Chapter 10

Sundry things tendred to such as Complain that they know not how, that they are not able to abide in holy Thoughts of God, and Spiritual or Heavenly things; for their Relief, Instruction and Direction. Rules concerning stated Spiritual Meditation.

SOme will say, yea many on all occasions do say, That there is not any thing in all their Duty towards God wherein they are more at a loss, than they are in this one, of fixing or exercising their Thoughts or Meditations on things Heavenly or Spiritual. They acknowledge knowledge it a Duty; they see an Excellency in it, with inexpressible usefulness. But although they often try and attempt it, they cannot attain to any thing, but what makes them ashamed both of it and themselves. Their Minds they find are unsteady, apt to rove and wander, or give entertainment to other things, and not to abide on the Object which they design their Meditation towards. Their Abilities are small, their Invention barren, their Memories frail, and their Judgments to dispose of things into right order, weak and unable. They know not what to think on for the most part, and when they fix on any thing, they are immediately at loss as to any progress, and so give over. Hence other Thoughts, or Thoughts of other things take advantage to impose themselves on them, and what began in spiritual Meditation, ends in carnal Vanity. On these considerations, oftentimes they are discouraged to enter on the Duty, oftentimes give it over so soon as it is begun, and are glad if they come off without being losers by their Endeavours, which often befals them. With respect to other Duties it is not so with them. Unto such as are really concerned in these things, to whom their want and defect is a Burden; who mourn under it, and desire to be freed from it, or refreshed in their conflict with it, I shall offer the things that ensue.

1. That sense of the Vanity of our Minds which this consideration duely attended to will give us, ought greatly to humble and abase our Souls. Whence is it thus with us, that we cannot abide in Thoughts and Meditations of things Spiritual and Heavenly? It is because they are such things as we have no great concernment in? It may be they are things worthless, and unprofitable, so that it is to purpose to spend our Thoughts about them: The Truth is, they alone are worthy, useful and desireable, all other things in comparison of them, are but Loss and dung. Or it is because the faculties and Powers of our Souls were not originally suited to the contemplation of them, and delight in them? This also is otherwise; They were all given to us, all created of God for this End, all fitted with Inclinations and power to abide with God in all things without aversation or weariness. Nothing was so natural, easie and pleasant to them, as steadiness in the contemplation of God and his works. The cause therefore, of all this evil lyes at our own doors. All this therefore and all other Evils, came upon us by the entrance of sin. And therefore Solomon in his Inquiry after all the Causes and Effects of Vanity, brings it under this Head; Lo this only have I found, that God made man upright; but they have sought out many Inventions, Eccles. 7.29. For hereby our Minds that were created in a state of blessed Adherence to God, where wholly turned off from him, and not only so, but filled with Enmity against him. In this state that Vanity which is prevalent in them, is both their Sin and their Punishment. Their sin in a perpetual Inclination to things vain, foolish, sensual and wicked. So the Apostle describes it at large, Ephes. 4:17, 18, 19. Tit. 3:3. And their punishment in that being turned off from the chiefest Good, wherein alone Rest is to be found, they are filled with darkness, confusion and disquietment, being like a troubled Sea that cannot rest, whose waters cast up mire and dirt.

By grace our Minds are renewed; that is changed and delivered from this frame; but they are so partially only. The Principle of Vanity is no longer predominant in us, to alienate us from the life of God, or to keep us in Enmity against him. Those who are so renewed do not walk in the Vanity of their Minds as others do, Ephes. 4:17. They go up and down in all their ways and occasions with a Stream of vain Thoughts in their Minds. But the remainders of it, are effectually Operative in us, in all the actings of our minds towards God affecting them with Vncertainty and Instability. As he who has received a great wound in any principal part of his Body, though it may be so cured, as that death shall not immediately ensue thereon; yet it may make him go weak and lame all his dayes, and hinder him in the Exercise of all the powers of Life. The Vanity of our Minds is so cured, as to deliver us from spiritual death; but yet such a wound, such a weakness does remain, as both weakens and hinders us in all the operations of Spiritual life. Hence those who have made any progress in Grace, are sensible of their Vanity, as the greatest Burden of their Souls, and do groan after such a compleat Renovation of their Minds, as whereby they may be perfectly freed from it. This is that which they principally regard in that complaining desire, Rom. 7:24. O wretched man that I am, who shall deliver me from this body of death? Yea they groan under a sense of it every day; nor is any thing such a trouble to them, observing how it defeats them in their designs to contemplate on Heavenly things; how it frustrates their best Resolutions to abide in the spiritual actings of Faith and Love; how they are imposed on by it with the Thoughts of things which either in themselves or in their consequences they most abhorre; nothing are they so afraid of, nothing is so grievous and burdensome to them, nothing do they more groan for deliverance from. When there is War in any place, it behovs them that are concerned, to have an Eye and regard to all their Enemies, and their Attempts against them. But if they are Vigilant and diligent in their Oppositition to those that are without, that visibly contend with them, and in the mean time Neglect such as trayterously act within among themselves, betraying their Councels, and weakning their Strength, they will be undoubtedly ruined. Wise men do first take care of what is within, as knowing if they are there betrayed, all they do against their open Enemies is to no purpose. In the warfare wherein we are engag'd, we have Enemies of all sorts that openly and visibly in various Temptations fight against our Souls. These it is our Duty to watch against, to conflict with, and to seek a conquest over. But it is this internal vanity of mind, that endeavours in all things to betray us, to weaken us in all our Graces, or to hinder their due operations; and to open the doors of our Hearts to our cursed Enemies. If our principal Endeavor be not to discover, suppress and destroy this Traytor, we shall not succed in our spiritual warfare.

This therefore being the original cause of all that disabilty of mind as to steadiness in holy Thoughts and Meditations whereof you do complain, when you are affected therewith, turn to the consideration of that from whence it does proceed. Labor to be humbled greatly, and to walk humbly under a sense of the Remainders of this Vanity of mind. So some wholesom Fruits may be taken from this bitter Root; and Meat may come out of this Eater. If when you cannot abide in holy Thoughts of God, and your Relation to him, you reflect on this cause of it to your further Humiliation and self-abasement, your Good designs and purposes are not lost. Let such an one say; I began to think of God, of his Love and Grace in Christ Jesus, of my Duty towards him; and where now in a few minutes do I find my self? I am got into the Ends of the earth, into things useless and earthly; or am at such a loss as that I have no mind to proceed in the work wherein I was ingaged. O wretched man that I am, what a cursed Enemy have I within me! I am asham'd of my self, weary of my self, loath my self, who shall deliver me from this Body of Death? Such Thoughts may be as useful to him as those which he first designed.

