Chapter 9. What We Are To Think Of God.
CHAPTER 9. WHAT WE ARE TO THINK OF GOD.
What of God or in God we are to think and meditate upon — His being — Reasons for it; oppositions to it; the way of their conquest
— Thoughts of the omnipresence and omniscience of God are peculiarly necessary — The reasons for this — As also of His omnipotence — The use and benefit of such thoughts.
THESE things mentioned have been premised in general as to the nature, manner, and way of exercise of our thoughts on God. That which remains is to give some particular instances of what we are to think upon in an especial manner, and what we will be conversant with in our thoughts, if we are spiritually minded. I won't insist at present on the things which concern His grace and love in Christ
Jesus, which belong to another head, but on those which have an immediate respect to the divine nature itself, and its holy essential properties.
First, Think much of the being and existence of God. In this lies the foundation of all our relation and access to him: Heb 11.6, "He that comes to God must believe that He exists." This is the first object of faith, and it is the first act of reason; and being the sole foundation of all religion, it is our duty to be exercised to multiplied thoughts about it, renewed on all occasions. For many who are not direct atheists, still live without any solid, well-grounded assent to the divine being; they don't believe it so as to be practically influenced by the consideration of it. It is granted that the inbred light of nature, in the due exercise of reason, will give any rational creature satisfaction in the being of God. But in most, there is an anticipation of any thoughts of this nature by tradition and education, which has united men into an unknowing assent to it. They never called it into question, nor do they suppose there is any cause to do so. Nature itself startles at the first thought of denying it. But if ever such persons, on any urgent occasions, come to have real thoughts about it, they are at a loss and fluctuate in their minds, not having any certain, indubitable conviction of its truth. Our knowledge of the Divine Being, as to its foundation, is laid in the light of nature, the operation of conscience, and the due exercise of reason about the works and effects of infinite power and wisdom. So this knowledge ought to be increased and rendered useful by faith in divine revelations, and the experience of divine power through them. By
this faith we ought to let in frequent thoughts of the divine being and existence. And that is for two reasons, rendering the duty necessary in an eminent manner in this age in which we live:
1. The abounding of atheism, both notional and practical. The reasons for it have been given before, and the fact of the matter is evident to any ordinary observation. And on two accounts with respect to this, we ought to abound in thoughts of faith concerning the being of God:
(1.) An especial testimony is required in us in opposition to this cursed effect of hell. Therefore, whoever is spiritually minded, must have many thoughts of the being of God, thereby giving glory to him: Isa 43.9-12, "Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? Let them bring forth their witnesses, that they may be justified; or let them hear, and say, It is truth. You are my witnesses, says the LORD, and my servant whom I have chosen, that you may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be any after me. I, even I, am the LORD; and beside me there is no savior. I have declared, and have saved, and I have showed, when there was no strange god among you. Therefore you are my witnesses, says the LORD, that I am God." Chap. 44.8, "Fear not, neither be afraid: haven't I told you from that time, and have declared it? You even are my witnesses. Is there a God beside me? Indeed, there is no God; I don't know any."
(2.) We will have occasion for them continually administered to us.
Those atheistic impieties, principles and practices which abound among us, are grievous provocations to all pious souls. Without frequent retreat to thoughts of the being of God, there is no relief nor refreshment to be had under them. Such was the case of Noah in the old world, and of Lot in Sodom; which rendered their graces illustrious.
2. Because of the unaccountable confusions that all things are filled with at this time in the world. Whatever in former times has been a temptation in human affairs to any of the people of God, it abounds at this day. Never did men have more profane and profligate outward appearances to strengthen them in their atheism, nor did those who
are godly have greater trials for their faith, with respect to the visible state of things in the world. The psalmist of old on such an occasion was almost surprised into unbelieving complaints, Psa 123.2-5, etc.; and such surprisals may now also befall us, that we may be ready to say with him, "Truly I have cleansed my heart in vain, and washed my hands in innocence. For all day long have I been plagued, and chastened every morning."
Hence, when the prophet Habakkuk was exercised with thoughts about such a state of things as we find at this day in the world, which he declares in chap. 1.6-10, he lays the foundation of his consideration in the fresh exercise of faith on the being and properties of God, verses 12,13; and David makes that his retreat on a like occasion, in Psa 11.3-5.
