheirheartsarefar fromGod,—that is,whentheydonotdrawnightohim by faith and love; but all this worship is rejected of Godwith thehighesttokensofhisdispleasureandindignationagainstit.

Oursouls,then,havenowayofapproachuntoGodindutiesofworshipbutby faith;nowayof adherenceor cleavinguntohimbutby love; nowayofabidinginhimbutbyfear,reverence,anddelight.Whenevertheseare not in exercise, outward duties of worship are so far from being ameans of such an approach unto him, as that they set us at a greaterdistance fromhimthanwewerebefore;at least theyareutterlyuselessandfruitlessuntous.So,indeed,theyareuntothemostwhocomeuntothem theyknownotwhy,andbehave themselvesunder them they carenothow;noristhereanyevilintheheartsandwaysofmenwhereofGodcomplainethmore in his word, as that which is accompanied with thehighestcontemptofhim.AndbecausetheseordinancesofdivineworshiparemeanswhichthewisdomandgraceofGodhathappointeduntothisend, namely, the exercise and increase of divine faith and love, andtherefore doth sanctify and bless them thereunto, I do not believe thattheyhaveanydelightintheexerciseofthesegraces,nordodesigngrowthinthem,bywhomthesegreatmeansofthemaredespisedorneglected.

AndalthoughIhaveseenthosevalleysofpublicworshipforsaken,eitheronpretensesofhigherattainmentsinfaith,light,andlove,thantostandinneedof themanymore;oronafoolishopinionthatthey ceaseuponthedispensationoftheSpirit,whichisgivenuntoustomakethemusefulandeffectual;oronsomeprovocations thathavebeengivenuntosomemen,orwhichtheyhavetakenuntothemselves,whichtheyhavethoughtthey could revenge by a neglect of public administrations; or throughslavish peace and negligence in times of difficulty, as is themanner ofsomewho forsake theassembliesof the saints,Hebrews 10:25;— yet Inever saw but it issued in a great decay, if not in an utter loss, of allexerciseof faithandlove,andsometimes inopenprofaneness: forsuchpersonscontemnthewayandmeanswhichGod, inhis infinitewisdomand goodness, hath appointed for their exercise and increase, and thisshallnotprosper.Wemaythereforedowelltoconsiderthattheprincipalway whereby we may sanctify the name of God in all duties of hisworship, and obtain the benefit of them to our own souls, is by aconscientious approachunto them,with a holy desire anddesign to befoundintheexerciseoffaithandloveonGodinChrist,andtobehelpedandguidedthereinbythem.

To be under an efficacious influence from this design is the bestpreparationforanyduty.SoDavidexpressethhisdelightintheworshipofGod:

"How amiable are thy tabernacles, O LORD of hosts! My soullongeth,yea,evenfaintethforthecourtsoftheLORD:myheartandmyfleshcriethoutforthelivingGod,"Psalm84:1,2.

Helongedforthetabernacleandthecourtsofit;butitwastheenjoymentofGodhimself,thelivingGod,thathedesiredandsoughtafter.Thiswasthatwhichmadehimso fervent inhisdesiresafter thoseordinancesofGod.Soheexpressethit,Psalm63:2,"Toseethypowerandthyglory,soas Ihave seen thee in the sanctuary,"Davidhadhadgreat communionwith and delight inGod, by faith and love, in the solemn duties of hisworship; and this was that which inflamed him with desires afterrenewedopportunitiesuntothesameend.

(2.) This design is not general, inactive, useless, and slothful; but suchpersons diligently endeavor, in the use of these ordinances andattendanceunto them, tobe found in theexerciseof thesegraces.Theyhave not only an antecedent design to be so, but a diligent actualendeavor after it, not suffering theirminds by any thing to be divertedfrom the pursuit of that design, Ecclesiastes 5:1. Whatever is notquickened and enlivened hereby they esteem utterly lost. Neitheroutwardadministrationsnororderwillgivethemsatisfactionwhenthesethingsarewantinginthemselves.Withouttheinternalactingsofthelifeof faith,externaladministrationsofordinancesofworshiparebutdeadthings, nor can any believer obtain real satisfaction in them orrefreshmentby themwithoutan inwardexperience of faith and love inthem and by them; and it is that which, if we are wise, we shallcontinuallyattenduntotheconsiderationof.AwatchfulChristianwillbecarefullestheloseanyonedutybytakingupwiththecarcassofit.Andthe danger of so doing is not small. Our affections are renewed but inpart; and as they are still liable to be diverted and seduced fromspirituality in duty even by things earthly and carnal, through thecorruption that re-maineth in them, so there isadispositionabiding inthemtobepleasedwiththoseexternalthingsandreligiousdutieswhichothers,aswehaveshowedbefore,whoarenowaygraciouslyrenewed,do

satisfy themselves withal. The grace and oratory of the speaker inpreaching of the word, especially in these days wherein the foppery offine language,even insacred things, is somuchextolled; theorderandcircumstancesofotherduties;with inclinationandloveuntoaparty,—are apt to insinuate themselves with great complacency into ouraffectionssofarastheyareunrenewed.

And these things discover the true grounds whence it is that theordinancesofdivineworshiparesouselessastheyaretomanywhoseemtoattenduntothemwithdiligence.Theymaybereferreduntothesethreeheads:—

[1.]TheydonotcomeuntothemasthemeansappointedofGodfortheexerciseoffaithandloveuntoChrist,soastomakeittheirdesignintheirapproachestothem;withoutwhichallthatisspokenofadvantageinandbyotherdutiesisutterlylost.

[2.]Theydonot,inandunderthem,labortostirupfaithandloveuntotheirdueexercise.

[3.] They suffer their minds to be diverted from the exercise of thesegraces,partlybyoccasionaltemptations,partlybyattendanceuntowhatisoutwardonlyintheordinancesthemselves,

Spiritual affections find no place of rest in any of these things, SuchproposalsofGod inChrist,ofhiswilland theirownduty,asmaydrawout their faith, love, godly fear, anddelight, into theirdueexercise,arethatwhichtheyinquireafterandacquiescein.

Two thingsalonedoth faith regard inalldutiesofworship,asunto theoutward administration of it, — the one absolutely, the othercomparatively, — both with respect unto the ends mentioned, or theexercise,growth,andincreaseofgraceinus,Thefirstis,thattheymaybeofdivineappointment.Wheretheiroriginalandobservanceareresolvedinto divine authority, there, and there alone, will they have a divineefficacy. In all these things faith hath regard to nothing but divineprecepts and promises, Whatever hath regard to any thing else is notfaith, but fancy; and therefore those un-commanded duties in religion,

whichsoaboundinthepapalchurchasthat ifnotthewholeyetall theprincipal parts of their worship consist in them, are such as in whosedischargeitisimpossiblefaithshouldbeinadueexercise.Thatwhichithathcomparativerespectunto is, thespiritualgiftsof themuntowhomtheadministrationoftheordinancesofthegospel inthepublicworshipofthechurchiscommitted.Withrespectuntothem,believersmayhavemoredelightandsatisfaction in theministryofone thanof another, aswas touched before. But this is not because one is more learned thananotherormoreelegant thananother,hathmoreabilityofspeechthananotherormore fervency inutterance thananother, ismore ferventorearnestinhisdelivery;butbecausetheyfindthegiftsofonemoresuitedandmoreeffectualtostirupfaithandloveuntoaholyexercise intheirmindsandheartsthanwhattheyfindinsomeothers.Hencetheyhaveapeculiarvalueforanddelightintheministryofsuchpersons,especiallywhen they canenjoy it indueorder, andwithout theoffenseof others.Andministersthatarewisewill,inholyadministrations,neglectallotherthings, and attend unto this alone, how they may be helpful unto thefaith,andlove,andjoyofbelievers,sofarastheyaretheobjectoftheirministry.

Thisisthefirstreasonandgroundwhereonaffectionsspirituallyrenewedcleaveuntoordinancesofdivineworshipwithdelightandsatisfaction,—namely,becausetheyarethemeansappointedandblessedofGodfortheexercise and increase of faith and love, with an experience of theirefficacyuntothatend.

2.Thesecondis,becausetheyarethemeansofthecommunicationofasenseofdivine loveandsuppliesofdivinegraceunto thesoulsof themthat do believe. So far as our affections are renewed, this is the mostprincipalattractivetocleaveuntothemwithdelightandcomplacency.

Theyare,aswasobservedbefore,thewaysofourapproachinguntoGod.Now,wedonotdrawnightoGod,ashimselfspeaks,astoa"dryheathorabarrenwilderness,"wherenorefreshmentistobeobtained.TomakeapretenseofcominguntoGod,andnotwithexpectationofreceivinggoodandgreat things fromhim, is todespiseGodhimself, to overthrow thenatureoftheduty,anddepriveourownsoulsofallbenefitthereby.Andwant hereof is thatwhich renders theworship of themost useless and

fruitless unto themselves.We are always to comeuntoGod as unto aneternal spring of goodness, grace, and mercy, of all that our souls dostand in need of, of all we can desire in order unto our everlastingblessedness.Andallthesethings,asuntobelievers,maybereduceduntothetwoheadsbeforementioned:—

(1.)TheycomeforacommunicationofasenseofhisloveinJesusChrist.Hencedothallourpeace,consolation,andjoy,allourencouragementtodo and suffer according to thewill ofGod, all our supportmentsunderour sufferings, solely depend; in these things do our souls live; andwithoutthemweareofallmenthemostmiserable.

It is the Holy Spirit who is the immediate efficient cause of all thesethings inus.He "sheds abroad the loveofGod inourhearts,"Romans5:5;hewitnessethouradoptionuntous,chapter8:15,16;andtherebyaninterest in the loveof theFather, inGodashe is love.But the outwardway andmeanswherebyhe ordinarily communicates these things untous, and effects them in us, is by the dispensation of the gospel, or thepreaching of it.He doth the samework also in prayer, and ofttimes inotherholyadministrations.Forthisend,foraparticipationofthisgrace,ofthesemercies,dobelieverscomeuntoGodbythem.Theyusethemasmeansto"drawwaterfromthewellsofsalvation,"andtoreceiveinthatspiritualsenseofdivinelovewhichGodbythemwillcommunicate.

SoChristbyhiswordknocksatthedooroftheheart.Ifitbeopenedbyfaith, he cometh in and suppeth with men, giving them a graciousrefreshment,bythetestimonyofhisownloveandtheloveoftheFather,Revelation3:20;John14:23.Thisbelieverslookforin,andthistheydoin variousmeasures receive by, the ordinances of divine worship. Andalthough some, through their fears and temptations, are not sensiblehereof, yet do they secretly receive those blessed, gracious supplieswherebytheirsoulsareheldinlife,withoutwhichtheywouldpineawayandperish.Sohedealethwith them,SongofSolomon4:5,6.These arethegardensandgalleriesofChrist,whereinhegivesusofhislove,SongofSolomon7:12.Thosewhoarehumbleandsincereknowhowoftentheirsouls have been refreshed in them, and how long sometimes theimpressions theyhavereceivedofdivinegraceand lovehave continuedwith them, unto their unspeakable consolation. They remember what

theyhavereceivedintheopeningandapplicationofthe"exceedinggreatand precious promises" that are given unto them, whereby they aregraduallymoreandmore"madepartakersofthedivinenature,"—howmany a time they have received light in darkness, refreshment underdespondencies, relief in theirconflictswithdangersandtemptations, inand by them. For this cause do affections that are spiritually renewedcleave unto them.Who can but love and delight in that which he hathfoundbyexperiencetobethewayandmeansofcommunicatinguntohimthemostinvaluablemercy,themostinestimablebenefit,whereofinthislife he can be made partaker? He who hath found a hidden treasure,althoughheshouldatoncetakeawaythewholeofit,willyetesteemtheplacewherehe found it;but if itbeof thatnature thatnomorecanbefoundortakenofitatoncebutwhatissufficientforthepresentoccasion,yetissofullandboundlessasthatwheneverhecomesagaintoseekforithe shall be sure to obtain present supply, he will always value it, andconstantly apply himself unto it. And such is the treasure of grace anddivinelovethatisintheordinancesofdivineworship.

Ifwearestrangersuntothesethings,ifwehaveneverreceivedefficaciousintimationsofdivine loveuntoour souls in andby thedutiesofdivineworship,wecannotlovethemanddelightinthemasweought.WhatdomencometohearthewordofGodfor?Whatdotheyprayfor?Whatdotheyexpect toreceive fromhim?DotheycomeuntoGodas theeternalfountain of living waters, — as the God of all grace, peace, andconselation? or do they come unto his worship without any design, asuntoadryandemptyshow?Dotheyfightuncertainlywiththesethings,asmenbeatingtheair?ordotheythinktheybringsomethinguntoGod,butreceivenothingfromhim?thatthebestoftheirbusinessistopleasehimindoingwhathecommands,buttoreceiveanythingfromhimtheyexpectnot,nordoeverexaminethemselveswhethertheyhavedonesoorno? It is not for persons who walk in such ways ever to attain a duedelightintheordinancesofdivineworship.

Believershaveotherdesignsherein;andamongtherestthis inthefirstplace, thattheymaybeafreshmadepartakersofrefreshing,comfortingpledgesoftheloveofGodinChrist,andtherebyoftheiradoption,ofthepardonof theirsins,andacceptanceof theirpersons.Accordingasthey

meetwiththesethingsinthedutiesofholyworship,publicorprivate,sowill they love,value,andadhereuntothem.Somemenare fullofotherthoughts and affections, so as that these things are not their principaldesignordesire,orarecontentedwiththatmeasureofthemwhichtheysuppose themselves tohave attained, or at least are not sensible of theneed they stand in to have fresh communications of themmade untotheir souls, supposing that they candowell enoughwithout a renewedsenseofdivineloveeveryday.Somearesoignorantofwhattheyoughttodesign, to look after, in the duties of gospel worship, as that it isimpossibletheyshouldhaveanyrealdesigninthem.Manyofthebettersortofprofessorsaretoonegligentinthismatter.TheydonotlongandpantintheinwardmanafterrenewedpledgesoftheloveofGod;theydonot consider how much need they have of them, that they may beencouragedandstrengtheneduntoallotherdutiesofobedience;theydonot prepare their minds for the reception of them, nor come withexpectation of their communication unto them; they do not rightly fixtheir faithon this truth,—namely, that theseholyadministrationsanddutiesareappointedofGod in the firstplaceas thewaysandmeansofconveyinghisloveandasenseofituntooursouls.Fromhencespringallthat lukewarmness,coldness,andindifferency inandunto thedutiesofholy worship, that are growing among us; for if men have lost theprincipaldesignoffaithinthem,anddisesteemthechiefestbenefitwhichistobeobtainedbythem,whenceshouldzealforthem,delightinthem,or diligence in attendance unto them, arise? Let not any pleasethemselvesunderthepowerofsuchdecays;theyareindicationsoftheirinwardframe,andthoseinfallible!Suchpersonswillgrowcold,careless,and negligent, as unto the duties of public worship; they will putthemselvesneither tochargenor trouble about them; everyoccasionoflifedivertsthem,andfindsreadyentertainmentintheirminds;andwhenthey do attend upon them, it is with great indifference andunconcernedness.Yetwould theyhave it thought thatall is still aswellwithinaseveritwas;theyhaveasgoodarespectuntoreligionasany!Butthesethingsopenlydiscoveranulcerousdiseaseintheverysoulsofmen,as evidently as if it were written on their foreheads. Whatever theypretenduntothecontrary,theyareunderthepowerofwofuldecaysfromall due regardunto spiritual and eternal things.And Iwould avoid thesociety of such persons as those who carry an infectious disease about

them,unlessitweretohelpontheircure.

But herein it is that affections spiritually renewed do manifestthemselves:WhenwedodelightinandvaluethedutiesofGod’sworship,becausewefindbyexperiencethattheyareandhavebeenuntousmeansof communicating a sense and renewed pledges of the love of God inChrist, with all the benefits and privilegeswhich depend thereon, thenareouraffectionsrenewedinandbytheHolyGhost.

(2.)Theycomeforsuppliesofinternal,sanctifying,strengtheninggrace.ThisisthesecondgreatdesignofbelieversintheirapproachesuntoGodinhisworship.Thewanthereof,asuntomeasuresanddegrees,theyfindinthemselves,andaresensibleofit;yea,hereinliesthegreatburdenofthesoulsofbelieversinthisworld.AllthatwedointhelifeofGodmaybereferreduntotwoheads:—

[1.]Theobservanceofalldutiesofobedience;and,

[2.]Theconflictwithandconquestovertemptations.

About these things arewe continually exercised.Hence the great thingwhichwedesire,laborfor,andpantafter,isspiritualstrengthandabilityfor the discharge of ourselves in a duemannerwith respect unto thesethings.Thisisthatwhicheverytruebelievergroanethafterintheinwardman, andwhich he preferreth infinitely above all earthly things. So hemayhavegrace sufficient inany competentmeasure for these ends, letwhatwillbefallhim,hedesirethnomoreinthisworld.GodinChrististhe only fountain of all this grace; there is not one drachm of it to beobtainedbutfromhimalone.Andashedothcommunicateituntousofhisownsovereigngoodnessandpleasure,sotheordinarywayandmeanswherebyhewilldoitarethedutiesofhisworship:Isaiah40:28-31,

"Hastthounotknown?hastthounotheard,thattheeverlastingGod,theLORD,theCreatoroftheendsoftheearth,faintethnot,neitheris weary? there is no searching of his understanding. He givethpower to the faint; and to them that have nomight he increasethstrength. Even the youths shall faint and beweary, and the youngmenshallutterlyfall:buttheythatwaitupontheLORDshallrenew

theirstrength; theyshallmountupwithwingsaseagles; theyshallrun,andnotbeweary;theyshallwalk,andnotfaint."

AllgraceandspiritualstrengthisoriginallyseatedinthenatureofGod,verse 28.Butwhat relief can that affordunto uswho areweak, feeble,fainting?He will act suitably unto his nature in the communication ofthisgraceandpower,verse29.Buthowshallwehaveaninterestinthisgrace,intheseoperations?Waitonhimintheordinancesofhisworship,verse 31. The word as preached is the food of our souls, whereby Godadministerethgrowthandstrengthuntothem,John17:17."Desire,"sayshe, "the sinceremilkof theword, that yemaygrow thereby."Butwhatencouragementhavewe thereunto? "If sobe," saithhe, "yehave tastedthattheLordisgracious,"1Peter2:2,3.If,inandbythedispensationofthis word, you have had experience of the grace, the goodness, thekindnessofGoduntoyoursouls,youcannotbutdesireitanddelightinit;andotherwiseyouwillnotdoso.Whenmenhavesatsomegoodwhileunder the dispensation of the word and in the enjoyment of otherordinances, without tasting in them and by them that "the Lord isgracious," theywillgrowwearyof itandthem.Wherefore,prayer is theway of his appointment for the application of our souls unto him toobtain a participation of all needful grace; which, therefore, he hasproposed unto us in the promises of the covenant, that wemay knowwhattoask,andhowtopleadforit.Inthesacramentsthesamepromisesare sealed unto us, and the grace represented in them effectuallyexhibited.Meditationconfirmsoursoulsintheexerciseoffaithaboutit,andistheespecialopeningoftheheartuntothereceptionofit.Bythesemeans, I say, doth God communicate all supplies of renewing,strengthening,andsanctifyinggraceuntous,thatwemayliveuntohiminallholyobedience,andbeabletogetthevictoryoverourtemptations.Under this apprehension do believers approach unto God in theordinancesofhisworship.Theycomeunto themas themeansofGod’scommunication unto their souls. Hence they cleave unto them withdelight,sofarastheiraffectionsarerenewed.Sothespousetestifiethofherself, "I sat down under his shadow with great delight," Song ofSolomon2:3.Intheseordinancesistheprotecting,refreshingpresenceofChrist.Thissherestedinwithgreatdelight.

