Wherefore, these thoughts give the best measure 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, inclines 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 Scripture, 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 re- mote from being spiritually minded. They may be forced by their work and calling to think of them early and late, evening and morn- ing, 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 Scriptures, 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. xxx, 31. But there isa certain track and course of thoughts that men ordi- narily betake themselves unto when not affected with present occa- sions. If these be vain, foolish, proud, ambitious, sensual, or filthy, such is the mind and its frame; if they be holy, spiritual, and hea- venly, 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 is
only evil continually,” Gen. vi. 5. They are continually coining fig-
ments 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 froth the innumerable multitude of evil imagina- tions 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. lvii. 20. There is a fulness
CHAP. I1.] EVIDENCE OF SPIRITUAL MINDEDNESS. 277
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, which 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 :—
First, That they be natural, arising from ourselves, and not from outward occasions. The psalmist mentions the “inward thought” of men, Ps. xlix. 11, lxiv. 6; but whereas all thoughts are the inward acts of the mind, it should seem that this expression makes no dis- tinction of the especial kind of thoughts intended from those of an- other 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, James i. 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.
Thus in covetous men there are two sorts of thoughts whereby their covetousness acts itself:—First, such as are occasioned by out- ward objects and opportunities. So it was with Achan, Josh. vii. 21. “When,” saith he, “I 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 is it 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