Imatges de pàgina
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way forgetteth what manner of man he was.' There is a representation made of their state and condition in the word; they behold it, and conclude that it is even so with them as the word declares. But immediately

their minds are filled with other thoughts, acted by other affections, taken up with other occasions, and they forget, in a moment, the representation made of themselves and their condition. Wherefore, all that I have to offer on this subject will be utterly lost, unless a firm persuasion of it be fixed on our minds, unless we are under the power of it, that to be spiritually minded is life and peace; so that whatever be our light and profession, our knowledge, or our duty, without this we have indeed no real interest in life and peace.

These things being premised, I shall more practically open the nature of this duty, and what is required to this frame of spirit. To be spiritually minded may be considered either as to the nature and essence of it, or as to its degrees; for one may be so more than another, or the same person may be more so at one time than another. In the first way it is opposed to being carnally minded, in the other to being earthly minded.

is, as the apostle speaks, and they who are so, are This is opposed to being Where

To be carnally minded death it is so every way; dead in trespasses and sins. spiritually minded as to its nature or essence. a man, as to the substance and being of the grace and duty intended, is not spiritually minded, he is carnally minded, that is, under the power of death spiritual, and obnoxious to death eternal. This is the principal foundation we proceed upon; whence we demonstrate the indispensable necessity of the frame of mind inquired after.

There are two ways wherein men are earthly minded. The one is absolute, when the love of earthly things is wholly predominant in the mind. This is not formally and properly to be carnally minded, which is of more extensive import. The one denomination is from the root and principle, namely, the flesh; the other from the object, or the things of the carth. The latter is a

branch from the former, as its root. To be earthly minded is an operation and effect of the carnal mind in one especial way and instance.

And it is as exclucarnal mind itself.

sive of life and salvation as the
This therefore is opposed to the existence of spiritual
mindedness, no less than to be carnally minded, is.
When there is in any a love of earthly things that is
predominant, whence a person may be rightly denomi-
nated to be earthly minded, he is not, nor can be
spiritually minded at all; he hath no interest in the
frame of heart and spirit intended thereby. And thus
it is evidently with the greatest part of them who are
called Christians in the world, let them pretend what
they will to the contrary.

Again, there is a being earthly minded, which consists in an inordinate affection to the things of this world. It is that which is sinful, which ought to be mortified, yet it is not absolutely inconsistent with the substance and being of the grace inquired after. Some who are really and truly spiritually minded, may yet, for a time at least, be under such an inordinate affection to, and care about earthly things, that if not absolutely, yet comparatively, as to what they ought to be, and might be, they may be justly said to be earthly minded. They are so in respect of those degrees in being spiritually minded, which they ought to aim at, and may attain to. And where it is thus, this grace can never thrive or flourish, it can never advance to any eminent degree.

This is the Zoar of many professors; that little one wherein they would be spared. Such an earthly mindedness is as wholly inconsistent with being spiritually minded, as it is to the state and condition which they would avoid. For this they know would be absolutely exclusive of life and peace. They cannot but know that such a frame is as inconsistent with salvation, as living in the vilest sin that any man can contract the guilt of. There are more ways of spiritual and eternal death than one, as well as of natural. All that die have not the plague; and all that perish eternally are not guilty of the same profligate sins. The

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covetous are excluded from the kingdom of God, no less severely than fornicators, idolaters, adulterers, and thieves. But there is a degree in being earthly minded, which they suppose their interest, advantages, relations, and occasions of life, call for, in which they would be a little indulged. They may abide in such a frame without a disparagement of their profession. And the truth is, they have too many companions to fear an especial reflection on themselves. The multitude of the guilty takes away the sense and shame of the guilt. But, besides, they hope that it is not absolutely inconsistent with being spiritually minded; only they cannot well deny but that it is contrary to such degrees in that grace, such thriving in that duty, as is recommended to them. They think well of others who are spiritually minded in an eminent degree. At least, they do so as to the thing itself in general; for when they come to particular instances of this or that man, for the most part they esteem what is beyond their own measure to be little better than pretence. But, in general, to be spiritually minded in an eminent degree, they cannot but esteem as a thing excellent and desirable. But it is for them who are more at leisure than they are; their circumstances and occasions require them to satisfy themselves with an inferior measure.

