Chapter 5

The Objects of Spiritual Thoughts, or what they are conversant about, evidencing them in whom they are to be Spiritually minded. Rules directing to steadiness in the Contemplation of Heavenly things. Motives to fix our Thoughts with Steadiness in them.

BEfore I proceed to the next general Head, and which is the Principal thing, the foundation of the Grace and Duty enquired after, some things must be spoken to render what has been already insisted on, yet more particularly useful. And this is, to inquire what are or what ought to be the special Objects of those Thoughts, which under the Qualifications laid down, are the Evidences of our being Spiritually minded. And it may be, we may be useful to many herein, by helping of them to fix their minds, which are apt to rove into all uncertainty. For this is befallen us through the disorder and weakness of the faculties of our Souls, that sometimes what the mind guides, leads and directs to in things Spiritual and Heavenly, our wills and Affections through their Depravation and Corruption will not comply withal, and so the good designings of the mind are lost. Sometimes what the Will and Affections are inclin'd to and ready for, the mind through its weakness and inconstancy, cannot lead them to the accomplishment of; so to will is present with us, but how to perform that will we know not. So, many are barren in this Duty, because they know not what to fix upon, nor how to Exercise their Thoughts when they have chosen a subject for their Meditations. Hence they spend their time in fruitless Desires that they could use their Thoughts to more purpose, rather than make any Progress in the Duty it self. They tire themselves not because they are not willing to go, but because they cannot find their way. Wherefore both these things shall be spoken to; both what are the proper Objects of our Spiritual Thoughts, and how we may be steady in our Contemplations of them. And I shall to this purpose, first give some general Rules, and then some particular Instances in way of Direction.

1. Observe the especial Calls of Providence and apply your minds to Thoughts of the Duties required in them and by them. There is a voice in all signal Dispensations of Providence. The voice of the Lord crys to the City, the men of wisdom shall see your Name; hear ye the rod and who has appointed it. Mic. 6.9. There is a Call, a Cry in every Rod of God, in every chastising Providence; and therein makes a Declaration of his Name, his Holiness, his Power, his Greatness. This every wise substantial man will labor to discern and so comply with the call. God is greatly provoked when it is otherwise. Lord, when your hand is lifted up, they will not see, but they shall see and be asham'd. Isa. 26:11. If therefore we would apply our selves to our present Duty, we are wisely to consider what is the voice of God, in his present providential Dispensations in the World. Hearken not to any who would give another Interpretation of them, but that they are plain Declarations of his Displeasure and Indignation against the sins of men. Is not his wrath in them reveal'd from Heaven against the ungodliness of men, especially such as detain the Truth in unrighteousness, or false Hypocritical Professors of the Gospel? Does he not also signally declare the uncertainty and instability of Earthly Enjoyments, from Life it self to a Shoo-latchet? As also, how vain and foolish it is to adhere inordinately to them. The fingers that appeared writing on the Wall the Doom of Belshazzar, did it in Characters that none read, and words that none could understand but Daniel. But the present Call of God in these things is made plain upon Tables, that he may run who reads it. If the Heavens gather blackness with Clouds, and it thunder over us, if any that are on their Journey will not believe that there is a Storm a coming, they must bear the severity of it.

Suppose then this to be the Voice of Providence, suppose there be in it these Indications of the mind and will of God, what are the Duties that we are called to thereby? They may be referred to two Heads.

1. A diligent search into our selves, and an holy Watch over our selves, with respect to those ways and sins which the displeasure of God is declared against. That present Providences are Indications of Gods Anger and Displeasure, we take for granted. But when this is done, the most are apt to cast the Causes of them on others and to excuse themselves; so long as they see others more wicked and prosligate than themselves, openly guilty of such Crimes, as they abhor the Thoughts of, they cast all the wrath on them, and fear nothing but that they shall suffer with them. But alas! When the storm came on the Ship at Sea, wherein there was but one person that feared God; upon an Inquiry for whose sake it came, the Lot fell on him. Jon. 1.7. The cause of the present storm may as well be the secret sins of Professors, as the open Provocations of ungodly men. God will punish severely those which he has known. Amos 3:2. It is therefore certainly our Duty to search diligently, that nothing be found resting in us, against which God is declaring his Displeasure. Take heed of negligence and security herein. When our Savior foretold his Disciples, that one of them should betray him, he who alone was guilty, was the last that said, Master is it I. Let no ground of hopes you have of your Spiritual condition and acceptance with God, no Sense of your sincerity in any of your Duties, no visible difference between you and others in the World, impose themselves on your minds to divert them from diligence in this Duty; The voice of the Lord crys to the City, and the man of wisdom will see his Name.

2. A diligent endeavor to live in an holy Resignation of our Persons, our Lives, our Families, all our Enjoyments, to the soveraign Will and Wisdom of God; so as that we may be in a readiness to part with all things upon his call without repining. This also is plainly declared in the voice of present Providences. God is making Wings for mens Riches, he is shaking their Habitations, taking away the visible Defences of their Lives, proclaiming the Instability and uncertainty of all things here below: And if we are not minded to contend with him, we have nothing left to give us rest and peace for a moment, but an holy Resignation of all to his Soveraign Pleasure.

Would you now know what you should fix and exercise your Thoughts upon, so as that they may be Evidences of your being Spiritually minded? I say, be frequently conversant in them about these things. They lye before you, they call upon you, and will find you a just employment. Count them part of your business, allow them some part of your time, cease not untill you have the Testimony of your Consciences, that you have in sincerity stated both these Duties in your minds, which will never be done without many Thoughts about them. Unless it be so with you, God will be greatly displeased at the neglect of his coming and call, now it is so plain and articulate. Fear the woful Dooms recorded, Prov. 1:24, 25, 26, 27, 28. Isa. 56:12 Chapter 66:4. to this purpose. And if any calamity, public or private, do overtake you under a neglect of these Duties, you will be wofully surprized, and not know which way to turn for Relief. This therefore is the time and season wherein you may have an especial trial and experiment whether you be Spiritually minded or no. It is the wisdom of Faith to excite and draw forth Grace into Exercise according to present Occasions. If this Grace be habitually resident in you, it will put it self forth in many Thoughts about these present Duties.

But alas! for the most part, men are apt to walk contrary to God in these things, as the Wisdom of the flesh is contrary to him in all things. A great Instance we have with respect to these Duties, especially the latter of them. For, (1.) Who almost makes a diligent search into and trial of his heart and ways, with respect to the procuring causes of the Displeasure and Judgments of God? Generally when the Tokens and Evidences of them do most abound, the World is full of outragious provoking sins. These visibly proclaim themselves to be the causes of the coming of the Wrath of God on the Children of Disobedience. Hence most men are apt to cast the whole Reason of present Judgments upon them, and to put it wholly from themselves. Hence commonly there is never less of self Examination, than when it is called for in a peculiar manner. But as I will not deny, but that the open daring sins of the World, are the procuring Cause of the Wrath of God against it in temporal Judgments; so the wisest course for us, is to refer them to the great Judgment of the last Day. This the Apostle directs us to; Thess. 1:6, 7, 8, 9, 10. Our Duty it is to consider on what accounts Judgment begins at the House of God, and to examine our selves with respect thereunto.

Again, the other part of our present Duty in complyance with the voice of Providence, is an humble Resignation of our selves and all our concernments to the will of God, sitting loose in our Affections from all earthly temporal Enjoyments. This we neither do, nor can do, let us profess what we will, unless our Thoughts are greatly exercised about the Reasons of it and Motives to it. For this is the way whereby Faith puts forth its efficacy to the Mortification of Self and all earthly Enjoyments. Wherefore without this we can make no Resignation of our selves to the will of God. But alas! how many at present do openly walk contrary to God herein? The Ways, the Countenances, the Discourses of men do give Evidence hereto. Their Love to present things, their contrivances for their encrease and continuance do grow and thrive under the Calls of God to the contrary. So it was of old; They did eat, they drank, they married and gave in marriage, untill the day that Noah entred into the Ark. Can the generality of Professors at this day give Testimony to the Exercise of their Thoughts upon such things as should dispose them to this holy Resignation? That they meditate on the Calls of God, and thence make themselves ready to part with all at his time and pleasure? How can persons pretend to be Spiritually minded, the current of whose Thoughts lies in direct contrariety to the mind of God?

Here lyes the ground of their self-deceivings; they are Professors of the Gospel in a peculiar manner, they judge themselves Believers, they hope they shall be saved, and have many Evidences for it. But one Negative Evidence will render an hundred that are positive useless. All these things have I done, saith the young man; yet one thing you wantest, saith our Savior. And the want of that one rendered his all things of no avail to him. Many things you have done, many things you do, many grounds of hope abide with you, neither your selves nor others do doubt of your Condition. But are you Spiritually minded? If this one thing be wanting, all the rest will not avail you, you have indeed neither Life nor Peace. And what grounds have you to judge that you are so, if the current of your thoughts lye in direct contrariety to the present Calls of God? If at such a time as this is, your love to the World be such as ever it was, and perhaps be encreased; if your desires are strong to secure the things of this Life to you and yours; if the daily contrivance of your minds be not how you may attain a constant Resignation of your selves and your all to the Will of God, which will not be done without much Thoughtfulness and Meditations on the Reasons of it and Motives to it, I cannot understand how you can judge your selves to be Spiritually minded.

