Chapter V.
The objects of spiritual thoughts, or what they are conversant about, evidencing them in whom they are to be spiritually minded — Rules directing unto steadiness in the contemplation of heavenly things — Motives to fix our thoughts with steadiness in them.
Before I proceed unto the next general head, and which is the principal thing, the foundation of the grace and duty inquired after, some things must be spoken to render what hath been already insisted on yet more particularly useful; and this is, to inquire what are, or what ought to be, the special objects of those thoughts which, under the qualifications laid down, are the evidences of our being spiritually minded. And, it may be, we may be useful unto many herein, by helping them to fix their minds, which are apt to rove into all uncertainty: for this is befallen us, through the disorder and weakness of the faculties of our souls, that sometimes what the mind guides, leads, and directs unto, in things spiritual and heavenly, our wills and affections, through their depravation and corruption, will not comply withal, and so the good designings of the mind are lost; sometimes what the will and affections are inclined unto and ready for, the mind, through its weakness and inconstancy, cannot lead them to the accomplishment of. So to will is present with us, but how to perform that will we know not. So many are barren in this duty because they know not what to fix upon, nor how to exercise their thoughts when they have chosen a subject for their meditations. Hence they spend their time in fruitless desires that they could use their thoughts unto more purpose, rather than make any progress in the duty itself. They tire themselves, not because they are not willing to go, but because they cannot find their way. Wherefore, both these things shall be spoken unto, both what are the proper objects of our spiritual thoughts, and how we may be steady in our contemplation of them. And I shall unto this purpose first give some general rules, and then some particular instances in way of direction:—
1. Observe the especial calls of providence, and apply your minds unto thoughts of the duties required in them and by them. There is a voice in all signal dispensations of providence: “The Lord’s voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it,” Mic. vi. 9. There is a call, a cry in every rod of God, in every chastising providence, and therein [he] makes a declaration of his name, his holiness, his power, his greatness. This every wise, substantial man will labour to discern, and so comply with the call. God is greatly provoked when it is otherwise: “Lord, when thy hand is lifted up, they will not see: but they shall see, and be ashamed,” Isa. xxvi. 11. If, therefore, we would apply ourselves unto our present duty, we are wisely to consider what is the voice of God in his present providential dispensations in the world. Hearken not unto any who would give another interpretation of them, but that they are plain declarations of his displeasure and indignation against the sins of men. Is not his wrath in them revealed from heaven against the ungodliness of men, especially such as retain the truth in unrighteousness, or false, hypocritical professors of the gospel? Doth he not also signally declare the uncertainty and instability of earthly enjoyments, from life itself to a shoe-latchet? as also how vain and foolish it is to adhere inordinately unto them? The fingers that appeared writing on the wall the doom of Belshazzar did it in characters that none could read, and words that none could understand, but Daniel; but the present call of God in these things is made plain upon tables, that he may run who readeth it. If the heavens gather blackness with clouds, and it thunder over us, if any that are on their journey will not believe that there is a storm coming, they must bear the severity of it.
Suppose, then, this to be the voice of providence, suppose there be in it these indications of the mind and will of God, what are the duties that we are called unto thereby? They may be referred unto two heads:—
(1.) A diligent search into ourselves, and a holy watch over ourselves, with respect unto those ways and sins which the displeasure of God is declared against. That present providences are indications of God’s anger and displeasure, we take for granted. But when this is done, the most are apt to cast the causes of them on others, and to excuse themselves. So long as they see others more wicked and profligate than themselves, openly guilty of such crimes as they abhor the thoughts of, they cast all the wrath on them, and fear nothing but that they shall suffer with them. But, alas! when the storm came on the ship at sea, wherein there was but one person that feared God, upon an inquiry for whose sake it came, the lot fell on him, Jonah i. 7. The cause of the present storm may as well be the secret sins of professors as the open provocations of ungodly men. God will punish severely those which he hath known, Amos iii. 2. It is therefore certainly our duty to search diligently, that nothing be found resting in us against which God is declaring his displeasure. Take heed of negligence and security herein. When our Saviour foretold his disciples that “one of them should betray him,” he who alone was guilty was the last that said, “Master, is it I?” Let no ground of hopes you have of your spiritual condition and acceptance with God, no sense of your sincerity in any of your duties, no visible difference between you and others in the world, impose themselves on your minds to divert them from diligence in this duty. “The Lord’s voice crieth unto the city, and the man of wisdom will see his name.”