The grace and duty of being spiritually minded, declared and practically improved

Front matter

» I i. m

THE

GRACE AND DUTY

Chapter II

A 'particular account of the nature of this grace and duty of being spiritually minded. How it is stated in, and evidenced by, our thoughts.

Having stated the general concernments of that frame of mind which is here recommended unto us, we may proceed to inquire more particularly into the nature of it, according unto the description before given, in distinct propositions. And we shall carry on both these intentions together ; first, to show what it is, and wherein it doth consist ; and then how it doth evidence itself, so as that we may frame a right judgment whether it be in us or not. And we shall have no regard unto them who either neglect or despise these things, on any pretence whatever. For this is the word according unto which we shall all shortly be judged : To be carnally minded is death 5 but to be spiritually minded, is life and peace.

Thoughts and meditations, as proceeding from spiritual affections, are the first things wherein this spiritual mindedness doth consist, and whereby it doth evidence itself. Our thoughts are like the blossoms on a tree in the spring. You may see a tree in the spring all covered with blossoms, that nothing else of it appears. Multitudes of them fall off and come to g6 OF SPIRITUAL MINDEDNESS.

nothing. Oft-times where there are. most blossoms, there is least fruit. But yet there is no fruit, he it of what sort it will, good or bad but it comes in and from some of those blossoms, The mind of man is covered with thoughts, as a tree with blossoms. Most of them fall off, vanish, and come to nothing, end in vanity 5 and sometimes where the mind doth most abound with them, there is the least fruit ; the sap of the mind is wasted and consumed in them. Howbeit there is no fruit which actually we bring forth, be it good or bad, but it proceeds from some of these thoughts. — Wherefore ordinarily these give the best and surest measure of the frame of men's minds. c As a man thinketh in his heart, so is he,5 Prov. xxiii. 7. In case of strong or violent temptations, the real frame of a man^s heart is not to be judged by the multiplicity of thoughts about any object. For whether they are from Satan's suggestions, or from inward darkness, trouble, and horror, they will impose such a continual sense of themselves on the mind, as shall engage all its thoughts about them. — As when a man is in a storm at sea, the current of his thoughts runs quite another way, than* when he is in safety about his occasions. But ordinarily, voluntary thoughts are the best measure and indication of the frame of our minds. As the nature of the soil is judged by the grass which it brings forth : so may the disposition of the heart by the predominancy of voluntary thoughts. They are the original acting of the soul ; the way whereby the heart puts forth and empties the treasure that is in it ; the waters that first rise and flow from that fountain. Every man's heart is his treasury ; and the treasure that is in it, is either good or evil 5 as our Saviour tells us. There is a good and bad treasure of the heart; but whatever a man hath, be it good or evil, there it is. This treasure is opening, emptying, and spending itself continually ; though it can never be exhausted. For it hath a fountain in nature or grace, which no expense can diminish ; yea, it increaseth and getteth strength by it. The more you spend of the treasure of your hearts in any kind, the more will you abound in treasure of the same kind. Whether it be good or evil, it grows by expense and exercise ; and the principal way whereby it puts forth itself, is by the thoughts of the mind. If the heart be evil, they are for the most part vain, filthy, corrupt, wicked, foolish; if it be under the power of a principle of grace, and so have a good treasure in it, it puts forth itself by thoughts suitable unto its nature, and complaint with its inclinations.

Wherefore, these thoughts give the best masure of the frame of our minds and hearts. I mean such as are voluntary, such as the mind of its own accord is apt for, incilines, and ordinarily betakes itself unto.

Men may have a multitude of thoughts about the affairs of their callings and the occasions of life, which yet may give no due measure of the inward frame of their hearts. So men whose calling and work it is to study the scriptures, or the things revealed therein, and to preach them unto others; cannot but have many thoughts about spiritual things ; and yet may be, and oftentimes are, most remote from being spiritually minded. They may be forced by their work and calling, to think of them early and late, evening and morning ; and yet their minds be no way rendered or proved spiritual thereby. It were well if all of us who are preachers, would diligently examine ourselves herein. So is it with them who oblige themselves to read the scripture, it may be so many chapters every day ; not withstanding the diligent performance of their task, they may be most remote from being spiritually minded. See Ezek. 33, 31. But there is a certain track and course of thoughts, that men ordinarily betake themselves unto, when not affected with present occasions. If these be vain, foolish, proud, ambitious sensual, or filthy ; such is the mind and its frame. If they be holy, spiritual, and heavenly, such may the frame of the mind be judged to be. But these things must be more fully explained.