If any therefore shall say, that they would abound more in Spiritual Thoughts, only they know not what to fix them upon; I propose this in the first place, as that which will lead them to the due performance of present Duties.

Secondly, The special Trials and Temptations of men, call for the Exercise of their Thoughts in a peculiar manner with respect to them. If a man has a bodily Disease, Pain or Distemper, it will cause him to think much of it whether he will or no; at least if he be wise he will so do; nor will he always be complaining of their smart, but inquire into their causes and seek their removal. Yet are there some distempers, as Lethargies, which in their own Nature take away all sense and thoughts of themselves; and some are of such a slow secret Progress, as Hectick Feavers, that they are not taken notice of. But both these are mortal. And shall men be more negligent about the Spiritual Distempers of their Souls; so as to have multiplied Temptations, the cause of all Spiritual Diseases, and take no Thought about them? Is it not to be fear'd, that where it is so, they are such as either in their own Nature have deprived them of Spiritual sense, or by their deceitfulness are leading on insensibly to death Eternal? Not to have our minds exercised about these things, is to be stupidly secure, Prov. 23:34, 35.

There is I confess some difficulty in this matter, how to exercise our Thoughts aright about our Temptations. For the great way of the prevalency of Temptations is by stirring up multiplyed Thoughts about their Objects, or what they do lead to. And this is done or occasioned several ways. (1.) From the previous power of Lust in the Affections. This will fill the mind with Thoughts. The heart will coin Imaginations in complyance therewith. They are the way and means whereby Lust draws away the heart from Duty and entics to sin, Jam. 1:14. The means at least whereby men come to have eyes full of Adultery; Pet. 2:14. or live in constant Contemplation of the Pleasures of Sin. (2.) They arise and are occasioned by renewed Representations of the Object of Sin. And this is twofold; (1.) That which is real, as Achan saw the Wedge of Gold and coveted it, Josh. 7:21. Prov. 23:31. Against this is that Prayer of the Psalmist, Turn away mine eyes from beholding vanity; and the Covenant of Job, chap. 31.1. (2.) Imaginary, when the Imagination being tainted or infected by Lust, continually represents the pleasure of sin and the actings of it to the mind. Herein do men make provision for the Flesh, to fulfil the Lusts thereof, Rom. 13:14. (3.) From the Suggestions of Sathan, who uss all his Wiles and Artifices to stir up thoughts about that sin whereto the Temptation leads. And Temptation seldom fails of its end, when it can stir up a multitude of unprofitable Thoughts about its Object. For when Temptations do multiply Thoughts about Sin, proceeding from some or all of these causes, and the mind has wonted it self to give them Entertainment, those in whom they are, do want nothing but opportunities and Occasions taking off the power of outward restraints for the commission of actual sin. When men have so devised mischief, they practise it when it is in the power of their hand, Mic. 2.1. It is no way safe to advise such Persons to have many Thoughts about their Temptations; they will all turn to their disadvantage.

I speak to them only, to whom their Temptations are their Affliction and their Burden. And such Persons also must be very careful how they suffer their Thoughts to be exercised about the Matter of their Temptation, lest it be a snare, and be too hard for them. Men may begin their Thoughts of any Object with Abhorrency and Detestation, and, if it be in case of Temptation, end them in Complacency and Approbation. The deceitfulness of sin lays hold on something or other that Lust in the mind stays upon with Delectation, and so corrupts the whole frame of Spirit which began the Duty. There have been Instances wherein Persons have entred with a Resolution to punish sin, and have been ensnared by the occasion to the Commission of the sin they thought to punish. Wherefore, it is seldom that the mind of any one exercised with an actual Temptation, is able safely to conflict with it, if it entertain abiding thoughts, of the matter of it, or of the sin whereto it leads. For sin has mille nocendi Artes, and is able to transfuse its Poyson into the affections from every thing it has once made a bait of, especially if it has already defiled the mind with pleasing Contemplations of it. Yea oftentimes a man that has some Spiritual strength and therein ingags to the performance of Duties, if in the midst of them the matter of his Temptation is so presented to him, as to take hold of his thoughts; in a moment, as if he had seen (as they say) Medusa's Head, he is turned into a Stone; his spirits are all frozen, his strength is gone, all actings of Grace do cease, his Armor falls from him, and he gives up himself a Prey to his Temptation. It must be a new supply of Grace that can give him any Deliverance. Wherefore, while Persons are exercised with any Temptation, I do not advise them to be conversant in their thoughts about the matter of it. For sometimes Remembrances of former satisfaction of their Lusts, sometimes present surprizals, with the suitableness of it to corruption not yet mortified, sometimes the craft of Sathan fixing their Imagination on it, will be too hard for them, and carry them to a fresh complyance with that sin, which they would be delivered from.

But this season calls in an especial manner for the exercise of the Thoughts of men, about the ways and means of Deliverance from the snare wherein they are taken, or the danger they find themselves exposed to. Think of the Guilt of sin, that you may be humbled. Think of the Power of sin, that you may seek strength against it. Think not of the Matter of sin, the things that are in the World suited to the Lusts of the Flesh, the Lust of the Eye, and the Pride of Life, lest you be more and more entangled. But the present Direction is, think much of the ways of Relief from the power of your own Temptation, leading to sin. But this, men unless they are spiritually minded, are very loth to come to. I speak not of them that love their Shackles, that glory in their Yoak, that like their Temptations well enough, as those which give the most satisfactory entertainment to their minds. Such men know not well what to do, unless they may in their Minds converse with the Objects of their Lusts, and do multiply Thoughts about them continually. The Apostle calls it making Provision for the Flesh, to fulfill the Lusts thereof. Their Principal trouble is, that they cannot comply with them to the utmost by reason of some outward restraints. These dwell near to those Fools who make a mock of sin, and will e're long take up their Habitation among them.

But I speak, as I said before, of them only whose Temptations are their Afflictions, and who groan for Deliverance from them. Acquaint such persons with the great, indeed only way of Relief in this Distress, as it is expressed, Heb. 2:17, 18. He is a Mercifull and Faithfull High Priest in things appertaining to God; for in that he himself has suffered being tempted, he is able to Succour them that are Tempted. And chap. 4.15, 16. For we have not an High Priest that cannot be touched with the feeling of our Infirmities, but was in all points tempted like as we are, yet without sin. Let us therefore come boldly to the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need. Let them know that their only way for their Deliverance is by acting Faith in Thoughts on Christ, his Power to succour them that are tempted, with the ways whereby he administrs a sufficiency of Grace to that end; retreating for Relief to him on the urgency of Temptations, they can hardly be brought to a complyance therewithall. They are ready to say, Are not Abana and Pharpar Rivers of Damascus better than all the Waters of Israel? Is it not better to betake our selves and to trust to our own Promises, Resolutions and Endeavours, with such other ways of escape, as are in our own power? I shall speak nothing against any of them in their proper place, so far as they are warranted by Scripture Rule. But this I say, none shall ever be delivered from perplexing Temptations to the glory of God and their own Spiritual Advantage, but by the acting and exercising of Faith on Christ Jesus, and the sufficiency of his Grace for our Deliverance. But when men are not Spiritually minded, they cannot fix their Thoughts on Spiritual things. Therefore do men daily pine away under their Temptations, they get ground upon them, until their Breach grow great like the Sea, and there be no healing of it.

I mention this only to show the weight and necessity of the Duty proposed. For when men under the Power of Conviction are pressed with Temptation, they will do any thing rather than betake themselves to the only efficacious Relief. Some will groan and cry out under their Vexation from the Torture they are put to in the conflict between their Temptations and Convictions. Some will betake themselves to the pretended Relief that any false Religion tenders to them. But to apply themselves in Thoughts of Faith to Jesus Christ, whose Grace alone is sufficient for all, that they will not be perswaded to.

We are all of us liable to Temptations. Those who are not sensible of it, are under the Power of what the Temptation leads to. And they are of two sorts. First, Such as are extraordinary, when the hand of God is in them in a peculiar manner for our Rebuke, It is true, God tempts none, as Temptation formally leads to sin. But he orders Temptations so far forth as they are Afflictive and Chastisements. Thus it is when he suffers an especial corruption within to fall in onjunction with an especial Temptation without, and to obtain a prevalency thereby. Of these there is no doub, but any man not judicially hardened, may know both his Disease and the Remedy. But that ordinary course of Temptations which we are exercised withall, needs a diligent Attendance for their Discovery as well as for our Deliverance from them. And it is to be feared, that many are kept in Spiritual weakness, useless, and in darkness all their dayes through the Power of their Temptations, yet never know what they are, or wherein they consist. These gray hairs are sprinkled on them, yet they know it not; some approve themselves in those very things and ways which are their Temptations. Yet in the exercise of due Watchfulness, Diligence and Prudence, men may know both the Plague of their own hearts in their prevailing Corruptions, and the ways whereby it is excited through Temptation, with the occasions it makes use of, and the Advantages it takes. For Instance: One may have an Eminency in Gifts, and usefulness or success in his labours, which gives him great Acceptance with others. Such an one shall hardly avoid a double Temptation. First of Spiritual Pride and self Exaltation. Hence the Apostle will not admit a Novice, one unexperienced in the ways of Grace and deceits of Sin, into the Office of the Ministry, lest he should be lifted up with Pride, and fall into the condemnation of the Devil, Tim. 3:6. He himself was not without danger hereof, Cor. 12:17. The best of men can hardly fortifie their minds against the secret workings of Pride upon successes and applause, unless they keep them constantly ballanced with Thoughts of their own vileness in the sight of God. And Secondly, Remisseness to exact universal Mortification, which they countenance themselves against, by their Acceptance and Success above others in the Ministry. It were much to be desired that all we who are Ministers, would be carefull in these things; for although some of us may not much please others, yet we may so far please our selves, as to expose our Souls to these Snares. And the effects of negligence herein do openly appear to the Disadvantage of the Gospel: Others are much conversant in the World and the Affairs of it. Negligence as to a Spiritual watch, Vanity in Converse, Love of earthly things, with conformity to the World, will on all occasions impose themselves upon them. If they understand not their Temptations herein, Spiritual Mindedness will be impaired in them continually. Those that are Rich have their especial Temptations, which for the most part are many, plausible and effectual; and those that are Poor have theirs also. The Snares of some lye in their Constitutions, of others in their Society, of most in the various Circumstances of Life. Those who are upon their Watch in any due measure, who exercise any Wisdom or Observation concerning themselves, may know wherein their Temptations do lye, what are the Advantages whereby they perplex their Minds and endanger their Souls.

