Chapter 8

Spiritual Thoughts of God himself. The Opposition to them and Neglect of them, with their Causes and the way of their Prevalency. Predominant Corruptions expelling due Thoughts of God, how to be discovered, &c. Thoughts of God, of what nature, and what they are to be accompanyed withal, &c.

I Have spoken very briefly to the first particular Instance of the Heavenly things, that we are to fix our Thoughts upon, namely, the Person of Christ. And I have done it on the Reason before mentioned, namely, that I intend a peculiar Treatise on that subject, or and Inquiry how we may behold the Glory of Christ in this Life, and how we shall do so to Eternity. That which I have reserved to the last place as to the exercise of their Thoughts about, who are Spiritually Minded, is that which is the absolute Foundation and Spring of all spiritual things; namely, God himself. He is the Fountain whence all these things proceed, and the Ocean wherein they issue; He is their Center and Circumference wherein they all begin, meet and end. So the Apostle issues his profound Discourse of the Councels of the Divine Will and Mysteries of the Gospel, Rom. 11:36. Of him, and through him, and to him are all things, to whom be Glory for ever. All things arise from his Power, are all disposed by his Wisdom into a tendency to his Glory; of him, and through him, and to him are all things. Under that consideration alone are they to be the Objects of our Spiritual Meditations, namely, as they come from him, and tend to him. All other things are finite and limited; But they begin and end in that which is immense and infinite. So God is All in All. He therefore is or ought to be the only Supream absolute Object of our Thoughts and Desires; other things are from and for him only. Where our Thoughts do not either immediately and directly, or mediately and by just consequence tend to and End in him, they are not Spiritual, 1. Pet. 1:21.

To make way for Directions how to exercise our Thoughts on God himself, some things must be premised concerning a sinful defect herein, with the Causes of it.

1. It is the great Character of a Man presumptuously and flagitiously wicked, that God is not in all his Thoughts, Psal. 10:4. That is, he is in none of them. And of this want of Thoughts of God there are many Degrees; for all wicked men are not equally so forgetful of him.

1. Some are under the power of Atheistical Thoughts: They deny, or question, or do not avowedly acknowledge the very Being of God. This is the height of what the enmity of the carnal Mind can rise to. To acknowledge God, and yet to refuse to be subject to his Law or Will, a Man would think were as bad if not worse, than to deny the Being of God. But it is not so. That is a Rebellion against his Authority, this and Hatred to the only Fountain of all Goodness, Truth and Being; and that because they cannot own it, but withal they must acknowledge it to be infinitely righteous, holy and powerful, which would destroy all their desires and security. Such may be the Person in the Psalm; for the words may be read, All his Thoughts are that there is no God. Howbeit the Context describes him as one who rather despiss his Providence, than denys his Being. But such there are whom the same Psalmist elsewhere brands for Fools, though themselves seem to suppose that Wisdom was born and will dye with them, Psal. 14:1. Psal. 53:1.

It may be never any Age since the Flood, did more abound with open Atheism, among such as pretended to the use and improvement of Reason, than that wherein we live. Among the ancient civilized Heathen, we hear ever and anon of a person branded for an Atheist; yet are not certain whether it was done justly or no. But in all Nations of Europe at this day, Cities, Courts, Towns, Fields, Armies, abound with Persons, who if any credit may be given to what they say or do, believe not that there is a God. And the Reason hereof may be a little enquired into.

Now this is no other in general, but that men have decocted and wasted the Light and Power of Christian Religion. It is the fullest Revelation of God, that ever he made, it is the last that ever he will make in this World. If this be despised, if men rebell against the Light of it, if they break the Cords of it, and are senseless of its Power, nothing can preserve them from the highest Atheism that the nature of man is capable of. It is in vain to expect Relief or Preservation from inferior means, where the highest and most Noble is rejected. Reason or the Light of Nature gives Evidences to the being of God; and Arguments are still well pleaded from them to the confusion of Atheists. And they were sufficient to retain men in an Acknowledgment of the Divine Power and Godhead, who had no other, no higher Evidences of them. But where men have had the Benefit of Divine Revelation, where they have been Educated in the Principles of Christian Religion, have had some Knowledge, and made some Profession of them; and have through the Love of sin, and hatred of every thing that is truely good, rejected all Convictions from them concerning the Being, Power and Rule of God, they will not be kept to a Confession of them, by any considerations that the Light of nature can suggest.

There are therefore among others, three Reasons why there are more Atheists among them who live where the Christian Religion is professed, and the Power of it rejected, than among any other sort of men, even than there were among the Heathens themselves.

1. God has designed to magnifie his Word above all his Name, or all other ways of the Revelation of himself to the Children of Men, Psal. 138:2. Where therefore this is rejected and despised, he will not give the Honor to Reason or the Light of Nature, that they shall preserve the Minds of men from any evil whatever. Reason shall not have the same Power and Efficacy on the Minds of men, who reject the Light and Power of Divine Revelation by the Word; as it has, or may have on them whose best guide it is, who never enjoyed the Light of the Gospel. And therefore there is oft times more common Honesty among civilized Heathens and Mahumetans than amongst degenerate Christians. And from the same Reason the Children of Professors are sometimes irrecoverably profligate. It will be said, many are recovered to God by Afflictions, who have despised the Word. But it is otherwise; never any were converted to God by Afflictions who had rejected the Word. Men may by Afflictions be recalled to the Light of the Word, but none are immediately turned to God by them. As a good Shepheard, when a Sheep wanders from the Flock, and will not hear his call, sends out his Dog, which stops him and bites him. Hereon he looks about him, and hearing the call of the Shepheard returns again to the Flock, Job 33:19, 20, 21, 22, 23, 24, 25. But with this sort of Persons, it is the way of God, that where the principal means of the Revelation of himself, and wherein he does most glorifie his Wisdom and his Goodness, is despised, he will not only take off the Efficacy of inferior means, but judicially harden the Hearts and blind the Eyes of men, that such means shall be of no use to them. See Isa. 6:8, 9, 10, 11, 12. Acts 13, 40, 41. Rom. 1:21, 28. 2 Thes. 2.11, 12.