In such a time as this, on both the accounts mentioned, those who are spiritually minded will greatly exercise their thoughts about the being and existence of God. They will say within themselves, "Truly there is a reward for the righteous: truly he is a God who judges in the earth." (Psa 58.11) From this will follow such apprehensions of the immensity of His nature, of his eternal power and infinite wisdom, of his absolute sovereignty, as will hold their soul firm and steadfast in the highest storms of temptation that may befall them.
Yet are there two things that the weaker sort of believers may be exercised with, in their thoughts of the divine being and existence, which may occasion some trouble for them:
(1.) Satan, knowing the weakness of our minds in the immediate contemplation of things infinite and incomprehensible, will sometimes take advantage to insinuate blasphemous imaginations in opposition to what we would fix upon and relieve ourselves with.
He will take that very time, trusting to our weakness and his own methods of subtlety, to suggest his temptations to atheism by ensnaring inquiries, when we go about to refresh our souls with thoughts of the divine being and excellencies. "But is there a God indeed? How do you know that there is a God? And may it not be otherwise?" will be his language to our minds. For he still proceeds in much the same way as his first temptation, by way of an ensnaring question. "Indeed, has God said, you shall not eat of every tree of the garden?" So he did with our Savior himself, "If you
are the Son of God." "Is there a God? What if there were none?" In such a case, the rule is given to us by the apostle: "Above all, take the shield of faith, with which you will be able to quench all the fiery darts of the wicked," Eph 6.16, Tou~ ponhrou~, (tou ponerou)
"of the wicked one;" that is, the devil. And faith will act itself in two ways on such occasions:
[1.] By a speedy rejection of such diabolical suggestions, with detestation. Our Savior did so in a case that was not unlike it: "Get behind me, Satan." Mat 16.23 Therefore, if any such thoughts are suggested or seem to arise in your minds, know assuredly that they are no less immediately from the devil, than if he personally stood before you and visibly appeared to you. If he did so, there are none of you who would not arm yourselves with an utter defiance of what he would offer you. It is no less necessary on this occasion, when you may feel him, even if you don't see him. Don't suffer his fiery darts to abide one moment with you; entertain no parley or dispute about them; reject them with indignation; and strengthen your rejection of them with some pertinent testimony of Scripture, as our Savior did. If a man has a grenade or fire-ball cast into his clothes by his enemy, he doesn't consider whether it will burn him or not, but he immediately shakes it off! Don't deal otherwise with these fiery darts, lest by letting them abide with you, they inflame your imagination to an even greater disturbance.
[2.] In case these fiery darts don't utterly depart by this endeavor to exclude and cast them out, then without further dispute, return immediately to your own experience. When the devil asks you the question, if you answer him, you'll be ensnared. But if you ask yourselves the question, and apply your own experience in answer to it, you'll frustrate all his designs.
There are arguments to be taken, as it was said, from the light of nature and reason in its proper exercise, sufficient to defeat all objections of that kind. But these are not our proper weapons in case of our own temptation, which alone is now under consideration. It requires longer and more sedate reasoning than such a state will allow; nor is it a sanctified medium for our relief.
It is what is suited to suggestions on the occasion of our meditations that we inquire about. In them, we are not to argue on such principles, but to take the shield of faith to quench these fiery darts. And if, on such occasions, Satan can divert us into long disputes about the being of God, he has his end, by carrying us away from our meditation on God, which we designed. After a while, he will prevail to make it a common road and trade, that no sooner do we begin to think of God, than we must immediately dispute about His being.
Therefore, in this case, the way for someone who is really a believer, is to retreat immediately to his own experience; which will pour shame and contempt on the suggestions of Satan. No believer who has knowledge, and time to exercise the wisdom of faith in considering himself and God's dealings with him, who doesn't have a witness in himself of God's eternal power and Godhead — and also of all those other perfections of His nature which he is pleased to manifest and glorify by Jesus Christ. And so, on this suggestion of Satan that there is no God, he will be able to say, "He might better tell me that I do not live or breathe, that I am not fed by my food or warmed by my clothes, that I don't know myself or anything else — for I have the spiritual sense and experience of the contrary." This is like the one of old who, when a cunning sophister would prove to him by syllogisms that there is no such a thing as motion, gave no answer to his arguments, but arose and walked! "How often," the believer will say, "have I experienced the power and presence of God in prayer, as though I had not only heard of Him by the hearing of the ear, but also seen him by the seeing of the eye! How often has He exerted his power and grace in me by his Spirit and his word, with an uncontrollable evidence of His being, goodness, love, and grace!