In these cases generally men are taught what are the ways and means of their Deliverance and Preservation. Wherefore there are three things required to this Duty, and Spiritual Wisdom to them all. (1.) To know what are the especial Temptations from whence you suffer, and whereby the Life of God is obstructed in in you. If this be neglected, if it be disregarded, no man can maintain either Life or Peace, or is Spiritually minded. (2.) Know your Remedy, your Relief, wherein alone it does consist. Many Duties are required of us to this end, and are useful thereunto. But know assuredly, that no one of them, not all of them in conjunction will bring in Relief to the glory of God and your own Peace, without Application by Faith to him who is able to succour them that are Tempted. Wherefore, (3.) Herein lyes your great Duty with respect to your Temptations, namely, in a constant exercise of your Thoughts on the Love, Care, Compassion and tenderness of Christ, with his Ability to help, succour and save them that do believe, so to strengthen your Faith and Trust in him, which will prove assuredly successeful and Victorious.

The same Duty is incumbent on us with respect to any urgent prevalent general Temptation. There are Seasons wherein an hour of Temptation comes on the earth to try them that dwell therein. What if a man should judge that now it is such an hour, and that the Power of Darkness is put forth therein? what if he should be perswaded that a general security, coldness, deadness and Decay in Grace, especially as to the vigorous Actings of Zeal, Love, and Delight in God, with an Indifference to Holy Duties, are the effects of this hour of Temptation? I do not say determinately that so it is, let others judge as they see cause. But if any one do so judge, undoubtedly it is his Duty to be exercised in his Thoughts, how he may escape in this day of Tryal, and be counted worthy to stand before the Son of Man. He will find it his concernment to be conversant in his mind with the Reasons and Motives to watchfulness, and how he may obtain such supplies of Grace as may effectually preserve him from such Decayes.

3. All things in Religion both in Faith and Practice are to be the Objects of such Thoughts. As they are proposed or occurr to our Minds in great variety on all sorts of occasions, so we ought to give them entertainment in our Meditations. To hear things, to have them proposed to us, it may be, in the way of a Divine Ordinance, and to let them slip out or flow from us, as Water that is poured into a leaking Vessel, is the Ruine of many Souls. I shall therefore choose out some Instances as was before proposed, of those things which I judge that they who would be Spiritually minded, ought to abide and abound in Thoughts concerning them.

1. It is our Duty greatly to mind the things that are above, eternal things, both as to their Reality, their present State, and our future enjoyment of them. Herein consists the Life of this Grace and Duty. To be Heavenly Minded, that is, to mind the things of Heaven, and to be Spiritually Minded is all one; Or it is the effect of being Spiritually Minded, as to its Original and essence; or the first proper actings of it. It is the Cause of it, as to its growth and Degrees; and it is the Evidence of it in Experience. Nor do I understand how it is possible for a Man to place his chief Interest in things above, and not have many thoughts of them. It is the great Advice of the Apostle on a supposition of our Interest in Christ and Conformity to him, Col. 3:1, 2. If ye then be risen with Christ, seek those things that are above, where Christ sitts at the right hand of God. Set your Affections (or your Thoughts) Mind much, the things that are above. It becomes those who through the vertue of the Resurrection of Christ are raised to Newness of Life, to have their Thoughts exercised on the State of things above, with respect to the Presence of Christ among them. And the singular use of our Prospect into these things, or our Meditations on them, he instructs us in, Cor. 4:16, 17, 18. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light Affliction which is but for a Moment, works for us a far more exceeding and eternal weight of Glory. While we look not at the things which are seen, but at the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal. Not to faint under the daily Decays of our outward man, and the Approaches of Death thereby, to bear afflictions as things light and Momentary, to thrive under all in the inward man, are unspeakable Mercies and Priviledges. Can you attain a better frame? Is there any thing that you would more desire, if you are Believers? Is it not better to have such a mind in us, than to enjoy all the Peace and security that the world can afford? One principal means whereby we are made partakers of these things, is a due Meditation on things unseen and Eternal. These are the things that are within the Vail, whereon we ought to cast the Anchor of our Hope in all the Storms we meet withall, Heb. 6:19, 20. whereof we shall speak more afterwards.

Without doubt the generality of Christians are greatly defective in this Duty, partly for want of Light into them, partly for want of Delight in them; they think little of an eternal Countrey. Wherever men are, they do not use to neglect Thoughts of that Countrey wherein their Inheritance lyes. If they are absent from it for a season, yet will they labor to acquaint themselves with the principal Concernments of it. But this Heavenly Countrey wherein lyes our Eternal Inheritance, is not regarded. Men do not as they ought exercise themselves to thoughts of things Eternal and Invisible. It were impossible if they did so, that their Minds should be so earthly, and their Affections cleave so as they do to present things. He that looks steadily on the Sun, although he cannot bear the lustre of its beams fully, yet his sight is so affected with it, that when he calls off his eyes from it, he can see nothing as it were of the things about him, they are all dark to him. And he who looks steadily in his Contemplations on things above, eternal things, though he cannot comprehend their Glory, yet a Vail will be cast by it on all the desireable Beauties of Earthly things, and take off his Affections from them.

Men live and act under the Power of a Conviction, that there is a State of Immortality and Glory to come. With a persuasion hereof they much relieve themselves in their Sorrows, Sufferings and Temptations. Yet with many it is only a Reserve when they can be here no more; But as to daily Contemplation of the Nature and Causes of it, or as to any entrance into it by Faith and Hope, the most are Strangers thereunto. If we are Spiritually minded, nothing will be more natural to us, than to have many Thoughts of Eternal things, as those wherein all our own principal Concerns do lye, as well as those which are excellent and glorious in themselves. The Direction thereon is, that we would make Heavenly Things, the things of the future State of Blessedness and Glory, a principal Object of our Thoughts; that we would think much about them, that we would Meditate much upon them. Many are discouraged herein, by their Ignorance, and Darkness, by their want of due conceptions and steady apprehensions of Invisible Things. Hence one of these two things do befall them, when they would Meditate on things above. (1.) The Glory of them, the Glory of God in them, being essentially Infinite and Incomprehensible, does immediately overwhelm them, and as it were in a moment, put them to an utter loss, that they cannot frame one Thought in their minds about them. Or, (2.) They want Skill and Ability to conceive aright of Invisible things, and to dispose of them in such order in their minds, as that they may sedately exercise their Thoughts about them. Both these shall be afterwards spoken to. At present I shall only say, that

Whosoever shall sincerely engage in this Duty according to what he has, and shall abide constant therein, he will make such a refreshing Progress in his Apprehension of Heavenly Things, as he will be greatly satisfied withall. We are kept in Darkness, Ignorance, and unsteadiness of Meditations about them, not from the nature of the Things themselves, but from our own Sloth, Negligence, and readiness to be turned aside by Apprehensions of Difficulties, of the Lyon in the way. Wherefore I shall consider two things. (1.) What are the principal Motives to this Duty of fixing our Thoughts on the things that are above, and the Advantages which we receive thereby. (2.) Give some Directions how and on what in particular we may exercise our Thoughts on those things above.

(1.) Faith will be encreased and strengthened by it. Invisible things are the proper Objects of Faith. It is the evidence of things not seen, Heb. 11:1. Wherefore in our Thoughts of them, Faith is in its proper exercise, which is the principal means of its Growth and encrease. And hereon two things will ensue.