2. The Contempt of Gospel Light and Christian Religion, as it is supernatural, (which is the Beginning of Transgression to all Atheists among us,) begets in, and leaves on the mind such a depraved, corrupt habit, such a Congeries of all Evils, that the Hatred of the Goodness, Wisdom and Grace of God can produce; that it cannot but be wholly inclined to the worst of Evils, as all our Original vitious Inclinations succeeded immediately on our rejection and loss of the Image of God. The best things corrupted, yeild the worst Savour; as Manna stank and bred worms. The Knowledge of the Gospel being rejected, stinking Worms take the place of it in the Mind, which grow into Vipers and Scorpions. Every Degree of Apostacy from Gospel-Truth, brings in a proportionate Degree of inclination to wickedness into the Hearts and Minds of men, Pet. 2:21. And that which is total, to all the evils that they are capable of in this world. Whereas therefore Multitudes from their Darkness, Unbelief, Temptation, Love of Sin, Pride and contempt of God, do fall off from all subjection of Soul and Conscience to the Gospel, either notionally or practically, deriding or despising all supernatural Revelations; they are a thousand times more disposed to down-right Atheism, than Persons who never had the Light or Benefit of such Revelations. Take heed of Decayes. Whatever Ground the Gospel loss in our Minds, Sin possesss it for it self and its own Ends.

Let none say, it is otherwise with them. Men grow Cold and Negligent in the Duties of Gospel Worship, public and private; which is to reject Gospel Light. Let them say and pretend what they please, that in other things, in their Minds and Conversations, it is well with them; indeed it is not so. Sin will, sin does one way or other, make an encrease in them proportionate to these Decayes; and will sooner or later discover it self so to do. And themselves if they are not utterly hardened, may greatly discover it, inwardly in their Peace, or outwardly in their Lives.

3. Where Men are resolved not to see, the greater the Light is that shines about them, the faster they must close they Eyes. All Atheism springs from a Resolution not to see things invisible and Eternal. Love of sin, a resolved continuance in the practice of it, the effectual Power of vitious Inclinations, in opposition to all that is Good, make it the Interest of such men that there should be no God to call them to an account. For a Supream unavoidable Judge, an Eternal Rewarder of Good and Evil, is inseparable from the first notion of a Divine Being. Whereas therefore the most glorious Light and uncontroulable Evidence of these things shines forth in the Scripture, men that will abide by their interest to love and live in sin, must close their Eyes with all the Arts and Powers that they have, or else they will pierce into their Minds to their Torment. This they do by down-right Atheism, which alone pretends to give them security against the Light of Divine Revelation. Against all other convictions, they might take shelter from their, fears, under less degrees of it.

It is not therefore to the Disparagement but honor of the Gospel, that so many avow themselves to be Atheists, in those places wherein the Truth of it is known and professed. For none can have the least Inclination or Temptation thereunto, untill they have before hand rejected the Gospel, which immediately exposs them to the worst of Evils.

Nor is there any means for the Recovery of such Persons. The Opposition that has been made to Atheism with Arguments for the Divine Being and Existence of God, taken from Reason and natural Light, in this and other Ages, has been of good use to cast contempt on the pretences of evil men, to justifie themselves in their folly. But that they have so much as changed the Minds of any, I much doubt. No man is under the power of Atheistical Thoughts, or can be so long, but he that is insnared into them by his desire to live securely and uncontroulably in sin. Such Persons know it to be their Interest, that there should be no God, and are willing to take shelter under the bold Expressions and Reasonings of them, who by the same means have hardened and blinded their minds into such foolish Thoughts. But the most rational Arguments for the Being of the Deity, will never prove an effectual cure to a predominant Love of, and habitual course in sin, in them who have resisted and rejected the Means and Motives to that End declared in divine Revelation. And unless the Love of sin be cured in the Heart, Thoughts in the Acknowledgment of God, will not be fixed in the Mind.

2. There are those of whom also it may be said, that God is not in all their Thaughts, though they acknowledge his Essence and Being. For they are not practically influenced in any thing by the Notions they have of him. Such is the Person of whom this is affirmed; Psal. 10:4. He is one who through Pride and Profligacy with hardness in sin, regards not God in the Rule of the World, ver. 4, 5, 11, 13. Such is the world filled withal at this day, as they are described, Tit. 1:16. They profess that they know God, but in their Works deny him, being abominable and disobedient, and to every good work Reprobate. They think, they live, they act in all things as if there were no God, at least as if they never thought of him with fear and Reverence. And for the most part we need not seek far for Evidences of their disregard of God; the Pride of their countenances testify against them, Psal. 10:4. And if they are followed further, cursed Oaths, Licentiousness of Life, and hatred of all that is Good, will confirm and Evidence the same. Such as these may own God in words, may be afraid of him in dangers, may attend outwardly on his Worship; but they think not of God at all in a due manner; he is not in all their Thoughts.

3. There are yet less Degrees of this disregard of God and forgetfulness of him. Some are so filled with Thoughts of the World, and the Occasions of Life, that it is impossible they should think of God as they ought. For as the Love of God, and the Love of the World in prevalent Degrees are inconsistent, (for if a man lovs this World, how dwells the Love of God in him?) so Thoughts of God and of the World, in the like Degree are inconsistent. This is the state of many who yet would be esteemed Spiritually minded. They are continually conversant in their Minds about earthly things. Some things impose themselves on them under the Notion of Duty: They belong to their Callings, they must be attended to. Some are suggested to their Minds from daily occasions and occurrences. Common Converse in the world ingags men into no other but wordly Thoughts: Love and desire of earthly things, their enjoyment and encrease, exhaust the vigour of their Spirits all the day long. In the midst of a multitude of Thoughts arising from these and the like occasions, while their Hearts and Heads are reaking with the steam of them, many fall immediately in their seasons to the Performance of Holy Duties. Those times must suffice for Thoughts of God. But notwithstanding such Duties, what through the want of a due preparation for them, what through the fulness of their minds and Affections with other things, and what through a neglect of Exercising Grace in them, it may be said comparatively, that God is not in all their Thoughts.

I pray God, that this, at least as to some Degrees of it, be not the condition of many among us. I speak not now of men who visibly and openly live in sin, profane in their Principles and profligate in their Lives. The Prayers of such Persons are an Abomination to the Lord; neither have they ever any Thoughts of him, which he does accept: But I speak of them who are sober in their Lives, industrious in their Callings, and not openly negligent about the outward Duties of Religion. Such men are apt to approve of themselves, and others also to speak well of them; for these things are in themselves commendable and praise-worthy. But if they are traced home, it will be found as to many of them, that God is not in all their Thoughts as he ought to be. Their Earthly Conversation, their vain Communication, with their foolish Designs, do all manifest that the vigour of their spirits, and most intense contrivances of their Minds, are ingaged into things below. Some refuse, transient, unmanaged Thoughts are sometimes cast away on God, which he despiss.