How often has he refreshed my conscience with the sense of the pardon of my sin, speaking that peace to my soul, which all the world could not communicate to me! In how many afflictions, dangers, and troubles, has He been a present help and relief!
What tangible emanations of life and power from Him have I obtained in meditation on his grace and glory!" The one who had been blind, answered the Pharisees' ensnaring and captious questions, "Be it what it will, 'one thing I know, that whereas I was
blind, now I see.'" Joh 9.25 Even so, a soul will say, "Whatever is in this temptation of Satan, one thing I know full well, that whereas I was dead, I am alive; whereas I was blind, now I see — and that is by the effect of divine power."
This shield of faith, managed in the hand of experience, will quench the fiery darts of Satan, and he will fall under a double defeat:
1st. His temptations will be repelled by the proper way of resistance, upon which he will not only desist in his attempt, but even flee from you. "Resist the devil," says the apostle, "and he will flee from you." Jas 4.7 He will not only depart and cease to trouble you, but he will depart as one who is defeated and confounded. And it is for lack of this resistance, lively made use of, that many hang so long in the briers of this temptation.
2dly. Recalling the experiences we have had of God, will lead us to exercise all kinds of graces; which is the greatest disappointment of our adversary.
(2.) In thoughts of the divine being and existence, we are apt to be at a loss, to be overwhelmed in our minds, because the object is too great and glorious for us to contemplate. Eternity and immensity, everything under the notion of infinite, takes the mind away from its distinct actings, and reduces it, as it were, to nothing. In some, who are unable to abide in the strict reasons of things, vain and foolish imaginations are apt to arise, and questions about how those things can be, which we cannot comprehend. Others are utterly at a loss, and turn their thoughts away from them, as they would turn their eyes from the bright beams of the sun. Two things are advisable in this case:
[1.] That we take up a holy admiration of what we cannot comprehend. In these things, we cannot see God and live; even in life eternal, they are not to be absolutely comprehended. Only what is infinite can fully comprehend what is infinite. Here, they are the objects of faith and worship. We may find rest and satisfaction in them when inquiries and reasonings disquiet us, and maybe overwhelm us. Infinite glory forbids us any near approach except by faith. The soul thereby bowing down to God's adorable greatness and incomprehensible perfections, we find
that we are nothing, and God is all; this will give us rest and peace in these things, Rom 11.33-36.64 We have but unsteady thoughts about the greatness of the world and all the nations and the inhabitants of it; and yet, both it and these thoughts, are "as small dust on the balance, as a drop in a bucket, ...as vanity, as nothing,"
Isa 40.15,23 compared with God. What, then, can our thoughts concerning him result in, but holy admiration?
[2.] In case we are brought to a loss and disorder in our minds upon contemplating any one infinite property of God, it is good to divert our thoughts to the effects of it, such as those we have or may experience. For what is too great or high for us in itself, is made suitable to our understandings in its effects. So the "invisible things of God" are known in and by the things that are seen. And there is, indeed, no property of the divine nature that we may not have an experience of it, as to some of its effects in and upon ourselves. We may consider these, and in the streams, we may taste of the fountain which we cannot approach. By them we may be led to a holy admiration of what is in itself infinite, immense, and incomprehensible. I cannot comprehend the immensity of God's nature; it may be that I cannot understand the nature of immensity. Yet if I find by experience, and strongly believe, that He is always present wherever I am, I have the faith of it, and satisfaction in it.
Secondly, thoughts of the Divine Being, of his omnipresence and omniscience, ought to continually accompany us. We cannot take one step in our walk before him, unless we remember that always and in all places, He is present with us; and that the frame of our hearts and our inward thoughts are continually in his view, no less than our outward actions. And as we ought to be perpetually in the awe and fear of God in these apprehensions, so there are some seasons in which our minds ought to be engaged in the actual conception and thoughts of these attributes, without which we will not be preserved in our duty.