1. The Soul will come to a more satisfactory abiding sense of the Reality of them. Things of Imagination which maintain a value of themselves by Darkness, will not bear a diligent search into them. They lose of their Reputation on every serious Inquiry. If rational men would but give themselves the Liberty of free Indagation by their own Thoughts, it would quickly cashiere the Fools Paradise of Mahomet, the Purgatory of the Papists, and all such Creatures of Imagination and Superstition. But where things are real and substantial, the more they are enquired into, the more they evidence their being and subsistence. It is not therefore every Profession of a Faith of a future state of Blessedness that will reallize it in our Minds. And therefore for the most part it is rather a Notion that men have of Heavenly things which they do not contradict, than any solid satisfaction in, or spiritual sense of their Reality. For these are things that Eye has not seen, nor Ear heard, nor will enter into the Heart of man to conceive, whose existence, nature and real state are not easily comprehended. But through the continual Exercise of holy thoughts about them, the Soul obtains an entrance into the midst of them, finding in them both durable substance and Riches. There is no way therefore to strengthen Faith to any degree, but by a daily Contemplation on the things themselves. They who do not think of them frequently, shall never believe them sincerely. They admit not of any collateral Evidence, where they do not evidence themselves to our Souls. Faith, as we said, thus exercised, will give them a subsistence, not in themselves, which they have antecedent thereunto; but in us, in our Hearts, in the Minds of them that do believe. Imagination creates its own Object; Faith finds it prepared before-hand. It will not leave a bare Notion of them in the Understanding, but give them a spiritual subsistence in the Heart; as Christ himself dwells in our hearts by Faith. And there are two things that will discover this subsistence of them in us. (1.) When we find them in a continual Readiness to rise up in our Minds, on all Occasions wherein the Thoughts and Remembrance of them are needfull and useful to us. There are many seasons, some whereof shall be immediately spoken to, and many Duties wherein and whereto the Faith and Thoughts of things invisible and eternal are needful to us, so as that we cannot fill up those Seasons, nor perform those Duties in a due manner without them. If on all such occasions they do from the inward frame of our minds present themselves to us, or through our acquaintance and familiarity with them, we recurre in our Thoughts to them, they seem to have a real subsistence given to them in our Souls. But if on such occasions wherein alone they will yield us help and relief, we accustom our selves to other Thoughts, if those concerning them are as it were out of the way, and arise not in our minds of their own accord, we are yet strangers to this effect of Faith. (2.) They are realized to us, they have a subsistence in us, when the Soul continually longs to be in them. When they have given such a Relish to our Hearts, as the first Fruits of Glory, that we cannot but desire on all opportune Considerations, to be in the full enjoyment of them, Faith seems to have had its effectual work herein upon us. For want of these things do many among us walk in Disconsolation all their Dayes.

2. It will gradually give the Heart an acquaintance with the especial nature and use of these things. General Thoughts and Notions of Heaven and Glory, do but fluctuate up and down in the Mind, and very little influence it to other Duties. But assiduous Contemplation will give the mind such distinct Apprehensions of Heavenly things as shall duely affect it with the Glory of them. The more we discern of the Glory and Excellency of them in their own nature, of their suitableness to ours, as our only proper Rest and Blessedness, as the Perfection and complement of what is already begun in us by Grace, of the restless tendency of all gracious Dispositions and Inclinations of our Hearts towards their Enjoyment, the more will Faith be established in its cleaving to them; so in the Contemplation of these things consists the principal food of Faith, whereby it is nourished and strengthened. And we are not to expect much work, where there is not provision of proper Food for them that labor. No wonder if we find Faith faint and weak in the work it has to do, which oft times is great and weighty, if we neglect to guide it daily to that which should administer strength to it.

(2.) It will give Life and Exercise to the Grace of Hope. Hope is a glorious Grace, whereto blessed Effects are ascribed in the Scripture, and an effectual Operation to the supportment and consolation of Believers. By it are we purified, sanctified, saved. And to summe up the whole of its excellency and efficacy, it is a principal way of the working of Christ as inhabiting in us, Col. 1:27. Christ in you the hope of Glory. Where Christ evidencs his Presence with us, he gives us an infallible hope of Glory; he gives us an assured Pledge of it, and works our Souls to an expectation of it. Hope in general is but an uncertain Expectation of a future Good which we desire. But as it is a Gospel Grace, all uncertainty is removed from it, which would hinder us of the Advantage intended in it. It is an earnest Expectation proceeding from Faith, Trust and Confidence, accompanied with longing desires of Enjoyment. From a Mistake of its Nature it is, that few Christians labor after it, exercise themselves to it, or have the benefit of it. For to live by Hope, they suppose inferres a State not only beneath the Life of Faith and all assurance in believing, but also exclusive of them. They think, to hope to be saved is a condition of men who have no grounds of Faith or Assurance. But this is to turn a Blessed fruit of the Spirit, into a common Affection of nature. Gospel Hope is a fruit of Faith, Trust and Confidence. Yea the height of the actings of all Grace issues in a well grounded hope, nor can it rise any higher, Rom. 5. 2, 3, 4, 5.

Now the Reason why men have no more use of, no more benefit by this excellent Grace, is because they do not abide in Thoughts and contemplation of the things hoped for. The especial Object of Hope is Eternal Glory. Col. 1:27. Rom. 5:2. The peculiar use of it is, to support, comfort and refresh the Soul in all Trials, under all weariness and Despondencies, with a firm expectation of a speedy entrance into that Glory, with an earnest desire after it. Wherefore unless we acquaint our selves by continual Meditation with the Reality and Nature of this Glory; it is impossible it should be the Object of a vigorous active Hope, such as whereby, the Apostle says, we are saved. Whithout this we can neither have that Evidence of Eternal things, nor that valuation of them, nor that preparedness in our minds for them, as should keep us in the exercise of Gracious Hope about them.

Suppose sundry Persons engaged in a Voyage to a most remote Countrey, wherein all of them have an Apprehension that there is a place of Rest and an Inheritance provided for them. Under this Apprehension they all put themselves upon their Voyage, to possess what is so prepared. Howbeit some of them have only a general Notion of these things, they know nothing distinctly concerning them, and are so busied about other affairs, that they have no leisure to inquire into them, or do suppose that they cannot come to any satisfactory knowledge of them in particular, and so are content to go on with general Hopes and Expectations. Others there are who by all possible means acquaint themselves particularly with the nature of the Climate whither they are going, with the Excellency of the Inheritance and Provision that is made for them. Their Voyage proves long and wearisome, their Difficulties many and their Dangers great, and they have nothing to relieve and encourage themselves, but the Hope and expectation of the Countrey whither they are going. Those of the first sort will be very apt to despond and faint; their general hopes will not be able to relieve them. But those who have a distinct Notion and Apprehension of the State of things whither they are going, and of their incomparable Excellency, have always in a readiness wherewith to chear their minds and support themselves.

In that Journey or Pilgrimage wherein we are ingaged towards an Heavenly Countrey, we are sure to meet with all kinds of dangers, difficulties and Perils. It is not a general Notion of Blessedness that will excite and work in us a spiritual refreshing Hope. But when we think and Meditate on future Glory as we ought, that Grace which is neglected for the most part as to its benefit, and dead as to its exercise, will of all others be most Vigorous and active, puting it self forth on all occasions. This therefore is an inestimable Benefit of the Duty exhorted to, and which they find the Advantage of, who, are really Spiritually minded.

3. This alone will make us ready for the Cross, for all sorts of Sufferings that we may be exposed to.

There is nothing more necessary to Believers at this season, than to have their minds furnished with provision of such things as may prepare them for the Cross and Sufferings. Various Intimations of the mind of God, Circumstances of Providence, the present State of things in the World, with the instant Peril of the latter dayes, do all call them hereto. If it be otherwise with them, they will at one time or other be wofully surprized, and think strange of their Trials, as if some strange thing did befall them. Nothing is more useful to this end, than constant Thoughts and contemplations of Eternal things and future Glory. From thence alone can the Soul have in a readiness, what to lay in the Ballance against all sorts of Sufferings. When a Storm begins to arise at Sea, the Mariners bestir themselves in the Management of the Tackling of the Ship, and other Applications of their Art for their safety. But if the Storm encrease and come to extremity, they are forced to forego all other means and betake themselves to a Sheat-Anchor, to hold their Ship steady against its violence. So when a Storm of Persecution and Troubles begins to arise, men have various ways and considerations for their Relief. But if it once comes to extremity, if Sword, Nakedness, Famine, and Death, are inevitably coming upon them, they have nothing to betake themselves to that will yield them solid Relief, but the consideration and Faith of things Invisible and Eternal.

So the Apostle declares this State of things, 2 Cor. 4. 16, 17, 18. the words before insisted on. For which cause we faint not, but though our outward man perish, yet the inward is renewed day by day. For our light affliction which is but for a moment, works for us a far more exceeding and eternal weight of Glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. He lays all sorts of Afflictions in one Scale, and on the consideration of them, declares them to be light and but for a moment. Then he layes Glory in the other Scale, and finds it to be ponderous, weighty, and Eternal; an exceeding weight of Glory. In the one is Sorrow for a little while, in the other Eternal Joy. In the one Pain for a few moments, in the other everlasting Rest; In the one is the loss of some few temporary things, in the other the full fruition of God in Christ, who is all in all.

Hence the same Apostle casts up the account of these things, and gives us his Judgment concerning them, Rom. 8:18. For I reckon that the Sufferings of this present time are not to be compared with the Glory that shall be revealed in us; there is no comparison between them, as if one had as much Evil and Misery in them, as the other has of Good and Blessedness; as though his State was any way to be complained of, who must undergo the one whilest he has an interest in the other; or as though to escape the one, he hazard the enjoyment of the other.