True it is we can never be freed absolutely from all the Effects of this Vanity and Instability of Mind in this world. Vnchangeable cleaving to God, always, in all the Powers and Affections of our Minds, is reserved for Heaven. But yet great degrees may be attained in the conquest and expulsion of it, such as I fear few have experience of; yet ought all to the labor after. If we apply our selves as we ought to the increase of Spiritual Light and Grace; if we labor diligently to abide and abound in Thoughts of spiritual things, and that in Love to them, and delight in them; if we watch against the entertainment and approbation of such Thoughts and things in our minds, as whereby this vain frame is pleased and confirmed; there is, though not an absolute perfection, yet a blessed degree of Heavenly Mindedness to be attain'd, and therein the nearest approach to Glory, that in this world we are capable of. If a man cannot attain an Athletick Constitution of Health, or a strength like that of Sampson; yet if he be wise he will not omit the use of such means as may make him to be useful in the ordinary Duties of Life. And although we cannot attain Perfection in this matter, which yet is our Duty to be continually pressing after; yet if we are wise, will be endeavouring such a cure of this spiritual distemper, as we may be able to discharge all the duties of the Life of God. But if men in all other things, feed the Vanity of their own Minds, if they permit them to Rove continually after things foolish, sensual and earthly; if they wilfully supply them with Objects to that End, and labor not by all means for the Mortification of this evil frame; in vain shall they desire or expect to bring them at any time, on any occasion, to be Steady in the Thoughts of Heavenly things. If it be thus with any, as it is to be feared it is with many, it is their duty to mind the words of our Lord Jesus Christ in the first place, Make the Tree Good, and then the Fruit will be Good, and not before. When the power of Sanctifying Grace has made the Mind habitually Spiritual and Heavenly, Thoughts of such things will be natural to it, and accompanyed with delight. But they will not be so untill the God of Peace have Sanctified us in our whole Spirits, Souls and Bodies; whereby we may be preserved blameless to the comeing of Jesus Christ.

2. Be alwaies sensible of your own Insufficincy to raise in your Minds or to managed spiritual Thoughts, or Thoughts of things spiritual and Heavenly in a due manner. But in this case men are apt to suppose, that as they may, so they can think of what they please. Thoughts are their own, and therefore be they of what sort they will, they need no assistance for them. They cannot think as they ought, they can do nothing at all. And nothing will convince them of their folly, untill they are burdened with an experience of the contrary, as to Spiritual things. But the advice given is expressely laid down by the Apostle in the Instance of himself. Cor. 3:5. Not that we are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God. He speaks principally of Ministers of the Gospel, and that of such as were most eminently furnished with Spiritual Gifts and Graces, as he declares verse 6. And If it be so with them, and that with respect to the work and Duties of their Calling, how much more is it so with others, who have not their Graces nor their Offices? Wherefore if men without regard to the present actual Grace of God, and the supplies of his Spirit, do suppose that they can of themselves, exercise their Minds in spiritual Thoughts, and so only fret at themselves when they fall into disappointment, not knowing what is the matter with them, they will live in a lifeless barren frame all their dayes.

By the strength of their natural Abilities, men may frame Thoughts of God, and heavenly things in their Minds, according to the knowledge they have of them. They may Methodize them by Rules of Art, and express them elegantly to others. But even while they do so, they may be far enough from being spiritually minded. For there may be in their Thoughts, no actings of Faith, Love or holy Delight in God, or any Grace at all. But such alone are things which we inquire after, they are such only as wherein the Graces of the Spirit are in their proper Exercise. With respect to them we have no sufficiency in our selves, all our sufficiency must be of God. There is no Truth among persons of Light and Knowledge more generally granted in the notion of it than this, that of our selves we can do nothing; and none more neglected in daily practice. Men profess they can do nothing of themselves, and yet go about their Duties as if they could do all things.

3. Remember that I have not at present treated of solemn stated Meditation. Concerning which other Rules and Instructions ought to be given. By solemn or stated Meditation, I intend the Thoughts of some Subject Spiritual and Divine, with the fixing, forcing and ordering our Thoughts about it, with a design to affect our own Hearts and Souls with the matter of it, or the things contained in it. By this design it is distinguish'd from the study of the Word, wherein our principal aim is to learn the Truth, or to declare it to others. And so also from Prayer, whereof God himself is the immediate Object. But in Meditation it is the affecting of our own Hearts and Minds with Love, Delight and Humiliation. At present I have only showed what it is to be Spiritually minded, and that in this Instance of our Thoughts as they proceed from the habitual frame of our hearts and affections; or of what sort the constant course of our Thoughts ought to be, with respect to all the occasions of the Life of God. This persons may be in a readiness for, who are yet unskilful in, and unable for stated Meditation. For there is required thereunto such an Exercise of our Natural Faculties and Abilities, as some through their weakness and Ignorance are incapable of. But as to what we have hitherto insisted on, it is not unattainable by any in whom is the Spirit of Faith and Love. For it is but the frequent actings of them that I intend. Wherefore, do your Hearts and Affections lead you to many Thoughts of God, and Spiritual Things? do they spring up in you, as water in a well of living Waters? Are you ready on all occasions to entertain such Thoughts, and to be conversant with them, as opportunity does offer it self? Do you labor to have in a readiness what is useful for you with respect to Temptations and Duties? Is God in Christ, and the things of the Gospel, the ordinary Retreat of your Souls? Though you should not be able to carry on an orderly stated Meditation in your minds, yet you may be spiritually minded.

A man may not have a Capacity and Ability to carry on a great Trade of Merchandize in the world. The knowledge of all sorts of Commodities, and Seasons, of the World and Nations of it, with those Contrivances and Accounts which belong to such Trade may be above his comprehension, and he may quickly ruine himself in undertaking such an Employment. Yet may the Abilities of this man serve him well enough to carry on a retail Trade in a private Shop, wherein perhaps he may thrive as well, and get as good an Estate as any of those whose greater Capacities lead them forth to more large and hazardous Employments. So it may be with some in this case. The natural Faculties of their minds are not sufficient to enable them to Stated Meditation. They cannot cast things into that method and order which is required thereunto; nor frame the conceptions of their minds into words significant and expressive; yet as to frequency of Thoughts of God, and a disposition of Mind thereunto, they may thrive and be skilful beyond most others of greater natural Abilities. Howbeit, because even Stated Meditation is a necessary Duty, yea the principal way whereby our spiritual Thoughts do profitably act themselves, I shall have regard thereunto in the following Direction; wherefore,

4. Whatever Principle of Grace we have in our minds, we cannot attain to a ready exercise of it in a way of spiritual Meditation or otherwise, without great Diligence, nor without great Difficulty.

It was showed at the entrance of this Discourse, that there is a Difference in this Grace, between the Essence, Substance or Reality of it, which we would not exclude men from, under many failings or infirmities; and the useful Degrees of it, wherein it has its principal exercise. As there is a difference in Life natural, and its actings, in a weak deseased sickly Body, and in that which is of a Good Constitution and in a vigorous health. Supposing the first, the Reality of this Grace, be wrought in us, or implanted in our Minds by the holy Ghost, as a principal part of that new Nature which is the workmanship of God, created in Christ Jesus to good works; yet to the growth and improvement of it, as of all other Graces, our own diligent Care, Watchfulness, and spiritual striving in all holy Duties are required. Unless the most fruitful Ground be manured, it will not bring forth an useful Crop. Let not any think that this frame of a Spiritual mind, wherein there is a disposition to and a readiness for all holy Thoughts of God, of Christ, of spiritual, and heavenly things, at all times and on all occasions, will befall him and continue with him he knows not how. As good it is for a poor man to expect to be rich in this world without Industry, or a weak man to be strong and healthy without Food and Exercise; as to be spiritually minded without an earnest endeavor after it. It may be enquired what is requisite thereunto? And we may name some of those things without which such an holy frame will not be attained. As,

1. A continual watch is to be kept in and on the Soul against the Incursions of vain Thoughts and Imaginations, especially in such seasons wherein they are apt to obtain Advantage. If they are suffer'd to make an inroad into the mind, if we accustom our selves to give them entertainment, if they are wont to lodge within, in vain shall we hope or desire to be spiritually minded. Herein consists a principal part of that duty which our Savior so frequently, so emphatically chargs on us all; namely to Watch, Mark 3:37. Unless we keep a strict watch herein, we shall be betray'd into the hands of our spiritual enemies; for all such Thoughts are but making provision for the flesh to fullfill its desires in the lusts thereof, however they may be disappointed as to actual sin. This is the substance of the advice given us in charge, Prov. 4:23. Keep your heart with all diligence, for out of it are the Issues of Life.