1. The first season of this nature is when times, places, with other occasions of temptation, and consequently of sinning, come and meet. With some, company constitutes such a season; and with some, secrecy with opportunity do the same. There are those who are
ready, with a careless boldness, to put themselves into those societies which they know have been temptations to them, and occasions of sin. Every such entrance into any society or company, for those who know how it has formerly succeeded, is their actual sin; and God justly leaves them to all the evil consequents that ensue. Others too, either choose or are frequently cast into such societies; and no sooner are they engaged in them, but they forget all regard to God, and give themselves up not only to vanity, but to various sorts of excess. David knew the evil and danger of such occasions, and gives us an account of his behavior in them:
Psa 39.1-3, "I said, I will take heed to my ways, that I not sin 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."
As for their evil words and ways, he would have no communication with them; and as to good discourse, he judged it unreasonable to "cast pearls before swine." He was therefore silent as to that also, though it was a grief and trouble to him. But this afterward occasioned in him those excellent meditations which he expresses in the succeeding verses. Upon entering these occasions, if men would remember the presence of God with them in these places, with the holy severity of the eye that is upon them, it would put an awe upon their spirits, and embitter those jovialities whose relish is given to them by temptation and sin. He walks neither humbly nor circumspectly, being necessarily cast into the society of wicked or profane men — on such occasions in which ordinary men give more than ordinary liberty to corrupt communication, or to excess of any kind — if he does not in entering them, call to mind the presence and all-seeing eye of God. And at his departure, he should consider whether his deportment had been proper in that Presence, and under that Eye. But, alas! pretenses of business and necessary occasions, engagements of trade, carnal relations, and the common course of communication in the world, with a supposition that all sorts of society are allowed for diversion, have cast out the remembrance of God from the minds of most, even when men cannot be preserved from sin without it.
This has sullied the beauty of gospel conversation among most, and left in very few any prevalent evidence of being spiritually minded.
Therefore, as to those who, either by their voluntary choice or the necessity of their occasions, enter and engage promiscuously in all societies and companies, let them know assuredly that if their hearts and spirits are not continually awed with the thoughts and apprehensions of the omnipresence and omniscience of God — that He is always with them, and his eye always upon them — they will not be preserved from snares and sinful miscarriages. Indeed, such thoughts are needful for the best of us, and in the best of our societies, so that we don't behave indecently in them at any time.
Again, for some, privacy, secrecy, and opportunity, are occasions of temptation and sin. They are so for persons under convictions, but not wholly turned to God. Many a good beginning has been utterly ruined by this occasion and temptation. Privacy and opportunity have overthrown many such persons in the best of their resolutions.
And they are so for all persons who are not yet atrociously wicked.
Cursed fruits proceed every day from these occasions. We need no other demonstration of their power and efficacy in tempting us to sin, than their visible effects. And what they are to any, they may be to all, if not diligently watched against. So the apostle reflects on the shameful things that are done in the dark, in a concurrence of secrecy and opportunity. This, therefore, gives a just season for thoughts of the omnipresence and omniscience of God, and they will not be wanting in some measure, in those who are spiritually minded.
God is in this place; the darkness is no darkness to him, light and darkness with Him are both alike — these are sufficient considerations to lay in the balance against any temptation springing out of secrecy and opportunity. One thought of the actual presence of the holy God and the open view of his all-seeing eye, will do more to cool those affections which lust may put into a tumult on such occasions, than any other consideration. A speedy retreat to this, upon the first perplexing thought with which temptation assaults the soul, will be its strong tower, where it will be safe.
2. A second season calling for the exercise of our minds in thoughts of the omnipresence and omniscience of God is made up of our solitudes and retirements. These give us the most genuine tests of
whether we are spiritually minded or not. What we are in them, that we are, and no more. Yet in some of them — such as walking, journeying, and the like — vain thoughts and foolish imaginations are very apt to solicit our minds. Whatever is stored in the affections or memory will, at such a time, offer itself for our present entertainment. And when men have accustomed themselves to any sort of things, they press on them to possess their thoughts, as it were, whether they will or not. The psalmist gives us the way to prevent this evil:
Psa 16.7,8, "I will bless the LORD, who has given me counsel: my reins also instruct me in the night seasons. I have set the LORD always before me: because he is at my right hand," etc.
His "reins," — that is, his affections and secret thoughts — gave him counsel and instructed him in all such seasons. But from where did they have that wisdom and faithfulness? In themselves, they are the seat of all lusts and corruptions; nor could they do anything but seduce him into an evil frame. It was from this alone, that "he set the LORD always before him" — continual apprehensions of the presence of God with him, kept his mind, his heart and affections, in that awe and reverence of Him, such that they always instructed him to his duty. But as I remember, I said something before as to the due management of our thoughts in this season.