It is inseparable from our Nature to have a fear of and aversation from great distressing Sufferings, that are above the power of Nature to bear. Even our Lord Jesus himself, having taken on him all the sinless Properties of our Natures, had a fear and aversation, though holy and gracious with respect to his own. Those who through a stout-heartedness do contemn them before their Approach, boasting in themselves of their Abilities to undergo them, censuring such as will not unadvisedly engage in them, are such as seldom glorify God when they are really to conflict with them. Peter alone trusted to himself that he would not forsake his Master, and seemed to take the Warning ill that they should all do so; and he alone denyed him. All Church Stories are filled with Instances of such as having born themselves high before the Approach of Trials, have shamefully miscarried when their Trials have come. Wherefore it is moreover allowed to us, to use all lawfull means for the avoiding of them. Both Rules and Examples of the Scripture give sufficient warranty for it. But there are Times and Seasons wherein without any Tergiversation they are to be undergone to the Glory of God, and in the discharge of our Duty, confessing Christ before men, as we would be owned by him before his Father in Heaven. All things do now call us to prepare for such a season, to be Martyrs in Resolution, though we should never really lose our lives by Violence. Nothing will give us this Preparation, but to have our minds exercised in the Contemplation of Heavenly things, of things that are Invisible and Eternal. He who is thus Spiritually Minded, who has his Thoughts and Affections set on things above, will have always in a Readiness what to oppose to any circumstance of his Sufferings.

Those views which such an one has had by Faith, of the increated Glories above, of the things in Heavenly Places, where Christ sits at the right hand of God, of the Glory within the Vail, whereby they have been realized and made present to his Soul, will now visit him every moment, abide with him continually, and put forth their efficacy to his supportment and refreshment. Alas! what will become of many of us, who are grovelling continually on the Earth, whose Bellies cleave to the Dust, who are strangers to the Thoughts of Heavenly Things, when distressing troubles shall befall us? Why shall we think that refreshing Thoughts of things above will then visit our Souls, when we resisted their admittance in dayes of Peace? Do you come to me in your distress, saith Jepthe, when in the time of your Peace you drove me from you? When we would thus think of Heavenly things to our Refreshment, we shall hardly get them to make an abode with us. I know God can come in by the mighty Power of his Spirit and Grace, to support and comfort the Souls of them who are called and even surprized into the greatest of Sufferings. Yet do I know also that it is our Duty not to Tempt him in the neglect of the ways and means which he has appointed for the communication of his Grace to us.

Our Lord Jesus Christ himself, as the Author and finisher of our Faith, for the Joy that was set before him, endured the Cross and despised the Shame, Heb. 12:2. His Mediatory Glory in the Salvation of the Church, was the Matter of the Joy set before him. This he took the view and prospect of in all his Sufferings, to his Refreshment and Supportment. And his Example, as the Author and finisher of our Faith, is more efficaciously instructive than any other Rule or Precept. Eternal Glory is set before us also; It is the Design of Gods Wisdom and Grace, that by the contemplation of it we should relieve our selves in all our Sufferings, yea and rejoyce with Joy unspeakable and full of Glory. How many of those blessed Souls now in the enjoyment of God and Glory, who passed through fiery Trials and great Tribulations, were enabled to sing and rejoyce in the Flames by a Prepossession of this Glory in their Minds through Believing? yea some have been so filled with them, as to take off all sense of pain under the most exquisite Tortures. When Stephen was to be Stoned, to encourage him in his Sufferings and comfort him in it, the Heavens were opened, and he saw Jesus standing at the right hand of God. Who can conceive what contempt of all the Rage and madness of the Jews, what a neglect of all the pains of Death this view raised his holy Soul to? To obtain therefore such views frequently by Faith, as they do who are truely Spiritually minded, is the most effectual way to encourage us to all our Sufferings. The Apostle gives us the force of this encouragement in a comparison with Earthly things. Cor. 9:25. Every man who strivs for the mastery, is temperate in all things; Now they do it to obtain a corruptible Crown, but we an incorruptible. If men when a corruptible Crown of vain Honor and Applause is proposed to them, will do and endure all that is needfull for the Attainment of it, and relieve themselves in their hardships with Thoughts and Imaginations of attaining it, grounded on uncertain hopes; shall not we who have a Crown immortal and invisible proposed to us, and that with the highest assurance of the enjoyment of it, chearfully undergo, endure and suffer what we are to go through in the way to it?

4. This is the most effectual Means to wean the heart and affections from things here below; to keep the mind to an undervaluation, yea a Contempt of them as occasion shall require. For there is a season wherein there is such a contempt required in us of all Relations and enjoyments, as our Savior calls, the hating of them; that is, not absolutely but comparatively, in comparison of him and the Gospel, with the Duties which belong to our Profession, Luke 14:26. If any man come to me, and hate not Father and Mother, and Wife and Children, and Brethren and Sisters, yea and his own Life also, he cannot be my Disciple. Some I fear if they did but consider it, would be apt to say, This is an hard saying, who can bear it? and others cry out with the Disciples in another case, Lord who then can be saved? But it is the Word whereby we must be judged, nor can we be the Disciples of Christ on any other Terms. But here in an especial manner lyes the wound and weakness of Faith and Profession in these our dayes. The Bellies of men cleave to the Dust, or their Affections to earthly things.

I speak not of those who by Rapine, Deceit and Oppression, strive to enrich themselves; nor of those who design nothing more than the Attainment of Greatness and Promotions in the world, though not by ways of open wickedness; least of all of them who make Religion and perhaps their Ministry therein, a Means for the attaining Secular ends and Preferments. No wise man can suppose such persons, any of them, to be spiritually minded, and it is most easie to disprove all their pretences. But I intend only those at present, whose ways and Means of attaining Riches, are lawfull, honest and unblameable; who use them with some moderation, and do profess that their Portion lyes in better things; so as it is hard to fasten a Conviction on them in matter of their conversation. Whatever may seem to reflect upon them, they esteem it to be that whose omission would make them foolish in their Affairs, or negligent in their Duty. But even among these also, there is oft times that inordinate Love to present things, that esteem and valuation of them, that concernment in them, as are not consistent with their being Spiritually minded. With some their Relations, with some their Enjoyments, with most both in Conjunction, are an Idol which they set up in their hearts, and secretly bow down to. About these are their Hopes and Fears exercised, on them is their Love, in them is their Delight. They are wholly taken up with their own concerns, count all lost that is not spent on them, and all time mispent that is not engaged about them. Yet the things which they do, they judge to be good in themselves, their hearts do not condemn them as to the Matter of them. The Valuation they have of their Relations and Enjoyments they suppose to be lawful, within the bounds which they have assigned to it. Their care about them is in their own minds but their Duty. It is no easie matter, it requires much Spiritual Wisdom to fix right boundaries to our Affections and their actings about Earthly things. But let men plead and pretend what they please, I shall offer one Rule in this case which will not fail. And this is, that when men are so confident in the good State and measure of their affections and their Actings towards earthly things, as that they will oppose their ingagements into them, to known Duties of Religion, Piety and Charity, they are gone into a sinfull excess. Is there a State of the Poor that requires their Liberality and Bounty? you must excuse them, they have Families to provide for; when what is expected from them signifies nothing at all, as to a due provision for their Families, nor is what would lessen their Inheritances or Portions one Penny in the issue. Are they called to an Attendance on seasons of Religious Duties? they are so full of Business, that it is impossible for them, to have leisure for any such occasions; so by all ways declaring that they are under the power of a prevalent predominant. Affection to earthly things. This fills all places with lifeless, sapless, useless Professors, who approve themselves in their condition, whilest it is visibly unspiritual and withering.

The Heart will have something whereon in a way of Preeminence, it will fix it self and its Affections. This in all its perpetual motions it seeks for rest and satisfaction in; And every man has an Edge, the Edge of his Affections is set one way or other, though it be more keen in some than others. And whereas all sorts of things, that the Heart can fix upon or turn the Edge of its Affections to, are distributed by the Apostle into things above and things beneath, things Heavenly and things Earthly, if we have not such a view and prospect of Heavenly things as to cause our Hearts to cleave to them and delight in them, let us pretend what we will, it is impossible but that we shall be under the power of a predominant Affection to the things of this World.

Herein lyes the great Danger of Multitudes at this present season. For let men profess what they will under the power of this frame, their Eternal state is in hazard every moment. And Persons are ingaged in it in great variety of Degrees. And we may cast them under two Heads.

1. Some do not at all understand that things are amiss with them, or that they are much to be blamed. They plead as was before observed, that they are all lawful things which their hearts do cleave to, and which it is their Duty to take care of and regard. May they not delight in their own Relations, especially at such a time when others break and cancel all Duties and bonds of Relation in the service of and provision they make for their Lusts? May they not be careful in good and honest ways of diligence about the things of the world, when the most either lavish their time away in the pursuit of bestial Lusts, or heap them up by deceit and Oppression? May they not contrive for the promotion of their children in the world, to adde the other hundred or thousand pounds to their Advancement, that they may be in as good condition as others, seeing he is worse than an Infidel who provides not for his own family? By such reasonings and secret Thoughts do many justifie themselves in their earthly mindedness. And so fixed they are in the Approbation of themselves, that if you urge them to their Duty, you shall loose their acquaintance, if they do not become your Enemies for telling them the Truth. Yea they will avoid one Duty that lys not against their earthly Interest, because it leads to another. They will not ingage in Religious Assemblies, or be constant to their Duty in them, for fear Dutyes of Charity should be required of them or expected from them: On what Grounds such Persons can satisfy themselves that they are Spiritually-minded, I know not. I shall leave only one Rule with Persons that are thus minded. Where our Love to the world, has prevailed by its reasonings, pleas and pretences, to take away our fear and jealousy over our own hearts, lest we should inordinately love it, there it is assuredly predominant in us.