It is the great character and description of the frame of men's minds in an unregenerate condition, or before the renovation of their natures, that every imagination of the thoughts of their hearts are only evil continually. Gen. 6. 5. They are continually coining figments and imaginations in their hearts, stamping them into thoughts that are vain, foolish, and wicked. All other thoughts in them are occasional ; these are the natural, genuine product of their hearts. Hence the clearest, and sometimes first, discovery of the bottomless evil treasure of filth, folly, and wickedness, that is in the heart of man by nature, is from the innumerable multitude of evil imaginations, which are there coined and thrust forth every day. So the wicked are said to be like the troubled sea when it cannot rest, whose waters cast up mire and dirt, Isa. 57, 20. There is a fulness of evil in their hearts, like that of water in the sea. This fulness is troubled, or put into continual motion, by their lusts, and impetuous desires. Hence the mire and dirt of evil thoughts are continually cast up in them.

It is therefore evident, that the predominancy of voluntary thoughts, is the best and most sure indication of the inward frame and state of the mind. For if it be so on the one side as unto the carnal mind, it is so on the other as unto the spiritual. Wherefore, to be spiritually minded in the first place is, to have the course and stream of those thoughts which we ordinarily retreat unto, we approve of as suited unto our affections, to be about spiritual things. Therein consists the minding of the spirit.

But, because all men, unless horribly profligate, have thoughts about spiritual things, yet we know that all men are not spiritually minded, we must consider, what is required unto such thoughts, to render them a certain indication of the state of our minds. And there are these three things required hereunto.

1. That they be natural, arising from ourselves, and not from outward occasions. The Psalmist mentions the inward thoughts of mem Psal. 49, 11, and 64,6. But, whereas all thoughts are the inward acts of the mind, it should seem that this expression makes no distinction of the especial kind of thoughts intended, from those of another sort. But the difference is not in the formal nature of them, but in the causes, springs, and occasions. Inward thoughts are such as arise merely and solely from men's inward principles, dispositions, and inclinations, that are not suggested or excited by any outward objects. Such, in wicked men, are those actings of their lusts, whereby they 'entice and seduce themselves. Jam. 1, 14. Their lusts stir up thoughts, leading and encouraging them to make provision for the flesh. These are their inward thoughts. Of the same nature are those thoughts which are the minding of the spirit. They are the first natural egress, and genuine acting of the habitual

disposition of the mind and soul.

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Thus in covetous men there are two sorts of thoughts, whereby their covetousness acts itself. First, such as are occasioned by outward objects and opportunities. So it was with Achan, Josh. vii. 21* When, saith he, CI saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold, then I coveted them. His sight of them, with an opportunity of possessing himself of them, excited covetous thoughts and desires in him. So it is with others every day, whose occasions call them to converse with the objects of their lusts. And some by such objects may be surprised into thoughts, that their minds are not habitually inclined unto. And therefore when they are known, it is our duty to avoid them. But the same sort of persons have thoughts of this nature arising from themselves only^ their own dispositions and inclinations, without any outward provocations. ' The vile person will speak villany, and his heart will work iniquity, Isa. xxxiL 6.* 1 And this he doth as the liberal deviseth liberal things/ v. 8, from his own disposition and inclination, he is contriving in his thoughts how to act according to them. So the unclean person hath two sorts of thoughts with respect unto the satisfaction of his lusts. First, such as are occasioned in his mind by the external objects of it. Hereunto stage-plays, revellings, dancings, with the society of bold persons, persons of corrupt communication, do contribute their wicked service. For the avoidance of this snare, Job made a covenant with his eyes, chap, xxx. 1. And our Saviour gives that holy declaration of the evil of it, Mat. v. 28. But he hath an habitual spring of these thoughts in himself constantly inclining and disposing him there* smto. Hence the apostle Peter tells us, that such persons have eyes full of an adulteress, that cannot cease from sin, ii. Eph. 2, 14. Their own affections make them restless in their thoughts and contrivances about sin. So is it with them who are given to excess in wine or strong drink. They have pleasing thoughts raised in them from the object of their lust represent ted unto them. Hence Solomon gives that advice against the occasien of them, Prov. xxiii. 31. But it is their own habitual disposition which carries them unto pleasing thoughts of the satisfaction of their lusts, which he describes, v. 34, 35. So is it in other cases. The thoughts of this latter sort, are men's inward thoughts : and such must these be of spiritual things, wherever we may be esteemed spiritually minded.

