Chapter 2. The Nature Of This Grace And Duty.
CHAPTER 2. THE NATURE OF THIS GRACE AND DUTY.
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 concerns of that frame of mind which is here recommended to us, we may proceed to inquire more particularly into the nature of it, according to the description given before in distinct propositions. And we will carry on both these intentions together — first, to show what it is, and in what it consists; and then, how it evidences itself, so that we may frame a right judgment whether it is in us or not. And we will have no regard to those who either neglect or despise these things on any pretense whatever. For this is the word according to which we will all shortly be judged: "To be carnally minded is death; but to be spiritually minded is life and peace."
Thoughts and meditations proceeding from spiritual affections, are the first things in which this spiritual mindedness consists, and by which it evidences 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, so that nothing else of it appears. Multitudes of these blossoms fall away and come to nothing. Oftentimes where there are the most blossoms, there is the least fruit. Yet there is no fruit, of whatever sort it may be, good or bad, that doesn't come in and from some of those blossoms. The mind of man is covered with thoughts, like a tree with blossoms. Most of them fall off, vanish, and come to nothing; they end in vanity. And sometimes where the mind most abounds with them, there is the least fruit; the sap of the mind is wasted and consumed in them. However, there is no fruit which we actually bring forth, whether good or bad, that does not proceed from some of these thoughts. That is why, ordinarily, these give the best and surest measure of the frame of men's minds. "As a man thinks in his heart, so is he," Pro 23.7.
In case of strong and 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 to engage all its
thoughts about them. As when a man is in a storm at sea, the current of his thoughts run quite another way than when he is in safety about his circumstances. 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 be judged by the predominance of voluntary thoughts. They are the original actings of the soul, the way by which 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, as our
Savior tells us. There is a good and bad treasure in the heart; but whatever a man has, whether good or evil, there it is. This treasure is opening, emptying, and spending itself continually, though it can never be exhausted. For it has a fountain in nature or in grace, which no expense can diminish; indeed, it increases and gets strength by it.
The more you spend of the treasure of your heart in any kind, the more you will abound in treasure of the same kind. Whether it is good or evil, it grows by expense and exercise; and the principal way by which it presents itself, is by the thoughts of the mind. If the heart is evil, these thoughts are for the most part vain, filthy, corrupt, wicked, and foolish. If it is under the power of a principle of grace, and so it has a good treasure in it, it presents itself by thoughts that are suitable to its nature, and compliant with its inclinations.
That's why these thoughts give the best measure of the frame of our minds and hearts. I mean those which are voluntary, such as the mind of its own accord is apt for, inclines to, and ordinarily turns to.
Men may have a multitude of thoughts about the affairs of their callings, and the occasions of life, which may yet 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 in it, and to preach them to others, cannot help but have many thoughts about spiritual things. And yet these 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; yet their minds are in no way rendered or proved spiritual by this. It would be well if all of us who are preachers would diligently examine ourselves in this. So it is with those who oblige themselves to read the Scriptures, maybe so many chapters every day. Notwithstanding
the diligent performance of their task, they may be most remote from being spiritually minded. See Eze 33:31.9 But there is a certain track and course of thoughts that men ordinarily turn to when not affected with present occasions. If these are vain, foolish, proud, ambitious, sensual, or filthy, such is the mind and its frame; if they are 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 is 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; but these are the natural, genuine product of their hearts.
Hence the dearest, 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 coined and thrust forth there every day. So the wicked are said to be "like the troubled sea when it cannot rest, whose waters toss up mire and dirt," Isa 57.20.
There is a fullness of evil in their hearts, like the waters in the sea.
This fullness is troubled or put into continual motion by their lusts and impetuous desires; hence the mire and dirt of evil thoughts are continually tossed up in them.
It is therefore evident that the predominance of voluntary thoughts is the best and surest indication of the inward frame and state of the mind. For if it is so on the one side as to the carnal mind, then it is so on the other as to the spiritual mind. That's why, to be spiritually minded, in the first place, is to have the course and stream of those thoughts which we ordinarily retreat to, which we approve of as suited to our affections, be about spiritual things. In this consists the minding of the Spirit.