2. Careful Avoidance of all societies and businesses of this life, which are apt under various pretences to draw and seduce the mind to an earthly or sensual frame. If men will venture on those things which they have found by Experience, or may find by Observation, that they seduce and draw off their Minds from an Heavenly frame to that which is contrary thereunto, and will not watch to their avoidance, they will be filled with the fruit of their own ways. Indeed the Common Converses of Professors among themselves and others, walking, talking and behaving themselves like other men, being as full of the world as the world is of it self, has lost the Grace of being Spiritually-minded within, and stain'd the Glory of Profession without. The Rule observed by David will manifest how careful we ought to be herein, Psal. 39:1, 2, 3. I said I will take heed to my ways, that I sin not with my Tongue: I will keep my Mouth with a bridle while the wicked is before me. I was dumb with silence, I held my peace even from good, and my sorrow was stirred. My heart was hot within me, while I was musing the fire burned; then spoke I with my Tongue: Which place was spoken to before.

3. An holy Constraint put on the Mind to abide in the Duty of Spiritual Thoughts and Meditations, pressing it continually with the Consideration of their Necessity and Usefulness. The Mind will be apt of it self to start aside from Duties? purely Spiritual, through the mixture of the Flesh abiding in it. The more inward and purely Spiritual any Duty is, which has no outward Advantages; the more prone will the Mind be to decline from it. It will be so, more from private Prayer than Public, more from Meditation than Prayer. And other things will be apt to draw it aside by Objects without, and various stirrings of the Affections within. An holy Constraint is to be put upon it, with a sudden Rejection of what rises up to its diversion or disturbance. Wherefore, we are to call in all constraining Motives, such as the Consideration of the Love of Christ, Cor. 5:14. to keep the Mind steady to its Duty.

4. Diligent use of Means to furnish the Soul with that Light and Knowledge of Heavenly things, which may administer continual matter of holy Thoughts and Meditations from within our selves. This has been spoken to at large before. And the want hereof is that which keeps many from the least Proficiency in these Duties. As a man may have some skill or ability for a Trade, yet if he have no Materials to work upon, he must sit still and let his Trade alone. And so must men do as to the work of Holy Meditation: whatever be the Ability of the natural Faculties, their Inventions or Memories, if they are not furnished with Knowledge of things Spiritual and Heavenly, which are the subject matter of such Meditations, they must let their work alone. Hence the Apostle prays for the Colossians, that the Word of God might dwell in them richly in all Wisdom, Chapter 3:16. That is, that they might abound in the knowledge of the mind of Christ, without which we shall be unfit for this Duty.

5. Vnweariedness in our Conflict with Sathan, who by various Artifices and the Injection of fiery darts labours continually to divert us from these Duties. He is seldom or never wanting to this occasion. He who is furnished in any measure with spiritual Wisdom and Understanding, may find him more sensibly at work in his Craft and Opposition with respect to this Duty, than any other way. When we stand thus before the Lord, he is always at our right hand to resist us. And oftentimes his Strength is great. Hence, as was observed, oftentimes men design really to exercise themselves in holy Thoughts, but end in vain Imaginations, and rather take up with Trifles than continue in this Duty. Steadiness in the Resistance of him on these Occasions, is one great part of our Spiritual Warfare. And we may know that he is at work by his Engines and Methods. For they consist in his Suggestions of vain, foolish or corrupt Imaginations. When they begin to rise in our Minds, at such times as we would engage them in Spiritual Meditation, we may know assuredly from whence they are.

6. Continual watchful Care, that no root of Bitterness spring up and defile us, that no Lust or Corruption be predominant in us. When it is so, if Persons in complyance with their Convictions do endeavor sometimes to be exercised in these Duties, they shall labor in the very fire, where all their Endeavours will be Immediately consumed.

7. Mortification to the World in our Affections and Desires, with Moderation in our Endeavours after the Needful things of it, are also necessary hereto; yea to that Degree, that without them no man can in any sense be said to be Spiritually-minded. For otherwise our Affections cannot be so preserved under the Power of Grace, as that Spiritual things may be always Savoury to us.

Some it may be will say, That if all these things are required thereunto, it will take up a mans whole Life and Time to be Spiritually-minded. They hope they may attain it at an easier rate, and not forgoe all other Advantages and Sweetnesses of Life, which a strict Observation of these things would cast them upon.

I answer; that however it may prove an hard Saying to some, yet I must say it, and my heart would reproach me if I should not say, that if the principal part of our time be not spent about these things, whatever we suppose, we have indeed neither Life nor Peace. The First-fruits of all were to be offered to God, and in Sacrifices he required the Blood, and the Fat of the Inwards. If the best be not his, he will have nothing. It is so as to our Time. Tell me, I pray you, how you can spend your Time and your Lives better, or to better purpose; and I shall say, Go on and prosper. I am sure some spend so much of their time so much worse, as it is a shame to see it. Do you think you came into this World, to spend your whole Time and Strength in your Employments, your Trades, your Pleasures, to the Satisfaction of the Will of the Flesh and of the Mind? Have you Time enough to Eat, to Drink, to Sleep, to Talk unprofitably, it may be corruptly, in all sorts of unnecessary Societies, but have not enough to Live to God, in the very Essentials of that Life which consists in these things? Alas! you came into the World under this Law; It is appointed to all men once to die, and after that is the Judgment; and the End why your Life here is granted to you, is that you may be prepared for that Judgement. If this be neglected, if the principal part of your Time be not improv'd with respect to this End, you will fall under the Sentence of it to Eternity.

But men are apt to mistake in this matter. They may think that these things tend to take them off from their Lawful Employments and Recreations, which they are generally afraid of, and unwilling to purchase any frame of Mind at so dear a rate. They may suppose that to have men spiritually minded, we would make them Mopes, and to disregard all the Lawful Occasions of Life. But let not any be mistaken; I am not upon a design that will be easily, or it may be honestly defeated. Men are able to defend themselves in their Callings and Enjoyments, and to satisfy their Consciences against any Perswasions to the contrary. Yet there is a Season wherein we are obliged to part with all we have, and give up our selves wholly to follow Christ in all things; Math. 19:21. And if we neglect or refuse it in that season, it is an Evidence that we are Hypocrites. And there was a time when Superstition had so much Power on the Minds of men, that multitudes were perswaded to forsake, to give up all their Interest in Relations, Callings, Goods, Possessions, and betake themselves to tedious Pilgrimages, yea hard Services in War, to comply with that Superstition; and it is not the Glory of our Profession, that we have so few Instances of men parting with all, and giving up themselves to Heavenly Retirement. But I am at present on no such Design; I aim not to take men out of their lawful Earthly occasions, but to bring spiritual Affections and Thoughts into the management of them all. The things mentioned will deprive you of no Time you can lay a claim to; but Sanctifie it all.

