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troubled sea when it cannot rest, whose waters cast up mire and dirt ;' Isa. Ivii. 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 con- tinually cast up in them.
It is therefore evident that the predominancy of voluntary thouo;hts 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 spi- ritual. 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 re- quired unto such thoughts, to render them a certain indica- tion 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 men, Psal. xlix. 11. Ixiv. 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, dis- positions, 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 them- selves, 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 dis- position of the mind and soul.
Thus in covetous men there are two sorts of thoiights, whereby their covetousness acts itself. First, such as are
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occasioned by outward 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 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. xxxii. 6. And this he doth as the liberal deviseth liberal things, ver. 8. from his own disposition and inclination, he is contriving in his thoughts how to act according to them. So the unclean per- son hath two sorts of thoughts with respect unto the satis- faction 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, per- sons of corrupt communication, do contribute their wicked service. For the avoidance of this snare. Job made a cove- nant with his eyes, chap. xxxi. 1. And our Saviour gives that holy declaration of the evil of it, Matt. v. 28. But he hath an habitual spring of these thoughts in himself, constantly inclining and disposing him thereunto. Hence the apostle Peter tells us that such persons ' have eyes full of an adul- teress, that cannot cease from sin ;' 2 Epist. ii. 14. Their own affections make them restless in their thoughts and contriv- ances 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 represented unto them. Hence Solomon gives that advice against the occasion of them, Prov. xxiii.31. But it is their own habitual disposi- tion which carries them unto pleasing thoughts of the satis- faction of their lusts, which he describes, ver. 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, whence we maybe esteemed spiritually minded.
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Psal. xlv. 1. Saith the psalmist, 'My heart is inditing a good matter: I speak of the things which I have made touching the king.' He was meditating on spiritual things, on the things of the person and kingdom of Christ. Hence his heart' bubbled up' (as it is in the original) a good matter. It is an illusion 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 spiritual things in their minds and affections, that springeth up into holy thoughts about them.