3.Astheycomeuntothemwiththesedesignsandexpectations,sotheyhave experience of the spiritual benefits and advantages which theyreceivebythem,whichmoreandmoreengageththemuntothemintheiraffectionswithdelight.Allthesethings,thosewhohaveachangewroughtintheiraffections,butnotaspiritualrenovation,arestrangersunto.Theyneither have the design before mentioned in coming to them, nor theexperienceofthisefficacynowproposedintheirattendanceonthem.Butthesebenefits aregreat: as, for instance,whenmen find theworthandeffectofthewordpreachedontheirsouls,initsenlightening,refreshing,strengthening,transformingpower;whentheyfindtheirheartswarmed,their graces excited and strengthened, the love of God improved, theirdesponding spirits under trials and temptations relieved, their wholesoulsgraduallymore andmore conformed untoChrist;when they findthemselvesbyitextricatedoutofsnares,doubts,fears,temptations,andbrought unto sanctification and rest, — they cannot but delight in thedispensationof it,andrejoice in itasthefoodoftheirsouls.Andit isagreathinderanceuntotheincreaseofspirituallife,andobstructionuntofruitfulness,thankfulness,andconsolation,whenwearenegligentinourmeditation about the benefits that we receive by the word and theadvantages which we have thereby; for whilst it is so with us, we canneithervaluethegraceofGodingrantingthis inestimableprivilegenorperformanydutywithrespectuntoit inarightmanner.Thisrendersitan especial object of our affections as spiritually renewed. That secretloveunto,andheavenlydelight in, thestatutesand testimoniesofGod,whichDavid expressethPsalm119, arose from the spiritualbenefit andadvantagewhichhereceivedbythem,asheconstantlydeclares.Andthesolereason,ontheotherhand,whymengrowsocareless,negligent,andcold,intheirattendanceuntothepreachingoftheword,isbecausetheyhavenoexperienceofanyspiritualbenefitoradvantagebyit.Theyhavebeenbroughtuntoitbyonemeansoranother,—mostlybyconvictionoftheirduty;theirmindshavebeenvariouslyaffectedwithit,untoajoyinthehearingofitandreadinessuntosundrydutiesofobedience:butafterawhile,whenasenseofthosetemporaryimpressionsiswornoff,findingnorealspiritualbenefitbyit,theylosealldelightinit,andbecomeveryindifferentasuntoitsenjoyment.Theframewhichsuchpersonsatlengtharrive unto is described, Malachi 1:13, and 3:14. None can give anygreaterevidenceofthedecayofallmannerofgraceinthem,oroftheir

beingdestituteofallsavinggrace,thanwhentheyapostatizefromsomedegree of zeal for, anddelight in, the dispensation of theword ofGod,intosuchacursedindifferencyasmanyareovertakenwithal.Itcannotbeotherwise;forseeingthisisawayandmeansoftheexerciseofallgrace,itwillnotbeneglectedbutwherethereisadecayofallgrace,howevermenmay please themselves with other pretenses. And when they are thusensnared, every foolish preiudice’ every provocation, every wantonopinion and imagination, will confirm them in, and increase, theirgradualbacksliding.

Andasitiswithbelieversasuntothehearingofthewordingeneral,soitisasuntothedegreesofadvantagewhichtheyfindbyit.Whenmenhaveenjoyedthedispensationofthewordinapeculiarmanner,spiritualandeffectual, if theycanbecontent to forego it for thatwhich ismore coldandlifeless,provideditpossesseththesametimeandoutwardformwiththeother,itisnogreatevidencethattheirsoulsdoprosper.Itisthereforethose alonewhohave a senseof the efficacyof thewordon their soulsand consciences unto all the holy ends of it, who cleave unto it withspiritual love and delight. They continually remember what holyimpressions it hathmade on them, what engagements it hath broughttheir souls into,what encouragementsunto faith andobedience it hathfurnished themwithal, and [they] long after [the] renewed sense of itsenjoyment.Whenwedonotfindinourselvesthisfoundationofspiritualdelightinthedispensationofthegospel,wecanhavenogreatevidencethatouraffectionsarerenewed.

Soalso it is in thedutiesofprayerandmeditation.When the soulof abelieverhathhadexperienceof the communionwhich ithathhadwithGodinthem,oreitherofthem;ofthespiritualrefreshmentwhichithathhadfromthem;ofthebenefitsandmercieswhichareobtainedbythem,inrecoveryfromtemptations,snares,despondencies, invictoryoversinand Satan, in spiritual impressions, working it into a holy, watchfulframe,whichhathabodeinitinotherwaysandoccasions;withthe likeadvantageswherewithferventandeffectualprayerandsincereheavenlymeditation axe accompanied,— it cannot buthave loveunto themanddelightinthem.Butifindeedwehavenoexperienceofthesethings,ifwefind 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 satisfyconvictions.Hewhohadthebenefitofasereneandwholesomeair inarecoveryfrommanydiseasesanddistempers,withthepreservationofhishealth so obtained,will love it andprize it; and sowill he these dutieswho hath been partaker of any of those saving mercies and privilegeswherewith they axe accompanied. Some have been delivered from theworstoftemptations,andthenearestapproachoftheirprevalency(astodestroy themselves), by a sudden remembrance of the frame of theirsoulsandtheintimationsofGod’sloveinsuchorsuchaprayer,atsuchatime. Some have had the same deliverance from temptations unto sin;whentheyhavebeencarriedawayunderthepoweroftheircorruptions,and all circumstances have concurred under the apprehensions of it, asudden thought of such a prayer ormeditation, with engagement theymadeofthemselvesthereinuntoGod,hathcausedalltheweaponsofsinto fall out of its hands, and all the beauties of its allurements todisappear. When others have been under the power of suchdespondencies and disconsolations as that no present tenders of reliefcanapproachunto them, theyhavebeensuddenly raisedandrefreshedby the remembrance of the intimate love and kindness between Christandtheirsoulsthathathevidenceditselfinformerduties.Multitudes,infears,distresses,andtemptations,havefoundreliefuntotheirspiritsandencouragementunto their faith in theremembranceof the returns theyhave had unto former supplications in the like distresses. These aregroundsofspiritualdelightintheseduties.

Heartless,lifeless,wordyprayers,thefruitofconvictionsandgifts,orofcustom and outward occasions, however multiplied, and whateverdevotiontheyseemtobeaccompaniedwithal,willneverengagespiritualaffectionsuntothem.Whenthesethingsareabsent,whenthesoulhathnot experience of them, prayer is but a lifeless form, a dead carcass,whichitwouldbeatormentuntoasoulspirituallyalivetobetiedunto.Theremaybeaseason,indeed,whenGodwillseemtohidehimselffrombelievers in their prayers, so as they shall neither find that life inthemselves which they have done formerly, nor be sensible of anygraciouscommunicationsfromhim;butthisisdoneonlyforatime,andprincipallytostirthemupuntothatfervencyandperseveranceinprayerasmay recover them into their former or a better estate than yet they

have attainedunto.The likemaybe said concerning all otherduties ofreligionorordinancesofdivineworship.

4.Believers,whoseaffectionsarespiritually renewed,dodelightgreatlyinthedutiesofdivineworship,becausetheyarethegreatinstitutedwaywherebytheymaygivegloryuntoGod.Thisisthefirstandprincipalendofalldutiesofreligionastheyrespectdivineappointment,—namely,toascribe and give unto God the glory that is his due; for in them allacknowledgment is made of all the glorious excellencies of the divinenature,ourdependenceonhimand relationuntohim.And this is thatwhich, in the first place, believers design in all the duties of divineworship.And thepattern setusbyourblessedSavior, in theprayerhetaught his disciples, directs us thereunto. All the first requests of itconcernimmediatelythegloryofGod,andtheadvancementthereof;fortherein also all the blessedness and safety of the church are included.Thosewho fail in thisdesigndoerr inall that theydo; theynever tendunto the mark proposed unto them. But this is that which principallyanimates the souls of them that believe, in all their duties; this theiruniversalrelationuntohim,and love in that relation,makesnecessary.Wherefore,thatwayandmeanswherebytheymaydirectlyandsolemnlyascribeandgivegloryuntoGodispreciousanddelightfuluntothem;andsuch are all the duties of divineworship. These are some of the thingswhereintherespectofaffectionsspirituallyreneweduntoordinancesanddutiesofdivineworshipdothdifferfromtheactingsofaffectionstowardthesameobjectwhicharenotsosanctifiedandrenewed.

There are yet other things, accompaniedwith the same evidence of thedifference between affections spiritually renewed and thosewhichhaveonlyageneralchangewroughtinthembyconvictionsandsomeoutwardoccasions,whichmustinoneortwoinstancesmorebeinsistedon,withtheconsiderationofsuchcasesasderivefromthem;formydesignhereinisnot only todeclarewhenourminds are spiritually renewed,butalsowhat is the nature and operation of our affections whereby we areconstitutedanddenominated"spirituallyminded,"whichisthesubjectofourwholeinquiry.Herein,then,weshallproceed.

CHAPTERXVI.

Assimilationuntothingsheavenlyandspiritualinaffectionsspirituallyrenewed—Thisassimilationtheworkoffaith;how,andwhereby—Reasonsofthewantofgrowthinourspiritual

affectionsasuntothisassimilation.

WHEN affections are spiritually renewed in their exercise, or fixing ofthemselvesonspiritualthings,thereisanassimilationwroughtinthem,andinthewholesoul,untothosespiritualandheavenlythings,byfaith.Butwhenthereisachangeinthemonlyfromothercausesandoccasions,andnotfromrenewinggrace,thereisanassimilationeffectedofspiritualaadheavenlythingsthemselvesuntothoseaffections,byimagination.

This must somewhat at large be spoken unto, as that which gives themost eminentdistinctionbetween the framesofmindwhosedifferenceweinquireinto.Andtothatendweshallcastourconsiderationofitintotheensuingobservations:—

1. Affections spiritually renewed are, in all their actings, in theirwholeexercise,undertheguidanceandconductoffaith.Itisfaithwhich,initsspiritual light,hath the leadingof thesoul in thewhole lifeofGod.Welive here by faith, as we shall do hereafter by sight. If our affectionsdeviate or decline in the least from the guidance of the faith, theydegenerate from their spirituality, and give up themselves unto theservice of superstition. Next unto corrupt secular interest in themanagementofcrafty,selfishseducers, thishathbeenthegreat inletofallsuperstitionandfalseworshipintotheworld.Blindaffectionsgropingin thedarkafter spiritual things, havingnot the saving light of faith toconduct them, have seduced the minds of men into all manner ofsuperstitiousimaginationsandpractices,continuingtodosoatthisday.Andwherevertheywillleadtheway,whenfaithgoethnotbeforethemtodiscoverbothwayandend,theythatleadandthemindthatisledmustfallintoonesnareandpitoranother.

Wherefore,affectionsthatarespirituallyrenewedmovenot,actnot,butas faith discovers their object and directs them unto it It is faith thatworksbylove.Wecanlovenothingsincerelywithdivinelovebutwhatwebelieve savingly with divine faith. Let our affections unto any spiritualthingbeneversovehement,iftheyspringnotfromfaith,iftheyarenotguided by it, they are neither accepted with God nor will promote theinterest of spirituality and holiness in our own souls, Hebrews 11:6;Matthew 6:22,23. And this is the reasonwhence we ofttimes see greatandplausibleappearancesof spiritualaffections,whichyetendureonlyforaseason:Theyhavebeenawakened,excited,acted,byonemeansoranother, outward or inward; but not having the light of faith to guidethem unto their proper object, they either wither and die, as unto anyappearingofspiritualmotions,orelsekeepthemindtossedupanddownin perpetual disquietment, without rest or peace. "The foolish manweariethhimself becausehe cannot find theway to the city." Sowas itwith themwho,on theaccountof theirattendanceunto thedoctrineofChrist,arecalledhisdisciples,John6.Havingpreacheduntothemaboutthebreadwhichcamedownfromheavenandgivethlifeuntothemthatfeed, theywere greatly affectedwith it, and cried out, "Lord, evermoregive us this bread," verse 34; but when he proceeded to declare themystery of it, they having not faith to discern and apprehend it, theiraffections immediately decayed, and they forsook both him and hisdoctrine,verse66.

Wemayconsideroneespecialinstanceofthisnature.Personseverydayfall under great and effectual convictions of sin, and of their danger orcertain misery thereby. This stirs up and acts all their affections,especially their fears, hopes, desires, sorrow, self-revenge, according astheir condition calls for them. Hence sometimes they grow restless intheircomplaints,andturnthemselveseverywayforrelief,likementhatare out of the way and bewildered in the night. But in this state andcondition, tell themoftheonlyproperwayandmeansof theirrelief,—which,lettheworldsaywhatitwill,isChristandhisrighteousnessalone,withthegraceofGodinhim,—andtheyquicklydiscoverthattheyarestrange things unto them, such as they do not understand, nor indeedapprove.Theycannotseethem,theycannotdiscernthem,noranybeautyinthemforwhichtheyshouldbedesired.

Wherefore, after their affections have been tossed up and down for aseasonunderthepowerandtormentof thisconviction, theycomeuntooneorotheroftheseissueswiththem;for,eithertheyutterlydecay,andthemind losethallsenseofany impressions fromthem,soas that theywonder in themselveswhence theywere so foolish as to be tossed andtroubledwithsuchmelancholyfancies,andsocommonlyproveasbadasort of men as live upon the earth; or they take up in a formal, legalprofession,wheretotheyneverattaintobespirituallyminded.Thisisthebest end that our affections towards spiritual things, not guidedby thelightoffaith,docomeunto.

2.Faithhathaclearprospect intoandapprehensionofspiritual things,astheyareinthemselvesandintheirownnature.Itistrue,thelightofitcannot fully comprehend the nature of all those things which are theobjectsofitsaffections:fortheyareinfiniteandincomprehensible,suchasarethenatureofGodandthepersonofChrist;andsomeofthem,asfutureglory,arenotyetclearlyrevealed.Butitdiscernsthemallinaduemanner, so as that they may in themselves, and not in any corruptrepresentationor imagination of them, be the objects of our affections.They are, as the apostle speaks, "spiritually discerned," 1 Corinthians2:14;which is the reasonwhy the naturalman cannot receive them,—namely,becausehehathnotabilityspirituallytodiscernthem.Andthisis theprincipal end of the renovation of ourminds, the principalworkandeffectoffaith,—namely,thecommunicationuntoourmindsandtheactinginusofaspiritual,savinglight,wherebywemayseeanddiscernspiritualthingsastheyareintheirownnature,kind,andproperuse.SeeEphesians1:17-19,

"ThattheGodofourLordJesusChrist,theFatherofglory,maygiveunto you the spirit of wisdom and re-relation in the knowledge ofhim:theeyesofyourunderstandingbeingenlightened;thatyemayknowwhatisthehopeofhiscalling,andwhattherichesofthegloryofhisinheritanceinthesaints,andwhatistheexceedinggreatnessofhispowertous-wardwhobelieve,accordingtotheworkingofhismightypower."

2Corinthians4:6,

"Godshinethinourhearts,togivethelightoftheknowledgeofhisgloryinthefaceofJesusChrist,"

TheendGoddesignsis,todrawourheartsandaffectionsuntohimself;anduntothisendhegivesuntousagloriousinternallight,wherebywemay be enabled to discern the true nature of the things thatwe are tocleaveuntowithloveanddelight.Withoutthiswehavenothingbutfalseimagesofspiritual things inourminds;notalwaysasuntothetruthordoctrineconcerningthem,butasuntotheirreality,power,andefficacy.Thisisoneoftheprincipaleffectsoffaith,asitistheprincipalpartoftherenovationofourminds,—namely,todiscoverinthesoulandrepresentuntotheaffectionsthingsspiritualandheavenly,intheirnature,beauty,andgenuineexcellency.Thisattractsthemiftheybespirituallyrenewed,and causeth them to cleavewithdelightuntowhat is soproposeduntothem.HethatbelievesinChristinaduemanner,whothereondiscoverstheexcellencyofhispersonandthegloryofhismediation,willbethlovehim, and, on his believing, "rejoice with joy unspeakable and full ofglory."Soisitinallotherinstances.Themoresteadyisourviewbyfaithof spiritual things, themore firmand constantwill our affectionsbe incleavinguntothem;andwhereverthemindisdarkenedaboutthem,bytemptation or seduction from the truth, there the affections will bequicklyweakenedandimpaired.Wherefore,—

3. Affections thus led unto and fixed on spiritual and heavenly things,under the light and conduct of faith, are more and more renewed, ormade in themselves more spiritual and heavenly. They are, in theircleaving unto them and delight in them, continually changed andassimilatedunto the things themselves,becomingmoreandmore tobewhattheyare,—namely,spiritualandheavenly.

Thistransformationiswroughtbyfaith,andisoneofitsmostexcellentfacultiesandoperations.See2Corinthians3:18.Andthemeanswherebyit works herein are our affections. In them as we are carnal, we areconformed unto this world; and by them as we are sanctified are we"transformed by the renewing of our mind," Romans 12:2. And thistransformationistheintroductionofanewformornatureintooursouls,diverse from thatwherewithwewerebefore endued.So is itdescribed,Isaiah11:6-9.Aspiritualnaturetheywerechangedinto.Anditistwofold:

—First,Originalandradicalastothesubstanceoressenceofit,whichistheeffectofthefirstactofdivinegraceuponoursoulswhenwearemadenewcreatures.Hereinouraffectionsarepassive; theydonot transformus, but are transformed. Secondly, Gradual as unto its increase; andthereinfaithworksinandbytheaffections.

Whenevertheaffectionsdocleaveintenselyuntoanyobjecttheyreceiveanimpressionfromit,—asthewaxdothfromthesealwhenapplieduntoit,—whichchangeththemintoitsownlikeness.Sotheapostleaffirmsofsensual,uncleanpersons,they"haveeyesfullofadultery,"2Peter2:14.Their affections are so wholly possessed and filled with their lustfulobjects as that they have brought forth their own likeness upon theirimaginations.Thatblotsoutallothers, and leaves themno inclinationsbutwhattheystirupinthem.Whenmenarefilledwiththe"loveofthisworld,"whichcarriesalongwithitalltheirotheraffections,theirhopes,fears, anddesires,untoa constant exercise about the sameobject, theybecomeearthlyminded.Theirmindsaresochangedintotheimageofthethings themselves, by the effectualworking of the corrupt principles ofsin,self-loveandlust,asiftheyweremadeupoftheearth;andthereforehavenosavorofanythingelse.

In like manner, when by faith men come to embrace heavenly things,throughtheeffectualworkingofaprincipleofspirituallifeandgraceinthem, they are every daymademore andmore heavenly: "The inwardmanisreneweddaybyday."Loveismoresincereandardent,delightismoreravishingandsensible,desiresaremoreenlargedandintense,andbyalla tasteandrelishofheavenlythings isheightened intorefreshingexperience.SeeRomans5:2-5.

Thisisthewaywherebyonegraceisaddeduntoanother,2Peter1:5-7,indegrees.Great is the assimilationbetween renewedaffections andtheirspiritualobjectsthatbythismeansmaybeattained.

Themindherebybecomes the templeofGod,whereinhedwellsby theSpirit; Christ also dwelleth in believers, and they in him: "God is love;andhe that dwelleth in lovedwelleth inGod, andGod inhim," 1 John4:16.

Love in its proper exercise gives a mutual inhabitation unto God andbelievers.Inbrief,hewhoseaffectionsaresetuponheavenlythingsinaduemannerwillbeheavenlyminded,andinthedueexerciseofthemwillthat heavenly mindedness be increased. The transformation andassimilation that is wrought is not in the objects or spiritual thingsthemselves; they are not changed, neither in themselves nor in therepresentationmade of themunto ourminds; but the change is in ouraffections,whicharemadelikeuntothem.

Two cases deriving from this principle and consideration may be herespoken unto, and shall be so, — the first in this, and the other in thefollowing chapter. The one is concerning the slowness andimperceptibilityofthegrowthofouraffectionsintheirassimilationuntoheavenlythings,withthecausesandreasonsofit.Theotheristhedecaysthatfrequentlybefallmenintheiraffectionsuntospiritualthings,insteadofgrowingandthrivinginthem,withthereasonsandcausesthereof.

1. The progress and growth of our affections into spirituality andheavenliness, into conformity unto the things they are set upon, isoftentimes very slow, and sometimes imperceptible; yea, for the mostpart,itisahardthingtofinditsatisfactorilyinourselvesorothers.Ouraffectionsstandlikeshrubs in thewilderness,whichseenotwhengoodcometh, and arenot like plants in a garden enclosed,which iswateredeveryday.Butitisnotsowithoutourfollyandoursin.

(1.) The folly that keeps many in this condition consists herein: ThegeneralityofChristians are contentedwith their presentmeasures, anddesign littlemore thannot to lose the ground theyhave gained.And aperniciousfollyitis,thatbothruinsthegloryofreligionanddeprivesthesouls of men of peace and consolation. But so it is. Men have somegroundsofpersuasion,oratleasttheyhopeandsupposetheyhavesuchgrounds, that theyare "passed fromdeathunto life," that they are in astateofgraceandacceptancewithGod.Thisstatetheywillendeavortopreserve by a diligent performance of the duties it requireth, and theavoidanceofsuchsinsaswherebytheymightmakeaforfeitureofit;butasforearnest,watchfulendeavorsanddiligencetothriveinthisstate,togrowingrace,tobechangedfromglorytogloryintotheimageofChrist,to press forward towards the mark of the high calling, and after

perfection, to layholduponeternal life, tobemoreholy,morehumble,more righteous,more spirituallyminded, to have their affectionsmoreandmoretransformedintothelikenessofthingsabove,theyamhutfewthatsincerelyanddiligentlyapplythemselvesuntoit,oruntothemeansof these things. The measures which they have attained unto givesatisfaction unto the church, and reputation in theworld that they areprofessors; and some so speakpeaceunto their own souls.To bemoreholyandheavenly,tohavetheiraffectionsmoretakenupwiththethingsabove,theysupposesomewhatinconsistentwiththeirpresentoccasionsand affairs. By thismeans hath religion lostmuch of its glory, and thesoulsofmenhavebeendeprivedoftheprincipaladvantagesofit inthisworld.