2. Others are sensible of the evil of their hearts, at least are jealous and afraid lest it should be found that their hearts do cleave inordinately to these things. Hence they endeavor to contend against this evil, sometimes by forcing themselves to such Acts of Piety or Charity as are contrary to that frame, and sometimes by labouring a change of the frame it self: Especially they will do so when God is pleased to awaken them by Trials and Afflictions, such as write Vanity and Emptiness on all earthly enjoyments. But for the most part they strive not lawfully, and so obtain not what they seem to aim at.

This Disease with many is mortal; and will not be throughly cured in any but by the due exercise of this part of Spiritual-mindedness. There are other Duties required also to the same end, namely, of the Mortification of our Desires and Affections to earthly things, whereof I have treated elsewhere. But without this or a fixed contemplation on the Desirableness, Beauty and Glory of Heavenly things, it will not be attained. Further to evince the Truth hereof, we may observe these two things. First, If by any means a man do seem to have taken off his Heart from the Love of present things, and be not at the same time taken up with the Love of things that are Heavenly, his seeming Mortification is of no advantage to him. So persons frequently through Discontent, Disappointments or dissatisfaction with Relations, or meer natural Weariness, have left the world, the Affairs and cares of it, as to their wonted conversations in it, and have betaken themselves to Monasteries, Convents, or other Retirements suiting their Principles, without any Advantage to their Souls. Secondly, God is no such severe Lord and Master, as to require us to take off our Affections from, and mortifie them to those things which the Law of our Nature makes dear to us, as Wives, Children, Houses, Lands and Possessions, and not propose to us somewhat that is incomparably more excellent to fix them upon. So he invites the Elect of the Gentiles to Christ, Psal. 45:10. Hearken O Daughter, and consider, and encline yours ear, forget also yours own People and your Fathers house; that is, come into the Faith of Abraham, who forsook his Country and his Fathers house to follow God whither ever he pleased. But he proposs this for their encouragement, ver. 11. So shall the King greatly desire your Beauty, for he is your Lord, and worship you him. The Love of the Great King is an abundant satisfactory Recompence for parting with all things in this world. So when Abrahams Servant was sent to take Rebecka for a Wife to Isaac, he required that she should immediately leave Father and Mother, Brothers and all enjoyments, and go along with him; But withall, that she might know her self to be no loser thereby, he not only assured her of the Greatness of his Master, but also at present he gave her Jewels of Silver, and Jewels of Gold, and Rayment, Gen. 24:53. And when our Savior requires that we should part with all for his sake and the Gospel, he promiss an hundred Fold in lieu of them even in this Life, namely, in an Interest in things Spiritual and Heavenly. Wherefore, without an assiduous Meditation on Heavenly things, as a better, more noble and suitable Object for our Affections to be fixed on, we can never be freed in a due manner from an inordinate Love of the things here below.

It is sad to see some Professors who will keep up spiritual Duties in Churches and in their Families, who will speak and discourse of Spiritual Things, and keep themselves from the open Excesses of the world; yet when they come to be tryed by such Duties as entrench on their Love and adherence to Earthly Things, quickly manifest how remote they are from being Spiritually-minded in a due manner. Were they to be tryed, as our Savior tryed the young man who made such a profession of his conscientious and religious conversation; Go sell what you have, give to the poor, and follow me; something might be pleaded in excuse for their Tergiversation. But alas! they will decline their Duty when they are not touched to the hundredth part of their enjoyments.

I bless God, I speak not thus of many of my own knowledge; and may say with the Apostle to the most to whom I usually speak in this manner; But Beloved we are perswaded better things of you, and things that accompany Salvation, though we thus speak, Heb. 6:9. Yea, the same Testimony may be given of many in this City, which the same Apostle gives to the Churches of Macedonia, Cor. 8:1, 2, 3. Vnderstand the Grace of God bestowed on the Churches of Macedonia, how that in a great Trial of Affliction, the Abundance of their Joy and their Poverty abounded to the Riches of their Liberality. For to their Power, and beyond their Power, they were willing of themselves. There has been nothing done amongst us, that may or can be boasted of, yet considering all Circumstances, it may be there have not been more Instances of true Evangelical Charity in any Age or Place for these many years. For them who have been but useful and helpful herein, the Lord remember them for good, and spare them according to the Multitude of his Mercies. It is true, they have not, many of them, founded Colledges, built Hospitals, or raised works of State and Magnificence. For very many of them are such, as whose deep Poverty comparatively has abounded to the Riches of their Liberality. The Basks and Bellyes of multitudes of poor and needy Servants of Christ have been warmed and refreshed by them, blessing God for them. Thank's be to God, saith the Apostle in this case, for his unspeakable Gift, Cor. 9:15. Blessed be God who has not left the Gospel without this Glory, nor the Profession of it without this evidence of its Power and Efficacy. Yea God has exalted the Glory of Persecutions and Afflictions. For many, since they have lost much of their enjoyments by them, and have all endangered continually, have abounded in Dutyes of Charity beyond what they did in the dayes of their fulness and prosperity. So out of the Eater there has come forth meat. And if the world did but know what Fruits in a way of Charity and Bounty, to the Praise of God and Glory of the Gospel, have been occasioned by their making many poor, it would abate of their satisfaction in their successes.

But with many it is not so. Their Minds are so full of earthly things, they do so cleave to them in their Affections, that no sense of Duty, no Example of others, no concernment of the Glory of God or the Gospel, can make any impressions on them. If there be yet in them so much Life and Light of Grace, as to design a Deliverance from this woful condition, the means insisted on must be made use of.

Especially this Advice is needful to those who are Rich, who have large Possessions, or abound in the Goods of this world. The Poor, the Afflicted, the Sorrowful are prompted from their outward circumstances as well as excited by inward Grace, frequently to remember and to think of the Things above, wherein lyes their only Reserve and Relief against the trouble and urgency of their present condition. But the enjoyment of these things in abundance, is accompanyed with a two-fold evil, lying directly contrary to this Duty.

1. A Desire of encrease and adding thereunto. Earthly enjoyments enlarge mens Earthly Desires; and the Love of them grows with their income. A moderate stock of Waters, sufficient for our use, may be kept within ordinary banks. But if a Flood be turned into them, they know no bounds, but overflow all about them. The encrease of Wealth and Riches enlargs the Desires of men after them, beyond all bounds of wisdom, sobriety, or safety. He that labours hard for his daily bread, has seldom such earnest vehement Desires of an Addition to what he has, as many have who already have more than they know how to use, or almost what to do withal. This they must have more, and the last Advantage serves for nothing but to stir them up to look out for another. And yet such men would on other Accounts be esteemed good Christians, and Spiritually minded, as all Good Christians are.

2. They draw the Heart to value and esteem them, as those which bring in their satisfaction, and make them to differ from those whom they see to be poor and miserable. Now these things are contrary to, and where they are habitually prevalent, inconsistent utterly with being Spiritually minded. Nor is it possible, that any who in the least degree are under their power, can ever attain Deliverance, unless their Thoughts are fixed, and their Minds thereby possessed with due apprehensions of invisible things and eternal Glory.

These are some few of those many Advantages which we may obtain by fixing our Thoughts and Meditations, and thereby our Affections on the things that are above. And there are some things which make me willing to give some few Directions for the practice of this Duty. For whatever else we are and do, we neither are nor can be truely Spiritually minded, whereon Life and Peace depend, unless we do really exercise our Thoughts to Meditations of Things above. Without it all our Religion is but vain. And as I fear, men are generally wanting and defective herein in point of Practice; so I do also, that many through the Darkness of their Minds, the weakness of their Intellectuals, and Ignorance of the nature of all things unseen, do seldom set themselves to the Contemplation of them. I shall therefore give some few Directions for the Practice of this Duty.

Further evidence of thoughts about spiritual things that arise from an internal principle of grace, by which they prove we are spiritually minded. How the abundance of these thoughts serves as such evidence, and to what degree.

Second, the second evidence that our thoughts about spiritual things proceed from an internal fountain of sanctified light and affections — and that they are acts or fruits of being spiritually minded — is that they abound in us, that our minds are filled with them. We may say of them what the apostle says of other graces: "If these qualities are yours and are increasing, they render you neither useless nor unfruitful." It is a wonderful thing when our minds are like the land of Egypt in the years of plenty, when it produced grain by the armful — when spiritual thoughts flow from the well of living water within us in a full and steady stream. But there is a level of abundance that is necessary to give evidence of being spiritually minded.

Two effects are attributed to this frame of spirit: first life, and then peace. The nature and existence of this grace depends on the first consideration — its flowing from an internal principle of grace — and the effect and consequence of this is life. But that it is also peace depends on this degree and measure of activity in our spiritual thoughts. This is what we must now consider.