I confess he must be a great Proficient in Spirituality, who dares venture on an absolute Retirement, and he must be well satisfied that he is not called to an usefulness among men inconsistent therewith: Unto them it may prove a disadvantage: Yet this also is attainable if other Circumstances do concur. Men under the due Exercise of Grace and the Improvement of it, may attain to that fixedness in Heavenly-mindedness, that Inconcernment in all things here below, as to give themselves up intirely and continually to Heavenly Meditation, to a blessed Advancement of all Grace, and a near approach to Glory. And I would hope it was so with many of them in ancient times, who renounced the World, with all Circumstances of Relations, State, Inheritances, and betook themselves to Retirement in Wildernesses, to abide always in Divine Contemplation. But afterwards when Multitudes whose minds were not so prepared, by a real growth in all Grace and Mortification to the World, as they were, betook themselves under the same pretences to a Monastical Retirement; the Devil, the World, sensual Lusts, Superstition, and all manner of Evils pursued them, found them out, possessed them, to the unspeakable dammage and Scandal of Religion.

This therefore is not that which I invite the common sort of Believers to. Let them that are able and free, receive it. The Generality of Christians have Lawful Callings, Employments and Businesses, which ordinarily they ought to abide in. That they also may live to God in their Occasions, they may do well to consider Two things.

1. Industry in mens Callings is a thing in it self very Commendable. If in nothing else, it has an Advantage herein, that it is a means to preserve men from those Excesses in Lust and Ryot, which otherwise they are apt to run into. And if you consider the two sorts of men, whereinto the Generality of Mankind are Distributed, namely of them who are industrious in their Affairs, and those who spend their time so far as they are able in Idleness and Pleasure; the former sort are far more amiable and desireable. Howbeit it is capable of being greatly abused. Earthly-mindedness, Covetousness, devouring things holy as to Times and Seasons of Duty, Uselesness, and the like pernicious Vices do invade and possess the Minds of men. There is no Lawful Calling that does absolutely exclude this Grace of being Spiritualy-minded in them that are ingaged in it, nor any that does include it. Men may be in the meanest of Lawful Callings and be so, and men may be in the best and highest and not be so. Consider the Calling of the Ministry: The Work and Duty of it calls on those that are employed in it, to have their Minds and Thoughts conversant about spiritual and heavenly things. They are to study about them, to meditate on them, to commit them to Memory, to speak them out to others. It will be said, Surely such men must needs be Spiritually-minded. If they go no further than what is mentioned, I say they must needs be so, as Printers must needs be Learned, who are continually conversant about Letters. A man may with great Industry ingage himself in these things, and yet his mind be most remote from being Spiritual. The Event does declare that it may be so, and the Reasons of it are manifest. It requires as much, if not more Watchfulness, more Care, more Humility, for a Minister to be Spiritually minded in the Discharge of his Calling, than to any sort of men in theirs: And that, as for other Reasons, so because the commonness of the exercise of such Thoughts, with their design upon others in their expression, will take off their Power and Efficacy. And he will have little benefit by his own Ministy, who endeavours not in the first place an Experience in his own heart of the Power of the Truths which he does teach to others. And there is Evidently as great a failing herein among us, as among any other sort of Christians, as every occasion of Tryal does Demonstrate.

2. Although Industry in any honest Calling be allowable, yet unless men labor to be Spiritually-minded in the exercise of that Industry, they have neither Life nor Peace. Hereto all the things before mentioned, are necessary; I know not how any of them can be abated, yea more is required than is expressed in them. If you burn this Roll, another must be written, and many like things must be added to it. And the Objection from the expence of Time in the Observance of them, is of no force. For a man may do as much work whil'st he is Spiritually minded, as whil'st he is Carnal. Spiritual Thoughts will no more hinder you in your Callings than those that are vain and earthly, which all sorts of men can find leisure for in the midst of their Employments. If you have filled a Vessel with Chaff, yet you may pour into it a great deal of water, which will be contained in the same space and Vessel. And if it be necessary that you should take in much of the Chaff of the world into your minds, yet are they capable of such measures of Grace as shall preserve them sincere to God.

Fifthly, This frame will never be preserved, nor the Duties mentioned be ever performed in a due manner, unless we dedicate some part of our Time peculiarly to them. I speak to them only concerning whom I suppose that they do daily set apart some portion of Time to holy duties, as Prayer and Reading of the Word, and they find by experience that it succeeds well with them. For the most part if they lose their Seasons, they lose their Duties. For some have complained, that the urgency of Business, and multiplicity of Occasions driving them at first from the fixed time of their Duties, has brought them into a course of neglecting Duty it self. Wherefore it is our wisdom to set apart constantly some part of our time, to the exercise of our thoughts about spiritual things in the way of Meditation. And I shall close this discourse with some Directions in this particular to them who complain of their disability for the discharge of this duty.

(1.) Choose and separate a fit time or Season, a time of freedom from other Occasions and diversions. And because it is our duty to redeem time with respect to holy Duties, such a season may be the more useful, the more the purchase of it stands us in. We are not at any Time to serve God with what costs us nought, nor with any Time that comes within the same Rule. If we will allow only the Refuse of our Time to this duty, when we have nothing else to do, and it may be through weariness of Occasions are fit for nothing else, we are not to expect any great success in it. This is one pregnant reason why men are so cold and formal, so lifeless in spiritual duties, namely, the Times and Seasons which they allot to them. When the Body is wearied with the labor and occasions of the day, and it may be the mind in its natural faculties indisposed, even by the means of necessary refreshment, men think themselves meet to Treat with God about the great concernments of his Glory, and their own Souls. This is that which God condemns by the Prophet, Mal. 1:8. And if you offer the blind for Sacrifice is it not evil? and if you offer the lame and sick is it not evil? offer it now to your Governour will he be pleased with you, or accept your person? Both the Law of Nature, and all the Laws of holy Institutions, do require that we should serve God with the best that we have, as all the fat of the Inwards was to be offered in Sacrifice. And shall we think to offer that Time to God, wherein we are unmeet to appear before an earthly Ruler? Yet such in my account are the Seasons, especially the evening seasons, that most men choose for the duties of their holy Worship. And you may do well to consider that beyond the day and time which he has taken to himself by an Everlasting Law, how little of the Choice of your time you have offered to God as a Free-will-offering, that you may be excited to future diligence. If therefore you seriously intend this Duty, choose the Seasons for it wherein you are most fit, when even the natural vigour of your spirits is most free and active. Possibly some will say, this may be such a time as when the occasions of the world do call most earnestly for your attendance to them. I say that is the Season I would recommend. And if you can conquer our minds to redeem it for God at that rate, your endeavours in it will be prosperous. However, trust not to times that will offer themselves. Take them not up at hazard. Let the time it self be a free-will Offering to God, taken from the Top of the heap, or the Choicest part of your useful Time.

(2.) Preparation of Mind to a due Reverence of God and spiritual things, is required previously hereto. When we go about this duty, if we rush into thoughts of heavenly things without a due reverential preparation, we shall quickly find ourselves at a loss. See the Rule, Eccles. 5.1, 2. Grace to serve God with reverence and Godly fear, is required in all things wherein we have to do with him, as in this duty we have in an immediate and especial manner. Endeavor therefore in the first place to get your hearts deeply affected with an awful reverence of God, and an holy regard to the heavenly nature of the things you would meditate upon. Hereby your Minds will be composed, and the roots of other thoughts, be they vain or earthly, which are apt to arise and divert you from this duty, will be cast out. The principles of these contrary Thoughts are like Jacob and Esau, they struggle in the same womb, and often-times Esau will come first forth, and for a while seem to carry the Birth-right. If various thoughts do conflict in our Minds, some for this world, and some for another, those for this world may carry it for a season. But where a due Reverence of God has cast out the Bond-woman and her Children, the workings of the Flesh in its vain Thoughts and Imaginations, the Mind will be at liberty to exercise it self on spiritual things.