Psalm 45, 1. Saith the Psalmist, 'My heart is inditing a good matter ; I speak cf the things which I have made touching the King. He was meditating on spiritual things ; on the things of the person and king" dom of Christ. Hence his heart bubbled up (as it is in the original) a good matter. It is an allusion taken from a quick spring of living waters ; from its own life and fulness it bubbles up the water that runs and flows from it. So is it with these thoughts, in them that are spiritually minded. There is a living fulness of spirit* ual things in their mind and affections, that springeth up into holy thoughts about them.

From hence doth our Saviour give us the great de* scription of spiritual life. It is a well of living water, springing up into everlasting life.' John iv. 12* The spirit, with his graces, residing in the heart of a believer, is a well of living water. Nor is it such a well as, content with its own fulness, doth not of its own accord, without any instrument or pains in draw* ing, send out its refreshing waters, as it is with most wells, though of living water. For this is spoken by our Saviour in answer and opposition unto that objection of the woman, upon this mention of giving living water, v. 10. Sir, saith she, c thou hast nothing to draw with, and the well is deep, whence wilt thou have this water V v. 11. True, saith he, such is the nature of this well and water — dead earthly things. They are of no use, unless we have instruments, lines, and buckets, to draw withal. But the living water which I shall give is of another nature. It is not water to be kept in a pit or cistern without us, whence it must be drawn $ but it is within us ; and that not dead and useless, but continually springing up unto the use and refreshment of them that have it. For so is it with the principle of the new creature, of the new nature, the spirit and his graces in the hearts of them that do believe. It doth of itself, and from itself, without any external influence on it, incline and dispose the whole soul unto spiritual actings that tend unto eternal life. Such are the thoughts of them that are spiritually minded ; they arise from the inward principle, inclination, and disposition of the soul, are the bubblings of this well of living water ; they are the mindings of the spirit.

So our Saviour describes them, Matt. xii. 35. A good man out of the good treasure of the heart, bringeth forth good things. First, the man is good ; as he said before, make the tree good, or the fruit cannot be good, v. 33. He is made so by grace in the change and renovation of his nature ; for in ourselves we are every way evil. This good man hath a treasure in his heart. So all men have, as the next words are ; the evil man out of the evil treasure of the heart. And this is the great difference that is between men in ttis world

OF SPIRITUAL MIKDEDNES3, 33

Every man hath a treasure in his heart; that is, a prevailing inexhaustible principle of all his actings and operations : but in some this treasure is good ; in others it is evil ; that is, the prevailing principle in the heart, which carries along with it its dispositions and inclinations, is in some good and gracious, in others it is evil. Out of this good treasure, a good man bringeth forth good things. The first opening of it, the first bringing of it forth, is by these thoughts. The thoughts that arise out of the heart, are of the same nature with the treasure that is in it. If the thoughts that naturally arise und spring up in us, are for the most part vain, foolish, sensual, earthly, selfish, such is the treasure that is in our hearts, and such are we. But where the thoughts that thus naturally proceed from the treasure that is in the heart, are spiritual and holy, it is an argument that we are spiritually minded.

Where it is not thus with our thoughts, they give no such evidence as that inquired after. Men may have thoughts of spiritual things, and that many of them, and that frequently, which do not arise from this principle, but may be resolved into two other causes : — 1. Inward force ; 2. Outward occasions.

1. Inward force, as it may be called. This is by convictions. Convictions put a kind of force upon the mind ; or an impression, that causeth it to act contrary unto its own habitual disposition and inclination. It is in the nature of water to descend : but apply an instrument unto it, that shall make a compression of it, and force it unto a vent, it will fly upwards vehemently, as if that were its natural motion ; but so soon as the force of the impression ceaseth, it returns immediately unto its own proper tendency, descending towards its centre. So is it with men's thoughts ofttimes. They are earthly ; their natural course and mo tion is downwards unto the earth, and the things thereof : but when any efficacious conviction presseth on the mind, it forceth the egress of its thoughts upwards towards heavenly things ; it will think much and frequently of them, as if that were their proper motion and course ; but so soon as the pow7er of the conviction decays or wears off, that the mind is no more sensible of its force and impression, the thoughts of it return again unto their old course and track, as the water tends downwards.