4. Where Persons do cherish secret predominant Lusts in their hearts and lives, God is not in their Thoughts as he ought to be. He may be, he often is much in the words of such Persons, but in their Thoughts he is not, he cannot be in a due manner. And such Persons no doubt there are. Ever and anon, we hear of one and another whose secret Lusts break forth into a discovery. They flatter themselves for a season, but God oft times so orders things in his holy Providence, that their Iniquity shall be found out to be hateful. Some hateful Lust discovers it self to be predominant in them. One is Drunken, another Unclean, a third an Oppressour. Such there were ever found among Professors of the Gospel, and that in the best of times; Among the Apostles one was a Traytor, a Devil. Of the first Professors of Christianity, there were those whose God was their Belly, whose end was Destruction, who minded earthly things, Phil. 3:18, 19. Some may take Advantage at this Acknowledgment, that there are such Evils among such as are called Professors. And it must be confessed that great scandal is given hereby to the world, casting both them that give it, and them to whom it is given, under a most dreadful woe. But we must bear the reproach of it, as they did of old, and commit the issue of all things to the watchful care of God. However it is Good in such a season to be jealous over our selves and others, to exhort one another daily while it is called to day, lest any be hardened through the Deceitfulness of sin. See Heb. 12:13, 14, 15, 16, 17. And because those with whom it is thus, cannot be spiritually minded; yet are there some Difficulties in the case, as to the predominancy of a secret Lust or Sin, I shall consider it somewhat more distinctly.

1. We must distinguish between a Time of Temptation in some, and the ordinary State of Mind and Affections in others. There may be a season wherein God in his holy wise Orderings of all things towards us, and for his own Glory, in his holy blessed Ends, may suffer a Lust or Corruption to break loose in the Heart, to strive, tempt, suggest, and tumultuate, to the great trouble and disquietude of the Mind and Conscience. Neither can it be denyed, but that falling in conjunction with some vigorous Temptation, it may proceed so far as to surprize the Person in whom it is into actual sin, to his defilement and amazement. In this case no man can say, he is tempted of God, for God temps no man, but every man is tempted of his own Lust and enticed. But yet Temptations of what sort soever they be, so far as they are afflictive, corrective, or penal, are ordered and disposed by God himself. For there is no evil of that nature, and he has not done it. And where he will have the Power of any corruption to be afflictive in any Instance, two things may safely be ascribed to him.

1. He withholds the supplies of that Grace whereby it might be effectually mortifyed and subdued. He can give in a Sufficiency of Efficacious Grace, to repell any Temptation, to subdue any or all our Lusts and Sins. For he can and does work in us to will and to do, according to his Pleasure. Ordinarily he does so in them that believe; so that although their Lusts may rebell and war, they cannot defile or prevail. But to the continual supplies of this actual prevailing Grace he is not obliged. When it may have a Tendency to his holy Ends, he may and does withhold it. When it may be a proud Soul is to be humbled, a careless Soul to be awakened, an unthankful Soul to be convinced and rebuked, a backsliding Soul to be recovered, a froward, selfish, passionate Soul to be broken and meekened, he can leave them for a season to the sore exercise of a prevalent corruption, which under his holy guidance shall contribute greatly to his blessed Ends. It was so in the Temptation of Paul, Cor. 11:7, 8, 9. If a man through disorder and excesses, is contracting many habitual Distempers of Body, which gradually and insensibly tend to his Death; it may be an advantage to be cast into a violent feavour, which threatens immediately to take away his Life. For he will hereby be throughly awakened to the consideration of his Danger, and not only labor to be freed from his Feavour, but also for the future to watch against those Disorders and Excesses which cast him into that condition. And sometimes a loose careless Soul, that walks in a secure formal Profession, contracts many Spiritual Diseases which tend to Death and ruine. No Arguments or Considerations can prevail with him, to awaken himself, to shake himself out of the Dust, and to betake himself to a more diligent and humble walking before God. In this state, it may be, through the permission of God, he is surprized into some open actual sin. Hereon through the vigorous actings of an enlightened Conscience, and the stirrings of any sparks of Grace which yet remain, he is amazed, terrifyed, and stirs up himself to seek after Deliverance.

2. God may and does in his Providence administer Objects and Occasions of mens Lusts for their Trial. He will place them in such Relations, in such Circumstances, as shall be apt to provoke their Affections, Passions, Desires and Inclinations, to those Objects that are suited to them.

In this state any Lust will quickly get such Power in the Mind and Affections, as to manage continual solicitations to sin. It will not only dispose the Affections towards it, but multiply Thoughts about it, and darken the mind as to those Considerations, which ought to prevail to its Mortification. In this condition it is hard to conceive how God should be in the Thoughts of men in a due manner. However this state is very different from the habitual Prevalency of any secret sin or corruption, in the ordinary course of mens walking in the world, and therefore I do not directly intend it.

If any one shall inquire how we may know this Difference, namely, That is between the occasional Prevalency of any Lust or Corruption in conjunction with a Temptation, and the Power of sin in any Instance habitually and constantly complyed withall, or indulged in the Mind: I answer:

1. It is no great matter whether we are able to distinguish between them or no. For the End why God suffers any corruption to be such a Snare and Temptation, such a Thorn and Bryar, is to awaken the Souls of men out of their security, and to humble them for their pride and negligence. The more severe are their apprehensions concerning it, the more effectual it will be to this end and purpose. It is Good it may be that the Soul should apprehend more of what is sinful in it, as it is a corruption, than of what is afflictive in it as it is a Temptation. For if it be conceived as a predominant Lust, if there be any spark of Grace remaining in the Soul, it will not rest untill in some measure it be subdued. It will also immediately put it upon a diligent search into it self, which will issue in deep self-abasement, the principal End designed. But,

2. For the Relief of them that may be perplexed in their Minds, about their state and condition, I say, there is an apparent Difference between these things. A Lust or Corruption arising up or breaking forth into a violent Temptation, is the continual Burthen, Grief, and Affliction of the Soul wherein it is. And as the Temptation for the most part which befalls such a Person will give him no rest from its reiterated solicitations; so he will give the Temptation no Rest, but will be continually conflicting with it, and contending against it. It fills the Souls with an Amazement at it self, and continual self-abhorrency, that any such seeds of filth and folly should be yet remaining in it. With them in whom any sin is ordinarily prevalent, it is otherwise. According to their Light and renewed occasional convictions, they have trouble about it, they cannot but have so, unless their Consciences are utterly seared. But this Trouble respects principally, if not solely, its Guilt and Effects. They know not what may ensue on their complyance with it, in this world and another. Beyond this they like it well enough, and are not willing to part with it. It is of this latter sort of Persons of whom we speak at present.