3. Times of great difficulties, dangers, and the perplexities of mind brought on by them, are a season calling for the same duty. Suppose a man is left alone in his trials for the profession of the gospel, as it was with Paul — when "all men forsook him, and no man stood by him." 2Tim 4.16 Suppose he is brought before princes, rulers, or judges, who are filled with rage and armed with power against him; all things are disposed to affect him with dread and terror. It is his duty to call his thoughts away from all things that are visibly present, and fix them on the omnipresence and omniscience of God. He sits among those judges, though they don't acknowledge Him; he rules over them at his pleasure; he knows the cause of the oppressed, and justifies them whenever the world condemns them, and He can deliver them whenever he pleases. Those holy souls supported themselves with thoughts of this, when they stood before the fiery countenance of the bloody tyrant on the one hand, and the burning fiery furnace on the other:
Dan 3.17,18, "Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. But if not, let it be known to you, O king, that we will not serve your gods, nor worship the golden image which you have set up."
Thoughts of the presence and power of God gave them not only comfort and support under their distress, when they were alone and helpless, but courage and resolution to defy the tyrant to his face.
And when the apostle was brought before Nero, that monster of cruelty and villainy, and "all men forsook him," he affirms that "the Lord stood by him and strengthened him," 2Tim 4.17. He refreshed himself with thoughts of his presence, and he had the blessed fruit of it.
Therefore, on such occasions, when the hearts of men are ready to quake, when they see all things about them filled with dread and terror, and all help is far away — I say it is their duty and wisdom to abstract and take their thoughts off all outward and present appearances, and to fix them on the presence of God. This will greatly change the scene of things in their minds, and they will find that strength, and power, and wisdom, are on their side alone — all that appears against them is but vanity, folly, and weakness.
So when the servant of Elisha saw the place where they were compassed with a host that came to take them, both horses and chariots, he cried out for fear, "Alas, my master! how shall we do?"
But upon the prayer of the prophet, the Lord opening the eyes of the young man to see the heavenly guard that He had sent to him, the mountain being full of horses and chariots of fire round about Elisha, his fear and trouble departed, 2Kng 6.15-17. And when, in the same extremity, God opens the eye of faith to behold His glorious presence, we will no longer be afraid of the dread of men. In this the holy martyrs of old triumphed, and even despised their bloody persecutors. Our Savior himself made it the ground of his support on a like occasion:
Joh 16.32, "Behold," he says to his disciples, his only friends, "the hour comes, yes, it has now come, that you will be scattered, every one to his own, and will leave me alone: and yet I am not alone, because the Father is with me."
If we could but possess our souls with the apprehension that when we are left alone in our trials and dangers, from any countenance of friends or help of men, that indeed we are not alone, for the Father is with us, it will support us under our despondencies, and enable us to our duties.
4. Especial providential warnings call for thoughts of God's omnipresence and omniscience. So Jacob in his night vision instantly made this conclusion, "God is in this place, and I didn't know it." Gen
28.16 We frequently have such warnings given to us. Sometimes we have them in the things we think are accidental, from which perhaps we are strangely delivered; sometimes we have them in the things which we see befall others; or by thunder, lightning, or storms at sea or on land: for all the works of God, especially those that are rare and strange, have a voice by which he speaks to us. The first thing suggested to a spiritual mind in such seasons will be. "God is in this place," — "He is present who lives and sees," as Hagar confessed on a like occasion, Gen 16.13,14.
Thirdly, Have frequent thoughts of God's omnipotency, or His almighty power. Most men, it may be, suppose they don't need much exhortation to this; for none ever doubted it. Who doesn't grant it on all occasions? Men grant it, indeed, in general; for eternal power is inseparable from the first notion of the Divine Being. So they are conjoined by the apostle: "His eternal power and Godhead," Rom
1.20. Yet few believe it for themselves and as they should. Indeed, to believe 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, which includes all others in it. For this is what
God proposed at first as the solitary proper object of our faith, in [Abram's] entrance into covenant with Him, Gen 17.1, "I am the Almighty God." This is what Job arrived at after his long exercise and trial. "I know," he says, "that you can do everything, and no thought of yours can be hindered," chapter 42.2. "God has spoken once," says the psalmist; "twice I have heard this; that power belongs to God,"
Psa 62.11. God saw it necessary to frequently instruct him in this; for we are ready to be affected with the appearances of present power in creatures, and to suppose that all things will go according to their
wills, because of their power. But it is quite otherwise; all creatures are poor feeble ciphers,65 that can do nothing.