(3.) Earnest Desires after a renewed sense and relish of Spiritual things are required hereto. If we ingage into this duty meerly on a conviction of the necessity of it, or set our selves about it because we think we ought to do so, and it will not be well done utterly to neglect it, we may not expect to be successeful in it: But when the Soul has at any time tasted that the Lord is gracious, when its Meditations on him have been sweet, when Spiritual things have had a Savour and Relish in the mind and Affections, and hereon it comes to this duty with earnest desires to have the like tastes, the like experience, yea to have them encreased; then is it in the way of an hopeful progress. And this also will make us persevere in our endeavours to go through with what we undertake; namely, when we do know by former Experience what is to be attained in it, if we dig and search for it as Treasure.

If you shall think that the right discharge of this duty may be otherwise attained; if you suppose that it deserves not all this Cost and charge about it; Judge by what is past, whether it be not adviseable to give it over and let it alone. As good lye quietly on the ground, as continually attempt to rise, and never once effect it. Remember how many successeless attempts you have made upon it, and all have come to nothing, or that which is as bad as nothing. I cannot say that in this way you shall always succeed; But I fear you will never have success in this duty, without such things as are of the same nature and use with it.

When after this Preparation, you find your selves yet perplexed and entangled, not able comfortably to persist in Spiritual Thoughts, to your Refreshment, take these two Directions for your Relief.

1. Cry and Sigh to God for Help and Relief. Bewail the darkness, weakness and instability of your Minds, so as to groan within your selves for Deliverance. And if your designed Medi[••…]ions do issue only in a renewed gracious sense of your own Weakness and Insufficiency, with Application to God for Supplyes of Strength, they are by no means lost as to a Spiritual account. The thoughts of Hezekiah in his Meditations did not seem to have any great Order or consistency, when he so exprest them; Like a Crane or a Swallow so did I chatter; I did mourn as a Dove: Mine eyes failed with looking upwards; O Lord, I am oppressed, undertake for me; Isa. 38:14. When the Soul labours sincerely for Communion with God, but sinks into broken confused thoughts under the weight of its own weakness, yet if he looks to God for relief, his chattering and Mourning will be accepted with God, and profitable to himself.

2. Supply the Brokenness of your Thoughts with Ejaculatory Prayers, according as either the Matter of them, or your defect in the Management of them does require. So was it with Hezekiah in the Instance before mentioned; where his own Meditations were weak and broken, he cryes out in the midst of them, O Lord, I am oppressed, undertake for me. And Meditation is properly a Mixture of Spiritual Apprehension of God and heavenly things, in the Thoughts and Conceptions of the Mind, with Desires and Supplications thereon.

It is good and profitable to have some special designed Subject of Meditation in our Thoughts. I have at large declared before what things are the proper Objects of the Thoughts of them that are Spiritually-minded. But they may be more peculiarly considered as the matter of designed Meditation. And they may be taken out of some especial spiritual Experience that we have lately had, or some Warnings we have received of God, or something wherewith we have been peculiarly affected in the Reading or Preaching of the Word, or what we find the present posture and Frame of our Minds and Souls to require; or that which supplyes all most frequently, the Person and Grace of our Lord Jesus Christ. If any thing of this nature be peculiarly designed, antecedently to this Duty, and a Season be sought for it with respect thereunto, the Mind will be fixed and kept from wandering after variety of Subjects, wherein it is apt to lose it self, and brings nothing to Perfection.

Lastly, Be not discouraged with an Apprehension, that all that you can attain to in the discharge of this duty is so little, so contemptible, as that it is to no purpose to persist in it. Nor be wearied with the difficulties you meet withal in its performance. You have to do with him only in this matter, who will not break the bruised Reed, nor quench the smoaking Flax; whose will it is, that none should despise the day of small things. And if there be in this Duty a ready Mind, it is accepted according to what a man has, and not according to what he has not. He that can bring into this Treasure only the Mites of broken Desires and Ejaculatory Prayers, so they be his best, shall not come behind them who cast into it out of their greater abundance in Ability and Skill. To faint and give out because we cannot arise to such a height as we aim at, is a fruit of Pride and Unbelief. He who finds himself to gain nothing by continual Endeavours after holy fixed Meditations, but only a living active sense of his own Vileness and Unworthiness, is a sufficient gainer by all his Pains, Cost and Charge. But ordinarily it shall not be so; Constancy in the Duty will give Ability for it. Those who conscientiously abide in its Performance, shall increase in Light, Wisdom and Experience, untill they are able to manage it with great Success. These few plain Directions may possibly be of some use to the weaker sort of Christians, when they find a disability in themselves to the discharge of this Duty, wherein those who are Spiritually minded ought to be peculiarly exercised.

What aspect of God we are to think and meditate on. His being; reasons for meditating on it; obstacles to it; how those obstacles are overcome. Thoughts of God's omnipresence and omniscience — why they are especially necessary, and the reasons for this. The same regarding His omnipotence. The value and benefit of such thoughts.

The preceding discussion has covered general matters: the nature, manner, and approach of our thoughts on God. What remains is to give some specific examples of what we are to think about in a particular way — and what will occupy our thoughts if we are truly spiritually minded. For now I will not focus on the things that concern God's grace and love in Christ Jesus, which belong under a different heading, but on those things that relate immediately to the divine nature itself and its holy essential attributes.

First, think much about the being and existence of God. This is the foundation of all our relationship with Him and access to Him, as Hebrews 11:6 says: "He who comes to God must believe that He is." This is the first object of faith, and the first act of reason. Being the sole foundation of all religion, it is our duty to exercise multiplied, renewed thoughts about it on every occasion. For many who are not outright atheists still live without any solid, well-grounded conviction of God's existence — they do not believe it in a way that practically influences them. It is true that the natural light inborn in us, through the proper exercise of reason, can give any rational person grounds for confidence in the existence of God. But in most people, this awareness has been preempted by tradition and upbringing, which has led them to assent to it without knowing how or why. They have never questioned it and suppose they have no reason to. Nature itself recoils at the first thought of denying God's existence — but if such people are ever brought on some urgent occasion to think seriously about it, they find themselves lost and wavering, without any firm, unshakeable conviction of its truth. Therefore, while our knowledge of God's existence is grounded at its foundation in natural light, the working of conscience, and the proper exercise of reason applied to the works and effects of infinite power and wisdom, it must also be deepened and made practically useful through faith in divine revelation and personal experience of divine power through that revelation. Through this faith we ought to allow frequent thoughts of God's being and existence to enter our minds. Two reasons make this duty especially important in the age we live in.

First, because of the widespread atheism — both in thinking and in practice — that abounds around us. The reasons for it have already been given, and the reality of it is plain to any ordinary observer. There are two reasons why, in light of this, we ought to abound in faith-filled thoughts about the existence of God. First, we are called to give a special testimony in opposition to this cursed product of hell. The spiritually minded person cannot help having many thoughts about the existence of God, thereby giving glory to Him. As Isaiah 43:9-12 says: "All the nations have gathered together so that the peoples may be assembled. Who among them can declare this and proclaim to us the former things? Let them present their witnesses that they may be justified, or let them hear and say, 'It is true.' 'You are My witnesses,' declares the Lord, 'And My servant whom I have chosen, so that you may know and believe Me and understand that I am He. Before Me there was no God formed, and there will be none after Me. I, even I, am the Lord, and there is no savior besides Me. It is I who have declared and saved and proclaimed, and there was no strange god among you; so you are My witnesses,' declares the Lord, 'and I am God.'" And Isaiah 44:8: "Do not tremble and do not be afraid; have I not long since announced it to you and declared it? And you are My witnesses. Is there any God besides Me, or is there any other Rock? I know of none." Second, occasions for such thoughts will be constantly provided for us. The atheistic impiety, thinking, and behavior that abounds around us is a grievous burden to every godly soul. Without frequent retreat to thoughts of God's existence, there is no relief or refreshment to be found under that burden. Such was the situation of Noah in the old world and of Lot in Sodom — and it made their faith shine all the more brilliantly.