2. We must distinguish between the perplexing sollicitation of any Lust, and the conquering Predominancy of it. The Evil that is present with us, will be solliciting and pressing to sin of its own accord, even where there is no such especial Temptation, as that spoken of before. So is the case stated, so are the nature and Operations of it described, Rom. 1. Gal. 5. And sometimes an especial particular Lust, may be so warmed and fomented by mens constitutions within, or be so exposed to provoking, exciting occasions without, as to bring perpetual trouble on the mind. Yet this may be where no sin has the predominancy enquired after. And the Difference between the perplexing sollicitation of any corruption to sin, and the conquering prevalency of it, lyes in this; that under the former, the Thoughts, contrivances and actings of the mind, are generally disposed and enclined to an opposition to it, and a conflict with it, how it may be obviated, defeated, destroyed, how an absolute victory may be obtained against it. Yea Death it self is sweet to such Persons under this notion, as it is that which will deliver them from the perplexing Power of their Corruptions, so is the state of such a Soul at large represented, Rom. 7. In the other case, namely, of its predominancy, it disposs of the Thoughts actually for the most part, to make provision for the flesh, and to fulfill it in the Lusts thereof. It fills the mind with pleasing contemplations of its Object, and puts it on contrivances for satisfaction. Yea part of the Bitterness of Death to such Persons, is that it will make an everlasting separation between them, and the satisfaction they have received in their Lusts. It is bitter in the Thoughts of it to a worldly minded Man, because it will take him from all his enjoyments, his wealth, profits and advantages. It is so to the sensual Person, as that which finally determines all his pleasures.

3. There is a difference in the Degrees of such a predominant Corruption. In some it taints the Affections, vitiates the Thoughts, and works over the Will to Acts of a secret complacency in sin, but proceeds no farther. The whole Mind may be vitiated by it, and rendered in the Multitude of its Thoughts, vain, sensual, or worldly, according as is the nature of the prevailing Corruption. Yet here God puts bounds to the raging of some mens corruptions, and sayes to their proud waves, thus far shall ye proceed, and no farther. He either layes a restraint on their minds, that when Lust has fully conceived, it shall not bring forth sin, or he sets an hedge before them in his Providence, that they shall not be able in their circumstances, to find their way to what perhaps they do most earnestly desire. A woful Life it is that such Persons lead. They are continually tortured between their Corruptions and Convictions, or the Love of sin, and fear of the Event. With others it pursues its course into outward actual sins, which in some are discovered in this world, in others they are not. For some mens sins go before them to Judgment and some follow after. Some fall into sin upon surprizal, from a concurrence of Temptation with Corruption, and Opportunities; some habituate themselves to a course in sin, though in many it be not discovered, in some it is. But among those who have received any Spiritual Light, and made Profession of Religion thereon, this seldom falls out, but from the great Displeasure of God. For when men have long given way to the Prevalency of sin in their Affections, Inclinations and Thoughts, and God has set many an hedge before them to give bounds to their Inclinations, and to shut up the womb of sin; sometimes by Afflictions, sometimes by fears and dangers, sometimes by the Word; and yet the bent of their Spirits is towards their sin; God takes off his hand of restraint, removes his hindrances, and gives them up to their own Hearts Lusts, to do the things that are not convenient. All things hereon suits their Desires. and they rush into actual sins and follies, setting their feet in the paths that go down to the Chambers of Death. The uncontrollable Power of sin in such Persons, and the greatness of Gods Displeasure against them, makes their condition most deplorable.

Those that are in this State, of either sort, the first or the latter, are remote from being Spiritually minded, nor is God in all their Thoughts as he ought to be. For,

1. They will not so think and meditate on God. Their Delight is turned another way. Their Affections which are the spring on their Thoughts, which feed them continually, do cleave to the things which are most adverse to him. Love of sin is gotten to be the Spring in them, and the whole stream of the Thoughts which they choose and delight in, are towards the Pleasures of it. If any Thoughts of God come in, as a faint Tyde for a few minutes, and drive back the other stream, they are quickly repelled and carryed away with the strong current of those which proceed from their powerful Inclinations. Yet may such Persons abide in the Performance of outward holy Duties; or attendance to them. Pride of or satisfaction in their Gifts may give them Delight in their own performances, and something in those of others they may be exceedingly pleased withal; as it is expresly affirmed, Ezek. 33:31, 32. But in these things they have no immediate real Thoughts of God, none that they delight in, none that they seek to stirr up in themselves, and those which impose themselves on them they reject.

2. As they will not, so they dare not think of God. They will not, because of the Power of their Lusts; they dare not, because of their Guilt. No sooner should they begin to think of him in Good Earnest, but their sin would lose all its desirable forms and appearances, and represent it self in the Horror of Guilt alone. And in that condition all the Properties of the Divine Nature are suited to encrease the Dread and Terror of the sinner. Adam had heard Gods voice before with Delight and satisfaction; But on the hearing of the same voice after he had sinned, he hid himself and cryed that he was afraid. There is a way for men to think of God with the Guilt of sin upon them, which they intend to forsake; but none for any to do it with the Guilt of sin which they resolve to continue in. Wherefore of all these sorts of Persons it may be said, that God is not in all their Thoughts, and therefore are they far enough from being spiritually minded. For unless we have many Thoughts of God, we cannot be so. Yea moreover there are two things required to those Thoughts which we have of God, that there may be an Evidence of our being so.

1. That we take delight in them, Psal. 30:4. Sing to the Lord, O ye Saints of his, and give thanks at the remembrance of his Holiness. The Remembrance of God, delights and refreshs the Hearts of his Saints, and stirrs them up to Thankfulness.

1. They rejoyce in what God is in himself. Whatever is good, amiable or desireable; whatever is holy just and powerful; whatever is gracious, wise and merciful, and all that is so, they see and apprehend in God. That God is what he is, is the matter of their chiefest Joy. Whatever befalls them in this world, whatever Troubles and Disquietment they are exercised withal, the Remembrance of God is a satisfactory Refreshment to them. For therein they behold all that is Good and Excellent, the infinite Center of all Perfections. Wicked men would have God to be any thing but what he is. Nothing that God is really and truely, pleass them. Wherefore they either frame false Notions of him in their Minds, as Psal. 50:21. Or they think not of him at all, at least as they ought, unless sometimes they tremble at his Anger and Power. Some Benefit they suppose may be had, by what he can do, but how there can be any Delight in what he is, they know not. Yea all their trouble ariss from hence, that he is what he is. It would be a relief to them, if they could make any abatement of his Power, his Holiness, his Righteousness, his Omnipresence; But his Saints, as the Psalmist speaks, give thanks at the Remembrance of his Holiness.

