Where it is not thus with our thoughts, they give no such evi- dence as that inquired after. Men may have thoughts of spiritual things, and that many of them, and that frequently, which do not
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arise from this principle, but may be resolved into two other causes ; —l. Inward force; 2. Outward occasions.
1. Inward force, as it may be called. This is by convictions. Convictions put a kind of a 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 motion 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 power of con- viction 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, Ps. lxxviii. 34-87, “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 flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were 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 endeavour 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 do approach, so these thoughts decay and disappear; the mind will not be compelled to give place unto them any more. The prophet gives the reason of it, Jer. xiii, 23, “ Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.” They have had another haunt, been taught another course, 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 unto renewed occasional convictions. If when we are under rebukes from God in our persons or relations, in fears of death and the like, and
CHAP. I1.| EVIDENCE OF SPIRITUAL MINDEDNESS. 281
withal have some renewed convictions of sin in commission, for omis- sion of duties, and thereon do endeavour 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 in the causes of them do 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 riseth 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 thwnder-showers runs furiously for a season, but is quickly dried up. So are those spiritual thoughts which arise from a prevalent internal principle of grace in the heart; 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, they quickly dry up and utterly decay.
2. Such thoughts may arise in the minds of men not spiritually minded, from outward means and occastons. Such I intend as are indeed useful, yea, appointed of God for this end among others, that they may ingenerate 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, ac- cording 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 the 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. When you till and manure your land, if it brings forth plentiful crops of corn, it is an evidence that the soil itself is good and fertile; the dressing of it only gives occasion and advantage to put forth its own fruit-bearing virtue. But if in the tilling of land, you lay much dung upon it, and it brings forth here and there a handful where the dung lay, you will say, “The soil is barren; it brings forth nothing of itself.’ These means that we shall treat of are as the tilling of a fruitful soil, which helps 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 spiri- tual 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. ‘