Suchpersonsare likeuntomenwho live ina countrywherein theyarenot only pressed with poverty and all sorts of misery, but are alsoobnoxiousuntogrievouspunishments,anddeathitself,iftheyaretakenin it. In this condition, they are told and assured of another country,wherein,sosoonastheyarearrived, theyshallbefreedfromall fearofdanger of punishment; and if they pass farther into it, they shallmeetwithriches,plenty,andafairinheritanceprovidedforthem.Hereontheybetake themselves unto their voyage to obtain an entrance into it andpossessionof it;butnosoonerdotheycomewithintheborders,andsoarefreefromdanger,orfearofpunishmentanddeath,buttheysitdown,andwillgonofarthertoenjoythegoodthingsofthecountrywhereintothey are come. And it falls out withmany of them, that, through theirsloth,negligence, and ignorance, they takeup short of the true boundsand limits of the country of liberty and peace which they aimed at,wherebydangeranddeathsurprisethemunawares.Thisruincouldnothavebefallen themhad they industriously endeavored to enter into theheartofthecountry,andhavepossessedthegoodthingsthereof.Atbest,beingonlyontheborders,theyleadapoorlifealltheirdays,exposedtowantsanddanger.

Soitisinthisease.Menfallingunderthepowerofconvictions,andthoserestless fears wherewith they are accompanied, will stir up themselvesandinquirehowtheymay"fleefromthewrathtocome,"howtheymaybedeliveredfromthestateofsin,andtheeternalmiserywhichwillensue

thereon.

In the gospel, not onlymercy and pardon are proposed unto them ontheirbelieving,whichisthefirstentranceintotheheavenlycountry;butpeace,andjoy,andspiritualstrength,upontheiradmissionintoit,andaprogressmade in it by faith and obedience.Butmany,when they haveattainedsofarasthattheyhavesomehopesofpardonandfreedomfromthecurse,soastodeliverthemfromtheirtormentingfears,willendeavortopreservethosehopesandkeepthatstate,butwillnotpassontoafullenjoyment of theprecious things of the gospel, by growth in grace andspiritualaffections.Buthowmanyofthemfallunderwofulmistakesforsupposing themselves tobe inagospel state, itproves in the issue thattheyneverenteredintoit.Theywerenot,itmaybe,farfromthekingdomof heaven, in the same sense as it was spoken of himwho never camethither.Thereisnowaytosecureaninterestinthegospel,astopardonandmercy,safetyanddeliverance,butbyagrowthingrace,holiness,andspirituality; which gives an entrance into the choicest mercies andprivilegesofit.

This follyofmen in takingupwith theirmeasures,endeavoringonly tomaintainthatstateandconditionwhichtheyhopetheyhaveattained,isthe great reason why their affections do not daily grow up intospirituality,throughanassimilationuntoheavenlythings.Andafollyitisattendedwithinnumerableaggravations;as,forinstance,—

[1.]Itiscontraryanddestructiveuntothegenuineandprincipalpropertyofgospelgrace;foritiseverywherecomparedbyourSavioruntothingswhich, from small seeds and beginnings, do grow up by a continualincrease unto largemeasures,— as to a grain ofmustard seed, a littleleaven,andthelike.

That grace in whose nature it is not to thrive and growmay justly besuspected,andoughtdiligentlytobeexaminedbythemwhotakecareoftheirownsouls,andwouldnotbeeternallydeceived.

[2.] It is contrary unto the most excellent or invaluable evangelicalpromises recorded in the Old Testament and the New, and which areamongst the principal supportments of the faith, hope, and comfort of

believers. God hath given them unto us to encourage us unto anexpectationofsuchsuppliesofgraceasshallcauseustothriveandgrowagainstallopposition,untotheutmostofourcontinuanceinthisworld.And they are somultiplied as that there is no need tomention any ofthem inparticular;God evidencing therebyhowgreat is the grace, andhowprecious,whichhesooftenpromiseth,andofwhatconsiderationitis unto ourselves. See Psalm 92:13-15; Isaiah 40:28-31.Wherefore, thefolly of taking up with present measures of grace, holiness, andspirituality,isattendedwithtwounspeakableevils:—

1st,Asignalcontemptofthelove,grace,faithfulness,andwisdomofGod,ingivingofussuchpromisesofgrace,tomakeustoincrease,thrive,andgrow.Howcanitbedonemoreeffectuallythanbysuchaneglectofhispromisedgrace?

2dly, An evidence that such persons love not, care not for, grace andholinessfortheirownsake,butmerelytoservetheirturnatpresent,asthey suppose; nor do desire the least of grace or privilege by Christwithoutwhichtheycanhaveanyhopestogettoheaven.Thissufficientlydiscoversmen to bewholly under the power of self-love, and to centertherein;foriftheymayhavesomuchgraceandmercyasmaysavethem,theycarefornomore.

[3.] It is repugnant unto the honor of gospel grace, as though itwouldcarryussofar,andnofarther,inthewaytoglory:foritmustbeknownthat this sort of persons, who sit down in their present measures andattainments,eitherreallyhavenotruegraceatall,orthatwhichisofthelowest,meanest,andmost imperceptiblesizeanddegree; for ifanyonehath attained any considerable growth in faith and love, in themortificationofsin,inheavenlymindedness,it isutterlyimpossiblebutthat ordinarily hewill be pressing forward towards farther attainmentsandfartherdegreesofspiritualstrengthinthelifeofGod.Sotheapostledeclares it inhis ownexample,Philippians 3:12-14.What thoughts canthese persons have concerning the glory, power, and efficacy of gospelgrace,which theysuppose theyhavereceived?If theymeasure thembytheeffectswhichtheyfindinthemselves,eitherasuntothemortificationof sin, or strength unto and delight in duties of holiness, or as untospiritualconsolation,theycanseenoexcellencynorbeautyinthem;for

theydonotmanifest themselvesbut in their success, as they transformthesouldailyintotheimageofChrist.

[4.] It is thatwhichhath lost thereputationandgloryofreligion intheworld, and therein the honor of the gospel itself: for the most ofprofessorsdotakeupwithsuchmeasuresasputnolustreuponit,asgivenocommendationuntothereligiontheyprofess;fortheirmeasuresallowthemsuchaconformityuntotheworld,intheirways,words,andactions,intheirgestures,apparel,andattire,asthattheyarenowayvisiblytobedistinguishedfromit;yea,thegroundandreasonwhythemostdorestintheir present measures is, because they will not be farther differencedfromtheworld.Thishathgreatlylosttheglory,honor,andreputationofreligionamongstus.And,ontheotherside,ifallvisibleprofessorswouldendeavor continually to grow and thrive in spirituality of mind andheavenlinessofaffections,with fruitssuited thereunto, itwouldbringaconviction on the world that there is a secret invisible poweraccompanyingthereligiontheyprofess,transformingthemdailyintotheimageandlikenessofGod.

[5.]Whatever is pretendedunto the contrary, it is inconsistentwith allsolidpeaceofconscience;fornosuchthingispromiseduntoanywholivein such a contempt of divine promises, nor is it attainable but by thediligentexerciseofallthosegraceswhichlieneglectedunderthis frame.Fewmenareabletojudgewhethertheyhavereal,internal,abidingpeaceor no, unless it be in case of trials and temptations At other seasons,generalhopesandconfidencesdoormay supply thewantof it in theirminds; but when any fear, danger, trial, or word of conviction, befallsthem, theycannotbut inquireandexaminehow it iswith them.And ifthey find their affections cold, dead, earthly, carnal, withering, notspiritualorheavenly, therewillbeanendof their supposedpeace,andtheywill fall intowoful disquietments; and theywill then find that therootofallthisevil liesinthisframeanddisposition:Theyhavebeensofar satisfied with their presentmeasures or attainments in religion, asthattheutmostoftheirendeavorshasbeenbuttopreservetheirstation,ornottoforfeititbyopensins,—tokeeptheirsoulsalivefromtheseverereflections of theword, and their reputation fair in the church ofGod;spirituallytothrive,toprosperintheirsouls,towaxfatandflourishingin

the inward man, to bring forth more fruit as age increaseth, to presstowardsperfection,arethingstheyhavenotdesignednorpursued.

Henceitisthatsomanyamongusarevisiblyatanunthriftystandintheworld, — that where they were one year, there they are another, likeshrubs in thewilderness;not likeplants in the "gardenofGod,"notasvines planted in "a very fruitful hill." Yea, though many are sensiblethemselves that theyarecold, lifeless,and fruitless,yetwill theynotbeconvinced that there is a necessity of making a daily progress inspiritualityandheavenlymindedness,whereby the inwardmanmay bereneweddaybyday,andgraceaugmentedwiththeincreaseofGod.Thisis a work, as they suppose, for themwho have nothing else to do; notconsistentwiththeirbusiness,callings,andoccasions;notnecessary,astheyhope,untotheirsalvation;nor,itmaybe,tobeattainedbythemifthey should set themselves about it. This apprehension or imagination,upon thebeginningof thedeclensionanddecayofChristianreligion inthe many, cast off holiness and devotion unto a sort of men whoundertook to retire themselvesutterlyoutof theworld; amongstwhomalsothesubstanceofreligionwasquicklylost,andacloudormeteorofsuperstitionembracedintheroomofit.Butthisfollyisominousuntothesoulsofmen.

Those who havemade the greatest progress in the conformity of theiraffectionsuntothingsspiritualandheavenlyknowmostofitsnecessity,excellency, and desirableness; yea, without some progress in it, thesethings will not be known. Such will testify that the more they attainherein,themoretheyseethereisyettotobeattained,andthemoretheydo desire to attain what is before. Forgetting those things which arebehind, they reach forth unto the things that are yet before them, likemen running in a race, whose prize and reward is yet before them,Philippians3:13,14.ItisacomelythingtoseeaChristianweanedfromthe world, minding heavenly things, green and flourishing in spiritualaffections;anditisthemorelovelybecauseitissorare.ThegeneralityofthemtakeupwiththosemeasureswhichneitherglorifyGodnorbringindurablepeaceuntotheirownsouls.

Thatwhichmenpretendandcomplainofherein is, thedifficultyof thework. They can, as they suppose, preserve their present station, but to

press forward, to grow in grace, to thrive in their affections, this is toohardforthem.Butthiscomplaint isunequalandunjust,andaddsuntotheguiltoftheirsloth.ItreflectsuponthewordsofourSavior,that"hisyoke is easy and his burden light," that "his commandments are notgrievous." It expressethunbelief in thepromisesofGod tendering suchsupplies of grace as to render all theways ofWisdom easy, yea,mercyand peace. It is contrary unto the experience of all who havewith anysincerityanddiligenceengagedinthewaysofgospelobedience.Andthewhole cause of the pretended difficulty lies in themselves alone, whichmaybereduceduntothesetwoheads:—

1st,Adesiretoretainsomethingorthingsthatisorareinconsistentwithsuchaprogress;forunlesstheheartbereadyonalloccasionstoesteemeverything"aslossanddung,soaswemaywinChrist,"theworkwillbeaccompanied with insuperable difficulties. This is the first principle ofreligion,ofgospelobedience,thatallthingsaretobedespisedforChrist

But this difficulty ariseth not from the thing itself, but from ourindispositionuntoitandunfitnessforit.Thatwhichisaneasy,pleasantwalkuntoasoundandhealthymanisatoilsomejourneytohimthat isdiseased and infirm. Inparticular,whilstmenwill retain an inordinaterespect unto the world, the vanities, the pleasures, the profits, thecontentments of it; whilst self-love, putting an undue valuation on ourpersons,ourrelations,ourenjoyments,ourreputations,dothcleaveuntous,—weshalllaborinthefirewhenweengageinthisduty,orrather,weshallnotatallsincerelyengageinit.Whereforetheapostletellsusthatinthis casewemust cast off everyweight, and the sin that doth so easilybeset us, if we intend to run with joy the race that is set before us,Hebrews12:1.

2dly,Itisbecausemendwellcontinuallyupontheentrancesofreligion,in the first and lowest exercise of grace. Some are always beginning atreligion,andthebeginningofthingsarealwaysdifficult.TheydesignnottohecompleteinthewholewillofGod,nortogiveallgracestheirperfectwork. They do notwith use habituate grace unto a readiness in all theactingsof it,which theapostle commends in them thatare "perfect"orcomplete,Hebrews5:14.Hencehecallssuchpersons"babesandcarnal,"comparatively unto them that are "strong men and spiritual." Such

personsdonotobligethemselvesuntothewholeworkandallthedutiesof religion, but only to what they judge necessary unto them in theirpresent circumstances. In particular, they do not attempt a thoroughworkinthemortificationofanysin,butarehewingandhackingatit,astheirconvictionsareurgentorabate,thewoundswhereofinthebodyofsinarequicklyhealed.Theygivenotanygrace itsperfectwork,but arealwaysmakingessays,andsogiveover.

Whilst it is thus with any, they shall always be deluded with theapprehensions of insuperable difficulties as to the growth of theiraffectionsinspiritualityandheavenliness.Removethesethingsoutoftheway,astheyoughttoberemoved,andweshallfindallthepathswhereinwearetowalktowardsGodtobepleasantnessandpeace.

This is the first cause whence it is that there may be affections trulyspiritualandgraciouslyrenewedinsomepersons,whoyetdonotthrivein an assimilation and conformity unto heavenly things: Men take upwith their present measures, and thereon pretend either necessaryoccasion or discouragements from difficulties in attempting spiritualgrowth in the inward man. But they may thank themselves if, as theybring no honor unto Christ, so they have no solid peace in their ownsouls.

(2.)Astheevilproceedethfromfolly,soitisalwaystheconsequentofsin,ofmanysins,ofvarioussorts.Letusnotdwellonheartless complaintsthatwedonotfindouraffectionslivelyandheavenly,thatwedonotfindthe inwardman to thriveorgrow.Letusnothearkenafter thisor thatrelief or comfort under this consideration, as many things are usuallyinsisted on unto this purpose. They may be of use when persons areundertemptations;andnotabletomakearightjudgmentofthemselves;but in the course of our ordinarywalkingwithGod, they are not to beattendednorretiredunto.Thegeneralreasonofthisevilstateisourownsinful carelessness, negligence, and sloth, with perhaps an indulgenceunto some known lust or corruption. And we do in vain seek afterrefreshing cordials, as though we were only spiritually faint, when westandinneedoflancingsandburnings,asnighuntoalethargy.Itwouldbe too long to give instances of those sins which fail not effectually toobstructthethrivingofspiritualaffections:but,ingeneral,whenmenare

carelessasuntothatcontinualwatchwhichtheyoughttokeepovertheirhearts;whilsttheyarenegligentinholyduties,eitherasuntotheseasonsof them or the manner of their performance; when they are strangersunto holy meditation and self-examination; whilst they inordinatelypursuethethingsoftheworld,oraresotenderanddelicateasthattheywillnotundergothehardshipofaheavenlylife,eitherasuntotheinwardor outwardman;muchmorewhen they are vain in their conversation,corrupt in their communication, especially if under the predominantinfluenceofanyparticularlust,—itisvaintothinkofthrivinginspiritualaffections.Andyetthusitiswithallwhoordinarilyandintheirconstantcoursearethriftlessherein.

CHAPTERXVII.

Decaysinspiritualaffections,withthecausesanddangerofthem—Adviceuntothemwhoaresensibleoftheevilof

spiritualdecays.

2. ITmust be acknowledged that there is yet that which is worse thanwhat we have yet insisted on, and more opposite unto the growth ofaffections in conformity unto heavenly things, which is the propercharacterofthosethatarespirituallyrenewed;andthisistheirspiritualdecay,manifestingitselfinsensibleandvisibleeffects

Some there are, yeamany,who, upon the beginning of a profession oftheir conversion unto God, havemade a great appearance of vigorous,active,spiritualaffections;yea, it issowithmost, itmaybeall,whoarereally so converted. God takes notice of the love of the youth in hispeople,oftheloveoftheirespousals.

Insome,thisvigorofspiritualaffectionsisfromtherealpowerofgrace,exerting its efficacy on their hearts and in theirminds. In others, it isfrom other causes; as, for instance, relief from conviction, by spiritual

illumination, will produce this effect. And this falls out unto theadvantage of such persons, that generally a change is wrought in theiryoungerdays;forthentheiraffectionsintheirnaturalpowersareactive,and bear great sway in the whole soul. Wherefore, the change that ismadeismosteminentinthem,beitwhatitwill.Butasmenincreaseinage, and thereon grow up in carnal wisdom and a great valuation ofearthly things, with their care about them and converse in them, theyabateanddecayintheirspiritualaffectionseveryday;theywillabideintheirprofession,buthavelosttheirfirstlove.

Itisashameandfollyunutterablethatitshouldbesowithanywhomakeprofession of that religion, wherein there are so many incomparableexcellencies to endear and engage them to itmore andmore. But whyshouldwehidewhatexperiencemakesmanifest in thesightof thesun,andwhatmultitudesproclaimconcerningthemselves?Wherefore,Ilookuponitasagreatevidence,ifnotabsolutelyofthesincerityofgrace,yetofthelifeandgrowthofit,whenmenastheygrowupinagedogrowinanundervaluationofpresentthings,incontemptoftheworld, indutiesofcharityandbounty,anddecaynotinanyofthem.ButIsayitisusualthat the entrances ofmen’s profession of religion and conversion untoGodareattendedwithvigorous,activeaffectionstowardsspiritualthings.Ofthemwhoreallyandsincerelybelieved,itissaidthatontheirbelieving"theyrejoicedwith joyunspeakableandfullofglory;"andof thosewhoonlyhadaworkofconvictiononthem,improvedbytemporaryfaith,that"theyreceivedthewordwithjoy,anddidmanythingsgladly."

In this state domany abide and thrive, until their affections bewhollytransformedintotheimageandlikenessofthingsabove.Butwithmanyofallsortsitisnotso.Theyfallintowofuldecaysasuntotheiraffectionsabout spiritual things, and consequently, in theirwhole profession andconversation, theirmoisture becomes as the drought in summer. Theyhavenoexperienceofthelifeandactingsoftheminthemselves,noranycomfortor refreshment from them; theyhonornot thegospelwithanyfruitsoflove,zeal,ordelight,norareusefulanywayuntoothersbytheirexample.Someof themhavehadseemingrecoveries, andareyet againtaken into a lifeless frame.Warnings, afflictions, sicknesses, the word,have awakened them, but they are fallen again into adead sleep, so as

that they seem to be "trees whose fruit withereth, without fruit, twicedead,pluckedupbytheroots."

Somethingsmustbespokenuntothiswofulconditioningeneral,asthatwhich is directly opposite unto the grace and duty of being spirituallyminded, and contrary unto and obstructive of the growth of spiritualaffections in an assimilation unto heavenly things. And what shall bespokenmaybeapplieduntoallthedegreesofthesedecays,thoughallofthemarenotalikedangerousorperilous.

(1.)Theremaybeatimeoftemptation,whereinasoulmayapprehendinitselfnotonlyadecayin,butanutterlossof,allspiritualaffections,whenyetitisnotso.AsbelieversmayapprehendandjudgethattheLordhathforsakenandforgottenthemwhenhehathnotdoneso,Isaiah49:14,15;sotheymay,undertheirtemptations,apprehendthattheyhaveforsakenGod,whentheyhavenotdoneso;asamaninthenightmayapprehendhehath losthisway, andbe in greatdistress,whenhe is inhisproperroad: for temptation brings darkness and amazement, and leads intomistakes and a false judgment in all things. They find not, it may be,graceworking in love, joy, anddelight, as formerly, nor that activity ofheartandmindinholydutieswhichspiritualaffectionsgaveuntothem;butyet, itmaybe, thesamegraceworks ingodlysorrow,bymourning,humiliation, and self-abasement,no less effectually, nor less acceptablyuntoGod.SuchastheseIseparatefromthepresentconsideration.

(2.)Theremaybeadecay inaffectionsthemselvesasuntotheiractingstowardsanyobjectswhatever,atleastasuntotheoutwardsymptomsandeffects of them; and on this ground their operations toward spiritualthingsmaybe lesssensible.Somenintheiryoungerdaysmaybemorereadytoexpresstheirsorrowbytears,andtheirjoybysensibleexultationandmotionoftheirspirits,thaninriperyears.Andthismaybesowhenthereisnodecayofgraceintheaffectionsasrenewed.But,—

[1.]Whenitisso,itisaburdenuntotheminwhomitis.Theycannotbutmourn and have a godly jealousy over themselves, lest the decays theyfindshouldnotbeintheoutwardbuttheinward,notinthenaturalbutthespiritualman;andtheywilllaborthatinallduties,andatalltimes,itmay be with them as in days of old, although they cannot attain that

strength in them, that vigor of spirit, that life, joy, peace, and comfort,whichmanyhavehadexperienceof.