The defining mark of all people in a state of fallen nature and departure from God is that "every intent of the thoughts of their hearts was only evil continually," Genesis 6:5. Not all people in that condition are swearers, blasphemers, drunkards, adulterers, idolaters, or similar. Those are the vices of particular individuals, the products of particular constitutions and temptations. But this is true of all of them, every single one: all the imaginations of the thoughts of their hearts are evil — and continually so. Some are evil in their subject matter, some in their ends, and all in their principle — for out of the evil treasure of the heart nothing can proceed that is not evil. The vast multitude of open sins in the world gives a clear picture of the nature and effects of our departure from God. But the person who can contemplate the uncountable number of thoughts passing through every individual's mind every day — all evil, and that without ceasing — will gain a far greater comprehension of it.

We therefore have no greater evidence of a change in us from this state and condition than a change worked in the course of our thoughts. Abandoning this or that particular sin is not evidence of a transfer out of this state. As noted, particular sins arise from particular lusts and temptations, and they are not the immediate universal consequence of that depravity of nature which is the same in all. What is universal is the vanity and wickedness of the thoughts and imaginations of the heart. A change there is a blessed evidence of a change of state. A man cured of one specific disease is not necessarily healthy — he may still have the prevailing seeds of other diseases in him and die of a different illness the next day. But when a person is restored from sickness to a good and healthy balance of blood and vital energy — when all the principles of life and health are restored — his bodily condition has genuinely changed. The cure of a particular sin may still leave behind it the seeds of eternal death, which can quickly do their work. But the person who has experienced a change in the very characteristic that belongs essentially to the state of fallen nature has been spiritually healed. And the more the stream of our thoughts is turned, the more our minds are filled with thoughts of a contrary nature, the greater and more certain is our evidence of a transfer out of that fallen state and condition.

Nothing is so staggering as the sheer multitude of thoughts in the human mind. They fall from us like leaves from trees shaken by the autumn wind. To have all these thoughts — all the various fantasies of the heart, all the conceptions being formed and stirred up in the mind — to be evil, and that continually: what a pit of horror and confusion that must be. Deliverance from this loathsome and hateful state is worth more than the whole world. Without it, neither life, nor peace, nor immortality, nor glory can ever be obtained.

The purpose of conviction is to put a stop to these evil thoughts, to reduce their number, and thereby to lessen their guilt. What deserves the name of conviction of sin must address inward thoughts of the mind, not merely outward actions. Conviction alone can, for a season, bring about a significant change in a person's thoughts — and it does this especially when combined with superstition directing the thoughts to other objects. These two together — conviction and superstition — are the source of all the devotional religion found in Roman Catholicism. Conviction tries to put some stop and limits to thoughts that are absolutely evil and corrupt, and superstition suggests other objects for them, which the mind readily embraces — but it is a futile effort. The minds and hearts of people are constantly manufacturing and coining new thoughts and imaginations. The thinking faculty is always active. Like the streams of a mighty river running into the ocean, so are the thoughts of a natural person — and through self they run straight into hell. It is foolish to put a dam before such a river to restrain its currents. For a brief time there may be a check, but the water will quickly break down all obstacles or overflow all its banks. There is no way to redirect its course except to provide new channels for its water and divert the flow into them. The powerful stream of people's evil thoughts will admit of no dams or barriers to stop them. There are only two ways of relief from them: one addressing their moral evil, the other their natural abundance. The first is by throwing salt into the spring — as Elisha healed the waters of Jericho — that is, by having the heart and mind seasoned with grace; for the tree must be made good before its fruit will be. The other is to turn the stream into new channels — giving it new aims and ends, fixing it on new objects. In this way we will abound in spiritual thoughts, for abound in thoughts we will, whether we choose to or not.

This is the point of the apostle's counsel in Ephesians 5:18-19: "Do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs." When people are drunk to excess with wine, it quickly becomes obvious what vain, foolish, and ridiculous imaginations fill their minds. In contrast to this, the apostle urges believers to be filled with the Spirit — to seek such a participation in Him that He fills their minds and hearts, just as others fill themselves with wine. To what end? For this purpose: that He by His grace may fill them with holy spiritual thoughts, just as on the other side, those drunk to excess are filled with thoughts that are foolish, vain, and wicked. This is what verse 19 declares, for the apostle urges us to express our abounding thoughts in the kinds of duties that give them a natural outlet.

Therefore, when we are spiritually minded, we will abound in spiritual thoughts — thoughts about spiritual things. The mere presence of such thoughts will not sufficiently prove that we are spiritually minded unless we abound in them. This leads to the main question on this point: what measure should we assign, and how can we know when we truly abound in spiritual thoughts so that they may serve as evidence that we are spiritually minded?

I answer in general: among other scriptures, read through Psalm 119 with understanding. Consider what David expresses about himself there — his constant delight in and continual thoughts about the law of God, which was the only form of divine revelation at that time. Test yourselves by that example. Examine whether you can honestly say the same words he said — if not in the same degree of zeal, at least with the same sincerity of grace. You may say: that was David. It is not for us, not our duty, to be like him — or at least not to equal him. But as far as I can tell, we must be like him if we ever intend to come to the place where he is. It will ruin our souls if, when we read in Scripture how God's saints describe their experience of faith, love, delight in God, and constant meditation on Him, we acknowledge that it was true of them — that they were good and holy people — but conclude that it is not necessary for us. These things are not written in Scripture to show what they were, but to show what we ought to be. Everything recorded about them was written for our instruction, 1 Corinthians 10:11. And if we do not have the same delight in God that they had — the same spiritual-mindedness in thoughts and meditations on heavenly things — we have no grounds to believe we please God as they did or will go to the place where they have gone. The profession of a life with God is accepted by many at a very low and easy standard. Their thoughts are mostly vain and earthly, their conversation hollow and sometimes corrupt, their lives at best unsteady and inconsistent in obedience — and yet all is well, all is life and peace. The holy people of old who received the testimony that they pleased God did not walk before Him that way. They meditated continually in the law; thought of God in the night seasons; spoke of His ways, His works, His praise; their whole delight was in Him, and in all things they pressed hard after Him. I have pointed especially to the example of David. And it is a promise of the grace to be administered through the Gospel that "he who is feeble among them at that day will be like David," Zechariah 12:8. If we are not like David in his spiritual-mindedness, it is to be feared we are not partakers of that promise. But so that we may better judge ourselves on this point, I will add a few practical rules to go along with this example.

First, consider what proportion your thoughts about spiritual things bear to your thoughts about other things. Our principal interest and concern, as we profess, lies in things spiritual, heavenly, and eternal. Is it not foolish to suppose that our thoughts about these things should not bear some proportion to those about other things — in fact, that they should not exceed them? No one engaged in earthly affairs would pretend that his chief concern is in something he rarely thinks about compared to everything else. This is not how men approach their families, their businesses, or their daily obligations. It is a truth not only established by Him who is Truth, but evident in common sense: where your treasure is, there your heart will be also. And the affections of the heart express themselves through the thoughts of the mind. Therefore, if our principal treasure is — as we profess — in spiritual and heavenly things (and woe to us if it is not), then our affections and consequently our desires and thoughts will be principally fixed on them.

To better examine ourselves by this rule, we must consider what kinds of other thoughts people have — and for our present purpose, these can be grouped under the following headings.

First, there are thoughts occupied with a person's work and the legitimate demands of daily life. These are countless and never-ending — especially for those who rise early and go to bed late, who eat their bread through careful diligence, who are particularly industrious in their ways. People consider themselves right in having these thoughts and judge them a duty, in their proper place and measure. But no mind can fathom the sheer multitude of these thoughts — partly in planning, partly in conversation — that are engaged and spent on such things. And the more immersed in them a person is, the more that person and others regard him as diligent and praiseworthy. There are also those who have no particular necessity or calling requiring much engagement, and yet by their words and actions reveal themselves to be almost entirely confined in their thoughts to themselves, their relationships, their children, and their personal concerns — matters that are mostly trivial, and yet they feel entirely justified in them. All kinds of people would do well to examine what proportion their thoughts about spiritual things bear to their thoughts about everything else. I fear that for most, the proportion will be found to be very small — for many, nearly nothing at all. What evidence then can they have that they are spiritually minded, that their principal interest lies in things above? Someone may ask whether it is really necessary for people to think about spiritual and heavenly things as much and as often as they think about the lawful affairs of their work. I say more than that — more often — if we are what we profess to be. Generally, the best kind of people, in relation to both God and others, are those who are active in their work — one kind or another. But even among the best of these, many will continually spend the strength of their minds and the energy of their spirits on their affairs all day long — and as long as they can pray morning and evening, with a few occasional spiritual thoughts here and there, they suppose they have done well enough. This is like a man claiming his great plan is to prepare for a voyage to a distant country where his inheritance lies — but all his thoughts and schemes are about a few trifles he would have to leave behind if he actually made the journey, while he scarcely thinks at all about his main purpose. We all profess to be bound for heaven, immortality, and glory — but is it any evidence that we truly intend it, if all our thoughts are consumed with the trifles of this world that we must leave behind, and we have only occasional thoughts of things above? I will show elsewhere, God willing, how people can be spiritually minded even in their earthly work. If no relief can be found there, I truly do not know what to say for those whose thoughts about spiritual things do not at least keep pace with — indeed, exceed — what they give to their daily work.

