of religion in the world unto force and the sword, so the miscarriages of the strictest sort of professors do greatly countenance others in their dislike of and enmity against the power of godliness which they profess; and so far as we continue in them, we have a share in the guilt of the present defection. Not to insist on particulars, the things of this nature that are charged on them may be reduced unto three heads:-1. Want of love and unity among themselves; 2. Want of usefulness and kindness towards all; 3. Spiritual pride and censoriousness, or rash judging of other men.

These are the things which are commonly charged on some professors; and although, it may be, they are but few who are guilty of all or any of these things, at least not as they are charged and reproached by others, yet they may all learn what in an especial manner to avoid, that they give no advantage unto those who seek for it and would be glad of it. It is our duty, by a watchful, holy conversation in all things, to "put to silence the ignorance of foolish men," and so universally to approve our sincerity unto God and men, that whereas we are, or may be at any time, "evil spoken of, as evil-doers, they may be ashamed, beholding our good conversation in Christ, and glorify God in the day of visitation." This is the law that we have brought ourselves under, not to fret and fume, and in our minds seek for revenge, when we are traduced and evil spoken of, but by a "patient continuance in well-doing," to overcome all the evil that the malice of hell or the world can cast upon us; and if we like not this law and rule, we had best relinquish our profession, for it is indispensably required of all the disciples of Jesus Christ. And he whose heart is confirmed by grace to do well whilst he is evil spoken of will find such present satisfaction, in a sense of his acceptation with Christ, as to make him say, "This yoke is easy, and this burden is light." Especially ought we carefully to avoid the things mentioned and appearances of them, whereby public offence is taken, and advantage made by evil men to countenance themselves in their sins. You are but few unto whom these things are communicated, and so may judge that all your care in and about them will be of little significancy to put any stop unto the general declension from gospel holiness; but it is hoped that all others are warned in the same manner, yea, and more effectually than you are. However, every vessel must stand on its own bottom; "the just shall live by his" own "faith;" every one of us shall give account of himself to God;" and no more is required of you but your own personal duty.

It is true, you cannot put an end unto those differences and divisions, that want of love and agreement, that is among professors; but you may take care that the guilt of none of these things may

be justly charged on you. Love unto the saints without dissimulation; readiness to bear in meekness with different apprehensions and palpable misapprehensions, not intrenching on the foundation; freedom from imposing your sentiments on those who cannot receive them, and from judging rashly on supposed failures; readiness for universal communion in all religious duties with all that "love the Lord Jesus Christ in sincerity,"—as they are our duties, as they are some of the principal ways whereby we may truly represent the Lord Christ and the doctrine of the gospel unto others, so they will disarm Satan and the world of a great engine whereby they work no small mischief unto the whole interest of religion.

Again: were all professors meek, quiet, peaceable, in their societies and among their neighbours; sober, temperate, humble in their personal conversation in the world; useful, kind, benign, condescending towards all; cheerful in trials and afflictions, always "rejoicing in the Lord,”—men not given up to a reprobate sense ([men] who are [so, are] not to be regarded) would at length be so far from taking offence at them as to judge that they should not know what to do without them, and be won to endeavour a conformity unto them. In like manner, were those rules more diligently attended unto which are prescribed unto all believers as unto their conversation in this world, it would be of no small advantage unto religion. See Phil. iv. 8; 1 Pet. ii. 12; 2 Cor. xiii. 7; Rom. xiii. 12, 13; 1 Thess. iv. 11, 12; Heb. xiii. 18. Did honesty, sincerity, uprightness in all the occasions of life, in the whole converse of professors in the world, shine more brightly and give more evidences of themselves than at present among many they seem to do, it would undoubtedly turn unto the unspeakable advantage of religion.

And, lastly, for that judging or condemning of others wherewith they are so provoked, there is but one way whereby it may be done so as to give no just offence, and this is in our lives. The practice of holiness judgeth all unholy persons in their own breasts; and if they are provoked thereby, there is nothing in it but a new aggravation of their own sin and impiety.

ΦΡΟΝΗΜΑ ΤΟΥ ΠΝΕΥΜΑΤΟΣ

OR, THE

GRACE AND DUTY OF BEING SPIRITUALLY MINDED

DECLARED AND PRACTICALLY IMPROVED.

To be spiritually minded is life and peace.-ROM. viii. 6.
Set your affection on things above.-COL. iii. 2.

LONDON: 1681.