[2.]Therewillbeinsuchpersonsnodecaysinholinessoflife,orasuntodiligence in all religious duties. If the decay be really of grace in theaffections,itwillbeaccompaniedwithaproportionabledecayinallotherthingswhereinthelifeofGodisconcerned;butif itbeonlyasuntothesensibleactingsofnaturalaffections,nosuchdecaywillensue.

[3.]Gracewillinthiscasemorevigorouslyactitselfintheotherfacultiesandpowersofthesoul,asthejudgmentandthewill,intheirapprobationofandfirmadherenceuntospiritualthings.But,—

Whenmenfind,ormayfind,theiraffectionsyetquick,active,andintentonotherthings,asthelawfulenjoymentsandcomfortsofthislife,itisinvainforthemtorelievethemselvesthatthedecaystheyfindareintheiraffectionsasnatural,andnot,as theyought tobe,gracious. Ifwe seeamaninhisoldagegrowmore in lovewiththethingsof thisworld,andless in love with the things of God, it is not through the weakness ofnature,butthroughthestrengthofsin.

Onthese,and,itmaybe,someotherthelikeoccasions,theremaybeanapprehensionofadecayinspiritualaffectionswhenitmaynotbeso,atleastnotuntothedegreethatisapprehended.Butwhenitissoreally,asitisevidentlywithmany,Ihadalmostsaidwiththemostinthesedays,itis a woful frame of heart, and never enough to be lamented. It is thatwhichliesindirectcontradictionuntothatspiritualmindednesswhichislife and peace. It is a consumption of the soul,which threatens itwithdeatheveryday.

Itbelongsnotuntomydesigntotreatofitinparticular,yetIcannotletitpasswithout some remarks upon it, it being an evil almost epidemicalamongprofessors,andprevalentinsomeuntosuchadegreeasthattheyseemtobeutterlyforsakenofallpowersofspirituallife.

Now, besides all that folly and sin which we before discovered as thecauses of the want of the growth of our affections in spirituality andheavenliness, which in this case of their decay are more abominable,

thereisamultiplicationofevilswherewiththisstateofheartandmindisaccompanied;for,—

(1.)Itisthatwhich,ofallthings,theLordChristismostdispleasedwithinchurchesorprofessors.Hepitiesthemintheirtemptations,hesufferswiththemintheirpersecutions,heintercedesforthemontheirsurprisal,butthreatensthemunder theirspiritualdecays,Revelation2:4,5;3:1-3.This he cannot bear with, as that which both reflects dishonor uponhimself,andwhichheknowstoberuinousuntothoseinwhomitis,Hewill longer bear with them who are utterly dead than with those whoabide under these decays, Revelation 3:15,16. This is the only casewhereinhe threatens to reject and cast off a professing church, to takeaway his candlestick from it, unless it be that of false worship andidolatry. He that spake thus unto the churches of old speaks now thesameuntous;forhelivesforever,andisalwaysthesame,andhiswordislivingandunchangeable.Thereisnotoneofuswhoareunderthisframe,but the Lord Christ by his word and Spirit testifieth his displeasureagainstus;andifhebeagainstus,whoshallpleadforus?Considerwhathesaysinthisease,Revelation2:5,3:3.Oh!whocanstandbeforethesedreadfulintimationsofhisdispleasure?TheLordhelpustomindit,lesthe inwhomweprofess toplaceouronlytrustbe inourtrimfoundourgreatest enemy! Take heed of such sins as Christ himself, our onlyadvocate,hathputamarkuponasthosewhichhewillnotsaveusin.

(2.)Itisthatwherewith,aboveallthings,theHolySpirit isgrieved.Hisworkitistogivegraceanincreaseandprogressinoursouls;hebeginsit,andhe carries it on.And there canbenogreater griefunto awise andgraciousworkerthantohavehisworkdecayandgobackwardunderhishand.This is theoccasionof those complaintsofGodwhichwe find inthe Scripture, of the unprofitableness and backsliding ofmen after theuseofmeansandremediesfortheirfruitfulnessandcure."What,"saithhe, "could I have donemore formy vineyard than I have done?Why,then,whenIlookedforgrapes,did itbringforthwildgrapes?"CananythingbeapprehendedtobesuchajustmatterofgriefandcomplaintuntotheHolySpirit,astoseeandfindthosewhomhehadonceraisedupuntoholyandheavenlyaffections,soasthattheirdelightswere in,andtheirthoughts much upon, the things that are above, become earthly or

sensual,tohavenosensibleactingsofanyofhisgracesinthem?whichisthestateofthemwhoareunderthepowerofspiritualdecays,AndthisistheonlycasewhereinGodspeaksuntomeninthewayofcomplaintandexpostulation,andusethallsortsofargumentstoconvincethemoftheirfollyherein.

Whenawise,tender,andcarefulparent,[who]hathbeendiligentintheuseofallmeansfortheeducationofhischild,andheforsometimehathgivengoodhopesofhimself, findshimtoslackeninhisdiligence, tobecarelessinhiscalling,todelightinevilcompany,—howsolicitousishisheart about him! how much is he grieved and affected with hismiscarriage! The heart of the Spirit of God is infinitely more tendertowardsus than thatof themostaffectionateparent canbe towardsanonlychild;andwhenhewithcostandcarehathnourishedandbroughtusupuntosomegrowthandprogressinspiritualaffections,whereinallhis concerns in us do lie, for us to grow cold, dull, earthly minded, tocleaveuntothepleasuresorlustsofthisworld,—howishegrieved!howisheprovoked!ItmaybethisconsiderationofgrievingtheHolySpiritisofnogreatweightwithsome;theyshouldhavelittleconcernmenthereiniftheycouldwellfreethemselvesinotherrespects:butletsuchpersonsknowit is impossible for themtogiveagreaterevidenceofaprofligatehardnessinsin.

(3.)ThisisthatwhichinanespecialmannerprovokeththejudgmentsofGodagainstanychurch,aswas intimatedbefore.When, intheorderofprofession andworship, any church hath a name to live, but as to thepowerofgraceactingintheaffectionsisdead;whenitisnotsocoldastoforsaketheexternalinstitutionsofworship,norsohotastoenliventheirdutieswithspiritualaffections,—theLordChristwillnotlongbearwiththem; yea, judgment will suddenly break out towards such a house ofGod.

(4.)ItisabsolutelyinconsistentwithallcomfortableassuranceoftheloveofGod.Whateverpersonsunderthepowerofsuchaframepretenduntoof that kind, it is sinful security, not gracious assurance or peace. Andconstantlyasprofessorsgrowcoldanddecayintheirspiritualaffections,stupidityofconscienceandsecurityofminddogrowalsouponthem.Itisso, I say, unless they are sometimes surprised or overtaken with some

greatersin,whichreflectsseverelyontheirconsciences,andcasts themforatimeundertroublesanddistresses.ButthatpeacewithGodandacomfortableassuranceofsalvationshouldbeconsistentwithanhabitualdecayingrace,especiallyinthosegraceswhichshouldactthemselvesinour affections, is contrary to the whole tenor and testimony of theScripture; and the supposition of it would be the bane and poison ofreligion. I do not say that our assurance and peace with God do arisewholly from the actings of grace in us; there are other causes of them,where-into they are principally resolved; — but this I say, under anhabitualdeclensionordecayofgraceinthespiritualityofouraffections,nomancankeepormaintainagracioussenseof the loveofGod,orofpeace with him. And therefore there is no duty more severely to bepressed on all at this day than a diligent examination and trial of thegroundsoftheirpeace, lest itshouldbewithanyofthemasitwaswithLaodicea,whowassatisfiedinhergoodstateandcondition,whenitwasmostmiserableandalmostdesperate.Yea,Imustsaythatitisimpossiblethatmanyprofessorswhomweseeandconversewithalshouldhaveanysolid peace with God. "Do men gather grapes of thorns, or figs ofthistles?"itisafruitthatwillnotgrowonavain,earthly,selfishframeofmind and conversation. And therefore such persons, whatever theypretend,areeitherasleep inasinful security,or liveonmostuncertainhopes,whichprobablymaydeceivethem.Nothingcanbesoruinousuntoourprofessionasoncetosupposeitisaneasymatter,athingofcourse,tomaintainourpeacewithGod.Godforbidbutthatourutmostdiligenceand continued endeavors to thrive in every grace should be requiredhereunto! Thewhole beauty and glory of our religion depends hereon."Tobespirituallymindedislifeandpeace."

(5.) Such a decay as that described is a dangerous symptom of an evilstateandcondition,andthatthoseinwhomitiswillatlastbefoundtobe but hypocrites. I know such persons will or may have pretendedevidences unto the contrary, and that they arewell enough satisfied ofandwiththeirownsincerityinmanythings,soasthatitisimpossibletofixuponthemthesenseandconvictionofbeingbuthypocrites.Butthisapprehension ariseth from a false notion of hypocrisy. No man, theysuppose, is a hypocrite, but he that generally or universally pretendshimselfinreligiontobewhatheisnot,andwhatheknowshimselfnotto

be,orat leastmighteasilydoso;and it is truethat this is thebroadestnotionofpharisaicalhypocrisy:buttakeahypocriteforhimwho,underlight, profession, gifts, duties, doth habitually and willingly fail in anypointofsincerity,heisnolessaperishinghypocritethantheformer,anditmayalterthecasewiththem.Idonotsaythateveryoneinwhomthereisthisprevalentdecayinspiritualaffectionsisahypocrite;Godforbid!Ionlysaythatwhenitcontinueswithoutremedy,itissuchasymptomofhypocrisyasthathewhoiswiseandhathacareofhissoulwillnotrestuntilhehathsearchedituntothebottom.Foritseemsasifitwerethuswith such persons: They have had a false or imperfect work in thatconversion unto God which they have professed. Conviction of sin,communicationofspirituallightandgifts,alterationupontheaffections,changeofsocietyandconversation,havemadeitup.Now,itisthenatureofsuchaworkgreatly to flourish foraseason, inall theprincipalpartsand duties of profession; but it is in its nature also gradually to decay,until itbequitewitheredaway. Insome it is lostby thepowerof somevigorous temptations, and particular lusts indulged unto, ending inworldliness and sensuality; but in themost it decays gradually, until ithathlostallitssavorandsap.SeeJohn15:5.Wherefore,whilstmenfindthis decay in themselves, unless they are fallen under the power of adestructivesecurity,unless theyarehardened through thedeceitfulnessof sin, they cannotbut think it their duty to examinehow things standwiththem,whethertheyevereffectuallyclosedwithChrist,andhadthefaithofGod’select,whichworksbylove,seeingitiswiththemasthoughthey had only a work of another nature: for a saving work, in its ownnatureandinthediligentuseofmeans,thrivesandgroweth,asthewholeScripturetestifieth;butitisthisfalseandimperfectworkingthathathnoroot,andisthussubjecttowithering.

(6.) Persons in such an estate are apt to deceive themselves with falsehopes and notions, whereby the deceitfulness of sin doth put forth itspowertohardenthemuntotheirruin.Twowaystherearewherebythisperniciouseffectisproduced;—theonebytheprevalencyofaparticularlust or sin; the other by a neglect of spiritual duties, and a vainconversation in the world, under which the soul pines away andconsumes.

As unto the first of these, there are three false notions whereby thedeceitfulnessofsindeludesthesoulsofmen:—

[1.] The first is, that it is that one sin alone wherein they would beindulged.Letthembesparedinthisonething,andinallotherstheywillbeexactenough.ThisisthecompositionthatNaamanwouldhavemadein themattersof religion,2Kings5:18,and it is thatwhichmany trustunto.Henceithath,bytheevent,beenmadetoappearthatsomepersonshave lived long in the practice of some gross sin, and yet all thewhileusedasemblanceofgreatdiligence inotherdutiesofreligion.This isafalsenotion,wherebypoorsinnersdeludetheirownsouls;forsupposeitpossiblethatamanshouldgivehimselfupuntoanylust,orbeunderthepowerof it,andyetbeobservantofallotherduties,yet thiswouldgivehim no relief as unto the eternal condition of his soul. The rule isperemptoryuntothispurpose,James2:10,11.Onesinwillinglylivedinisas able to destroy aman’s soul as a thousand. Besides, it is practicallyfalse.Thereisnomanthatlivesinanyoneknownsinbuthereallylivesin more, though that only bears the chiefest sway. With some suchpersons these sins appear unto others, who observe their frame andspirit,thoughtheyappearnottothemselves;insometheyaremanifestinthemselves,althoughtheyarehiddenfromothers,1Timothy5:24.Butletnomanrelievehimselfwiththoughtsthatitisbutonesin,whilstthatonesinkeepshiminaconstantneglectofGod.Hence,—

[2.] They deceive themselves hereby; for they judge that although theycannotasyetshakeoff theirsin,yet theywill continuestill to loveGodandaboundinthedutiesofhisworship.TheywillnotbecomehatersofGodandhiswaysandpersecutors forall theworld;andthereforehopethat, notwithstanding this one Zoar, this lesser sin, which theirconstitutionandtheircircumstancesengagethemin,itmaybewellwiththematthelast.Thisalsoisafalsenotion,amereinstrumentinthehandofsintoactitsdeceitby;fornomanthatwillinglylivethinanysincanloveGod at all, as is evident in that rule, 1 John 2:15. It is but a falsepretenseoflovetoGodthatanymanhathwholivethinanyknownsin.WhereGodisnotlovedaboveall,heisnotlovedatall;andheisnotsowheremenwillnotpartwithone cursed lust forhis sake.Letnot yourlightdeceiveyou,noryourgifts,noryourduties,noryourprofession;if

youliveinsin,youlovenotGod.

[3.] They determine that at such or such a season or time, after suchsatisfactiongivenuntotheirlustsorpleasures,theywillutterlygiveover,soasthatiniquityshallnotbetheirruin.Butthisisafalsenotionalso,aneffectualinstrumentofthedeceitfulnessofsin.Hethatwillnotnowgiveover,whowillnot immediatelyupon thediscoveryof theprevalencyofany sin and warning about it endeavor sincerely and constantly itsrelinquishment,saywhathewillandpretendwhathewill,neverintendstogiveover,norisitprobable,inanordinaryway,thateverhewilldoso.Whenmen’sdecaysare fromtheprevalencyofparticular sins,by theseandthelikefalsenotionsdotheyhardenthemselvesuntoruin.

For those who are pining away under hectical consumption, a generaldecayofthevitalspiritsofreligion,theyhavealsofalsenotionswherebytheydeceivethemselves;as,—

[1.] That although they have some cause to mistrust themselves, yetindeedtheirconditionisnotsobadassomemayapprehendit,orastheyarewarned it is.And this ariseth fromhence, that theyhavenot asyetbeenovertakenwithanyenormoussinwhichhathfilledtheirconscienceswith terror and disquietment. But this is a false notion also; for everydecayisdangerous,especiallysuchasthemindisreadytopleadforandtocountenanceitselfin.

[2.] They are prone to suppose that this decay doth not arise fromthemselvesandtheeviloftheirownhearts,butfromtheircircumstances,businesses,presentoccasions,andstateoflife;whichwhentheyarefreedfrom, they will at least return unto their former love and delight inspiritual things. But this is a false notion also, by virtue of that rule,Hebrews3:12.Letmen’scircumstancesandoccasionsoflifebewhattheywill,alltheirdeparturesfromGodarefrom"anevilheartofunbelief."

[3.]Theyjudgeitnohardmattertoretrievethemselvesoutofthisstate,butthatwhichtheycaneasilydowhenthereisanabsolutenecessity forit.Butthisisafalsenotionalso.Recoveryfrombackslidingisthehardesttask in Christian religion, and which few make either comfortable orhonorableworkof.

In this state, I say, men are apt by such false reasonings to deceivethemselvesunto their eternal ruin;whichmakes the considerationof itthemorenecessary.

Wherefore, I say, lastly, upon the whole, that whoso find themselvesunder the power of this wretched frame, whoso are sensible inthemselves,oratleastmakeitevidentuntoothers,thattheyareunderadecay in their spiritual condition, if they rest in that state, withoutgroaning,laboring,endeavoringfordeliverancefromit,theycanhavenowell-groundedhopesinthemselvesoflifeandimmortality;yea,theyareinthose"pathswhichgodownuntothechambersofdeath."

I cannot let this passwithout something of advice unto themwho findthemselves under such decays, are sensible of them, and would bedeliveredfromthem,andIshallgiveitinafewwords:—

First,Rememberformerthings;call tomindhowitwaswithyouinthespring and vigor of your affections, and compare your present state,enjoyment, peace, and quiet, with what they were then. This will be agreatprincipleofreturnuntoGod,Hosea2:7.Andtoputalittleweightuponit,wemayconsider,—

First,Godhimselfmakesitonhispartagroundandreasonofhisreturnuntousinawayofmercy,andofthecontinuanceofhislove,Jeremiah2:2.Evenwhenapeopleareundermanifolddecays,whilstyet theyarewithintheboundsofGod’scovenantandmercy,hewillremembertheirfirstlove,withthefruitsandactingsofitintrialsandtemptations;whichmoves his compassion towards them. And the way to have God thusremember it, is forus to remember itwithdelight, and longingof soulthat it were with us as in those days of old, when we had the love ofespousalsforGodinChrist,Jeremiah31:18-20.

Secondly, It is the way whereby the saints of old have refreshed andencouraged themselvesunder theirgreatestdespondencies.Sodoth thepsalmistinmanyplaces;as,forinstance,Psalm42:6,

"O my God, my soul is cast down within me: therefore will Iremember thee from the land of Jordan, and of the Hermonites,

fromthehillMizar."

DavidinthetimeofhispersecutionbySaul,whenhewanderedupanddown in deserts, wildernesses, and solitudes, had, under his fears,distresses,andexercises,great,holy, spiritual communionwithGod;asmany of his psalms composed on such occasions do testify. And thegreaterhisdistresseswere,themoreferventwerehisaffectionsinallhisaddressesuntoGod;andhewasnever ingreaterthanwhenheescapedoutofthecaveatAdul-lam,andwentthenceuntoMizpehofMoab,togetshelter for his parents, 1 Samuel 22:3. Then was he in the land of theHermonites, the hill Hermon being the boundary eastward of theIsraelites’possessionnexttoMoab,Deuteronomy3:8,9.There,nodoubt,Davidhadablessedexerciseofhis.faithandofallhisaffectionstowardsGod, wherein his soul found great refreshment. Being now in greatdistress anddisconsolation of spirit, among other things under a sensethat God had forgotten him, Psalm 42:9, he calls to mind the blessedexperience he had of communion with God, in the land of theHermonites,whereinhenowfoundsupportandrefreshment.Soatothertimeshecalledtoremembrance"thedaysofold,"andinthemhis"songsinthenight,"orthesweetrefreshmenthehadinspiritualconversewithGod in former times. I have known one in the depth of distress anddarknessofmind,who,goingthroughtemptationtodestroyhimself,wasrelieved anddelivered in the instant of ruin by a sudden remembrancethatatsuchatime,andinsuchaplace,hehadprayedferventlywiththeengagementofallhisaffectionsuntoGod.

Wherefore,youthataresensibleofthesedecays,oroughtsotobe,taketheadviceofourSavior,"Rememberwhenceyouarefallen."Calltomindtheformerdays.Considerifitwerenotbetterwithyou[then]thannow,when inyour lyingdownandyour risingupyouhadmany thoughts ofGod and of the things of God, and they were sweet and precious untoyoursouls;whenyourejoicedattheremembranceofhisholiness;whenyouhadzealforhisglory,delightinhisworship,andweregladwhentheysaid, "Let us go to the house ofGod together;"when you poured forthyour souls with freedom and enlarged affections before him, and weresensibleofthevisitsandrefreshmentsofhislove.Rememberwhatpeace,whattranquilityofmind,whatjoyyouhadwhilstitwassowithyou;and

consider what you have gotten since you have forsaken God, in anymeasure or degree. Dare to deal plainly with yourselves. Is not allwherein you have now to do with God either form, custom, andselfishness, or attended with trouble, disquietment, and fears? Do youtruly know either how to live or how to diet Are you not sometimes aterroruntoyourselves? Itmustbeso,unlessyouarehardened throughthedeceitfulnessofsin.Whathaveallyourloversdoneforyou,thatyouhaveentertainedintheroomofGodinChristandspiritualthings?Speakplainly; have they not defiled you, wounded you, weakened you, andbroughtyou into that condition thatyouknownotwhatyouarenor towhomyoudobelong?Whatareyourthoughtswhenyouaremostawake,when you are most yourselves? Do you not sometimes pant withinyourselves,andsay,"Othatitwerewithusasinformerdays."