This state and frame is graphically described, Psal. lxxviii. 34 — 37. c When he slew them, then they sought him, and they returned, and inquired early after God. And they remembered that God was their rock, and the high God their Redeemer. Nevertheless? they did but flatter him with their mouths, and they lied unto him with their tongues ; for their heart was not right with him, neither wTere they steadfast in his covenant.' Men in troubles, dangers, sickness, fears of death, or under effectual conviction of sin, from the preaching of the word, will endeavor to think and meditate on spiritual things : yea, they will be greatly troubled that they cannot think of them more than they do, and esteem it their folly that they think of any thing else. But as freedom and deliverance approach, so these thoughts decay and disappear ; the mind will not be compelled to give place unto them any more. The Prophet give the reason of it, Jer. xiii. 23. ■ Can the Ethiopian change his skin, or the leopard his spots 1 then may ye also do good, that are accustomed to do evil.' They have had another haunt 5 been taught another cause 5 the habit and inclination of the mind lies another way ; and they will no longer tend towards spiritual things, than an impression is on them from their convictions.

And it is an argument of very mean attainments, of a low and weak degree in this frame of heart, or in our being spiritually minded, when our thoughts of spiritual things do rise or fall, according to renewed occasional convictions. If when we are under rebukes from God in our persons or relations, in fears of death, and the like, and withal, have some renewed convictions of sin, in commission, or omission of duties, and thereon do endeavor to be more spiritually minded, in the constant exercise of our thoughts on spiritual things, which we fail in ; and these thoughts decay, as our convictions with the causes of them wear off, or are removed \ we have attained a very low degree in this grace, if we have any interest in it at all.

Water that ariseth and floweth from a living spring, runneth equally and constantly, unless it be obstructed or diverted by some violent opposition ; but that which is from thunder-showeisruns furiously for a season, but is quickly dried up. So are those spirited thoughts which arise from a prevalent internal principle of grace in the heart 5 they are even and constant, unless an interruption be put upon them for a season by temptations ; but those which are excited by the thunder of convictions, however their streams may be filled for a season, quickly dry up, and utterly decay.

2. Such thoughts may arise in the minds of men not spiritually minded, from outward means and occasions. Such I intend as are indeed useful ; yea, appointed of God for this end among others, that they may engenerate and stir up holy thoughts and affections in us \ but there is a difference in their use and operation. In some, they excite the inward principle of the mind to act in holy thoughts, according unto its own sanctified disposition and prevalent affections : this is their proper end and use. In others they occasionally suggest such thoughts unto the minds of men, which spring only from the notions of things proposed unto them. With respect unto this end also, they are of singular use unto the souls of men, howbeit such thoughts do not prove men to be spiritually minded. Where you till and manure your land, if it brings forth plentiful crops of corn, it is an evidence that soil itself is good and fertile 5 the dressing of it only gives occasion and advantage to put forth its own fruit-bearing virtue: but if in the tilling of the land, you lay much dung upon it, and it brings forth here and there an handful where the dung lay, you will say the soil itself is barren ; it brings forth nothing of itself. Tlese means that we shall treat of, are as the tilling of a fruitful soil, which help it in bringing forth its fruit, by exciting its own virtue and power. They stir up holy affections unto holy thoughts and desires ; but in others, whose hearts are barren, they only serve, as it were, some of them here and there, to stir up spiritual thoughts, which gives no evidence of a gracious heart or spirit. — But because this is a matter of great importance, it shall be handled distinctly by itself.

Chapter III

Outward means and occasions of thoughts of such spiritual things, which do not prove men to be spiritual* ly minded. Preaching of the word. Exercise of gifts. Prayer. How we may know whether our thoughts of spiritual things in Prayer, are truly spiritual thoughts, proving us to be spiritually minded*

1. Such a means is the preaching of the word itself. It is observed concerning many in the Gospel, that they heard it willingly, received it with joy, and did many things gladly, upon the preaching of it ; and we see the same things exemplified in multitudes every day. But none of these things can be without many thoughts in the minds of such persons about the spiritual things of the Word ; for they are the effects of such thoughts, and being wrought in the minds of men, will produce more of the same nature : yet were they all hypocrites concerning whom these things were spoken, and were never spiritually minded.