Second, because of the bewildering confusion that fills all of life in the world today. Whatever has ever served in former times as a test of faith for God's people, it abounds today. Profane and dissolute people have never had stronger outward appearances to reinforce their atheism, and godly people have never faced greater trials to their faith with respect to the visible state of things in the world. The psalmist in an earlier time was nearly swept into unbelieving complaints on such an occasion, as Psalm 73:2-3 shows. And such moments may come upon us too, leading us to say with him: "Surely in vain I have kept my heart pure and washed my hands in innocence; for I have been stricken all day long and chastened every morning." This is why, when the prophet Habakkuk was wrestling with thoughts about a state of affairs like the one we face today — which he describes in Habakkuk 1:6-12 — he grounds his thinking in a fresh exercise of faith in God's being and attributes in verse 12-13. David also makes that his retreat in a similar situation in Psalm 11:3-5.

In a season like this one, for both the reasons just given, those who are spiritually minded will give much exercise to their thoughts about the being and existence of God. They will say within themselves: truly there is a reward for the righteous; truly God is one who judges in the earth. From this will follow such an understanding of His immensity, His eternal power, His infinite wisdom, and His absolute sovereignty as will hold their souls firm and steadfast through the worst storms of temptation that may come upon them.

Yet there are two things that weaker believers may encounter in their thoughts about God's being and existence that may cause them some difficulty.

First, knowing the weakness of our minds when faced with direct contemplation of things infinite and incomprehensible, Satan will sometimes take advantage of this to inject blasphemous imaginations in opposition to what we are trying to fix our thoughts on. He will choose that very moment — counting on our weakness and his own subtle methods — to press his temptations toward atheism through entangling questions, just when we are seeking to refresh our souls with thoughts of God's being and excellencies. "But is there really a God? How do you know there is a God? Could it be otherwise?" — this is what he says to our minds. For from his very first temptation, which took the form of an entangling question — "Indeed, has God said you shall not eat from any tree of the garden?" — he has continued working in much the same way. So he dealt with our Savior Himself: "If You are the Son of God" — that is, casting doubt. In such a case the apostle gives us the rule: "In addition to all, take up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one," Ephesians 6:16. Faith will act in two ways on such an occasion.

First, by immediately and with disgust rejecting such diabolical suggestions. So our Savior did in a not dissimilar case: "Get behind Me, Satan." Therefore, if any such thoughts are suggested to you or seem to arise in your mind, know with certainty that they come no less directly from the devil than if he were personally standing before you in visible form. If he appeared visibly, every one of you would arm yourself with total defiance of whatever he offered. No less is necessary in this case, when you may feel him though you cannot see him. Do not let his flaming arrows stay in your mind for even a moment. Do not enter into any negotiation or argument about them. Reject them with indignation, and reinforce your rejection of them with some fitting word of Scripture, as our Savior did. If an enemy throws a lit grenade into a person's clothing, he does not stop to think about whether it will burn — he shakes it off immediately. Deal no differently with these flaming arrows, lest by remaining in you they set your imagination ablaze with greater disturbance.

Second, if these suggestions do not fully depart after this effort to drive them out, turn immediately — without further argument — to your own experience. When the devil asks you the question, if you try to answer him you will be trapped. But if you instead turn the question on yourself and look to your own experience for the answer, you will defeat all his purposes.

There are arguments that can be drawn, as mentioned, from natural light and reason properly exercised, sufficient to defeat objections of that kind. But these are not our proper weapons when we ourselves are under temptation, which is the only situation now under consideration. Such arguments require longer and calmer reasoning than such a state allows, and they are not the sanctified means appointed for our relief.

What we need is something suited to suggestions that arise during our meditations. In those moments we are not to reason on philosophical principles but to take up the shield of faith to extinguish these flaming arrows. And if Satan can on such occasions draw us into long debates about the existence of God, he has achieved his goal — by pulling us away from the very meditation on God that we intended. In time he will make it a habitual pattern: no sooner do we begin to think of God than we must immediately argue about His existence.

The right approach for a true believer in this situation is to retreat immediately to personal experience, which will pour shame and contempt on Satan's suggestions. Every believer who has understanding and takes time to exercise the wisdom of faith in reflecting on himself and on God's dealings with him has a witness within himself of God's eternal power and divine nature — as well as all those other perfections of His nature which He is pleased to manifest and glorify through Jesus Christ. Therefore, when Satan suggests that there is no God, such a believer will be able to say: you might as well tell me that I do not live or breathe, that food does not nourish me or clothing keep me warm, that I do not know myself or anything else — for I have spiritual sense and experience of the contrary. He is like the man of old who, when a clever philosopher tried to prove through logical argument that motion does not exist, gave no answer to the arguments but simply stood up and walked. "How often have I experienced the power and presence of God in prayer," such a person will say, "as though I had not merely heard of Him by hearing but had seen Him with my own eyes? How often has He put forth His power and grace in me through His Spirit and His Word with undeniable evidence of His being, goodness, love, and grace? How often has He refreshed my conscience with the sense of forgiveness of sin, speaking a peace to my soul that all the world could not produce? In how many afflictions, dangers, and troubles has He been a present help and relief? What real outflowings of life and power from Him have I obtained in meditating on His grace and glory?" Like the man who had been blind and answered the Pharisees in their trapping questions: "Whatever else may be the case, one thing I know — I was blind, and now I see." In the same way such a soul will say: whatever may be in this temptation from Satan, one thing I know full well — I was dead, and I am alive; I was blind, and now I see; and this by an effect of divine power.

This shield of faith, wielded through the hand of personal experience, will extinguish Satan's flaming arrows, and he will suffer a double defeat. First, his temptations will be repelled by the proper means of resistance — at which point he will not only stop his attack but actually flee from you. "Resist the devil," the apostle says, "and he will flee from you." He will depart not merely to leave you in peace but as one who has been defeated and put to shame. It is for lack of this kind of vigorous resistance that many remain so long entangled in the thorns of this temptation. Second, recalling our experiences of God will lead us into the active exercise of every kind of grace — which is the greatest possible disappointment to our adversary.

Second, in thinking about God's being and existence, we are prone to become overwhelmed, as if the object is too great and glorious for our minds to take hold of. Eternity and immensity — everything understood as infinite — tend to disarm the mind from its clear and focused activity and reduce it, as it were, to nothing. For some people, not being able to stay with the strict logic of things, vain and foolish imaginations arise — along with questions like: "How can these things be, since we cannot comprehend them?" Others are simply at a loss and turn their thoughts away, as they would turn their eyes from the bright rays of the sun. Two things are advisable in this case.

