2. We must distinguish between the perplexing solicita- tion of any lust, and the conquering predominancy of it. The evil that is present with us, will be soliciting and pressing unto sin of its own accord, even where there is no such especial temptation as that spoken of before. So is the case stated, so are the nature and operations of it de- scribed, Rom. i. Gal. v. And sometimes an especial par- ticular lust, may be so warmed and fomented by men's con- stitutions within, or be so exposed unto provoking, exciting occasions without, as to bring perpetual trouble on the mind. Yet this may be where no sin hath the predomi- nancy inquired after. And the difference between the per- plexing solicitation of any corruption unto sin, and the conquering prevalency of it, lies in this ; that under the former, the thoughts, contrivances, and actings of the mind, are generally disposed and inclined unto an opposition unto it, and a conflict with it, how it may be obviated, defeated, destroyed, how an absolute victory may be obtained against it. Yea, death itself is sweet unto such persons under this notion, as it is that whicli will deliver them from the per- plexing power of their corruptions; so is the state of such a soul at large represented, Rom. i. In the other case, namely, of its predominancy, it disposeth of the thoughts actually, for the most part, to make provision for the flesh, and to fulfil it in the lusts thereof. It fills the mind with pleasing contemplations of its object, and puts it on contri-
BEING SPIRITUALLY MINDED. 329
vances for satisfaction. Yea, part of the bitterness of death unto such persons is, that it will make an everlasting sepa- ration between them and the satisfaction they have re- ceived in their lusts. It is bitter in the thoughts of it unto a worldly-minded man, because it will take him from all his enjoyments, his wealth, profits, and advantages. It is so unto the sensual person, as that which finally determines all his pleasures.
3. There is a difference in the degrees of such a pre- dominant corruption. In some it taints the affections, vitiates the thoughts, and works over the will unto acts of a secret complacency in sin, but proceeds no farther. The whole mind may be vitiated by it, and rendered in the mul- titude of its thoughts, vain, sensual, or worldly, according as is the nature of the prevailing corruption. Yet here God puts bounds unto the raging of some men's corruptions, and says to their proud waves, ' thus far shall ye proceed, and no farther.' He either lays a restraint on their minds, that when lust hath fully conceived, it shall not bring forth sin, or he sets a hedge before them in his providence, that they shall not be able, in their circumstances, to find their way unto what perhaps they do most earnestly desire. A woful life it is that such persons lead. They are continually tortured between their corruptions and convictions, or the love of sin, and fear of the event. With others it pursues its course into outward actual sins, which in some are dis- covered in this world, in others they are not. For some men's sins go before them unto judgment, and some follow after. Some fall into sin upon surprisal, from a concur- rence of temptation with corruption, and opportunities ; some habituate themselves unto a course in sin, though in many it be not discovered, in some it is. But among those who have received any spiritual light, and made profession of religion thereon, this seldom falls out, but from the oreat displeasure of God. For when men have long given way unto the prevalency of sin in their affections, inclinations, and thoughts, and God hath set many a hedge before them to give bounds unto their inclinations, and to shut up the womb of sin ; sometimes by afflictions, sometimes by fears and dangers, sometimes by the word ; and yet the bent of their spirits is towards their sin ; God takes off his hand of
330 THE GRACE AND DUTY OF
restraiat, removes his hinderances, and gives them up unto their own heart's lusts, to do the things that are not conve- nient. All things hereon suit their desires, and they rush into actual sins and follies, setting their feet in the paths that go down to the chambers of death. The uncontrol- lable power of sin in such persons, and the greatness of God's displeasure against them, makes their condition most deplorable.
Those that are in this state, of either sort, the first or the latter, are remote from being spiritually minded, nor is God in all their thoughts as he ought to be. For,
1. They will not so think and meditate on God. Their delight is turned another way. Their aflections, which are the spring of their thoughts, which feed them continually, do cleave unto the things which are most adverse unto him. Love of sin is gotten to be the spring in them; and the whole stream of the thoughts which they choose and de- light in, are towards the pleasures of it. If any thoughts of God come in, as a faint tide for a few minutes, and drive back the other stream, they are quickly repelled and car- ried away with the strong current of those which proceed from their powerful inclinations. Yet may such persons abide in the performance of outward holy duties ; or at- tendance unto them. Pride of, or satisfaction in, their gifts, may give them delight in their own performances, and something in those of others they may be exceedingly pleased withal ; as it is expressly affirmed, Ezek. xxxiii. 31, 32. But in these things they have no immediate real thoughts of God, none that they delight in, none that they seek to stir up in themselves 5 and those which impose them- selves on them they reject.