To obviate such pretences, I shall insist on nothing in the declaration of this duty, and the necessity of it, but what is incumbent on all that believe, and without which they have no grounds to assure their conscience before God. And at present in general I shall say, "Whoever he be, who doth not sincerely aim at the highest degree of being spiritually minded, which the means he enjoys would lead him to, and which the light he hath received doth call for; who judges it necessary to his present advantages, and occasions, and circumstances, to rest in such measure or degrees of it, as he cannot but know come short of what he ought to aim at, and so doth not endeavour after completeness in the will of God,-can have no satisfaction in his own mind-hath no unfailing grounds, whereon

to believe that he hath any thing at all of the reality of this grace in him. Such a person possibly may have life, which accompanies the essence of this grace, but he cannot have peace, which follows on its degree in due improvement.' And it is to be feared, that far the greatest number of those who satisfy themselves in this apprehension, willingly neglecting an endeavour after the further degrees of this grace, and growth in this duty, which their light or convictions, and the means they enjoy, suggest to them, are indeed carnally minded, and every way obnoxious to death.

CHAPTER II.

A particular account of the nature of this Grace and Duty of being spiritually minded. How it is stated in and evidenced by our thoughts.

HAVING stated the general concerns of that frame of mind which is here recommended to us, we may proceed to inquire more particularly into the nature of it, according to the description before given, in distinct propositions. And we shall carry on both these intentions together:-First, to show, What it is, and wherein it consists; and then, How it doth evidence itself, so as that we may frame a right judgment whether it be in us or not. And we shall have no re

gard to them, who either neglect or despise these things on any pretence whatever. For this is the word according unto which we shall all shortly be judged: "To be carnally minded is death; but to be spiritually minded is life and peace."

Thoughts and meditations, as proceeding from spiritual affections, are the first things wherein this spiritual mindedness consists, and whereby it doth evidence itself. Our thoughts are like the blossoms on a tree in the spring. You may see a tree in the spring so covered with blossoms that nothing else appears. Multitudes of them fall off and come to nothing. Ofttimes

where there are most bssoms there is least fruit: but yet there is no fruit, be it good or bad, but it comes from some of those blossoms. The mind of man is covered with thoughts, as a tree with blossoms. Most of them fall off, vanish, come to nothing, and end in vanity; and sometimes where the mind doth most abound with them, there is the least fruit; the sap of the mind is wasted and consumed in them. Howbeit there is no fruit, good or bad, which actually we bring forth, but it proceeds from some of these thoughts. Wherefore, ordinarily, these give the best and surest indication of the frame of men's minds. As a man "thinketh in his heart, so is he." In case of strong or violent temptations, the real frame of a man's heart is not to be judged by the multiplicity of thoughts about any object. For whether they are from Satan's suggestions, or from inward darkness, trouble, and horror, they will impose such a continual sense of themselves on the mind, as shall engage all its thoughts about them. As when a man is in a storm at sea, the current of his thoughts runs quite another way, than when he is in safety. But, ordinarily, voluntary thoughts are the best indication of the frame of our minds. As the nature of the soil is judged by the grass which it brings forth; so may the disposition of the heart by the predominancy of voluntary thoughts. They are the original acting of the soul; the way whereby the heart puts forth and empties the treasure that is in it, the waters that first rise and flow from that fountain. Every man's heart is his treasury; and the treasure that is in it is either good or evil, as our Saviour tells us. had treasure of the heart; but be it good or evil, there it is. This treasure is opening, emptying, and spending itself continually, though it can never be exhausted. For it hath a fountain in nature or grace, which no expense can diminish; yea, it increases and gets strength by it. The more you spend of the treasure of your hearts, the more will you abound in treasure of the same kind. Whether it be good or evil, it grows by expense and exercise.

There is a good and whatever a man hath,

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