First, turn to a holy wonder at what you cannot comprehend. In these matters, we cannot see God and live. Even in eternal life they cannot be fully grasped — only what is infinite can fully comprehend what is infinite. Here in this life, they are the objects of faith and worship. We may find rest and satisfaction in them when our inquiries and reasonings only produce unrest and may even overwhelm us. Infinite glory does not permit us any close approach except through faith alone. When the soul bows down before God's awesome greatness and incomprehensible perfections — finding itself to be nothing and God to be all — it will find rest and peace in these things, as Romans 11:33-36 illustrates. We can barely hold a steady thought about the greatness of the world and all the nations and peoples in it — yet both the world and all its peoples are but dust on the scales and a drop in the bucket, like emptiness, like nothing, compared with God. What else can our thoughts of Him produce but holy wonder?

Second, when contemplating any one infinite attribute of God has left us lost and unsettled in our minds, it helps to redirect our thoughts to the effects of that attribute — the effects we have or can have personal experience of. For what is too high and great to grasp in itself becomes accessible to our understanding through its effects. So the invisible things of God are known through and in the things that are visible. And there is no attribute of the divine nature of which we may not have some experience of its effects in and upon ourselves. We may consider these effects and, in the streams, taste something of the fountain we cannot directly approach. Through them we are led to a holy wonder at what is in itself infinite, immeasurable, and incomprehensible. I cannot comprehend the immensity of God's nature — I may not even fully understand what immensity means — yet if I find through experience and firmly believe that He is always present wherever I am, I have faith in it and am satisfied with it.

Second, alongside thoughts of God's being, thoughts of His omnipresence and omniscience ought to be our constant companions. We cannot take a single step in a life lived before Him without remembering that He is always and everywhere present with us, and that the condition of our hearts and our inward thoughts are continually before His view just as much as our outward actions. While we ought to live under a constant awe and fear of God rooted in these truths, there are also particular seasons in which our minds need to be in the active contemplation of them — seasons in which, without such thoughts, we will not be preserved in our duty.

The first such season is when the times, places, and circumstances of temptation and potential sin converge. For some people, certain company creates such a season; for others, privacy and opportunity do the same. Some people carelessly and recklessly throw themselves into social settings that they know have been sources of temptation and sin to them. Every such entry into a gathering where they know from experience what has happened before is itself an act of sin — and it is just on God's part to leave them to all the evil consequences that follow. Others either seek out or are repeatedly thrown into such company, and no sooner are they involved than they forget all thought of God and give themselves over not only to worthless conversation but to various kinds of excess. David knew the danger of such occasions and describes his approach to them in Psalm 39:1-3: "I said, 'I will guard my ways that I may not sin with my tongue; I will guard my mouth as with a muzzle while the wicked are in my presence.' I was mute and silent, I refrained even from good, and my sorrow grew worse. My heart was hot within me, while I was musing the fire burned; then I spoke with my tongue." As for their evil words and behavior, he would have no part in them. As for good conversation, he judged it unsuitable — like casting pearls before swine. So he was silent even in that, though it grieved and troubled him. But this silence became in him afterward the occasion for those excellent meditations expressed in the following verses. When entering these situations, if people would remember God's presence with them in those very places — and the holy severity of the eye that is on them — it would put a holy restraint on their spirits and take away the pleasure of those festivities whose appeal comes entirely from temptation and sin. The person who neither walks humbly nor carefully — who, when unnecessarily thrown into the company of wicked or profane people on occasions where others give themselves unusual freedom for corrupt talk or excess in some form, does not at the moment of entering call to mind the presence and all-seeing eye of God, and at leaving consider whether his conduct befitted that presence and that eye — that person is not walking as he should. But sadly, the pretense of business and necessary obligations, commercial relationships, family connections, and the ordinary flow of social life — combined with the assumption that all kinds of company are acceptable for recreation — have driven the remembrance of God from most people's minds, even in the very moments when they cannot be preserved from sin without it.

This has tarnished the beauty of godly living among most people, leaving very few with any convincing evidence of being spiritually minded.

Therefore, whether people enter and engage broadly in all kinds of social settings by their own choice or out of necessity, let them know this for certain: if they do not continually keep their hearts and spirits under the restraint of thoughts and awareness of God's omnipresence and omniscience — that He is always with them and His eye always upon them — they will not be kept from snares and sinful failures.

Indeed, such thoughts are necessary for all of us, even in the best company, to ensure that we conduct ourselves rightly at all times.

For some people, privacy, secrecy, and opportunity are also occasions of temptation and sin. This is true of people under conviction who have not yet fully turned to God. Many a good beginning has been completely ruined by this kind of occasion and temptation. Privacy and opportunity have overthrown many such people even in their best resolutions. And these are dangers to all who are not yet openly and flagrantly wicked. Terrible fruits come every day from these occasions. We need no other proof of their power and effectiveness in tempting to sin than the visible results they produce. And what they are to some, they may be to all, if not carefully guarded against. This is why the apostle speaks of the shameful things that are done in the darkness, where secrecy and opportunity meet. Therefore, this is precisely the kind of season that calls for thoughts of God's omnipresence and omniscience — and those who are spiritually minded will not fail to have them, at least to some degree.

"God is in this place" — and "the darkness is no darkness to Him; light and darkness are both alike to Him" — these are sufficient thoughts to set in the balance against any temptation that arises from secrecy and opportunity. A single thought of the actual presence of the holy God and the open view of His all-seeing eye will do more to quiet those inflamed affections that lust stirs up on such occasions than any other consideration whatsoever. A quick retreat to this thought at the very first stirring by which temptation assaults the soul will be its strong tower where it is safe.

Second, times of solitude and quiet reflection are another season calling for the exercise of our minds in thoughts of God's omnipresence and omniscience. These give us the truest test of whether we are spiritually minded or not. What we are in them is what we truly are and nothing more. Yet in some of those times — such as walking or traveling — vain thoughts and foolish imaginations are extremely ready to press on our minds. Whatever is stored in the affections or memory will at such times offer itself for our attention. And where people have formed habits around certain kinds of things, those things will press in for possession of their thoughts, almost whether they want them or not. The psalmist shows us the way to prevent this in Psalm 16:7-8: "I will bless the Lord who has counseled me; indeed, my mind instructs me in the night. I have set the Lord continually before me; because He is at my right hand, I will not be shaken." His inner being — his affections and secret thoughts — gave him counsel and instructed him in all such seasons. But how did they come to have that wisdom and faithfulness? In themselves they are the seat of all sinful desires and corruption, capable only of misleading him. It was entirely from this one source: he set the Lord always before him. Continual awareness of God's presence with him kept his mind, heart, and affections in such awe and reverence of God that they always guided him toward his duty. But I believe I addressed the proper management of our thoughts in this kind of season earlier.

Third, times of great difficulty, danger, and inner turmoil are a season calling for the same duty. Suppose a person is left alone in his trials for the sake of the Gospel, as it was with Paul when everyone forsook him and no one stood by him. Suppose he is brought before rulers, governors, or judges who are filled with rage and armed with power against him, with everything arranged to fill him with dread and terror. The duty of such a person is to draw his thoughts away from everything visibly present and fix them on the omnipresence and omniscience of God. God sits among those judges even though they do not acknowledge Him; He rules over them as He pleases; He knows the cause of the oppressed and vindicates them when the world condemns them, and He can deliver them whenever He chooses. With thoughts like these, those holy souls supported themselves when they stood before the furious face of the bloodthirsty tyrant on one side and the blazing furnace on the other, as in Daniel 3:14. "Our God whom we serve is able to save us from the furnace of blazing fire; and He will deliver us out of your hand, O king. But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up." Thoughts of God's presence and power gave them not only comfort and strength in their distress when they were alone and helpless, but also courage and resolve to defy the tyrant to his face. And when the apostle was brought before Nero, that monster of cruelty and wickedness, and everyone deserted him, he declares that the Lord stood by him and strengthened him, as in 2 Timothy 4:17. He refreshed himself with thoughts of God's presence, and received the blessed fruit of it.