The cause of this miscarriage is given us by our Saviour, Matt .xiii. 20, 21. 'He that received the seed into stony places, the same is he that heareththe word, and anon receiveth it with joy; yet hath he not root in himself, but dureth for a while.' The good thoughts they have, proceed not from any principle in themselves. Neither their affections nor their thoughts of these things, have any internal root whereon they should grow. So is it with many who live under the present dispensation of the Gospel. They have thoughts of spiritual things continually suggested unto them: and they do abide with them more or less, according as they are affected : for I speak not of them who are either despisers of what they hear, or wayside hearers, who understand nothing of what they hear, and immediately lose all sense of it, and all thoughts about it ; but 1 speak of them who attend with some dilligence, and receive the word with some joy. These insensibly grow in knowledge and understanding, and therefore cannot be without some thoughts of spiritual things : howbeit for the most part, they are, as was said, but like unto waters that run after a shower of rain. They pour out themselves as if they proceeded from some strong living spring, whereas indeed they have none at all. When once the waters of the shower are spent, their channel is dry ; there is nothing in it but stones and dirt. When the doctrine of the word falls on such persons as showers of rain, it gives a course, sometimes greater, sometimes less, unto their thoughts towards spiritual things : but they have not a well of water in them springing up into everlasting life. Wherefore after a while their minds are dried up from such thoughts * nothing remains in them but earth, and that perhaps foul and dirty.

II It must be observed, that the best of men, the most holy and spiritually minded, may have, nay, ought to have, their thoughts of spiritual things excited, multiplied, and confirmed by the preaching of the word. It is one end of its dispensation, one principal use of it in them by whom it is received. And it hath this effect two ways. 1. As it is the spiritual food of the soul, whereby its principle of life and grace is maintained and strengthened. The more this is done, the more shall we thrive in being spiritually minded. 2. As it administereth occasion unto the exercise of grace. For proposing the proper object of faith, love, fear, trust, reverence unto the soul, it draws forth all those graces into exercise. Wherefore, although the vigorous actings of spiritual thoughts be occasional from the word, be more under and after the preaching of it, than at other times, it is no more but what ariseth from the nature and use of the ordinance, by- God's own appointment ; nor is it any evidence that those with whom it is so, are not spiritually minded $ but on the contrary, that they are. Yet, where men have no other thoughts of this matter but what are occasioned by the outward dispensation of the word, such thoughts do not prove them to be spiritually minded. Their endeavors in them are like those of men in a dream. Under some oppression of their spirits, their imagination fixeth on something or other, that is most earnestly to be desired or avoided. Herein they seem to themselves to strive with all their might, to endeavor to go, run, or contend, but all in vain \ every thing fails them, and they are not relieved until they are awaked.

So such persons, in impressions they receive from the word, seem to strive and contend in their thoughts and resolutions to comply with what is proposed unto them ; but their strength fails; they find no success, for want of a principle of spiritual life 5 and after a time give over their endeavors, until they are occasionally renewed again. Now the thoughts which in the dispensation of the word do proceed from an inward principle of grace excited unto its due exercise, are distinguishable from those which are only occasionally suggested unto the mind by the word outwardly preached. For, 1. They are especial actings of faith and love towards the things themselves that are preached. They belong unto our receiving the truth in the love thereof. And love respects the goodness of the things themselves, and not merely the truth of the propositions wherein they are expressed. The other thoughts are only the sense of the mind, as affected with light and truth, without any cordial love unto the things themselves. 2. They are accompanied with complacency of soul, arising from love, experience, more or less, of the power of them, and their suitableness unto the new nature or principle of grace in them. For when our minds find that so indeed it is in us, as it is in the word ; that this is that which we would be more conformable unto ; it gives a secret complacency with satisfaction unto the soul. The other thoughts, which are only occasional, have none of these concomitants or effects, but are dry and barren, unless it be in a few words or transient discourse. 3. The former are means of spiritual growth. So some say the natural growth of vegetables is not by insensible motion, but by gusts and sensible eruptions of increase. There are both in spiritual growth, and the latter consists much in those thoughts which the principle of the new nature is excited unto by the word in the latter.

2. The duty of prayer is another means of the like nature. One principal end of it is to excite, stir up, and draw forth, the principle of grace, of faith and love in the heart, unto a due exercise in holy thoughts of God and spiritual things, with affections suitable unto them. Those who design not this end in prayer, know not at all what it is to pray. Now all sorts of persons have frequent occasion to join with others in prayer, and many are under the conviction that it is their own duty to pray every day, it may be, in their families and otherwise. And it is hard to conceive how men can constantly join with others in prayer.

much more how they can pray themselves, but that they must have thoughts of spiritual things every day 5 howbeit it is possible that they may have no root, or living spring, of them in themselves, but they are only occasional impressions on their minds from the outward performance of the duty. I shall give some instances of the grounds hereof, which, for many reasons require our diligent consideration.