And when we can delight in the Thoughts of what God is in himself, of his infinite Excellencies and Perfections, it gives us a threefold evidence of our being spiritually minded. (1.) In that it is such an Evidence that we have a gracious Interest in those Excellencies and Perfections, whereon we can say with rejoycing in our selves, this God, thus holy, thus powerful, thus just, good and gracious, is our God, and he will be our guide to Death. So the Psalmist under the consideration of his own frailty and apprehensions of Death in the midst of his years, comforts and refreshs himself with Thoughts of Gods Eternity and Immutability, with his Interest in them, Psal. 102:23, 24, 25, 26, 27, 28. And God himself proposs to us, his infinite Immutability as the Ground whereon we may except safety and deliverance, Mal. 3:6. When we can thus think of God and what he is with delight, it is I say an Evidence that we have a gracious Covenant Interest, even in what God is in Himself; which none have but those who are spiritually minded.

2. It is an Evidence that the Image of God is begun to be wrought in our own Souls; and we approve of and rejoyce in it more than in all other things whatever. Whatever Notions men may have of the Divine Goodness, Holiness, Righteousness and Purity, they are all but barren, jejune and fruitless, unless there be a similitude and conformity to them, wrought in their Minds and Souls. Without this they cannot rejoyce in the Thoughts and Remembrance of the Divine Excellencies. Wherefore when we can do so, when such Meditations of God are sweet to us, it is an Evidence that we have some experience in our selves of the excellency of the Image of those Perfections, and that we rejoyce in them above all things in this world.

3. They are so also, in that they are manifest, that we do discern and judge that our Eternal Blessedness does consist in the full Manifestation, and our Enjoyment of God in what he is, and of all his Divine Excellencies. This Men for the most part take for granted, but how it should be so, they know not. They understand it in some measure whose hearts are here deeply affected with Delight in them; they are able to believe that the manifestation and Enjoyment of the Divine Excellencies will give Eternal Rest, satisfaction and complacency to their Souls. No wicked man can look upon it otherwise than a Torment, to abide for ever with Eternal Holiness, Isa. 33:14. And we our selves can have no present prospect into the fulness of future Glory, when God shall be all in all, but through the Delight and satisfaction which we have here in the contemplation of what God is in himself, as the Center of all divine Perfections.

I would therefore press this unknown, this neglected Duty on the minds of those of us in an especial manner, who are visibly drawing nigh to Eternity. The Daies are coming, wherein what God is in himself, that is as manifest and exerted in Christ, shall alone be (as we hope) the Eternal Blessedness and Reward of our Souls. Is it possible that any thing should be more necessary for us, more useful to us, than to be exercised in such Thoughts and Contemplations. The Benefits we may have hereby are not to be reckoned, some of them only may be named. As (1.) We shall have the best Trial of our selves, how our hearts really stand affected towards God. For if upon Examination we find our selves not really to delight and rejoyce in God, for what he is in himself, and that all Perfections are eternally resident in him, how dwells the Love of God in us? But if we can truely rejoyce at the Remembrance of his Holiness, in the Thoughts of what he is, our Hearts are upright with him. (2.) This is that which will effectually take off our Thoughts and Affections from things here below. One spiritual view of the Divine Goodness, Beauty and Holiness, will have more efficacy to raise the heart to a contempt of all earthly things, than any other Evidences whatever. (3.) It will encrease the Grace of being heavenly minded in us, on the Grounds before declared. (4.) It is the best, I had almost said, it is the only Preparation for the future full enjoyment of God. This will gradually lead us into his Presence, take away all fears of Death, increase our longing after Eternal Rest, and ever make us groan to be uncloathed. Let us not than cease labouring with our hearts, until through Grace, we have a spiritually sensible Delight and Joy in the Remembrances and Thoughts of what God is in himself.

2. In Thoughts of God, his Saints rejoyce at the Remembrance of what he is, and what he will be to them. Herein have they regard to all the holy Relations that he has taken on himself towards them, with all the Effects of his Covenant in Christ Jesus. To that purpose were some of the last words of David, 2 Sam. 23. 5. Although my house be not so with God, yet he has made with me an everlasting Covenant, ordered in all things and sure, this is all my Salvation and all my desire. In the prospect he had of all the Distresses that were to befall his Family, he triumphantly rejoycs in the Everlasting Covenant that God had made with him. In these Thoughts his Saints take delight, they are sweet to them and full of refreshment. Their Meditations of him are sweet, and they are glad in the Lord, Psal. 104:34. Thus is it with them that are truely spiritually minded. They not only think much of God, but they take Delight in these Thoughts, they are sweet to them; and not only so, but they have no solid Joy nor Delight, but in their Thoughts of God, which therefore they retreat to continually. They do so especially on great occasions, which of themselves are apt to divert them from them. As suppose a Man has received a signal Mercy, with the matter whereof he is exceedingly affected and delighted. The minds of some men are apt on such occasions to be filled with thoughts of what they have received, and their Affections to be wholly taken up with it. But he who is Spiritually Minded, will immediately retreat to Thoughts of God, placing his Delight and taking up his satisfaction in him. And so on the other side, great Distresses, prevalent Sorrows, strong Pains, violent Distempers, are apt of themselves to take up and exercise all the Thoughts of men about them. But those who are spiritually minded, will in and under them all continually betake themselves to Thoughts of God, wherein they find relief and refreshment against all that they feel or fear. In every state, their principal Joy is in the Remembrance of his Holiness.

2. That they be accompanied with Godly Fear and Reverence. These are required of us, in all wherein we have to do with God, Heb. 12:28, 29. And as the Scripture does not more abound with Precepts to any Duty, so the Nature of God and our own, with the infinite distance between them, make it indispensably necessary even in the light of the natural Conscience, Infinite Greatness, infinite Holiness, infinite Power, all which God is, command the uttermost reverential fear that our nature are capable of. The want hereof is the spring of innumerable evils, yea indeed of all that is so. Hence are blasphemous abuses of the holy Name of God in cursed Oaths and Execrations; hence it is taken in vain, in Ordinary Exclamations; hence is all Formality in Religion.