And if you can be no way affected with the remembrance of formerthings, then one of these two great evils you are certainly under; foreither,

1. You never had a true and real work on your souls, whatever youprofessed, and soneverhad trueand real communionwithGod in anyduties.Youhadonlyatemporarywork,whichexcitedyouraffectionsforaseason;which,nowitiswornoff,leavesnosweetremembranceofitselfuponyourminds.Hadyourfaithandlovebeensincereinwhatyoudid,itwere impossible but that the remembrance of their actings, in someespecialinstances,shouldbesweetandrefreshinguntoyou.Orelse,

2.Youarehardenedthroughthedeceitfulnessofsin,andthereisnowaylefttogiveasenseorimpressionofspiritualthingsuponyourminds.Youhave truly nothing left in religion but the fear of hell and trouble ofduties.Ispeaknottosuchatpresent.

As unto those unto whom this frame is a burden, there is no moreeffectualmeans to stir them up unto endeavors for deliverance than acontinualremembranceofformerthings,andexperiencestheyhavehadofholy intercourseandcommunionwithGod.Thiswillrevive,quicken,and strengthen the things that are ready to die, and beget a self-abhorrency in them inconsiderationof thatwoful frameand temperofmindwhich,bytheirsinsandnegligence,theyhavebroughtthemselves

into.

Secondly,ConsiderthatastherearemanythingsdreadfullypronouncedintheScriptureagainstbackslidingandbackslidersinheart,asitiswithyou, yet also there are especial calls and promises given and proposedunto those in your condition; and know assuredly that upon yourcompliance or non-compliance with them depends your everlastingblessednessorwoe.

Consider both call and promise in that word of God’s grace, Jeremiah3:12-14,"Goandproclaimthesewordstowardthenorth,andsay,Return,thoubackslidingIsrael,saiththeLORD;andIwillnotcausemineangertofalluponyou: forIammerciful,saiththeLORD,andIwillnot keepanger forever. Only acknowledge thine iniquity, that thou hasttransgressedagainst theLORDthyGod,andhast scattered thyways tothestrangersundereverygreen tree,andyehavenotobeyedmyvoice,saiththeLORD.Turn,Obackslidingchildren,saiththeLORD;forIammarrieduntoyou:andIwilltakeyouoneofacity,andtwoofafamily,andIwillbringyoutoZion."Addhereuntothisblessedpromise,Hosea14:4,

"Iwillhealtheirbacksliding,Iwilllovethemfreely:formineangeristurnedawayfromhim."

If youdesign to liveandnotdie, itmustbebyyieldingobedienceuntothiscall,andpleadingthispromisebeforeGod,mixingitwithfaith.Yourreturn must be by the word, Isaiah 57:18,19. Here lies your greatencouragementanddirection,hereinliethyouronlyrelief.Asyouvalueyoursouls,defernotthedutyyouarecalleduntoonemoment.Youknownothowsoonyoumaybewithoutthereachofcallsandpromises;andhethatcanhearthemwithoutstirringuphimselfinsinceritytocomplywiththemhathmadealreadyagreatprogresstowardsthatlength.

Thirdly,Asunto thosewhoon theseand the like considerationsdonotonly desire but will endeavor also to retrieve themselves from thiscondition,Ishallgivenoadviceatpresentbutthis,Beingoodearnest.Astheprophetspeaksinanothercase,ifyouwillreturn,"returnandcome,"makethoroughworkofit.Youmustdosoatonetimeoranother,oryou

willperish.Whynotnow?Why,isnotthisthebestseason?Whoknowsbutitmaybetheonlytimeyouwillhaveforit?Itwereeasytomultiplyall sorts of argumentsunto this purpose.Trifling endeavors, occasionalresolutionsandattempts,liketheearlycloudandmorningdew,shiftingwithwarningsandconvictions,byrenewedduties,untiltheirimpressionsarewornout,willruinyoursouls.Unlesstherebeuniversaldiligenceandpermanencyinyourendeavors,youareundone."ThenshallyeknowtheLORD,ifyefollowontoknowhim."

Butnowtoreturn.Thesethings,Isay,throughoursloth,negligence,andsin, may befall us as unto our spiritually-renewed affections: Theirprogress in conformityunto spiritualandheavenly thingsmaybe slow,imperceptible, yea, totallyobstructed fora season;andnotonly so,buttheymayfallunderdecays,andthesoulthereinbeguiltyofbackslidingfrom God; but this is that which they are capacitated for by theirrenovation,thisisthatwhichthegracewherewiththeyarereneweddothleadunto,thisisthatwhich,inthediligentuseofmeans,theywillgrowupunto,whereon our comfort andpeace dodepend,—namely, a holyassimilationuntothosespiritualandheavenlythingswhichtheyaresetand fixed on, wherein they are renewed and made more spiritual andheavenlyeveryday.

CHAPTERXVIII.

[Thestateofspiritualaffections.]

IT remains only, as unto this head now spoken unto, that we brieflyconsiderwhatisthestateofspiritualaffectionsthusdailyexercisedandimproved.Andthisweshalldobyshowing,—first,Whatistheirpattern;secondly,Whatistheirrule;thirdly,Whatistheirmeasure,orwhereuntotheymayattain:—

FIRST, The pattern which we ought continually to bear in our eyes,

whereuntoouraffectionsoughttobeconformed,isJesusChristandtheaffectionsofhisholysoul.Themindistheseatofallouraffections;andthisisthatweoughtcontinuallytodesignandendeavor,namely,thatthe"samemindbe inusthatwas inChristJesus,"Philippians2:5.Tohaveourmindssoaffectedwithspiritual thingsaswas themindofChrist istheprincipalpartofourdutyandgrace;nordoIthinkthatanymancanattainanyconsiderabledegreeinspiritualmindednesswhoisnotmuchinthecontemplationofthesamemindinChrist,2Corinthians3:18.Tothis purpose oughtwe to furnish ourmindswith instances of the holyaffectionsthatwereinChrist,andtheirblessedexerciseonalloccasions.TheScripturemakesafullrepresentationofthemuntous,andweoughtto be conversant in ourmeditations on them.What glorious things arespoken of his love to God and his delight in him, whence also he"delighted to do his will, and his law was in themidst of his bowels,"Psalm 40:8, — seated in the throne of his affections! What pity andcompassionhadheforthesoulsofmen,yea,forthewholehumankind,inall their sufferings,pains,anddistresses!Howwereallhisaffectionsalwaysinperfectionoforder,undertheconductofthespiritofhismind!Hencewashisself-denial,hiscontemptoftheworld,hisreadinessforthecross, to do or suffer according to the will of God. If this pattern becontinuallybeforeus, itwillput fortha transformingefficacy tochangeus into the same image. When we find our minds liable unto anydisorders,cleavinginordinatelyuntothethingsofthisworld,movedwithintemperate passions, vain and frothy in conversation, darkened ordisturbed by the fumes of distempered lusts, let us call things to anaccount,andaskofourselveswhetherthisbetheframeofmindthatwasin Christ Jesus. This, therefore, is an evidence that our affections arespiritually renewed, and that they have received some progress in anassimilationuntoheavenlythings,—namely,whenthesoulisdelightedinmakingChristtheirpatterninallthings.

Secondly, The rule of our affections in their utmost spiritualimprovement is theScripture.Andtwothingsarerespected in them:—theirinternalactings;theirexerciseinoutwardwaysandmeans,wherebytheyareexpressed.OfthemboththeScriptureistheentirerule:—

1.Andwithrespectuntotheformer, itgivesusonegeneral laworrule,

that iscomprehensiveofallothers,—namely, "Thatwe love theLORDourGodwithallourheart,soul,mind,andstrength."TheactingofallouraffectionstowardsGodintheutmostdegreeofperfectionisrequiredofus;thatinallinstanceswepreferandvaluehimaboveallthings;thatweinseparablycleaveuntohim,anddonothingwhateveratanytimethatisnot influenced and directed by the love of God. This perfection, as weshall see immediately, is not attainable absolutely in this life; but it isproposeduntousas thatwhich theexcellencyofGod’snaturerequires,andwhich the facultiesandpowersofournaturewerecreated for, andwhichweoughtinallthingstodesignandaimat.Buttheindispensableobligationofthisruleis,thatweshouldalwaysbeinasincereendeavortocleaveuntoGodcontinuallyinallthings,topreferhimaboveall,anddelight inhimasourchiefestgood.When this frameanddispositionishabituallyfixedinourminds,itwilldeclareandactitselfinallinstancesof duties, on all occasions of trial, when other things put in for apredominantinterestinouraffections,astheydoeveryday;andifitbenotsowithus,weshallbeatacontinuallossinallourways.Thisisthatwhichmakesuslifelessandheartlessinduties,carelessintemptationsoroccasionsof them, forgetfulofGod,when it is impossibleweshouldbepreservedfromsinwithoutadueremembranceofhisholiness.Inbrief,thewantofapredominant loveuntoGod,kept incontinualexercise, isthespringofallthatunprofitableprofessionofreligionthattheworldisfilledwithal.

2.Thereareoutwardwaysanddutieswherebyourspiritualaffectionsareexpressed. The rule of them also is the Scripture. Thewaymarked outthereinistheonlychannelwhereinthestreamofspiritualaffectionsdothtake its course unto God. The graces required therein are to actthemselvesby[them];thedutiesitprescribesarethosewhichtheystirupandenliven; thereligiousworship it appoints is thatwherein theyhavetheir exercise. Where this rule hath been neglected, men’s religiousaffections have grown irregular, yea, wild and ungovernable. All thesuperstitionsthattheworldisfilledwithalowetheiroriginalprincipallyunto men’s affections set at loose from the rule of the word. There isnothingsofond,absurd,andfoolish,buttheyhaveimbondagedthesoulsofmenunto,nothingsohorridanddifficultbuttheyhaveengagedthemin.Andhavingoncetakenuntothemselvesthisliberty,thecorruptminds

ofmenareathousandtimesmoresatisfiedthanintheregularexerciseofthem according to the word of God. Hence they will rejoice in suchpenancesasarenotwithout theirausterities; in suchoutwarddutiesofdevotion as are troublesomeand chargeable; in every thing thathath ashowofwisdom inwill-worship,andhumility,andneglectof thebody.Hence will all their affections be more sensibly moved by images andpictures,andameltingdevotionbemorestirredupinthem,thanbyallthemotivesandincentiveswhichGodproposethuntothemtodrawtheiraffectionsuntohimself.Nothingismoreextravagantthantheaffectionsof men, tinctured with some devotion, if they forsake the rule of theScripture.

Thirdly, There is considerable concerning them the measure of theirattainments,orwhat,throughdueexerciseandholydiligence,theymayberaisedunto.Now,thisisnotabsoluteperfection:"NotasthoughIhadalready attained, eitherwere already perfect, but I follow after," as theapostlespeaks,Philippians3:12.Butthereisthatattainablewhichthosewho pretnd highly unto perfection seem to be strangers unto. And thestate of our affections under a due exercise on heavenly things, and intheirassimilationuntothem,maybefixedonthesethreethings:—

1. An habitual suitableness unto spiritual things upon the proposal ofthem. Thewayswhereby spiritual things are proposed unto ourmindsare various.They are sodirectly in all ordinances of divineworship;—they are so indirectly and in just consequence by all the especialprovidenceswhereinweareconcerned,byourownthoughtsandstatedmeditations;— they are so by themotions of theHoly Spirit,when hecausethusto"hearawordbehindussaying,Thisistheway,walkyeinit;"byholyconversewithothers;byallsortsofoccurrences.Andastheways of their proposal are various, so the times and seasonswherein arepresentationofthemismadeuntousarecomprehensiveofall,atleastare not exclusive of any, times and seasons of our lives. Be theway oftheir proposal what it will, and whenever be the season of it, if ouraffectionsareduly improvedbyspiritualexercises, theyare suiteduntothemandwillbe ready togive thementertainment.Hence,or forwanthereof, on the other hand, are tergiversations and shiftings in duties,proneness to comply with diversions, all to keep off the mind from

closingwithandreceivingofthosespiritualthingswhichitisnotsuitedunto.Wherefore, as unto the solemnway of proposing spiritual thingsunto our minds which is in and by the ordinances of divine worship,whenmenhaveaprevalentloathnesstoengageinthem,orwhentheyaresatisfiedwith an outward attendance on them, but not enabled unto avigorousstirringupoftheinwardmanuntoaholy,affectionateconversewith spiritual and heavenly things, it is because they are carnal.Whenmen can receive the fiery darts of Satan in his temptations into theirbosoms,andsufferthemtoabidethere,yea, fosterandcherishtheminthoughtsoftheluststhattheykindle,butquicklyquenchthemotionsoftheSpirit stirring themupunto the embracingofheavenly things, theyare carnal, and carnallyminded.Whenprovidences of concernment, inafflictions,trials,deliverances,donotengagetheminduntothoughtsofspiritualthings,andexcitetheaffectionsuntotheentertainmentofthem,menarecarnalandearthly.Whenevery lust, corruption,orpassion,asanger, envy, displeasure, at this or that person or thing, can divert themindfromcompliancewiththeproposalofspiritualthingsthatismadeuntoit,wearecarnal.

It is otherwisewhenour affections are conformedunto things spiritualand heavenly. Upon every proposal of these, the mind finds asuitableness unto itself, like that which a well-disposed appetite findsuntosavorymeat.As"thefullsoul loathethanhoney-comb,"soamindunder thepowerof carnal affectionshath anaversionunto all spiritualsweetness.Butspiritualizedaffectionsdesirethem,haveanappetiteuntothem, readily receive themon all occasions, as thosewhich are naturaluntothem,asmilkisuntonew-bornbabes.

2.Affectionssodisposedconstantlyfindagust,apleasanttaste,arelish,in spiritual things. They do in them "taste that the Lord is gracious," 1Peter2:3.TotasteofGod’sgoodness,istohaveanexperienceofasavoryrelishandsweetnessinconverseandcommunionwithhim.Andpersonswhose affections are thus renewed and thus improved do taste a sweetsavorinallspiritualthings.Someofthem,asasenseoftheloveofChrist,aresometimesas itwere toohard for them,andoverpower them,untiltheyare "sickof love,"anddo "rejoicewith joyunspeakableand fullofglory."Neitheristhereanyofthem,howeverconditedwithafflictionsor

mortifications,butissweetuntothem,Proverbs27:7.Everythingthatiswholesomefood,thatisgoodnourishment,thoughitbebutbitterherbs,issweettohimthatishungry.Andwhenbyouraffectionswehaveraisedupinusaspiritualappetiteuntoheavenlythings,howeveranyofthemintheirownnatureorintheirdispensationmaybebittertofleshandblood,—asareallthedoctrinesofthecross,—theyareallsweetuntous,andwe can taste how gracious the Lord is in them.When the soul is filledwithearthlythings,theloveofthisworld,orwhentheappetiteislostbyspiritual sickness, or vitiated and corrupted by any prevalent sin,heavenly things are unsavory and sapless, or, as Job speaks, "like thewhite of an egg, wherein there is no taste." There may be in thedispensationof thewordatasteorpleasingrelishgivenunto the fancy,theremay be so unto the notional understanding, when the affectionsfind no complacency in the things themselves; but unto themwho arespirituallymindedunto thedegree intended, theyare all sweet, savory,pleasant, — the affections taste them immediately, as the palate dothmeat.

3.Theyareajustrepositoryofallgraces,andthereinthetreasuryofthesoul.TherearegracesoftheSpiritwhoseformaldirectresidenceisintheunderstandingandthewill,asfaithitself,andthereinareallothergracesradicallycomprised;theygrowfromthatroot.Howbeit,themostofthemhave their principal residence in the affections. In them are theypreservedsecureandreadyforexerciseonalloccasions.Andwhentheyare duly spiritual, there is nothing that tends to their growth orimprovement,totheircherishingorquickening,whichtheystandinneedofcontinually,andwhichGodhathmadeprovisionfor inhisword,buttheyreadilyreceiveit,layitup,keepandpreserveit.Herebytheycometobefilledwithgrace,withallgraces,—forthereisroominthemforallthegracesoftheSpirittoinhabit,—anddoreadilycomplywiththelightanddirectionoffaithuntotheirexercise.Whenfaithdiscernsanddeterminesthat there isany thing tobedoneorsuffered inawayofdutyunto theglory of God, the affections thus disposed do not shut up or stifle thegraces that are in them, but carefully offer them unto their properexercise.

These are some of those things which our affections, conformed unto

heavenlythings,willattainunto.Andthusitiswithaffectionsspirituallyrenewed:bybeingfixedonthingsspiritualandheavenly,theyaremoreand more conformed unto them, made like them, and become morespiritualandheavenlythemselves.

Itisnotthuswiththemwhoseaffectionshaveonlyanoccasionalchangewroughtuponthembythemeansbeforedescribed,butarenotspirituallyrenewed;yea,onthecontrary,suchpersonsdodesigntodebasespiritualthings, to bring down heavenly things into a conformity with theiraffections, which, however changed, are not spiritual, but carnal. Toevincethiswemayobserve,—

1.Theiraffectionsareunderthelightandconductofsuchnotionsinthemindandunderstandingasdonotgiveaclear,distinctrepresentationofthemintheirownnatureuntothem:forwhere theyarenot themselvesspiritually renewed, there themind itself is carnal andunrenewed; andsuchamind"perceivethnotthethingsofGod,neithercandoso,becausetheyarespirituallydiscerned."Theycannotbediscernedaright in theirownbeautyandglory,but inandbya spiritual, saving light,which themind is devoid of. And where they are not thus represented, theaffectionscannotreceiveorcleaveuntothemastheyought,norwilleverbeconformeduntothem.

2. Those notions in such persons are ofttimes variously influenced andcorruptedbyfancyandimagination.Theyaremerely"puffedupbytheirfleshly minds;" that is, they are filled with vain, foolish, proudimaginations about spiritual things, as the apostle declares, Colossians2:18,19. And the work of fancy, in a fleshly mind, is to raise up suchimages of spiritual things as may render them suitable unto natural,unrenewedaffections.

3.This, in theprogressof it,producethsuperstition, falseworship,andidolatry;fortheyareallofthemanattempttorepresentspiritualthingsinaway suitedunto carnal,unrenewedaffections.Hencemen supposethemselvestobeexcitedbythemuntolove,joy,fear,delightinthethingsthemselves, when they all respect that false representation of themwherebytheyaresuiteduntothemascarnal.ThesehavebeenthespringofallfalseworshipandidolatryintheChristianworld.

1. The mind and affections have been changed and tinctured withdevotionbysomeof themeanswehavebefore insistedon.Herein theywill,onewayorother,beexercisedaboutspiritualthings,andarereadytoreceiveimpressionsfromanythingthatsuperstitioncanimposeuponthem.

2.Theyare,by error and false information, set at liberty from theonlyruleoftheiractingsandexercise;thatis,thewordofGod.Mensatisfiedthemselves, that so their affectionswere engaged about things spiritualandheavenly, itwas nomatter at allwhether theway of their exercisewasdirectedbytheScriptureorno.Havingthuslosttheirguideandtheirway,every"ignisfatuus,"everywanderingmeteor,alluresthemtofollowits conduct into foolish superstitions. Nothing almost is so ridiculous,nothing so horrid and difficult, that they will not embrace under thenotionofthingsspiritualandheavenly.

3. The carnal minds of men, having no proper, distinct apprehensionsand notions of spiritual things in their own nature, do endeavor torepresent them under such notions and images asmay suit them untotheir carnal, unrenewed affections; for it is implanted almost indeliblyuponthem,thattheendofallknowledgeofspiritualthingsistoproposethemuntotheembracesoftheaffections.

ItwereeasytomanifestthatfromthesethreecorruptspringsarosethatfloodofidolatryandfalseworshipwhichspreaditselfoverthechurchofRome,andwithwhosemachinationsthemindsofmenareyettoomuchreplenished.

4.Whereitisnotthus,yetcarnalaffectionsdovariouslydebasespiritualthings, to bring them into a conformitywith themselves; and thismayproceedsofar,untilmenthinkwickedlythatGodisaltogetherlikeuntothemselves.ButIshallnotinsistonthesethingsanyfarther.