Therefore, in such moments — when hearts are ready to tremble, when everything around appears filled with dread and terror and all help seems far away — it is both the duty and the wisdom of people to draw their thoughts away from all outward and present appearances and fix them on the presence of God. This will greatly change how things appear to their minds. They will find that strength, power, and wisdom are entirely on their side — and that everything arrayed against them is, in reality, only emptiness, foolishness, and weakness.

When Elisha's servant saw the place surrounded by an army with horses and chariots sent to take them, he cried out in fear: "Alas, my master! What shall we do?" But when the prophet prayed and the Lord opened the young man's eyes to see the heavenly guard — the mountain full of horses and chariots of fire all around Elisha — his fear and panic vanished, as in 2 Kings 6:15-17. And when in similar extremity God opens the eye of faith to behold His glorious presence, we will no longer be afraid of the threat of people. This is how the holy martyrs of old triumphed and even despised their persecutors. Our Savior Himself made it the ground of His own support in a similar situation, as in John 16:32: "Behold, an hour is coming, and has already come, for you to be scattered, each to his own home, and to leave Me alone; and yet I am not alone, because the Father is with Me." If we can fill our souls with the awareness that when we are left alone in our trials and dangers — without any encouragement from friends or help from other people — we are not truly alone, because the Father is with us, it will sustain us under our despair and enable us to carry out our duties.

Fourth, special providential warnings call for thoughts of God's omnipresence and omniscience. So Jacob, after his nighttime vision, immediately concluded: "Surely the Lord is in this place, and I did not know it." We frequently receive such warnings. Sometimes they come through events considered to be accidental, from which we are strangely delivered. Sometimes they come through things we see happen to others — through thunder, lightning, storms at sea or on land. For all the works of God, especially those that are remarkable and unusual, have a voice by which He speaks to us. The first thought that will arise in a spiritually minded person in such a season is: God is in this place; He is present — the living and all-seeing One — as Hagar confessed on a similar occasion in Genesis 16:13-14.

Third, have frequent thoughts of God's omnipotence — His almighty power. Most people may suppose they have little need to be urged toward this, since no one has ever doubted it; who does not grant it on every occasion? People do grant it in general terms, for eternal power is inseparable from the very concept of a divine being. So the apostle links them together: "His eternal power and divine nature," as in Romans 1:20. Yet few truly believe it for themselves and in the way they ought. To believe in the almighty power of God with reference to ourselves and all our concerns — temporal and eternal — is one of the highest and most noble acts of faith, containing all other acts of faith within it. For this is what God first proposed as the proper object of faith when entering into covenant with us: "I am God Almighty," as in Genesis 17:1. It is also the conclusion Job arrived at after his long season of testing: "I know that You can do all things, and that no purpose of Yours can be thwarted," as in Job 42:2. "God has spoken once; twice I have heard this: that power belongs to God," as the psalmist says in Psalm 62:11. This was something God found it necessary to repeatedly impress upon him. For we are easily struck by the visible power of earthly rulers and opponents, and we begin to suppose that things will go according to their will because of their strength. But it is entirely otherwise: all created beings are feeble ciphers that can do nothing; power belongs to God — it is a jewel in His royal crown that He will not allow any to seize. If the proudest of them overstep the limits of what He currently permits, He will send worms to consume them, as He did to Herod.

It is utterly impossible for us to walk before God to His glory, or with any real peace, comfort, or satisfaction in our souls, unless our minds are continually engaged with thoughts of His almighty power. Everything that happens to us, everything we hear that carries even the smallest trace of danger, will unsettle our minds — either making us tremble like leaves in the wind or sending us to foolish or sinful forms of relief — unless we are firmly grounded in faith in this truth. Consider the promises God has made to the church that are on record and not yet fulfilled. Consider the present condition of the church in the world, with all that belongs to it — all the fears and dangers it faces, all the trials it endures. We will quickly find that unless this anchor holds firm, we will be tossed about in constant uncertainty and exposed to the most violent temptations, as Revelation 19:6 suggests. To this end, God Himself calls us to these thoughts in His answer to the despondent complaints of the church in its greatest dangers and calamities, as in Isaiah 40:28-31: "Do you not know? Have you not heard? The Everlasting God, the Lord, the Creator of the ends of the earth does not become weary or tired. His understanding is inscrutable. He gives strength to the weary, and to the one who lacks might He increases power. Though youths grow weary and tired, and vigorous young men stumble badly, yet those who wait for the Lord will gain new strength; they will mount up with wings like eagles, they will run and not get tired, they will walk and not become weary."

Consider one example that is the constant concern of us all. We are exposed to death at every moment. It is no farther from any of us because we fail to think about it as we should. Death will lay our bodies in the dust, where they will have no more capacity or power in themselves to rise again than any other portion of the earth from which they are made. Their recovery must be an act of external almighty power — when God shall have His desire for the work of His hands, when He calls and we answer Him out of the dust. Death will also pass the soul into an invisible world, bringing a final end to all relationships, enjoyments, and circumstances here below. I am not speaking of those who are hardened and far from righteousness — people who live and die like animals, or who live under the power of terrible presumption without any serious thought about their future and eternal state. But for all others: what comfort or satisfaction can any person have in his life — a life on which everything depends, and which is passing from him at every moment — unless he has continual thoughts of the mighty power of God by which God is able to receive his departing soul and raise his body out of the dust?

Without pressing further into specific details: this is how it is with those who are spiritually minded, and this is how it must be with all of us if we claim that privilege. They are filled with thoughts of God — in contrast to the mark of the wicked: that God is not in their thoughts. It is greatly to be feared that when many of us are weighed in this balance, we will be found too light. People may perform outward religious duties; they may hear the Word with some pleasure and do many things gladly; they may avoid the corruptions that are in the world through lust and may not go to the same extremes of excess and self-indulgence as others. Yet they may still be strangers to inward thoughts of God filled with delight and contentment. I cannot see how it can be otherwise for those whose minds are over and over filled with earthly things — however much they may satisfy themselves with appeals to their callings and lawful enjoyments, or claims that they are not in any excessive way set on the pleasures or profits of the world.

Walking with God and living for Him is not merely a matter of avoiding outward sins and performing outward duties — even if those duties are carried out diligently and in great number. All of this can be done on such principles, for such purposes, and with such a condition of heart as to find no acceptance with God. It is our hearts that He requires, and the only way we can give them to Him is through our affections and holy thoughts of Him with delight. This is what it means to be spiritually minded; this is what it means to walk with God. Let no one deceive himself: unless he abounds in holy thoughts of God, unless meditating on God is sweet to him, everything else he claims will fail him in the day of testing.

This is the first thing by which we may give ourselves evidence that we are under the direction of the mind of the Spirit — that we are spiritually minded. I have dwelt on it at greater length because it contains the first perceptible outflow of the spring of living water in us — the first active expression of spiritual life in our own experience. I should now move on to consider our affections, whose state and condition these thoughts are the only genuine outward expression of. But since there are, or may be, some who are aware of their own weakness and failure in the part of this duty that we have been discussing, and who may be falling into discouragement as a result, we must follow the example of the One who will not quench the smoldering wick or break the bruised reed — by offering some relief to those who are sincere yet are struggling under a sense of their own weakness.