It is the spiritual Mind alone that can Reconcile those things which are prescribe us as our Duty towards God. To delight and Rejoyce in him always, to triumph in the Remembrance of him, to draw nigh to him with boldness and confidence, are on the one hand prescrib'd to us: And on the other it is so, that we fear and tremble before him, that we fear that Great and dreadful Name the Lord our God, that we have Grace to serve him with Reverence and Godly Fear, because he is a consuming fire. These things Carnal Reason can comprehend no consistency in; what it is afraid of, it cannot delight in; and what it delights in, it will not long fear. But the Consideration of Faith (concerning what God is in himself, and what he will be to us,) gives these different Graces their distinct Operations, and a blessed Reconciliation in our Souls. Wherefore, all our Thoughts of God ought to be accompanied with an holy Awe and Reverence, from a due sense of his Greatness, Holiness and Power. Two things will utterly vitiate all Thoughts of God, and render them useless to us.

(1.) Vain Curiosity. (2.) Carnal Boldness. It is inimaginable how the subtle disquisitions and disputes of men, about the Nature, Properties and Councels of God, have been corrupted, rendered sapless and useless by vain Curiosity, and striving for an artificial Accuracy in the expression of mens apprehensions. When the Wits and Minds of men are engaged in such Thoughts, God is not in all their Thoughts, even when all their Thoughts are concerning him. When once men are got into their Metaphysical Curiosities, and Logical Niceties in their Contemplations about God and his Divine Properties, they bid farewell for the most part to all Godly Fear and Reverence. Others are under the power of Carnal Boldness, that they think of God with no other respect, than if they thought of Worms of the earth like themselves. There is no holy Awfulness upon their Minds and Souls in the mention of his Name. By these things may our Thoughts of God be so vitiated, that the heart shall not in them be affected with a Reverence of him, nor any Evidence be given that we are spiritually minded.

It is this holy Reverence that is the means of bringing in Sanctifying vertue into our Souls, from God, upon our Thoughts of him. None that think of God with a due Reverence, but he shall be sensible of Advantage by it. Hereby do we sanctifie God in our Access to him, and when we do so, he will sanctifie and purifie our hearts by those very Thoughts in which we draw nigh to him.

We may have many sudden, occasional, transient Thoughts of God, that are not Introduced into our minds by a preceding Reverential Fear. But if they leave not that fear on our hearts, in proportion to their continuance with us, they are of no value, but will insensibly habituate us to a common bold frame of Spirit, which he despises.

So is it in the case of Thoughts of a contrary nature. Thoughts of sin, of sinful Objects may arise in our minds from the Remainders of Corruption; or be occasioned by the Temptations and Suggestions of Satan; If these are immediately rejected and cast out of us, the Soul is not more prejudiced by their entrance, than it is Advantaged by their Rejection through the power of Grace. But if they make frequent returns into the minds of men, or make any abode or continuance in their soliciting of the Affections, they greatly defile the Mind and Conscience, disposing the person to the further entertainment of them. So if our occasional Thoughts of God, do immediately leave us, and pass away without much affecting our Minds; we shall have little or no Benefit by them. But if by their frequent visits, and some continuance with us, they dispose Souls to an holy Reverence of God, they are a blessed means of promoting our Sanctification. Without this, I say, there may be thoughts of God to no advantage of the Soul.

There is implanted on our Nature such a sense of a Divine Power and Presence, as that on all sudden occasions and surprizals, it will act it self according to that sense and apprehension. There is Vox Naturae clamantis ad Dominum Naturae: A voice in Nature it self, upon any thing that is suddenly too hard for it, which cryes out immediately to the God of Nature. So men on such occasions without any consideration are surprized into a calling on the Name of God, and crying to him. And from the same natural apprehension it is, that wicked and profane persons, will break forth on all occasions into cursed Swearing by his Name. So men in such ways have Thoughts of God without either Reverence or Godly fear, without giving any Glory to him, and for the most part to their own disadvantage. Such are all thoughts of God that are not accompanyed with holy Fear and Reverence.

There is scarce any Duty that ought at present to be more press'd on the Consciences of men, than this of keeping up a constant holy Reverence of God in all wherein they have to do with him, both in private and public, in their inward Thoughts, and outward Communication. Formality has so prevailed on Religion, and that under the most effectual means of its suppression, that very many do manifest, that they have little or no Reverence of God, in the most solemn Duties of his Worship; and less it may be in their secret Thoughts. Some ways that have been found out to keep up a pretence and appearance of it, have been and are destructive to it.

But herein consists the very Life of all Religion. The fear of God is in the Old Testament the usual expression of all the due respect of our Souls to him; and that because where that is not in exercise, nothing is accepted with him. And thence the whole of our wisdom is said to consist therein, and if it be not in a prevalent exercise in all wherein we have to do with him immediately, all our Duties are utterly lost as to the Ends of his Glory and the Spiritual Advantage of our own Souls.

The particular objects of spiritual thoughts on the glorious state of heaven, and what belongs to it. First, Christ himself. Thoughts of heavenly glory in contrast to thoughts of eternal misery. The value of such thoughts. The advantage they provide in suffering.

Having established right conceptions of the glory of the blessed state above, it will help us to fix on certain particulars belonging to it as the special objects of our thoughts and meditations. First, think much about the one who is for us the life and center of all heavenly glory — Christ himself. I will be very brief here, because I have planned a separate treatise on this subject: beholding the glory of Christ both in this life and in eternity. For now I will mention only a few things, because they cannot be omitted on this occasion. The whole glory of the state above is summed up in being ever with the Lord — being where He is and beholding His glory. For in and through Him the blessed manifestation of God and His glory is made forever. And through Him all communications of inward glory come to us. The present brightness of heavenly glory consists in His mediatorial ministry, as I have explained at length elsewhere. He will also be the means of all glorious communications between God and the church for eternity. Therefore, if we are spiritually minded, we should fix our thoughts on Christ above as the center of all heavenly glory. To help us do this, consider the following things.

First, faith continually turns to Him on account of what He did and suffered for us in this world. For on that basis, forgiveness of sin, justification, and peace with God all depend. This begins with a sense of our own need. But love for Him is no less necessary to us than faith in Him. Though we have powerful reasons to love Him because of what He did and was in this world, the real basis of our attachment to Him is what He is in Himself — as He is now exalted in heaven. If we do not rejoice at the thought of His present glory — if thoughts of it are neither frequent nor refreshing to us — how can His love truly dwell in us?