Lastly,Whereaffectionsare spiritually renewed, thepersonofChrist isthecenterof them;butwheretheyarechangedonly, theytendunto anend in self.Where the "newman" is put on, "Christ is all, and in all,"Colossians 3:10,11. He is the spring, by his Spirit, that gives them life,light,andbeing;andheistheoceanthatreceivesalltheirstreams.God,

even theFather, presentsnothimself inhis beauty and amiableness astheobjectofouraffections,butasheisinChrist,actinghisloveinhim,1John 4:8,9. And as unto all other spiritual things, renewed affectionscleaveuntothemaccordingastheyderivefromChristandleaduntohim;forheisuntothem"all,andinall."Itishewhomthesoulsofhissaintsdo love forhimself, forhisownsake, andall other thingsof religion inandforhim.Theairispleasantanduseful,thatwithoutwhichwecannotliveorbreathe;but if the sundidnot enlighten it andwarm itwith itsbeams,ifitwerealwaysoneperpetualnightandcold,whatrefreshmentcouldbe receivedby it?Christ is the "SunofRighteousness,"and ifhisbeams do not quicken, animate, and enlighten, the best, the mostnecessary duties of religion, nothing desirable would remain in them.Thisisthemostcertaincharacterofaffectionsspirituallyrenewed:TheycanrestinnothingbutinChrist;theyfixonnothingbutwhatisamiablebyaparticipation of his beauty; and inwhatever he is, thereindo theyfind complacency. It is otherwise with them whose affections may bechangedbutarenotrenewed.Thetruthis,—anditmaybemadegoodbyallsortsof instances,—thatChrist, in themysteryofhispersonand inthegloryofhismediation, istheonlythingthattheydislikeinreligion.False representationsofhimby images andpictures theymayembraceand delight in; false notions of his present glory, greatness, and powermayaffectthem;aworshipoftheirowndevisingtheymaygiveuntohim,andplease themselves in it; corrupt opinions concerning his office andgracemaypossesstheirminds,andtheymaycontendforthem:butthosewho are not spiritually renewed cannot love the Lord Jesus Christ insincerity,yea,theyhaveaninward,secretaversationfromthemysteryofhispersonandhisgrace.Itisselfwhichalltheiraffectionscenterin,thewayswhereofaretoolongheretobedeclared.

This is the first thing that is required torenderouraffections insuchastate and condition as that from and by them we may be spirituallyminded, — namely, that they themselves are spiritually and savinglyrenewed.

Thethingsthatremainwilladmitofaspeedydespatch,asIsuppose.

CHAPTERXIX.

[Thetruenotionandconsiderationofspiritualandheavenlythings.]

II.THEsecondthingrequiredthatwemaybespirituallyminded,asuntothe interestofouraffectionstherein, is, theobjectof themaboutwhichthey are conversant and whereunto they do adhere. What this ismaterially,orwhatarethespiritualthingswhichouraffectionsaretobeset upon, hath been declared already, under the consideration of theobjects of our thoughts andmeditations, for they are the same; yea, ashathbeenintimated,thefixingofouraffectionsuponthemisthespringand cause of our thoughts about them. But that which we shall nowinquire into is, the true notion and consideration of spiritual andheavenly things, that which renders them the formal, proper object ofspiritualaffections,andisthereasonoftheiradherenceuntothem;for,aswasintimatedbefore,menmayhavefalsenotionsofspiritualthings,under which they may like them and embrace them with unrenewedaffections.Whereforeweshallinquireintosomeofthoseconsiderationsof heavenly things under which affections spiritually renewed dosatisfactorilycleaveuntothemwithdelightandcomplacency.

1.Andthefirst is, thatastheycomprehendGodinChrist,andallotherthingsasderivingfromhimandtendinguntohim,theyhaveaninfinitebeauty, goodness, and amiableness in them, which are powerfullyattractiveofspiritualaffections,andwhichaloneareabletofillthem,tosatisfythem,togivethemrestandacquiescency.Loveisthemostrulingandprevalentaffection in thewhole soul;but it cannotbe fixedonanyobject without an apprehension, true or false, of an amiableness anddesirablenessinit,fromagoodnesssuitableuntoallitsdesires.

Andourfear,sofarasitisspiritual,hathdivinegoodnessforitsobject,Hosea3:5.UnlessthisbethatwhichdrawsourheartsuntoGodandthethingsofGod,inallpretenseofloveuntohim,mendobutframeidolstothemselves "according to their own understanding," as the prophet

speaks, Hosea 13:2. Wherefore, that our affections may cleave untospiritualthingsinaduemanner,threethingsarerequired:—

(1.)Thatweapprehendanddofindagoodness,abeauty,andthenceanamiablenessanddesirableness,inthem,Zechariah9:17.Manypretendtolove God and spiritual things, but they know not why. Why they loveotherthingstheyknowwellenough,butwhytheyloveGodtheycannottell.Many are afraid of him, and suppose they ought to love him, andthereforepretendsotodo,thoughindeedtheyknowtheydonot;theydobutflatterhimwiththeirlips,whentheirheartsarefarfromhim.Somearemuchaffectedwith thebenefits andmercies they receive fromhim,andsupposethattheylovehimonthataccount;butthisloveisnootherbutwhatthedevilfalselychargedJobwithal,chapter1:8-11.Somehavedelightintheoutwardmodesandritesofdivineworship,wherewiththeysatisfythemselvesthattheyloveGodandspiritualthings,whentheyonlypleasetheirownimaginationsandcarnalmindsManyhaveatraditionalapprehensionthattheyoughttoloveGod,theyknownoreasonwhytheyshouldnot,theyknowitwillbeillforthemiftheydonot;andthesetakeit for granted that they do.How few are there who have that spiritualdiscerningandapprehensionof thedivineexcellencies, thatviewoftheexcellencyofthegoodnessandloveofGodinChrist,astherebyalonetobedrawnafter him, and todelight inhim! yet is this the ground of allsincere, real love unto God. Two things are required that we mayapprehend an amiable goodness in any thing, and cleave unto it withsincereaffection:—

[1.]Arealworthorexcellencyinitself;

[2.]Asuitablenessthereinuntoourcondition,state,anddesiresafterrestandblessedness.

ThefirstoftheseisinGod,fromwhatheisinhimself;thelatteris fromwhathe isuntous inChrist;—frombothhe is theonlysuitableobjectuntoouraffections.UnderthisapprehensiondoweloveGodforhimself,orforhisownsake,butnotexclusivelyuntoourownadvantagetherein;for a desire of union and enjoyment, which is our only advantage, isinseparablefromthislove.

Itmaybe,somecannotsay thatadistinctapprehensionof these thingswas the first foundation and cause of their love to God; yet are theysatisfiedthattheydolovehiminsincerity,withalltheirsouls.AndIsayitmaybeso.Godsometimescaststheskirtofhisownloveovertheheartof a poor sinner, and efficaciously draws it unto himself, without adistinctapprehensionofthesethings,byameresenseoftheloveithathreceived.SoElijahpassedbyElisha,andcasthismantleuponhim,asatransientact;buttherewassuchacommunicationofvirtuetherebythatheranafterhim,andwouldnotbedeferred,thoughElijahsaid,"Gobackagain;forwhathaveIdonetothee?"1Kings19:19,20.WhenGodhathsocasthis loveonanysoul, it followsafterhimwithall itsaffections.AndwhereasGodmayseemat some times to say, "Gobackagain; forwhathaveIdoneuntothee?"itsansweris,"Lord,whithershallIgotIcannotleavethee;myheartisgivenupuntothee,andshallneverbetakenfromthee."

But I sayunto such, and toall others, that ifwewouldhave refreshingevidencesofourloveuntoGodthatitissincere,ifwewouldhaveitthriveand flourish,be ferventandconstant,weare toexerciseourselvesuntothecontemplationofthedivinegoodness,andthesuitablenessofituntoour souls, in andby JesusChrist.Nor canwe cleaveunto any spiritualthing whatever with sincere affection but under these notions of it: —first,Thatithatharealworthorexcellencyinitself;secondly,Thatit issuitableanddesirableuntous.Anditistobebewailedtoseehowmanywalkatrandominprofession,thatknowneitherwhattheydonorwheretheygo.

(2.) As we must see a goodness and profitableness in spiritual thingsabsolutely,soasthatwemayfixouraffectionsontheminaduemanner,sowemustseeitcomparatively,withrespectuntoallotherthings,whichgivesthemapreferenceinouraffectionsbeforeandabovethemall.Thetrial of love lies in theprevailingdegree,—onmore or less. Ifwe loveother things, father, mother, houses, lands, possessions, more thanChrist,wedonotlovehimatall.Noristhereanyequalityallowedinthismatter,thatwemayequallylovetemporalandspiritualthings.IfwelovenotChristmorethanallthesethings,welovehimnotatall.Wherefore,thatouraffectionsmaycleaveuntotheminaduemanner,wemustsee

an excellency in things spiritual and heavenly, rendering them moredesirablethanallotherthingswhatever.

With what loving countenances do men look upon their temporalenjoyments! with what tenacious embraces do they cleave unto them!Theysee that in themwhich isamiable,which isdesirableandsuitableuntotheiraffections.Letthempretendwhattheyplease,iftheyseenotagreatergoodness,thatwhichismoreamiable,moredesirable,inspiritualthings, they love them not in a duemanner; it is temporal things thathavetheruleoftheiraffections.Onepsalmistprefers"Jerusalembeforehischiefjoy,"Psalm137:6.Anotheraffirmsthat"thelawofGod’smouthwasbetteruntohimthanthousandsofgoldandsilver,"Psalm119:72.

"MoretobedesiredarethestatutesoftheLORDthangold,yea,thanmuch fine gold: sweeter also than honey and the honey-comb,"Psalm19:10.

"For wisdom is better than rubies; and all the things thatmay bedesiredarenottobecomparedtoit,"Proverbs8:11.

Thisistheonlystablefoundationofalldivineaffections.Aspiritualviewandjudgmentofagoodness,anexcellencyinthem,incomparablyabovewhatever is in the most desirable things of this world, are requiredthereunto. And if the affections of many pretending highly to themshould come to beweighed in this balance, I fear theywould be foundlight and wanting. However, it is the duty of them who would not bedeceivedinthismatter,—whichisofeternalimportance,—toexaminewhat is thatgoodnessandexcellencywhich is inspiritual things,whichthey desire in them, upon the account whereof they do sincerely valueandesteemthemaboveallthingsinthisworldwhatever.Andletnotanydeceive themselveswith vainwords andpretences.Whilst their esteemand valuation of present enjoyments doth evidently engage all theiraffections,theircare,theirdiligence,theirindustry,soasthatamanofadiscerningspiritmayevenfeelthemturnedintoself;whilsttheyarecold,formal,negligentabout spiritual things,—wemust say, "HowdwelleththeloveofGodinthem?"Muchmorewhenweseemennotonlygivingupthewholeoftheirtimeandstrength,withthevigoroftheirspirits,butsacrificingtheirconsciencesalso,untotheattainingofdignities,honors,

preferments,wealth,andeaseintheworld,whoknowintheirownheartsthattheyperformreligiousdutieswithrespectuntotemporaladvantages,Icannotconceivehowitispossibletheyshoulddiscernandapproveofagoodnessandexcellencyinspiritualthingsaboveallothers.

(3.)Adueconsiderationisrequiredhereunto,thatallspiritualthingsdoproceedfromandareresolvedintoaninfiniteFountainofgoodness,soas that our affectionsmay absolutely come unto rest and complacency,and find full assured satisfaction in them. It is otherwise as unto alltemporalthings.Menwouldveryfainhavethemtobesuchasmightgiveabsoluterestandsatisfactionuntoalltheiraffections;buttheyareeveryoneofthemsofarfromitthatallofthemtogethercannotcomposetheirmindsinrestandpeaceforonehour.Theygivesometimesatransportofaffections, and seem for a season to have filled thewhole soul, so as ithath no leisure to consider their emptiness and vanity: but a littlecomposure ofmen’s thoughts shows that they are but a diversion in ajourneyorlabor;theyarenorest.Hencearetheycalled"brokencisterns,thatcanholdnowater."Letamanprizethematthehighestratethatitispossible for a rational creature to be seduced into the thoughts of,whereof there have been prodigious instances; let himpossess them inabundance,beyondwhateveranymanenjoyedinthisworldorhisownimagination could beforehand reach unto; let him be assured of theutmost peaceable continuance in the enjoyment of them that his andtheirnaturesarecapableof,—yetwouldhenotdaretopretendthatallhisaffectionswerefilledandsatisfiedwiththem,thattheyaffordedhimperfect rest andpeace. Shouldhedo so, theworking of hismind everydaywouldconvincehimofhisfalsehoodandhisfolly.

Butall spiritual thingsderive fromand leadunto thatwhich is infinite;which is therefore able to fill all our affections, and to give them fullsatisfactionwithrestandpeace.TheyallleadustotheFountainoflivingwaters,theeternalSpringofgoodnessandblessedness

I do not say that our affections do attain unto this full rest andsatisfaction in this life; butwhat they come short of herein ariseth notfromanydefectinthethingsthemselvestogivethisrestandsatisfaction,as it is with the whole world, but from the weakness of our affectionsthemselves,whichare inpartonly renewed,andcannot take in the full

measures of divine goodness,which in anotherworld theywill receive.Butwhilstwearehere,themorewereceivetheminourmindsandsouls,themore firmlywe adhere unto them, the nearer approacheswemakeuntoourrestandcenter.

2. Spiritual things are to be considered as they are filled with divinewisdom.IspeaknotofGodhimself,whoseessentialwisdomisoneofthemostamiableexcellenciesofhisholynature,butofall theeffectsofhiswill and grace by Jesus Christ. All spiritual truths, all spiritual andheavenly things, whereby God reveals and communicates himself untothesoulsofmen,andallthewaysandmeansofourapproachuntohiminfaith and obedience through Christ Jesus, I now intend. All these arefilledwithdivinewisdom. See 1Corinthians 2:7;Ephesians 3:10, 1:8,9.Now,wisdom in itselfand inall theeffectsof it isattractiveof rationalaffections.Mostmenarebrutishinthemandtheiractings,forthemostpartpouring themouton things fleshly, sensual,andcarnal;butwherethey are at all reduced under the conduct of reason, nothing is soattractive of them, so suited unto them, which they delight in, as thatwhichhathatleastanappearanceofwisdom.Awiseandgoodmandothcommandtheaffectionsofothers;unlessitbetheirinteresttohateandopposehim, as commonly it is. Andwhere there is truewisdom in theconductofcivilaffairs,sobermencannotbutapproveofit,likeit,delightin it; and men of understanding do bewail the loss of it, since craft,falsehood, treachery, and all sorts of villany, have driven it out of theworld.So isdivinewisdomattractiveofdivine, graciousaffections.Thepsalmist declares his admiration of and delight in the works of God,because he hath "made them all in wisdom," Psalm 104:24. Thosecharactersofdivinewisdomwhichareuponthem,whichtheyare filledwith,drawthesoulsofmenintoadelightfulcontemplationofthem.Butallthetreasures,allthegloryofthiswisdomarelaidupandlaidforthinthegreatspiritual thingsof thegospel, in themysteryofGod in Christ,and the dispensation of his grace and goodness unto us by him. Theconsiderationhereoffillsthesoulsofbelieverswithholyadmirationanddelight,andthereontheycleaveuntothemwithalltheiraffections.Whenwe see there is light in them, andall other things are indarkness, thatwisdom is in them, in them alone, and all other things are filled withvanity and folly, then are our souls truly affected with them, and do

rejoiceinthemwithjoyunspeakableandfullofglory.

UntothemostthiswisdomofGodisfoolishness.Itwassoofold,astheapostletestifieth,1Corinthians1:23,24;andsoitcontinuesyettobe.Andtherefore is the mystery of the gospel despised by them; they can seeneitherformnorcomelinessinitforwhichitshouldbedesired.Norwilleveranymanhavesincerespiritualaffectionsuntospiritual thingswhohathnotaspiritualviewofthewisdomofGodinthem.

Thisisthatwhichattractsoursoulsbyholyadmirationuntounspeakabledelight.And the reasonwhymendosogenerallydecline fromany loveunto thegospel,and loseall satisfaction in themysteryof it, isbecausetheyarenotabletodiscernthatinfinitewisdomwhichisthespring,life,and soul of it.When ourminds are raised unto the admiration of thiswisdom in divine revelations, then will our affections cleave unto thethingsthatarerevealed.

3.Theactingofouraffectionsintheiradherenceuntospiritualthingsisperfective of our present state and condition. That which of all otherthingsdothmostdebasethenatureofman,whereinitmakesthenearestapproaches unto brutality, yea, whereby it becomes in some respectsmorevilethanthenatureofbeasts,isthegivingupoftheaffectionsuntothingssensual,unclean,base,andunworthyofitsmorenobleprinciples.Hence aremen said to "debase themselves untohell," Isaiah 57:9.Andtheiraffectionsdobecomevile,soasthattheirbeingunderthepowerofthemisaneffectofrevengingjustice,punishingmenfortheworstofsins,Romans 1:26. There is nothing more vile, nothing more contemptible,nothingmoreliketobeastsinbasenessandtohellinpunishment,thanisthe condition of them who have enslaved their nature unto brutish,sensual affections. I say, vile affections, fixed on and cleaving untosensualobjects,dodebase thenatureofman, anddoboth corrupt andenslaveallthemorenoblefacultiesofit;theveryconsciencesandmindsofmen are defiled by them. If you see amanwhose affections are setinordinatelyonanythingherebelow,itiseasytodiscernhowhegoesofffromhisnativeworth,anddebasethhimselftherein.

But the fixing of spiritual affections on spiritual objects is perfective ofourpresentstateandcondition;not thatwecanattainperfectionby it,

butthatthereinoursoulsareinaprogresstowardsperfection.Thismaybe granted. Look, how much vile affections, fixed on and furiouslypursuing things carnal and sensual, do debase our nature beneath itsrational constitution, and make it degenerate into bestiality; so muchspiritual affections, fixed on and cleaving unto things spiritual andheavenly,doexaltournatureaboveitsmerenaturalcapacity,makinganapproachuntothestateofangelsandof justmenmadeperfect.Andasbrutishaffections,whentheyhavethereins,astheysay,ontheirnecks,and are pursuedwith delight and greediness, do darken themind, anddisturballtherationalpowersofthesoul(for"whoredomandwineandnewwine take away the heart," as the prophet speaks, andwickednessaltereththeunderstanding):soholyaffectionsfixedonspiritualthingsdoelevate, raise, and enlighten the mind with true wisdom andunderstanding;forthe"fearoftheLORD,thatiswisdom,andtodepartfrom iniquity, that is understanding.’’ And again, as the power of vileaffections fills the soul and consciencewith tumult, disorder, fear, andshame, where men are not utterly profligate, so as that the minds,thoughts,andconsciencesofpersonsundertheirpowerisaveryhellforconfusion and troubles: so spiritual affections, duly exercised on theirproperobjects,dopreserveallthingsinorderinthewholesoul;theyarelifeandpeace.Allthingsarequietandsecureinthemind;thereisorderandpeace in thewhole soul, inall its facultiesandall theiroperations,whilsttheaffectionsareinadueprevailingmannerfixeduponthethingsthatareabove.Hencemanypersons,aftergreatturmoilingsintheworld,aftertheyhaveendeavoredbyallmeanstocometorestandsatisfactiontherein, have utterly renounced all concernment in earthly things, andbetaken themselves unto the contemplation of things above, and thatonly.Manyof them,Iconfess,weremistakenas to thepracticalpartoftheirdevotions,havingvarioussuperstitionsimposedontheirmindsbythecraftofothers;buttheymisseditnotintheprinciplethattranquilityof mind was attainable only in setting our affections on things above.James4:1,

"Fromwhencecomewarsand fightingsamongyou?cometheynothence,evenofyourluststhatwarinyourmembers?"

—"Whenceareall thedisorders inyourminds,yourvexationsanddis-

quietments, your passions, breaking forth sometimes into unseemlybrawlings?aretheynotfromhence,"(thequestionisputuntoyourselvesand your own consciences,) "namely, from your lusts, — that is, thedisorderly affections that tumultuate in you?Do but search yourselves,andyouwillquicklyseewhenceallyour troublesanddisquietmentsdoarise. Your lusts, or corrupt and inordinate affections, do war in you,continually incliningyou to thingsearthlyor sensual."Hencemanyarebestandmostatquietwhentheyareintheworld,worstwhenathomeintheir families; but never are they in such confusion as when they areforcedtoretireintothemselves.

Thedueexerciseofouraffectionsonheavenlythingshathquiteanothertendencyandeffect.Itsounitestheminduntothem,itsobringeththemuntoit,andgivesthemsuchasubsistenceinit,asthatallthepowersandfacultiesofitareinaprogresstowardstheirperfection.See2Corinthians7:1. True wisdom and understanding, with soundness of judgment ineternal things in themind,holiness in theaffectionsthemselves, libertyin thewill,power in theheart,andpeace in the conscience,do in theirmeasuresallensuehereon.Whatevertasteswemayhaveofthesethings,whatevertemporaryexperiencewehaveofthem,theywillnotflourishinus, they will not abide with us in any constancy, unless we are thusspirituallyminded.