But because all men, unless horribly profligate, have thoughts about spiritual things, and yet we know that all men are not spiritually minded, we must consider what is required for such thoughts to be rendered a certain indication of the state of our minds. Three things are required for it:
FIRST, That they be natural, arising from ourselves, and not from outward occasions. The psalmist mentions the "inward thought" of men, Psa 49.11, 64.6. But whereas all thoughts are the inward acts of the mind, it would seem that this expression makes no distinction between the specific kind of thoughts intended, and those of another sort. But the difference is not in the formal nature of them, but in the causes, springs, and occasions of them. Inward thoughts are those which arise merely and solely from men's inward principles, dispositions, and inclinations — that are not suggested or excited by any outward objects. In wicked men, such are those actings of their lusts by which they entice and seduce themselves, Jas 1.14. Their lusts stir up thoughts that lead and encourage 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 by which their covetousness conducts itself: first, those which are occasioned by outward objects and opportunities. So it was with Achan, Jos 7.21.
"When," he says, "I saw among the spoils, a beautiful Babylonian garment, and two hundred shekels of silver, and a wedge of gold, I coveted them." His sight of them, with an opportunity to possess 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 by such objects, some may be surprised into thoughts that their minds are not habitually inclined to; 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, from their own dispositions and inclinations, without any outward provocations.
"The vile person will speak villainy, and his heart will work iniquity,"
Isa 32.6; and he does this just as the "liberal devises liberal things," verse 8. From his own disposition and inclination, he is contriving in his thoughts how to act according to them. So the unclean person has two sorts of thoughts with respect to the satisfaction of his lust: —
First, those which as are occasioned in his mind by external objects of it. As to this, stage plays, revelings, dancings, with the society of bold persons, persons of corrupt communication, contribute their
wicked service. To avoid this snare, Job "made a covenant with his eyes," chap. 31.1; and our Savior gives that holy declaration of the evil of it, Mat 5.28.10 But he has a habitual spring of these thoughts in himself, constantly inclining and disposing him to it. Hence the apostle Peter tells us that such persons "have eyes full of an adulteress, that cannot cease from sin," 2Pet 2.14.
Their own affections make them restless in their thoughts and contrivances about sin. So it is with those who are given to excess in wine or strong drink. They have pleasing thoughts raised in them from the object of their lust represented to them. Hence Solomon advises against occasions for them, Pro 23:31.11 But it is their own habitual disposition which carries them to pleasing thoughts of satisfying their lust, which he describes in Pro 23.33-35.12 So is it in other cases. The thoughts of this latter sort are men's inward thoughts; and such must these thoughts be of spiritual things, from which we may be esteemed spiritually minded.
In Psa 45.1, the psalmist says, "My heart is composing a good matter:
I speak of the things which I have made concerning 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 allusion taken from a quick spring of living waters: from its own life and fullness it bubbles up the water that runs and flows from it. So it is with these thoughts in those who are spiritually minded. There is a living fullness of spiritual things in their minds and affections, that springs up into holy thoughts about them.
From this our Savior gives us this great description of spiritual life. It is "a well of living water springing up into everlasting life," Joh 4.1014. The Spirit, with his graces residing in the heart of a believer, is a well of living water. Nor is it such a well that, content with its own fullness, it does not of its own accord — without any instrument or pains in drawing — send out its refreshing waters, as it is with most wells, even though it is of living water. For this is spoken by our
Savior in answer and opposition to that objection of the woman, upon his mention of giving living water, verse 10: "Sir," she says,
"you have nothing to draw with, and the well is deep; where will you get this water from?" verse 11. He responds, in essence, "True, such is
the nature of this well and water, of dead, earthly things — they are of no use unless we have instruments, lines and buckets to draw with. But the living water which I will give is of another nature. It is not water to be kept in a pit or cistern outside us, from which it must be drawn; but it is within us. And that water is not dead and useless, but continually springing up for the use and refreshment of those who 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 those who believe — of itself and from itself, without any external influence on it — incline and dispose the whole soul to spiritual actings that tend to eternal life. Such are the thoughts of those who are spiritually minded. They arise from the inward principle, inclination, and disposition of the soul — these are the bubblings of this well of living water; they are the mindings of the Spirit.