Second, our hope is that before long we will be with Him forever. If that is so, it is certainly our wisdom and duty to be with Him as much as we can here. It is a hollow claim for anyone to say their greatest happiness lies in being forever in the presence of Christ, while caring nothing about being with Him here in the ways that are available. The only way we can be present with Him here is through faith and love, expressing themselves in spiritual thoughts and affections. It is absurd for people to consider themselves Christians who scarcely think of Christ all day long. And yet some — as an old complaint noted — hardly ever think or speak of Him except when they swear by His name. I have read of people who lived and died in continual contemplation of Him, as far as the limitations of this present life allow. I have known — and do know — people who call themselves to account if He has been absent from their thoughts for more than a few minutes. It is strange that it should be otherwise with those who sincerely love Him; yet I am sorry to say I know more who show by their lives that it is a rare thing for them to be engaged in serious thoughts and meditations about Him. There are even some who are willing enough to speak occasionally about God, mercy, forgiveness, and His power and goodness — but if you speak to them of Christ with any reference to faith, love, or trust in Him, it seems like a foreign thing to them. Few are aware of any religion beyond what is merely natural. The things of God's wisdom and power in Christ are foolishness to them. Take these directions for carrying out this duty. First, in your thoughts of Christ, be very careful that they are formed and guided according to the rule of the Word — otherwise you will deceive your own soul and hand over the direction of your affections to empty imaginations. Spiritual ideas falling into unrenewed minds once destroyed the power of religion through superstition. People were convinced that they must think much of Jesus Christ and that doing so would make them like Him — but having no true evangelical faith, no wisdom of faith to exercise it rightly in their thoughts and affections, and no real understanding of what it meant to be like Him, they gave themselves over to many foolish inventions and imaginations by which they thought to express their love and conformity to Him. They wanted images of Him to embrace, adore, and weep over. They carried crucifixes with them and wore them next to their hearts, as though resolved to keep Christ always close. They went on pilgrimages to the place where He died and rose again, enduring countless dangers, and would pay everything they had for a fake piece of wood claimed to be from the cross on which He suffered. They tried through long periods of focused thought, fasting, and sleepless vigils to throw their souls into trances and ecstasies in which they imagined themselves in His presence. They came at last to make themselves physically like Him, obtaining impressions of wounds on their sides, their hands, and their feet. To all these things and others of a similar nature, superstition corrupted people's minds — and all of it grew from a distortion of a genuine truth. For there is no more certain gospel truth than this: that believers ought continually to contemplate Christ through the exercise of faith in their thoughts and affections, and that by doing so they are changed and transformed into His image, as 2 Corinthians 3:18 says. We must not abandon our duty just because others have been mistaken in theirs, nor must we give up the practical foundational principles of religion simply because they have been abused by superstition. But we can see here how dangerous it is to depart in any way from the guidance of Scripture, when the lack of that guidance causes even the best and most noble efforts of the human mind — even the effort to love Christ and be like Him — to end in the gravest offenses.

Pray, therefore, that you may be kept to the truth in all things by diligent attention to its only rule, and by a conscientious submission of your soul to God's authority in it. We must not allow our affections to become attached to the outward appearance or artificial attractiveness of any way of expressing our love to Christ that is not authorized by the Word of truth. Yet I must say this: I would rather be among those who, in expressing their love and affection to Christ, fall into some irregularities and excesses in the manner of expression — provided their worship of Him is neither superstitious nor idolatrous — than among those who, while calling themselves Christians, almost disavow having any thoughts of or affection for the person of Christ. But there is no need to foolishly run into either extreme. God has in Scripture provided sufficiently against both: He has shown us the necessity of actively exercising faith and love toward the person of Christ, and He has also defined the way and means by which we may do so. Whatever our intentions, wherever we depart from His prescribed ways we are not under the guidance of His Spirit — and so we are certain to lose everything we do.

Two things are therefore required if we are to think of Christ and meditate on Him according to the mind and will of God: first, that the means by which He is brought to mind be what God has promised and appointed; and second, that the ongoing presentation of Him as the object of our thoughts and meditations be of the same kind. For both of these purposes, superstitious minds invented the use of images and crucifixes with all their associated practices — and this made all their devotion an abomination. What serves these purposes for believers, however, is the promise of the Spirit and the institutions of the Word. If you want to think of Christ as you ought, follow these two directions. First, pray that the Holy Spirit may remain with you continually to bring Christ to your mind — which He will do in all in whom He dwells, for it belongs to His office. Second, for more fixed thoughts and meditations, take a specific passage of Scripture in which Christ is set forth and presented — either in His person, His office, or His grace — and meditate on it, as in Galatians 3:1.

This duty lies at the foundation of all the blessed communion and exchange that takes place between Jesus Christ and the souls of believers. I know that some despise this idea and consider it ridiculous. But in doing so they do nothing less than renounce Christianity and reduce the Lord Christ to an idol — one who neither knows, sees, nor hears. I am speaking, however, to those who are not complete strangers to the life of faith — people who know they have no real religion unless they have genuine spiritual communion with the Lord Christ through it. Consider how this is illustrated throughout the Song of Songs. There is not a single instance in that book that does not assume a continual thoughtfulness of Him. And in response to the soul's acts of faith and love — in which He delights — He works through His Spirit to give our minds and hearts a gracious sense of His own love, kindness, and relationship to us. The rich variety of this mutual exchange between Him and the church, the deep tenderness that flows from it, and the blessed state of rest and contentment it produces make up the substance of that holy book. No thought of Christ that proceeds from faith, accompanied by love and delight, will ever be lost. Those who sow this seed will return with their sheaves; Christ will meet them with gracious indications of His acceptance of them, His delight in them, and a return of the sense of His own love to them. He never has been, and never will be, slow to return love to any poor soul. All those gracious and blessed promises He has made — of coming to those who believe in Him, of making His home with them, of dining with them — all these expressions of a gracious presence and intimate communion depend on this duty. We may therefore note three things about these thoughts of Christ. First, they are deeply acceptable to Him as the best evidence of our heartfelt affection: "O my dove, in the clefts of the rock, in the secret place of the steep pathway, let me see your form, let me hear your voice; for your voice is sweet, and your form is lovely," Song of Songs 2:14. When a soul, weighed down by many discouragements and despondencies, withdraws and hides itself from Him, He calls out — longing to see that poor weeping face and to hear that broken voice that can barely rise above sighs and groans. Second, these thoughts are the only means by which we respond to the gracious communications of His love just described. Through them we hear His knocking, recognize His voice, and open the door of our hearts to give Him entrance so that He may dwell and commune with us. Sometimes the soul is drawn into acts of gracious communion with Christ unexpectedly, as in Song of Songs 6:11. But such experiences are not to be expected unless we abide in those ways and means that prepare our souls to receive and welcome Him. Third, our lack of experience in the power of this holy communion with Christ comes primarily from our neglect of this duty. I have known someone who, after many years of professing faith and holiness, fell into great darkness and distress for this very reason: he had not experienced in himself the sweetness, life, and power of what Scripture testifies about the real communications of Christ's love and the sense of His presence with believers. He understood the doctrine well enough, but did not feel its power — or at least he knew there was more in it than he had experienced. God carried him through that darkness by faith, but also taught him that no sense of these things can enter the soul except through constant thoughtfulness and contemplation of Christ. How many blessed visits do we miss by neglecting this duty. See Song of Songs 5:1-3. Sometimes we are too busy, sometimes careless and negligent, sometimes lazy, sometimes under the power of temptations — so that we neither seek Him nor are ready to receive Him. This is not the way to have our joy abound.