4. In the future enjoyment of the present objects of our spiritualaffections doth our eternal blessedness consist. All men who areconvinced of a future eternal condition do desire, when they departhence, to enter into blessedness and glory. Howbeit, what thatblessednessis,evenasuntothegeneralnatureofit,theyknownothingatall;andiftheydid,theywouldnotknowhowtodesireit:forheavenorblessednessisnothingbutthefullenjoymentofwhatweareheretoloveanddelight in aboveall, of thatwhich is the object of our affections asspiritually renewedHerein have they neither interest nor concern. Butthis is thatwhichgiveth lifeunto the affectionsof believers; theyknowthat in the enjoyment of God in Christ their eternal blessedness dothconsist.Howthis is theirhappinessandglory,how itwill give themaneverlasting, overflowing satisfaction and rest, they understand in thefirst-fruitsofitwhichtheyherereceive.Andthisistheultimateobjectof

their affections in thisworld, and they go forth unto all other spiritualthings inorderhereunto.Themore, therefore, their affectionsare fixedon them, themore they are kept up unto that due exercise, the nearerapproaches they make unto this blessed state. When their minds arepossessed with this persuasion, when it is confirmed in them by dailyexperience of that sweetness, rest, and satisfaction, which they find incleavinguntoGodwith fervent loveanddelight, invainshall anyotherobjects rise up in competition to draw them off unto themselves. ThemoreweloveGod,themorelikeweareuntohim,andthemoreneartheenjoymentofhim.

CHAPTERXX.

[Theapplicationofthesouluntospiritualobjects.]

III.HAVINGconsideredthenatureofspiritualaffectionsasrenewedbygrace, and those notions of their objects underwhich they cleave untothem, it remains only that we inquire into the way of the soul’sapplication of itself unto those objects by its affections, which belongsalsountoourbeingspirituallyminded;andIshallgiveanaccounthereofinsomefewparticulars,withbriefobservationsonthem:—

1.Itisrequiredthatouradherenceuntoallspiritualthingswithloveanddelightbefirmandstable.Theaffectionsarethepowersandinstrumentsof the soul,whereby itmakes applicationunto any thingwithout itself,and cleaves unto it. This is their nature and use with reference untothings spiritual. Transient thoughts of spiritual things, with vanishingdesires,mayriseoutofpresent convictions,as theydidwith themwhocried out unto our Savior, "Lord, evermore give us this bread," andimmediatelylefthim.Suchoccasionalthoughtsanddesiresaxecommonuntoallsortsofmen,yea,theworstofthem:"Letmediethedeathofthe

righteous,andletmyendbe likehis!"Fadingsatisfaction,with joyanddelight, do often befall men in their attendance on the word, who yetnevercometohaveitrootedintheirhearts.

Therearesundrythingswantinguntothesincerityoftheseaffections:—

(1.)Thoseinwhomtheyareneverhadaclearspiritualviewofthethingsthemselvesintheirownnaturewhichtheypretendtobeaffectedwithal.

(2.)Theyhavenotasincereloveuntothemanddelightinthemfortheirown sakes,but areonly affectedwith someoutward circumstances andconcernmentsofthem.

(3.) They find not a suitableness in them unto the ruling principles oftheirminds.Theydonotpractically,theycannottrulysay,"TheyokeofChrist is easy, and his burden is light; his commandments are notgrievous;"or,withthepsalmist,"OhowloveIthylaw!"

(4.) Their affections are transient, unstable, vanishing, as unto theirexercise and operations. They are on and off; now pleased and anondispleased;earnestforalittlewhile,andthencoldandindifferent.Hencethethingswhichtheyseemtoaffecthavenotransformingefficacyupontheirsouls;theydwellnotinthemintheirpower.

Butwhereouraffectionsuntospiritualthingsaresincere,wheretheyarethetrue,genuineapplicationofthesoulandadherenceuntothem,theyare firm and stable; love and delight are kept up unto such a constantexerciseasrendersthemimmovable.Thisisthatwhichweareexhortedunto, 1 Corinthians 15:58, "Therefore, my beloved brethren, be yesteadfast, unmovable, always abounding in the work of the Lord,forasmuch as ye know that your labor is not in vain in the Lord."Transient affections, with their occasional operations, deceivemultitudes; ofttimes they are as pregnant in their actions as those thataremostsincere;andmanyeffects,injoys,inmournings,incomplaints,they will produce, especially when excited by any outward affliction,sickness, and the like; — but their goodness is like the early cloud ormorningdew.Letnone,therefore,pleasethemselveswiththeoperationsoftransientaffectionswithrespectuntospiritualthings,betheyneverso

urgent, or so pleasant, or so frequent in their returns; those that aresincereareatalltimesfirmandstable.

2.Thatthesouldofindaspiritualrelishandsavorinthethingswhichitso adheres unto. The affections are the palate of the soul, whereby ittastes of all things which it receiveth or refuseth, and it will not longcleave unto any thing which they find not a savor and relish in.Something was spoken before of that sweetness which is in spiritualthings, and the taste of them consists in a gracious sense of theirsuitableness unto the affections, inclinations, and dispositions of themind. Hence they have no relish untomen of carnalminds.Whoever,therefore, would knowwhether his affections do sincerely adhere untospiritualthings,lethimexaminewhatrelish,whatsweetness,whatsavorhe findeth in them.When he is pleased with them, as the palate withsuitableandproperfood,whenhefindsthathereceivesnourishmentbythem in the inward man, then doth he adhere unto them in a duemanner.

Thisspiritualtasteisthegroundofallexperience.Itisnotwhatwehaveheardorunderstoodonly,butwhatwehavetriedandtasted,whereofwehaveexperience.Thismakesuslongforwhatwehaveformerlyenjoyed,andstrengthensfaithasuntowhatweprayforandexpect

Ineverydarkness, ineverydampofspirit,undereveryapprehensionofdeadness, or the withdrawing of the sense of divine love, the soulknowethwhatitwantsandwhatitdothdesire."Oh!"saithsuchanone,"thatitwerenowwithmeasinformerdays.Iknowhewhothengavemesuch refreshing tastes of his own goodness, who made every thing ofhimself sweet and pleasant untome, can renew this work of his gracetowardsme;he cangivemeanew spiritual appetite and relish,he canmakeallspiritualthingssavoryuntomeagain."

As a man under a languishing sickness, or when he is chastened withstrongpain,soas thathissoulabhorrethbreadandhisdailymeat,canrememberwhatappetitehehad,withwhatgustandrelishhewaswonttotakeinhisfoodinthedaysofhishealth,whichmakeshimtoknowthatthereissuchacondition,andtodesireareturnuntoit;soisitwithasin-sicksoul.Itcanfindnorelish,nogust,nosweetness,inspiritualthings;

he findsno savor in thebreadof theword,nor any refreshment in theordinancesofthegospel,whichyetinthemselvesaredailymeat,"afeastoffatthings,andofwinewellrefined:"yetdothitrememberformerdays,whenall these thingsweresweetuntohim;and ifhehaveanysparkofspiritual life yet remaining, itwill stirhimup to seekwith all diligenceafterarecovery.Howisitwithyouwhoarenowunderspiritualdecays,whofindnotasteorrelishinspiritualthings,untowhomthewordisnotsavory, nor other ordinances powerful? Call tomind how it hath beenwithyou in formerdays, andwhat ye found in these things: "If so be,"saith the apostle, "that yehave tasted that theLord is gracious." If youhavenot, it is tobefearedthatyouhaveneveryethadthe leastsincereloveuntospiritualthings;forwherethatis,itwillgiveaspiritualrelishofthem. If you have, how is it you can give yourselves rest onemomentwithoutanendeavorafterthehealingofyourblacksliding?

3.Itisrequiredthatouraffectionsbesosetonspiritualthingsastobeacontinualspringofspiritualthoughtsandmeditations.Nomancanbesoforsaken of reason as to suppose that he hath any sincere affection forwhathethinkslittleonornotatall,orthathecanhaveatrueaffectionfor any thing which will not stir up and ingenerate in him continualthoughtsaboutit.Letmentrythemselvesasuntotheirrelations,ortheirenjoyments,ortheobjectsoftheirpredominantlusts,andtheywillfindhow things are stated in their ownminds. And, therefore, whereas allmenpretendtoloveGod,andChrist,andthewaysofGod,andyetknowintheirownheartsthattheylittlethinkofthemormeditateuponthem,both their pretense and religion is vain.Where our affections are dulyplacedonheavenly things, so as thatwe are indeed spirituallyminded,theywillbeaconstantspringofspiritualthoughtsandmeditations.Butthisalsohathbeenbeforespokenunto.

4.Whenouraffectionsarethusapplieduntospiritualthings,theywillbeprevalent and victorious against solicitations unto the contrary, orallurementstodrawthemoffuntoanyotherobjects.Theworkofallourspiritualadversariesistosolicitandtemptouraffections,todivertthemfromtheirproperobject.TherearesometemptationsofSatanthatmakean immediate impression on the mind and conscience. Such are hisinjectionofdiabolical,blasphemousthoughtsconcerningGod,hisbeing,

nature,andwill;andthedistresseswhichhereducethmenuntointheirconsciences through darkness and misrepresentations of God and hisgoodness. But the high road and constant practice of all our spiritualadversaries,isbythesolicitationofouraffectionsuntoobjectsthatareinthemselves, or in the degree of our affection towards them, evil andsinful.Ofthefirstareallsensualpleasuresoftheflesh,asdrunkenness,uncleanness, gluttony, chambering and wantonness, with all sorts ofsensual pleasures.Of the latter is all our inordinate love unto self, ourfamilies, and the whole world, or the things of it. Unto this end everythinginthewholeworldthatmaymakeprovisionforlustismadeuseof.Herein consists the nature and efficacy of most of those temptationswhichwehavetoconflictwithal.Solicitationstheyareofouraffections,todrawthemoff fromthingsspiritualandheavenlyand todivert themuntootherthings.Herebydoourenemiesendeavortobeguileus,astheserpent beguiled Eve, with fair and false representations of otherbeloveds, thatourheartsbenotpreservedasachastevirgin inall theiraffectionsforChrist.

Anditisalmostincrediblehowaptwearetobebeguiledbythespeciouspretenseswherewithwearesolicited.

Thatouraffections, inthedegreetreatedabout,—supposeof loveuntotheworldandthe thingsof it,—are lawfulandallowable, isoneof thesophisms and artifices wherewithmany are deluded.Hereon, providedtheyrunnotoutintoscandalousexcesses,theyapproveofthemselvesinsuch aworldly frameofmind, and acting accordingunto it, as rendersthemfruitless,useless,senseless,andisinconsistentwiththatprevailingadherence of affections unto spiritual things that ought to be in us.Others are deluded by a pretense that it is in one instance only theywould be spared; it is but this or that object they would give out theembracesoftheaffectionsunto,inallotherthingstheywillbeentireforGod:thevanityofwhichpretensewehavespokenuntobefore.Othersareruinedbygivingplaceuntotheirsolicitationswithrespectuntoanyoneaffectionwhatever; as suppose itbe thatof fear. In timesofdanger forprofession,multitudes have lost all their affection unto spiritual thingsthrough a fear of losing that which is temporal, as their lives, theirliberties,theirgoods,andthelike.WhenonceSatanandtheworldhave

gotten,asitwere,themasteryofthisaffection,oraprevalentinterestinit,theywillnotfailtodrawallothersintoadefectionfromChristandthegospel."Hethatlovethhislifeshallloseit."

Wherefore, it is no ordinary nor easy thing to preserve our affectionspure,entire,andsteady,intheirvigorousadherenceuntospiritualthings,againstallthesesolicitations.Watchfulness,prayer,faithinexercise,anda daily examination of ourselves, are required hereunto. For want of adueattendanceuntothesethings,andthatwithrespectuntothisend,—namely, thepreservationof our spiritual affections in their integrity,—many,evenbeforetheyareaware,dieawayastoallpowerandvigorofspirituallife.

5.Affectionsthusfixeduponthingsspiritualandheavenlywillgivegreatrelief against the remainders of that vanity of mind which believersthemselvesareofttimesperplexedwithal; yea, I donot knowany thingthat is a greater burden unto them, nor which they more groan fordeliverance from. The instability of the mind, its readiness to receiveimpressions from things vain and useless, the irregularity of theirthoughts, are a continualburdenuntomany.Nothing cangive the soulany relief herein, nothing can give bounds unto the endless variety offoolish imaginations, nothing candryup the springs fromwhence theyarise, or render the soil wherein they grow barren as unto theirproductionandmaintenance,butonlythegrowthofspiritualaffections,with theircontinualvigorousactingsonheavenly things; forhereby theheart and mind will be so united unto them (that which the psalmistprays for, Psalm 86:11), as that they will not be ready to depart fromthem, and give entertainment unto vain, empty, foolish imaginations.Thoughts of other things, greater and better than what this world cancontain,willbecontinuallyarisinginthemind,nottobelaidasidebyanysolicitationsofvanity: forhethat iswisecannotbutknowandconsiderthat the spiritual things which it exerciseth its thoughts about havesubstance in them, are durable, profitable, always the same; that theadvantage,peace,rest,riches,andrewardofthesoul, liethinthem;butother imaginations,which the foolishmind isapt togiveentertainmentunto,arevain,empty,fruitless,andsuchasendinshameandtrouble.

Again;thevanityofthemindinanindulgenceuntofoolishimaginations

arisethfrom,orisanimatedandincreasedby,thatgustandrelishwhichit finds in earthly things and enjoyment of them, whether lawful orunlawful.Henceonalloccasions,yea, inholyduties, itwillbe ready toturnasideandtakeatasteofthem,andsometimestotakeupwiththem:like a tippling traveler,who, thoughhebe engaged in a journey on themostearnestoccasion,yethecannotbutbebibbinghereandthereashepassesby,anditmaybe,atlength,beforehecomestohisjourney’send,lodgeth himself in a nasty ale-house. When men are engaged inimportantduties, yet if theyalwayscarryabout themastronggustandrelishofearthly things, theywilleverandanon in their thoughtsdivertuntothem,eitherasuntosuchrealobjectsastheyareaccustomedunto,or as unto what present circumstances do administer unto corruptaffections,oras towhat they fancyand create in theirownminds; andsometimes,itmaybe,aftertheyhavemadethemafewshortvisits,theytake up with them, and lose wholly the work they were engaged in.Nothing,aswassaid,willgivereliefhereinbutthevigorousandconstantexerciseofouraffectionsonheavenlythings;forthiswillinsensiblytakeoff that gust and relish which the mind hath found in things present,earthly, and sensual, andmake themas a sapless thingunto thewholesoulTheywillsoplacethecrossofChrist, inparticular,ontheheartasthattheworldshallbecrucifieduntoit,losingallthatbrightness,beauty,andsavor,which itmadeuseof tosolicitourmindsunto thoughtsanddesiresaboutit.

Moreover,thisframeofspiritalonewillkeepusonourwatchagainstallthose ways and means whereby the vanity of the mind is excited andmaintained. Such are thewandering and roving of the outward senses.Thesenses,especially thatof theeye,areready tobecomepurveyorstomakeprovisionforthevanityandlustsofthemind.Hencethepsalmistprays, "Turn away mine eyes from beholding vanity." If the eyes roveaftervainobjectsthemindwillruminateuponthem.Andanotheraffirmsthathehad"madeacovenantwithhiseyes,"topreservethemfromfixingonsuchobjectsasmightsolicit lustorcorruptaffections.Anditwereauseful labor, would this place admit of it, to discover the readyserviceablenessoftheoutwardsensesandmembersofthebodyuntosinandfolly, ifnotwatchedagainst,Romans6:13,19.Ofthesamenatureistheincessantworkingofthefancyandimagination,whichofitselfisevil

continuallyandallthedaylong.Thisisthefoodofavainmind,andthevehicle ormeans of conveyance for all temptations fromSatan and theworld. Besides, sundry occasions of life and conversation are usuallyturnedorabuseduntothesameend,excitingandexercisingofthevanityof themind.Wherever our affections are fixed on spiritual things, ourmindwillconstantlybeunderawarningorchargetokeepdiligentwatchagainstallthosethingswherebythatvanitywhichitsoabhorreth,whichit is so burdened withal, is maintained and excited. Nor without thisprevalencyinthemindwilleveraworkofmortificationbecarriedoninthesoul,Colossians3:2,4,5.

CHAPTERXXI.

[Spiritualmindednesslifeandpeace.’]

HAVINGdeclaredwherein this duty of being "spirituallyminded"dothconsist,thatwhichremains,incompliancewiththetextfromwhencethewhole is educed, is to manifest how it is "life and peace," which isaffirmed by the apostle. This shall be done with all brevity, as havingpassedthroughthatwhichwasprincipallydesigned.

Andtwothingsarewetoinquireinto:—

I.Whatismeantby"lifeandpeace."

II.Inwhatsensetobe"spirituallyminded"isbothofthem.

I. 1. That spiritual life whereof we aremade partakers in this world isthreefold,ortherearethreegospelprivilegesorgracessoexpressed:—

(1.)There is the lifeof justification.Therein the justby faithdo live, asfreedfromthecondemnatorysentenceofthelaw.So"therighteousnessof one cometh" on all that believe "unto justification of life," Romans5:18.Itgivesuntobelieversarightandtitletolife;for"theythatreceive

theabundanceofgraceandofthegiftofrighteousnessshallreigninlifebyone,ChristJesus,"verse17.Thisisnotthelifehereintended,forthislifedependssolelyonthesovereigngraceofGodbyJesusChrist,andtheimputationofhisrighteousnessuntous,untopardon,therighttolifeandsalvation.

(2.) There is a life of sanctification. As life in the foregoing sense isopposeduntodeathspiritualasuntotheguiltofitandthecondemnatorysentenceofdeathwherewithitwasaccompanied,sointhisitisopposedunto itasunto its internalpoweronandefficacy in the soul, tokeep itunderanimpotencyuntoallactsofspirituallife,yea,anenmityagainstthem.This is that lifewherewithwe are "quickened"withChrist Jesus,whenbeforewewere"dead in trespassesandsins,"Ephesians2:1-5.Ofthislifetheapostletreatsdirectlyinthisplace[Romans8];forhavinginthefirstfourversesofthechapterdeclaredthelifeofjustificationinthenatureandcausesofit,inthefollowinghetreatsofdeathspiritualinsin,withthelifeofsanctification,wherebywearefreedfromit.

Andtobespirituallymindedisthislifeinadoublesense:—

[1.] In that it is the principal effect and fruit of that life. The life itselfconsistsintheinfusionandcommunicationofaprincipleof life,—thatis,offaithandobedience,—intoallthefacultiesandpowersofoursoul,enablingusto liveuntoGod.Tobespirituallyminded,which isagracewhereuntomanydutiesdoconcur,andthatnotonlyastotheactingsofallgraceinthem,butasuntothedegreeoftheirexercise,cannotbethislifeformally;butitisthatwhereinthepowerofthisprincipleoflifedothin the first and chiefest place put forth itself. All actings of grace, allduties of obedience, internal and external, do proceed from this springand fountain. Nothing of that kind is acceptable unto God but what isinfluencedbyitandisaneffectofit.Butitprincipallyputsforthitsvirtueand efficacy in rendering our minds spiritual; which if it effect not, itworks not at all,— that is, we are utterly destitute of it. The next andimmediateworkof theprincipleof life inour sanctification is to renewthemind,tomakeitspiritual,andthereongraduallytocarryitonuntothatdegreewhichisherecalledbeingspirituallyminded.

[2.] It is the proper adjunct and evidence of it. Would any one know

whetherhebespirituallyaliveuntoGodwiththelifeofsanctificationandholiness?Thecommunicationofituntohimbeingbyanalmightyactofcreatingpower,Ephesians2:10,it isnoteasilydiscernible,soastohelpus tomake a right judgment of it from its essence or form; butwherethings are themselves indiscernible, we may know them from theirproperandinseparableadjuncts,whicharethereforecalledbythenamesof the essence or the form itself. Such is this being spirituallymindedwith respectunto the lifeof sanctification; it isan inseparablepropertyand adjunct of it, whereby it infallibly evidenceth itself unto them inwhomitis,Inthesetworespectsitisthelifeofsanctification.

(3.) "Life" is taken for the comforts and refreshments of life. So speaksthe apostle, 1 Thessalonians 3:8, "Now we live, if ye stand fast in theLord;" — " Now our life will do us good; we have the comforts, therefreshments, and the joys of it." "Non est vivere, sed valere vita." Thecomfortsandsatisfactionsoflifearemorelifethanlifeitself.Itis"life;"thatis,thatwhichmakeslifetobeso,bringinginthatsatisfaction,thoserefreshments unto it, which make it pleasant and desirable. And I dosuppose this is that which is principally intended in the words of theapostle. It is "life," a cheerful joyous life, a life worth the living. Inexplicationandconfirmationwhereofitisaddedthatitis"peace"also.