Power belongs to God; it is a flower of His imperial crown, which he will permit none to usurp. If the proudest of them go beyond the bounds and limits of His present permission, he will send worms to eat them up, as he did to Herod. Act 12.23
It is utterly impossible for us to walk before God to his glory, or with any real peace, comfort, or satisfaction in our own souls, unless our minds are continually exercised with thoughts of his almighty power.
Everything that befalls us, everything that we hear about which has the least danger in it, will discompose our minds, and either make us tremble like the leaves of the forest that are shaken by the wind, or we will turn to foolish or sinful relief — unless we are firmly established in the faith of this. Consider the promises of God to the Church, which are on record, and as yet unaccomplished; consider the present state of the Church in the world, with all that belongs to it, in all the fears and dangers they are exposed to, in all the evils they are exercised with — and we will quickly find that unless this sheetanchor is well fixed, we will be tossed up and down by all uncertainties, and exposed to the most violent temptations, Rev 19.6.
To this end we are called to this by God himself, in His answer to the despondent complaints of the church in its greatest dangers and calamities:
Isa 40.28-31, "Have you not known? Have you not heard? The everlasting God, the LORD, the Creator of the ends of the earth, does not faint, neither is He weary. There is no searching of his understanding. He gives power to the faint; and to those who have no might, He increases strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but those who wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint."
Take one instance, which is the continual concern of us all. We are liable to death every moment. It is never any further from any of us just because we don't think of it as we should. It will lay our bodies in the dust, from which they will have no more disposition nor power in themselves to rise again, than any other part of the mould of the
earth. Their recovery must be an act of external almighty power, when God desires the work of his hands — when He will call, and we will answer him out of the dust. Death will transmit the soul into an invisible world, putting a final end to all relations, enjoyments, and circumstances here below. I'm not speaking of those who are hardhearted and far from righteousness — who live and die like beasts, or under the power of horrible presumption, without any due thoughts of their future and eternal state. But I am speaking of others — what comfort or satisfaction can any man have in his life, on which his all depends, and which is passing from him every moment, unless he has continual thoughts of the mighty power of God, by which He is able to receive his departing soul and to raise his body out of the dust?
Not to insist on more particulars, it is this way with those who are spiritually minded; it must be this ways with us all if we pretend to have a title to that privilege. They are filled with thoughts of God, in opposition to that character of wicked men that "God is not in all their thoughts." And it is greatly to be feared that many of us, when we come to be weighed in this balance, will be found too light. Men may be in the performance of outward duties; they may hear the word with delight, and do many things gladly; they may escape the pollutions that are in the world through lust, and not run out into the same compass of excess and riot as other men. And yet they may be strangers to inward thoughts of God with delight and complacency. I cannot understand how it can be otherwise with those whose minds are over and over filled with earthly things, however they may satisfy themselves with pretenses of their callings, and lawful enjoyments, or that they are not in any way inordinately set on the pleasures or profits of the world.
To "walk with God," to "live unto him," is not merely to be found abstaining from outward sins, and performing outward duties, even if with diligence in the multitude of them. All this may be done on such principles, for such ends, and with such a frame of heart, as to find no acceptance with God. It is our hearts that He requires, and we can in no way give them to him except by our affections and holy thoughts of him with delight. This is to be spiritually minded; this is to walk with God. Let no man deceive himself: unless he thus abounds in holy thoughts of God, unless our meditation of Him is
sweet to us, all else that we pretend to, will fail us in the day of our trial.
This is the first thing in which we may evidence to ourselves that we are under the conduct of the minding of the Spirit, or are spiritually minded. I insisted longer on it, because it contains the first tangible egress of the Spirit of living waters in us, the first acting of spiritual life to our own experience. I should now proceed to the consideration of our affections, of whose frame and state these thoughts are the only genuine exposition. But there are, or may be, some who are sensible of their own weakness and deficiency in discharging that part of this duty in being spiritually minded which we have now passed through. They may have fallen under discouragements from it. We must follow, as we are able, Him who "will not quench the smoking flax, nor break the bruised reed," Isa 42.3 by offering something for the relief of those who are sincere under the sense of their own weakness.