I speak now with special attention to Christ in heaven. The glory of His presence as God and man eternally united, the exercise of His mediatorial office at the right hand of God, the glory of His present activity on behalf of the church as the minister of the sanctuary and the true tabernacle which God — not man — has established, the love and power and effectiveness of His intercession by which He works to accomplish the salvation of the church, and the approach of His glorious coming in judgment — all these are to be the objects of our daily thoughts and meditations.

Let us not deceive ourselves. Being spiritually minded is not the same as having knowledge of spiritual things in the mind. It is not even about being consistent — or even abundant — in the performance of religious duties, both of which can exist where there is no grace in the heart at all. Being spiritually minded means having a mind that is genuinely and delightfully engaged with heavenly things — the things that are above, and especially Christ Himself at the right hand of God.

Also, think about eternal things in such a way as to continually weigh them against all the sufferings of this life. I have touched on this use earlier, and it is necessary to press it on every occasion. It is very likely that we will yet suffer more than we have. Those who have gone before us did; Scripture foretells that if we will live godly lives in Christ Jesus we must also; we stand in need of it; and the world is ready to bring it upon us. Since we must suffer, it is also necessary — for God's glory and our own salvation — that we suffer in the right way. Mere suffering neither commends us to God nor benefits our souls in any way. When we suffer according to the will of God, it is a remarkable grace, gift, and privilege, as Philippians 1:29 says. But many things are required for this. It is not enough to think we are suffering for the sake of conscience — though if we are not, all our sufferings are wasted. Nor is it enough to suffer for a particular form or expression of religion that we believe to be true and in accordance with the mind of God, in contrast to what is not. The honor claimed for sufferings on those grounds alone has been greatly tarnished in the days we live in. It is clear that people may endure hard and difficult things out of natural courage, reinforced by deeply held convictions and influenced by hidden self-interested motives — giving testimony to something that is not in accordance with the mind of God. We have seen examples of this in every age, and especially in our own. See 1 Peter 4:14-16. We have seen enough to strip away all appearance of honor from those who are deceived in what they profess when they suffer. But even people may suffer from the same human motivations for what is genuinely in accordance with God's mind — they may even give their bodies to be burned for it — and yet it may not be to His glory or their own eternal benefit. Therefore we must carefully consider all that is required to make our sufferings acceptable to God and honorable to the Gospel.

I have observed in many people an attitude toward suffering that I never saw turn out well when it was tested to the limit. Boldness, self-confidence, a supposed contempt for hardship, and a disdain for others they consider weaker — these are the marks they wear on such occasions. Such attitudes may carry people through a bad cause; they will never carry them through a good one. Gospel truth can only be honorably witnessed to by gospel graces. Distrust of ourselves, a clear understanding of the nature of the evils to be endured and of our own weakness, along with constant prayer to be delivered from suffering or sustained through it, and careful effort to avoid it without violating conscience or neglecting duty — these are far better preparations for entering a time of suffering. Many things belong to learning this first and last lesson of the Gospel — bearing the cross, or enduring all kinds of suffering for the sake of professing it. But they do not belong to our present purpose. What we press here is simply this: as evidence of our sincerity in suffering, and as an effective means to endure it cheerfully, we must have a continual view of the future state of glory — keeping it in the balance against everything we may have to undergo. For the following reasons:

First, having our minds filled with thoughts of that glory will give us eagerness as we enter into suffering as a matter of duty. Other forms of comfort will present themselves, but they quickly fade and disappear. They are like a quick remedy that gives some temporary relief and then leaves the spirits lower than they were before. Some find comfort in thinking their sufferings are not so severe — that they can endure them and come through safely. But no suffering is so small that it will not prove too much for us without special help from God. Others take comfort in how long the suffering will last — only ten days or six months, and then it will be over. Others draw comfort from the compassion and regard of other people. These and similar thoughts naturally come to all kinds of people, whether they are spiritually minded or not. But when our minds are accustomed to thoughts of the glory that will be revealed, we will cheerfully welcome every way and path that leads there — and suffering for the truth is one of those paths in a special way. Through this lens we can look cheerfully and with contentment on the loss of reputation, honor, possessions, freedom, even life itself — knowing within ourselves that we have better and more lasting comforts to turn to. We can glorify God by our eagerness in entering into suffering in no other way than when that eagerness rises from a view and valuing of those invisible things He has promised as an abundant reward for everything we can lose in this world.

Second, the greatest hardship in suffering is when it continues for a long time with no reasonable prospect of relief. Many who entered suffering with great courage and resolve have been worn down and exhausted by its duration. Elijah himself was brought to the point of praying that God would take his life and end both his ministry and his troubles. In every age, no small number have been so broken in spirit and so shaken in the exercise of faith that they lost the honor of their confession by seeking deliverance through sinful compromises and denial of the truth. Even when this happens out of sheer exhaustion — for it is Satan's strategy to wear out the saints of the Most High — and even when there remains reluctance in the mind and a lingering love for the truth in the heart, it consistently produces one of two effects. Some, overwhelmed with grief over their failure in their profession, and with a deep sense of their unfaithfulness to the Lord Jesus, are stirred up immediately to bolder acts of confession than they had ever engaged in before, and to a greater provocation of their adversaries — with the result that their former troubles come back doubled, which they frequently endure with great peace. Such examples can be found in every account of great persecutions. Others, however, are intimidated and discouraged in their profession — and perhaps neglected by those whose duty it was to restore them — and through the cunning of Satan they have given way to their decline and become complete apostates. To prevent these evils that arise from prolonged suffering without any hope of deliverance, nothing is more effective than a constant contemplation of the future reward and glory. The apostle declares this in Hebrews 11:35. When the mind is filled with thoughts of the unseen glories of eternity, it always has something to weigh against the longest and most drawn-out suffering — for in comparison to those glories, even the most extended sufferings last only a moment.

I have dwelt at length on these things because they are the particular objects of thought for those who are truly spiritually minded.