OWEN is an instance that attention to the outward order of the sanctuary, and zeal for the general rights of those who worship in it, are not incompatible with the cultivation of personal holiness and spirituality. In the year 1681, when he had published a tract in defence of the Nonconformists, and his laborious "Inquiry into Evangelical Churches," the following treatise, so rich in the spiritual experience of a renewed heart, was given to the world. During a season of indisposition so great that he had been led to anticipate the close of his earthly labours, he had composed some meditations for his own use; on his recovery he preached the substance of them to his congregation; and they were afterwards published in the shape of this treatise. There is scarcely one of the more important works of Owen, but some authority might be quoted as signifying a preference for it as the best of his productions; this treatise, however, would perhaps command the greatest number of suffrages in its favour. It evinces the same sharp discrimination of human motives and character, but to elevate believers above earthly objects and console them amid present trials seem to be its prevailing design; and it contains some passages which, in solemn tenderness and beauty, are not surpassed in all the writings of our author, who is here not so much a Boanerges set for the defence of the gospel, as a Barnabas intent on the consolation of the saints.

"The following treatise of Dr Owen," says Dr Chalmers, "holds a distinguished rank among the voluminous writings of this celebrated author; and it is characterized by a forcible application of truth to the conscience, by a depth of experimental feeling, an accuracy of spiritual discernment into the intricacies and operations of the human mind, and a skill in exploring the secrecies of the heart, and the varieties of affection, and the ever-shifting phases of character, which render this admirable treatise not less a test than a valuable guide to the honest inquirer, in his scrutiny into the real state of his heart and affections."

ANALYSIS.

After an explanation of Rom. viii. 6, the duty of being spiritually minded is described as including,-1. The exercise of the mind in its thoughts concerning spiritual things; 2. The inclination of the mind in its affections towards them; and, 3. The complacency of the mind in them, chap. I. The treatise is divided into two parts:-I. The former relating to the first of these heads,-the nature of spiritual thoughts; II. The latter to the two other heads, the exercise of spiritual affections.

PART I. As to the character of those thoughts which are the evidence of spiritual mindedness,-1. They are natural, in the sense of arising from ourselves, and as distinguished from thoughts suggested to the mind by (1.) impressions constraining it to acts opposed to its habitual procedure, and (2.) outward occasions; such as [1.] the preaching of the Word, [2.] prayer, and [3.] the discourses and remarks of other men. 2. They abound in us, filling and engrossing our minds, II.-IV.

An inquiry follows into the objects of spiritual thoughts; which are,-1. The dispensations of Providence; 2. Special trials and temptations; and 3. Heavenly and eternal realities. In regard to the latter,(1.) The motives inducing us to fix our thoughts on them are mentioned; faith is thereby increased, hope is exercised, preparation is made for the cross, and the mind weaned from the world. And (2.) Directions for this spiritual exercise are supplied;-the mind must be occupied with right notions of these objects, directed to them with intensity, and led to compare the blessedness of an interest in them with the opposite state of eternal death and misery, v. vI. The especial objects of spiritual contemplation are,-1. The person of Christ; and, 2. God himself, who must be in our thoughts, in opposition to atheism, practical infidelity, various inferior degrees and ways of forgetting God, and the indulgence of secret lusts. The thoughts which are characteristic of spiritual affections are delineated, VII., VIII. In our consideration of God, we must think of,-(1.) His being; (2.) His omnipresence and omniscience; and, (3.) His omnipotence, ix. Various counsels are tendered to such as cannot fix their thoughts with steadiness on spiritual and heavenly objects, x.

PART II. The two divisions of the proposed method respecting the inclination of the mind to spiritual thoughts and complacency in them are considered together; a preliminary account is given of the various ways by which God weans our affections from the world, XI. In order that our affections may be spiritual, it is shown,-I. that in principle they must be renewed by grace: which renovation is proved,-1. By the universality of the gracious change produced; 2. The delight experienced in sacred duties; 3. The assimilating influence exerted on the mind by spiritual objects; and, 4. By the circumstance that, if our affections are renewed, the person of Christ is the centre of them, XII-XVIII. II. Spiritual mindedness in our affections is farther seen in the object about which they are conversant,-God in Christ. The considerations endearing the object to us are,1. its infinite beauty; 2. the fulness of wisdom in spiritual things; 3. their value as perfective of our present condition; and, 4. as constituting in the future enjoyment of them our eternal blessedness, XIX. III. The soul's application to such objects must be firm, accompanied with a spiritual relish for them, must afford a continual spring of spiritual affections, must be prevailing and victorious, and afford help in subduing the remaining vanity to which the heart may be addicted, xx. After this copious exposition of the nature of spiritual mindedness, the blessings accruing from it are briefly unfolded,-" life and peace," XXI.-ED.