2."Peace"istwofold:—

(1.)Generalandabsolute; that is,peacewithGodthroughJesusChrist,whichiscelebratedintheScripture,andwhichistheonlyoriginalspringand fountain of all consolation unto believers, — that which virtuallycontainsiniteverythingthatisgood,useful,ordesirableuntothem.Butitisnotherepreciselyintended.Itisnotsoastotheimmediategroundandcauseofit,whichisourjustification,notoursanctification:Romans5:1,"Beingjustifiedbyfaith,wehavepeacewithGod."SoChristaloneis"ourpeace,"ashewhohath"madepeacethroughthebloodofhiscross,"Ephesians2:14,15,Colossians1:20.Hereofourbeingspirituallymindedisnowaythecauseorreason;onlyitisanevidenceandpledgeofit,asweshall see. [Nor is it so] asunto the formalnatureof it.PeacewithGodthroughthebloodofChristisonething,andpeaceinourmindsthroughaholyframeinthemisanother.TheformeriscommunicateduntousbyanimmediateactoftheHolySpiritdwellinginus,Romans5:5;thelatter

isaneffectonourminds,begunandgraduallycarriedonbythedutieswehavebeforeatlargedeclared.TheimmediateactingsoftheHolySpirit,insealingus,witnessinguntoouradoption,andbeinganearnestofglory,are requiredunto the former; our own sedulity anddiligence induties,andintheexerciseofallgrace,arerequireduntothelatter.

(2.) "Peace" is taken for a peculiar fruit of the Spirit, consisting in agracious quietness and composure of mind in themidst of difficulties,temptations, troubles, and such other things as are apt to fill us withfears, despondencies, and disquietments. This is that which keeps thesoulinitsownpower,freefromtransportsbyfearsorpassions,onalltheabiding grounds of gospel consolation; for although this be a peculiarespecial grace, yet it is that which is influenced and kept alive by theconsiderationofalltheloveofGodinChrist,andallthefruitsofit.

Andwhereas"peace"includes,inthefirstnotionofit,aninwardfreedomfromoppositionsandtroubles,whichthose inwhomit isareoutwardlyexposed unto, there are two things fromwhich we are secured by thispeace,whichisaneffectofbeingspirituallyminded:—

[1.]The first isoffenses.There isnothingofwhosedangerwearemorewarned in the gospel than of offenses. "Woe to the world," saith theSavior, "because of offenses!" All ages, all times and seasons, are filledwith them, and they prove pernicious and destructive to the souls ofmany.SucharethescandalousdivisionsthatareamongChristians.Theendlessdifferencesofopinionsanddiversityofpractices inreligionandthe worship of God; the falls and sins of professors, the fearful end ofsome of them; the reproaches that are cast on all that engage into anypeculiarwayofholinessandstrictnessoflife;withotherthingsofthelikenature, — whereby the souls of innumerable persons are disquieted,subverted,orinfected,—aretobereckoneduntothishead.Againstanyhurtful or noxious influence on our minds from these things, againstdisquietments, dejections of spirit, and disconsolations, are we securedbythispeace.Sothepsalmistassuresus:Psalm119:165,

"Greatpeacehavetheywhichlovethylaw:andnothingshalloffendthem."

Thelaw,orthewordofGod,istheonlywayoftherevelationofGodandhiswilluntous,andtheonlyoutwardwayandruleofourconverseandcommunionwithhim.Wherefore,tolovethelawistheprincipalpartofour being heavenlyminded, yea, virtually that which comprehends thewhole.Tosuchasdoso,nothing,noneofthosethingsbeforementioned,noranyotherofthelikenature,shallbeanoffense,astumbling-block,orcause of falling into sin. And the reason is, because they have such anexperienceinthemselvesofthetruth,power,efficacy,andholiness,ofthegospel, as that the miscarriages of men under a profession of it shallnever be unto them an occasion of falling, or being offended at Christ.AndIlookuponitasasignofaveryevil frameofheart,whenmenareconcerned in the miscarriages of some that have made profession,whereby they are, itmaybe,damaged in their outward concerns, so asthat they are surprised into reflections on that religion which theyprofess,professingthesamethemselves.

[2.]Thesecondisafflictions,persecutions,andsufferingsofallsorts.Itisknown by all (it were well if it were not so well known) whatdisquietments,dejections,anddisconsolations,thesethingsareapttofillthemindsofmenwithal;whatfears,troubles,sorrows,theyreflectuponthem. Against all these effects of them, this peace intended gives ussecurity. It makes us to preserve a peaceable, yea, a joyous life in ourconflictwiththem.SeeJohn16:33.

Boththese,asherejoinedtogether,"lifeandpeace,"docompriseaholyframe of heart and mind, wherein the souls of believers do find rest,quietness, refreshment, and satisfaction in God, in the midst oftemptations, afflictions, offenses, and sufferings. It is the soul’scomposureofitselfinGod,inhisloveinChristJesus,soasnotgreatlytobeputoutoforder,ortobecastdownwithanythingthatmaybefallit,butaffordsmencheerfulnessandsatisfactioninthemselves,thoughtheywalksometimesinthevalleyoftheshadowofdeath.Suchpersonshavethat in them, abiding with them, which will give them life and peaceunderalloccurrences.

II. Our next inquiry is, how this "spiritual mindedness" is "life andpeace,"orwhatitcontributesuntothem,howitproduceththeframeofheartandmindsoexpressed.Andthisitdothseveralways:—

1.Itistheonlymeansonourpartofretainingasenseofdivinelove.TheloveofGod,inagracioussenseofit,asshedabroadinourheartsbytheHolyGhost,isthefirstandonlyfoundationofalldurablecomforts,suchaswillsupportandrefreshusunderalloppositionsanddistresses,—thatis, of life and peace in our souls, in any condition. This Godcommunicatesbyanactofsovereigngrace,forthemostpartwithoutanypreparation for it inourselves: "Hecreateth the fruitof the lips;Peace,peace."Butalthoughdivinelovebeinitselfunchangeableandalwaysthesame,yetthissenseofitmaybelost,asitwasinDavid,whenheprayedthatGodwould"restoreuntohimthejoyofhissalvation,"Psalm51:12;andsomanyothershavefounditbywofulexperience.Toinsistuponallthat is required on our part that we may retain a gracious, refreshingsenseofdivinelove,afteritisoncegranteduntous,belongsnotuntomypresent purpose; but this I say, there is not any thing wherein we aremoreconcernedtobecarefulanddiligentinthanasuntowhatbelongstothat end. For men who, by a mere act of sovereign grace, have tastedhereinofthegoodnessofGod,whohavehadtheconsolationandjoysofit, to be negligent in the keeping and preserving it in their souls, is aprovocation that theywill at one time or other be sensible of. There isnothingdothmoregrievetheHolySpiritthantohavehisespecialwork,wherebyhesealsusunto thedayof redemption,neglectedor despised;anditarguesamightyprevalencyofsomecorruptionortemptationthatshallcausemenwillinglyandbytheirownslothtoforfeitsoinestimableagrace,mercy,andprivilege;and it is thatwhich therearebut fewofuswhohavenotreasontobewailourfollyin.Everyintimationofdivineloveisaninestimablejewel,which,ifsafelytreasuredupinourhearts,addsuntoourspiritualriches;andbeinglostwillatonetimeoranotheraffectuswithsorrow.

AndIamafraidthatmanyofusareverynegligentherein,untothegreatprejudiceofour soulsand spiritual state.Manyof such intimationsaregivenusbytheHolyGhostthroughtheword,whichwetakelittlenoticeof.EitherweknownotthevoiceofChristinthem,ordonothearkenuntohiminaduemanner,orrefuseacompliancewithhim,whenwecannotbut know that he speaks unto us. See Song of Solomon 5:2,3.Or ifwereceive any impressions of a gracious sense of divine love in them, we

quickly lose them, not knowing how much the life of our souls isconcerned therein,andwhatuseof themwemayhave inour followingtemptations,trials,andduties.

Now,thegreatmeansofretainingasenseoftheloveofGod,whichistheonly spring of life and peace unto our souls, is this grace and duty ofbeingspirituallyminded.Thisisevidentfromtheverynatureoftheduty;for,—

(1.) It is the soul’s preserving of itself in a frame meet to receive andretainthissenseofGod’slove.Whatotherwaycantherebeonourpart,but thatourminds,whichareso to receive it and retain it, be spiritualand heavenly, always prepared for that holy converse and communionwithhimselfwhichheispleasedtograntusthroughJesusChrist.And,—

(2.)ItwillfixourthoughtsandaffectionsuponthegraceandloveofGod,incommunicatingsuchaninestimablemercyuntousasisasenseofhislove;whichistheonlymeansforthepreservationofarelishofitinourhearts. He who is in this frame ofmind will remember, call over, andruminateupon,allsuchgraciouspledgesofdivinefavor,asDavidisoftenrememberingandcallingoverwhathereceived insuchplacesas in the"landoftheHermonitesandatthehillMizar,"Psalm42.Thisisthegreatwaywherebythistreasuremaybepreserved.

(3.)Apersonsominded,andhealone,willhaveaduevaluationofsuchintimationsandpledgesofdivinelove.Thosewhoarefullofotherthings,whoseaffectionscleaveuntothem,doneveresteemheavenlymerciesandprivileges as they ought. "The full soul loatheth an honey-comb." AndGodiswellpleasedwhenahighvaluationisputuponhiskindness,asheis greatly provoked by the contrary frame; which, indeed, nothing butinfinitepatiencecouldbearwithal.ItisahighprovocationofGod,whenmenareregardlessofandunthankful foroutward,temporalmercies,—whentheyreceivethemandusethemasiftheyweretheirown,thattheywerelordsofthem,atleastthattheyaredueuntothem.MuchmoreisheprovokedwithourregardlessnessoftheleastofthosemercieswhicharethepeculiarpurchaseofthebloodofhisSon,andtheeffectsofhiseternalloveandgrace.Healonewhoisspirituallymindedvalueth,prizeth,andlaysuptheseinestimablejewelsinaduemanner.

(4.)Suchpersonsonlyknowhowtouseandimproveallcommunicationsofasenseofdivinelove.Thesethingsarenotgranteduntoustoliebyuswithoutanyuseofthem.Theyaregraciousprovisionswherewithwearefurnished toenableusuntoallotherduties, conflicts, and trials.Onalloccasions are they to be called over for our spiritual relief andencouragement. Hereby are they safely retained: for in the dueimprovementofthemtheygrowmorebrightinourmindseveryday,andare ready foruse; inwhichposture theyare safelypreserved.But thesethingswillyetbefarthermanifestintheinstancesthatensue.

2.This frameofmindcastsoutallprinciplesandcausesof troubleanddisquietment,whichareinconsistentwithlifeandpeace.Thereareinusbynatureprinciplesofcontrarietyandoppositionuntospirituallifeandpeace, with sundry things whose abode and prevalency in us isinconsistentwiththem.Ishallgiveonlyoneortwoinstanceshereof:—

(1.)Itwillcastoutall"filthinessandsuperfluityofnaughtiness"fromourminds.Withoutthiswecanreceivenobenefitbythemeansofgrace,norperformanydutyinarightmanner,James1:27.Thisisthatwhichstandsindirect,immediateoppositionandcontrarietyuntoourbeingspirituallyminded,soastheycanhavenoconsistencyinthesameperson;andtheyexpeloneanother likeheatandcold.Andwherethere is this"filthinessandsuperfluityofnaughtiness," there isneither lifenorpeace.Uncleanlusts of the flesh or of the spirit, working, tumultuating, actingthemselvesinthemindsofmen,willnotsuffereitherthelifeofholinessto flourish in them or any solid peace to abide with them. The soul isweakened by them as unto all spiritual actings, and made like "thetroubled sea, that cannot rest, whose waters cast up mire and dirt."Where they are absolutely predominant, there is a hell within ofdarkness,confusion,andenmityagainstGod,preparingmenforahellofpunishmentwithoutuntoeternity.Andaccordingastheyremainorhaveany prevalency in us, so are spiritual life and peace impaired andobstructedbythem.Now,theverynatureofthisgraceanditsuniversalexerciseissuitedtothecastingoutofalltherelicsofthis"filthinessandsuperfluityofnaughtiness."Itbringsinaprincipleintotheminddirectlycontrary unto that from whence they do proceed. All the actings of itwhich we have described lie in direct tendency unto the extirpation of

thesecausesoffilthinesswhichruinlifeandpeace;norwilltheybyanyotherwaybecastout.Ifthemindbenotspiritual, itwillbecarnal; if itmindnotthingsabove,itwillfixitselfinordinatelyonthingsbelow.

(2.)Thatdisorderwhichisbynatureintheaffectionsandpassionsofthemind,whichisdirectlyoppositeuntospirituallifeandpeace,iscastoutorcuredhereby.Itisablessedpromiseofthetimesofthenewtestament,of the kingdom and rule of Christ, that, through the efficacy of gospelgrace,

"thewolf shalldwellwith the lamb,and the leopard shall liedownwiththekid,"Isaiah11:6.

Personsofthemostintemperateandoutrageouspassionsshallbemademeekand lowly.Where this isnot in somemeasureeffected, accordingunto the degrees of the prevalency of suchpassions in us,wehavenotbeen made partakers of evangelical grace. It were an easy task todemonstrate how the disorder of our affections and passions isdestructiveofspirituallifeandpeace.Thecontrarietythatisinthem,andcontradiction unto one another, their violence, impetuousness, andrestlessness, their readiness to receive and take in provocations on alloccasions, and frequently onnone at all butwhat imaginationpresentsuntothem,aresufficientevidenceshereof.

Can we think that life and peace do inhabit that soul wherein anger,wrath, envy, excess in love unto earthly things, do dwell, and on alloccasions exert themselves? there where there is a continual tumult,fighting,andrebellion,asthereiswherethepassionsofthemindarenotundertheconductofreasonorofgrace?

Thenatureandprincipaleffectofthisspiritualmindednessis,tobringallthe affections and passions of our minds into that holy order whereintheywere created. Thiswas that uprightnesswhereinGodmade us,—namely, the whole blessed order of all the powers, faculties, andaffections of our souls, in all their operations, in order unto our livinguntoGod.And this is restoreduntousby thisgrace, thisdutyof beingspirituallyminded.Andwhereinitfallsshortofthatperfectionwhichwehadoriginally(fortheremaindersofthatdisorderwhichbefellusbysin

will still inpart continue), it is recompensedby the actingsof thatnewprinciple of gospel grace which is exercised in it; for every act of ouraffections towardsGod in thepowerofgraceexceeds,andisofanothernature, above that we could do or attain unto in the state of natureuncorrupted. Hereby are life and peace brought into our souls, andpreservedinthem.

3.Itisthatwherebyourheartsandmindsaretakenofffromtheworld,and all inordinate love thereunto.Where this is in a prevalent degree,there is neither life nor peace; and every excess in it both weakensspiritual lifeanddisturbs, yea,destroys, all solid spiritualpeace. Ihaveoccasionally spoken unto it before, as also of the way whereby ourmindingof the things thatareabove in aduemannerdothdeliver andpreserve our souls from the snares of it. And if we diligently examineourselves, we shall find that, in our inordinate affections and cleavingunto these things, the principal causes why we thrive no more in thepowerofspirituallife,andwhencewemeetwithsomanydisquietmentsand dejections of spirit, unto the disturbance of our peace and rest inGod,arefromhence;forthereisnogracewhichisnotimpairedbyitinits nature, or not obstructed by it in its exercise. Wherefore, "to bespirituallymindedis lifeandpeace,"because itsubduesandexpelsthatinordinateloveuntopresentthingswhichisdestructiveofthembothandinconsistentwiththem.

4.Itpreservesthemindinadueandholyframeintheperformanceofallotherduties.Thisalsoisindispensablyrequireduntothepreservationoflife andpeace, especially unto the improvement of them. Theywill notabide,muchlessthriveandflourish,inanypersonswhoarenegligentinholyduties,ordonotperformtheminaduemanner.Andtherearefourthings which impede or hinder us from such an attendance unto holydutiesasmaybeadvantageousuntooursouls,againstallwhichwehaverelief by being spiritually minded: — Distractions; Despondencies;Weariness;Unreadinessofgraceforexercise.

(1.)Distraction ofmind and thoughts hath this evil effect,whichmanycomplainof,butfewtaketherightwayofdeliverancefrom;forthisevilwillnotbecuredbyattendanceuntoanyparticulardirections,withoutachangeofthewholeframeofourminds.Nothingcangiveusreliefherein

but a prevalent delight in being exercised about things spiritual andheavenly. For hence arise all our distractions; the want of fixing ourminds on spiritual things with delight makes them obnoxious to bediverted from them on all occasions, yea, to seek occasions for suchdiversions, It is this framealone,—namely,of spiritualmindedness,—thatwillgiveusthisdelight;forherebythesoul is transformedintothelikenessofspiritualthing,soasthattheyaresuiteduntoitandpleasantuntoouraffections.Themindandthe things themselvesare therebysofitteduntoeachother thatoneveryoccasion theyare ready formutualembraces, and not easily drawn off by any cause or means of thedistractionssocomplainedof;yea,theywillallbepreventedhereby.

(2.) Despondencies in duties arise from the frequent incursions of theguilt of sin. The remembrance hereof frequently solicits the minds ofpersonsintheirfirstentrancesintoduty,unlesstheyareunderespecialactingsofgrace,stirringthemupuntoearnestnessandfervencyinwhattheyundertake.Atotherseasonsitrendersmenlifelessandheartless,soasthattheyknownotwhethertheyhadbestprayorno,whendutyandopportunity call them thereunto. To be spiritually minded, we havemanifested in many instances, is the great preservative against thesedisheartening incursionsof sin. It is the soul’swatchandguardagainstthem,whencesoevertheyariseorproceed.No lustorcorruptioncanbeprevalent in a spiritual mind; and this is the principal cause of suchincursionsofsinasaffectthesoulwithadishearteningsenseofguilt.Noaffectionscanabideinanysinfuldisorderwherethemindissoaffected;thisalsogives sinanentranceuntoadistracting senseof guilt.But thesole curehereof lies in this grace and duty. The likemay be said of allotherways,means,andoccasionsofsuchincursionsofsin.

(3.)Wearinessin,andof,spiritualdutiesabatestheirtendencyuntotheimprovement of life and peace in us. This evil ariseth from the samecause with that of distraction before mentioned; and it is ofttimesincreased by the weakness and indispositions of the flesh, or of theoutwardman.Sometimesthespirit iswilling,butthroughtheweaknessof the flesh it is disappointed. The principal cure hereof lies in thatdelightwhichspiritualmindednessgivesuntothesoulinspiritualthings;for where there is a constant delight in any thing, there will be no

weariness,atleastnotsuchasshallhinderanyonefromcleavingfirmlyunto the things wherein he doth delight. Whilst, therefore, we areexercised in a delight in spiritual things, weariness cannot prevalentlyassault themind. And it is the only relief against thatwearinesswhichproceeds from the indispositions of the outward man; for as it willpreserve the mind from attending too much unto their solicitations,crying,"Sparethyself,"byfillingandpossessingthethoughtswithotherthings, so itwill offer a holy violence unto the complaints of the flesh,silencingthemwithasenseofanddelightinholyduties.

(4.)Theunreadinessofgrace for itsdueandproperexercise isanotherthingwhichdefeatsusofthebenefitofholyduties.Theseasonsofthemarecome,senseofdutycarriesmenuntoanattendanceunto themandtheperformanceofthem;butwhentheyshouldenteruponthem,thosegracesoffaith,love,fear,anddelight,whereinthesoulandbeingofthemdoconsist,areoutoftheway,unreadyforadueexercise,soasthatmentake up and satisfy themselves with the mere outward performance ofthem. The heart andmind have been taken up with other things; duepreparation hath been wanting; men come unto them with reekingthoughtsofearthlyoccasions;anditisnoeasymatterin,orimmediatelyoutof,suchaframe,tostirupgraceuntoadueexercise.Buthereinlieththevery lifeofbeingspirituallyminded:Thenatureof itconsists inthekeeping and preserving all grace in a readiness for its exercise as ouroccasionsrequire.Andthisisaneffectualwaywherebythisgracecomesto be "life and peace;" for they cannot be attained, they cannot bepreserved,withoutsuchaconstancyandspiritualityinallholydutiesasweshallneverarriveatunlesswearespirituallyminded.

Lastly,Thisframeofmindbringsthesouluntoandkeepsitatitsnearestapproachesuntoheavenandblessedness,whereinlietheeternalspringsoflifeandpeace.Accordinguntothedegreesofthisgraceinus,sucharethoseofourapproachesuntoGod.Nearnessuntohimgivesusourinitialconformity unto him, by the renovation of his image in us, as ourpresencewithhimwillgiveusperfectiontherein; forwhenwe seehim,weshallbelikeuntohim.Hethereforealone,asheisinChrist,beingthefountain of life and peace, by our drawing nigh unto him and by ourlikenessofhimwilltheythriveandflourishinoursouls.

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The Grace and Duty of Being Spiritually Minded by John Owen,Copyright©2019

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