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and in others, weaken all grace, and endanger eternal ruin.

For if we love the world the love of the Father is not in us;' and when the world fills our thoughts, it will entangle our affections. And first, the present state of all public affairs in it, with an apprehended concernment of private persons therein, continually exerciseth the thoughts of many, and is almost the only subject of their mutual converse. For the world is at present in a mighty hurry, and being in many places cast off from all foundations of steadfastness, it makes the minds of men giddy with its revolutions, or disorderly in the expectations of them.

Thoughts about these things are both allowable and unavoidable, if they take not the mind out of its own power, by their multiplicity, vehemency, and urgency, until it be unframed as unto spiritual things, retaining neither room nor time for their entertain

ment.

Hence men walk and talk, as if the world were all, when comparatively it is nothing.

And when men come with their warmed affections reeking with thoughts of these things unto the performance of, or attendance unto, any spiritual duty, it is very difficult for them, if not impossible, to stir up any grace unto a due and vigorous exercise. Unless this plausible advantage which the world hath obtained of insinuating itself and its occasions into the minds of men, so as to fill them and possess them, be watched against and obviated, so far, at least, as that it may not transform the mind into its own image and likeness, this grace of being spiritually minded, which is life and peace, cannot be attained nor kept unto its due exercise.

Nor can we be, any of us, delivered from this snare, at this season, without a watchful endeavour

to keep and preserve our minds in the constant contemplation of things spiritual and heavenly, proceeding from the prevalent adherence of our affections unto them, as will appear in the ensuing discourse..

Again, there are so great and pregnant evidences of the prevalency of an earthly worldly frame of spirit, in many who make profession of religion, that it is high time they were called unto a due consideration, how unanswerable they are therein, unto the power and spirituality of that religion which they do profess. There is no way whereby such a frame may be evinced to prevail in many; yea, in the generality of such professors, that is not manifest unto all. In their habits, attires, and vestments, in their usual converse and mispense of time, in their over liberal entertainment of themselves and others unto the borders of excess, and sundry other things of a like nature, there is in many such a conformity unto the world (a thing severely forbidden), that it is hard to make a distinction between them. And these things do manifest such a predominancy of carnal affections in the minds of men, as whatever may be pretended unto the contrary, is inconsistent with spiritual peace. To call men off from this evil frame of heart and mind, to discover the sin and danger of it, to direct them unto the ways and means whereby it may be effected, to supply their thoughts and affections with better objects, to discover and press that exercise of them which is indispensably required of all believers, if they design life and peace, is some part of the work of the ensuing discourse. It may be it will be judged but a weak attempt as unto the attaining of that end. But it cannot be denied to have these two advantages; first, that it is seasonable; and secondly, that it is sincerely intended. And if it have this only success, that it may occasion others who have more ability

and opportunity than I have, to bring in their assistance for an opposition unto the vehement and importunate insinuations of the world in these things, to have an entertainment in the minds of professors, this labour will not be lost. But things are come to that pass amongst us, that unless a more than ordinary vigorous exercise of the ministry of the word, with other means appointed unto the same end be engaged in, to recall professors unto that strict mortification, that sincerity of conversation, that separation from the ways of the world, that heavenly mindedness, that delight in the contemplation of spiritual things, which the gospel and the whole nature of Christian religion do require, we shall lose the glory of our profession, and leave it very uncertain what will be our eternal condition. The same may be spoken concerning love of the world, as unto the advantages and emoluments which men trust to attain unto themselves thereby. This is that which renders men earthly minded, and most remote from having their conversations above. In the pursuit of this corrupt affection do many professors of religion grow withering, useless, sapless, giving no evidence that the love of God abideth in them. On these and many other accounts, do many Christians evidence themselves to be strangers from spiritual mindedness, from a life of meditation and holy contemplation on things above; yet, unless we are found in these things in some good measure, no grace will thrive or flourish in us. No duty will be rightly performed by us, no condition sanctified or improved, nor are we prepared, in a due manner, or 'made meet for the inheritance of the saints in light.' Wherefore, as was said, to direct and provokę men unto that which is the only remedy of all these evils, which alone is the means of giving

them a view into, and a foretaste of, eternal glory; especially unto such who are in my own condition, namely, in a very near approach unto a departure out of this world, is the design and scope of the ensuing discourse; which is recommended unto the grace of God for the benefit of the reader.

THE

GRACE AND DUTY

OF BEING

SPIRITUALLY MINDED.

'But to be spiritually minded is life and peace.'-ROм. viii. 6.

CHAP. I.

The words of the text explained.

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THE expression in our translation sounds differently from that in the original. To be spiritually minded,' say we. In the original it is φρόνημα τοῦ πνεύματος; as that in the former part of the verse, is φρονημα τῆς σαρκὸς; which we render 'to be carnally minded.' In the margin we read, 'the minding of the flesh' and 'the minding of the Spirit.' And there is great variety in the rendering of the words in all translations both ancient and modern. Prudentia, sapientia, intelligentia, mens cogitatio, discretio, id quod Spiritus sapit;' 'the wisdom, the understanding, the mind, the thought or contrivance, the discretion of the Spirit, that which the Spirit savoureth,' are used to express it. All our English translations, from Tindal's, the first of them, have constantly used, to be spiritually minded.' Neither do I know any words whereby the emphasis of the original, considering the design of the apostle in the place, can be better expressed. But the meaning of the Holy Ghost in them must be farther inquired into.

In the whole verse there are two entire propositions, containing a double antithesis, the one in their subjects, the other in their predicates. And this opposition is the highest and greatest that is beneath eternal blessedness, and eternal ruin.

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The opposite subjects, are the minding of the flesh,' and the 'minding of the Spirit;' or the being carnally minded,' and 'spiritually minded.' And these two do constitute two

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