So our Savior describes them, Mat 12.35, "A good man out of the good treasure of the heart, brings forth good things." First, the man is good; as he said before, "Make the tree good, or the fruit cannot be good," verse 33. He is made so by grace, in the change and renovation of his nature; for in ourselves we are in every way evil.
This good man has a treasure in his heart. So all men have a treasure; as the next words are, "The evil man out of the evil treasure of the heart." And this is the great difference that exists between men in this world. Every man has 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. In some it is good and gracious; in others it is evil. Out of his good treasure, a good man brings forth good things. It is first opened, first brought forth, by these thoughts.
The thoughts that arise out of the heart are of the same nature as the treasure that is in it. If the thoughts that naturally arise and spring up in us, are for the most part vain, foolish, sensual, earthly, and selfish — such is the treasure that is in our hearts, and such are we.
But where the thoughts that 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 this way with our thoughts, they give no such evidence of what we inquire after. Men may have thoughts of
spiritual things — many of them, and 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 a force upon the mind, or an impression that causes it to act contrary to its own habitual disposition and inclination. It is in the nature of water to descend; but apply an instrument to it that compresses it and forces it to a vent, it will fly upwards vehemently, as if that were its natural motion. But as soon as the force of the compression ceases, it returns immediately to its own proper tendency, descending towards its center. So it is with men's thoughts oftentimes. They are earthly — their natural course and motion is downwards to the earth and the things of earth. But when any efficacious conviction presses on the mind, it forces the egress of its thoughts upwards towards heavenly things. It will think much and frequently about them, as if that were their proper motion and course. But as soon as the power of conviction decays or wears off, and the mind is no longer sensible of its force and impression, thoughts of it return again to their old course and track, as the water tends downwards.
This state and frame is graphically described in Psa 128:34-37, "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 flattered him with their mouths, and lied to 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 endeavor to think and meditate on spiritual things. Indeed, they will be greatly troubled that they cannot think of them more than they do, and esteem it their folly that they think of anything else. But as freedom and deliverance approach, these thoughts decay and disappear; the mind will not be compelled to give way to them anymore. The prophet gives the reason for it, Jer 13.23, "Can the Ethiopian change his skin, or the leopard his spots? Then may you also do good, who
are accustomed to doing evil." They have had another haunt, been taught another course — the habit and inclination of the mind lies another way, and they will tend towards spiritual things no longer than an impression is made on them from their convictions.
And it is an argument for very mean attainments, for a low and weak degree in this frame of heart — in our being spiritually minded — when our thoughts of spiritual things rise or fall according to renewed occasional convictions. Say we are under rebukes from God in our persons or relations, in fear of death and the like, and with this we have renewed convictions of sin in their commission, or omission of duties, and thereupon we endeavor to be more spiritually minded in the constant exercise of our thoughts on the spiritual things that we fail in. If these thoughts decay as our convictions in their causes wear off or are removed, then we have attained a very low degree in this grace, if we have any interest in it at all.
Water that rises and flows from a living spring runs equally and constantly, unless it is obstructed or diverted by some violent opposition; but water from thundershowers runs furiously only for a time, and is quickly dried up. So those spiritual thoughts which arise from a prevalent internal principle of grace in the heart, are even and constant, unless they are interrupted for a time by temptations. But those which are excited by the thunder of convictions, however filled their streams may be for a time, they quickly dry up and utterly decay.
2. Such thoughts of spiritual things may arise in the minds of men who are not spiritually minded, from outward means and occasions.
I intend those thoughts which are indeed useful, indeed appointed by 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, according to its own sanctified disposition and prevalent affections. This is their proper end and use. In others, they occasionally suggest such thoughts to the minds of men, which spring only from the notions of the things proposed to them. With respect to this end they are also of singular use to the souls of men. Yet such thoughts do not prove men are 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 the soil only gives occasion and advantage to produce its own fruit-bearing virtue. But if in tilling the land, you lay much dung upon it, and it brings forth here and there a handful only where the dung lay, you will say, "The soil is barren; it brings forth nothing of itself."
The means that we will address, are like tilling fruitful soil. They help it produce its fruit, by exciting its own virtue and power — they stir up holy affections to holy thoughts and desires. But in others, whose hearts are barren, they only serve some of them, here and there as it were, 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 will be handled distinctly by itself.