This whole principle is grounded in what our Savior says in Matthew 6:31-34: "Do not worry then, saying, 'What will we eat?' or 'What will we drink?' or 'What will we wear for clothing?'... But seek first His kingdom and His righteousness, and all these things will be added to you. So do not worry about tomorrow." When we have done everything we can — when we have made the most of earthly things — all that earthly life amounts to, at bottom, is what we eat, what we drink, and what we wear. Our Savior does not forbid us to give any thought to these things at all, but He limits our thinking about them in two ways. First, we must not give them a thought accompanied by anxiety and worry that reflects distrust of the Father's care and providence — this is the point of the whole passage. Second, we must not give them a constancy and engagement of spirit equal to what we ought to give to spiritual things. Seek first the kingdom of God and His righteousness. Let that be the chief and primary focus of your thoughts and conscience. We may therefore conclude that at the very least, spiritual thoughts must far outweigh thoughts about earthly things.

Let a person diligently engaged in his daily work test himself by this rule every evening. Let him consider what thoughts he has had about his earthly affairs, and what about spiritual things, and then ask himself honestly whether he is spiritually minded. Do not be deceived: as a person thinks, so is he. And if we regard it as an unusual or unreasonable thing that our thoughts should be more exercised about spiritual things than about the affairs of our work, we should not be surprised if, when we come to the trial, we find we have neither life nor peace.

Moreover, we all know how often, when we are engaged in spiritual duties, other thoughts break in and impose themselves on our minds. Thoughts about our earthly concerns will do this. The world frequently makes raids on the road to heaven to disturb those traveling and on the way. There is nothing more frequently complained of by those who are awake to their duty and aware of their weakness. Consider therefore how often, on the other hand, spiritual thoughts break in and as it were impose themselves on your minds while you are engaged in your earthly affairs. Sometimes, no doubt, this happens to all true believers. The bride in the Song of Songs says: "Before I was aware, my soul set me over the chariots of my noble people," Song of Songs 6:12. The grace within her own soul surprised her into a ready and willing desire for spiritual communion with Christ, even when she was intent on other concerns. But if thoughts of heavenly things that arise in us this way bear no proportion to the thoughts pressing in from the other side, it is evidence of which frame and principle is dominant in us.

Second, there is a great multitude of thoughts in people's minds that are vain, useless, and altogether worthless. These are typically, through a dangerous mistake, regarded as harmless — because their content is supposedly not sinful. And so people tend to dismiss them for their foolishness rather than their guilt. But they arise from a corrupt fountain and grievously pollute both the mind and the conscience. Wherever there are vain thoughts, there is sin. Jeremiah 4:14. Such thoughts include all those countless imaginations by which people picture themselves as what they are not, doing what they do not do, enjoying what they do not enjoy, and disposing of themselves and others entirely as they please. That our nature is prone to this destructive foolishness — which in those with especially powerful imaginations has driven people to madness — we owe entirely to our cursed departure from God and the emptiness that took hold of our minds as a result. Hence the prince of Tyre thought himself a god, sitting in the seat of God, Ezekiel 28:2. The same has been true of others. And even in those whose imaginations are kept within somewhat better order and limits, if traced back to their source, they will be found to spring — some from pride, some from sensual lusts, some from love of the world, all from self and the ancient ambition to be like God and to arrange everything according to our own will. I know of no greater misery or punishment in this world than the degrading of our nature to such vain imaginations — and perfect freedom from them is part of the blessedness of heaven. It is not my present task to show how sinful they are — let them be regarded merely as fruitless, foolish, worthless, and absurd. But let people examine themselves about the number of these vain, useless thoughts that wander through their minds day and night. If it seems too strict to require that thoughts about spiritual things should exceed those spent on a person's lawful work, let people at least consider what proportion their spiritual thoughts bear to those that are altogether vain and useless. Do many not give more time to the latter than to holy meditations, without any effort to put the one to death or to stir up and enliven the other? Are not these vain thoughts more at home in the mind — more habitual to their seasons — than holy thoughts are? And shall we suppose that those with whom it is so are spiritually minded?

Third, there are thoughts that are formally evil — evil in their very nature, being corrupt schemes for satisfying the desires and lusts of the flesh. These will also press in on the minds of believers. But they are always recognized as declared enemies of the soul and are watched against. I will therefore make no comparison between them and spiritual thoughts, for they abound only in those who are carnally minded.

Second rule: consider whether thoughts about spiritual things consistently take possession of their proper seasons. There are certain times in the course of people's lives when they withdraw into their own thoughts. Even the busiest people in the world have some time to think to themselves. And those who have no such intention — being afraid perhaps of becoming wiser or better than they are — still spend time in this way whether they want to or not. The person who is so occupied with the concerns of others that he has no time to consider the state of his own household and family is a fool — much more so the person who spends all his thoughts on other things and never uses them to examine how things stand with himself and his own soul. Yet however busy people are, they can hardly avoid having some seasons — some regular and some occasional — when they are left alone with their own thoughts: evenings and mornings, times of waking in the night, the necessary pauses from ordinary affairs, times of walking, traveling, and the like — these are all such seasons.

If we are spiritually minded — if thoughts of spiritual things abound in us — they will ordinarily and consistently claim these seasons, treating them as their own rightful time. For these seasons are explicitly assigned to spiritual meditation through biblical rule, expressed in both examples and commands. See Psalm 16:7-8; Psalm 92:2; Deuteronomy 6:7. If these times are usually surrendered to other ends and occupied with thoughts of a different kind, this is clear evidence that spiritual thoughts have little influence on our minds and little controlling presence in our souls. It is our duty to give spiritual thoughts designated times taken away from other things that claim them. But if instead we rob spiritual thoughts of time that belongs to them — time that nothing else has any just claim to — how does the love of spiritual things dwell in us? Most professing Christians are convinced it is their duty to pray morning and evening, and it is to be wished that all were found doing this. But if they ordinarily suppose that completing those duties fully discharges them from any further exercise of spiritual thoughts — and then direct their minds to worldly, useless, or vain things — they cannot claim to be spiritually minded.

And it must be noted — and it will be found to be true — that if the seasons that rightfully belong to meditation are taken from it, those times will become the worst-spent minutes of our lives. Vain and foolish thoughts, corrupt imaginations, will make themselves at home in people's minds during those times, and will habituate themselves to expect a welcome — and from there they will become insistent in demanding entry. Hence, for many people, those precious moments of time that could greatly benefit their souls toward life and peace — if they were truly spiritually minded — instead become the greatest source of trouble, sorrow, and confusion. For the vain and evil thoughts that some people allow themselves to indulge in during such seasons are, or ought to be, a burden on their consciences heavier than they can bear. What God's providence offers for their good is turned into a snare, and God rightly leaves to the fruits of their own folly those who so despise His gracious provision for their benefit. If we cannot give to God even our spare time, it is evident that we can give Him nothing at all. Micah 2:1: "They devise iniquity while on their beds." The times that are meant for holy contemplation they use to fill their minds with wicked imaginations — and when morning comes they carry those out; all day long they act consistently with the schemes and fantasies of the night. Many will have reason to lament for eternity those seasons of leisure that could have been developed into eternal blessedness.

If we intend to hold on to this grace of being spiritually minded — if we want any evidence of it in ourselves, without which we can have no evidence of life or peace, and without which anything we claim of them is merely the effect of spiritual carelessness — we must work to secure the rightful claim of spiritual thoughts to these seasons, and actually put them in possession of them.

Third, consider how we feel about missing these seasons. When negligence, temptation, occasional distractions, or the demands of life have pulled us away from thoughts of God, of Christ, of heavenly things — at times when we should have been engaged in them — how do we feel when we look back on this? A carnal mind is perfectly satisfied with omitting any duty, as long as there is a plausible excuse. If it has missed a material opportunity because it was attending to a spiritual duty, it will feel deep regret and perhaps like the duty even less afterward. But a gracious soul — one who is truly spiritually minded — will mourn when reviewing such omissions, and will be stirred by each one to greater watchfulness in the future. The soul will say: how little have I been with Christ today? How much time has passed without a single thought of Him? How foolish of me to have missed that opportunity! I am in debt to my own soul, and will have no rest until it is made right.

If we are truly spiritually minded, we will carefully review the times and seasons when we should have exercised our thoughts in spiritual meditation — and if we have lost them or any of them, we will mourn our own negligence. But if we can let such seasons and opportunities slip by again and again without regret or self-reflection, it is to be feared we are growing worse and worse. The habit of missing these times will make way for further neglect, until we become altogether cold toward them.

And indeed the terrible waste of time found among many professing Christians is greatly to be mourned. Some waste it on themselves, in a constant stream of fruitless, trivial thoughts about their own affairs. Some waste it in empty conversation with others, in which they mostly build one another up in vanity. How much of this time could — and indeed should — be redeemed for holy meditation? May the Lord make all professing Christians feel the weight of their lost seasons, so that they may be more watchful in the future in this great matter of their souls. Little do some realize how much light, assurance, joy, and readiness to face either the cross or heaven they might have attained, if only they had seized every available season for exercising their thoughts on spiritual things — those who are now at a loss in all of these things and are caught off guard by every fear or difficulty that comes their way.

This is the first aspect of being spiritually minded. Although spiritual-mindedness does not absolutely and essentially consist in this alone, it is inseparable from it and is the most trustworthy indication of it. And so we have discussed the abounding and abiding in thoughts about spiritual things — thoughts that arise and spring naturally from a living principle, a spiritual frame and disposition of heart within.