Chapter 4. Other Evidences Of Spiritual Thoughts.
CHAPTER 4. OTHER EVIDENCES OF SPIRITUAL
THOUGHTS.
Other evidences of thoughts about spiritual things arising from an internal principle of grace, by which they are an evidence of our being spiritually minded — The abounding of these thoughts, how far, and in what they are such an evidence.
The SECOND evidence that our thoughts of spiritual things, proceeds from an internal fountain of sanctified light and affections.
Or the evidence that they are acts or fruits of our being spiritually minded, is that they abound in us, that our minds are filled with them. We may say of them as the apostle says of other graces, "If these things are in you, and abound, you will not be barren." (2Pet
1.8) It is well, indeed, when our minds are like the land of Egypt in the years of plenty, when it "brought forth by handfuls" (Gen 41.47)
— when they flow from the well of living water in us with a full stream and current. But there is a measure of abounding which is necessary to evidence our being spiritually minded in them.
There is a double effect ascribed here to this frame of spirit — first "life," and then "peace." The nature and being of this grace depend on the former consideration of it — namely, that it proceed from an internal principle of grace, the effect and consequence of which is
"life." But that it be "peace," also depends on this degree and measure of the actings of this part of it in our spiritual thoughts; and this we must consider.
It is the character of all men in the state of depraved nature and apostasy from God, that "every imagination of the thoughts of their hearts is only evil continually," Gen 6.5. It is not all persons in that condition who are swearers, blasphemers, drunkards, adulterers, idolaters, or the like. These are the vices of particular persons, the effects of particular constitutions and temptations. But thus it is with them, all and every one of them: that all the imaginations of the thoughts of their hearts are evil, and this is continually — some as to the matter of them, some as to their end, but all as to their principle; for out of the evil treasure of the heart can proceed nothing but what is evil (Mat 12.35). That infinite multitude of open sins which is in the world gives a clear prospect or representation of the nature and effects of our apostasy from God. But whoever can consider the
numberless thoughts which pass through the minds of every individual person, every day — all evil, and that continually — will have a further comprehension of it.
We can therefore have no greater evidence of a change in us from this state and condition, than a change wrought in the course of our thoughts. A relinquishment of this or that particular sin is not an evidence of a translation from this state; for as said, such particular sins proceed from particular lusts and temptations, and are not the immediate universal consequence of that depravation of nature which is equal in all. Such alone are the vanity and wickedness of the thoughts and imaginations of the heart. A change in this is a blessed evidence of a change of state. Someone being cured of dropsy is not immediately healthy, because he may have the prevailing seeds and matter of other diseases in him, and the next day die of a lethargy.
But whoever is restored from a state of sickness — in the temperature of the mass of blood and the animal spirits, and all the principles of life and health — to a good crisis and temperature,23 the state of his body is changed. The cure of a particular sin may leave behind it the seeds of eternal death, which they may quickly effect; but someone who has obtained a change in this character, which belongs essentially to the state of depraved nature, is spiritually recovered. And the more the stream of our thoughts is turned, the more our minds are filled by those of a contrary nature, the greater and firmer is our evidence of a translation out of that depraved state and condition.
There is nothing so unaccountable as the multiplicity of thoughts of the minds of men. They fall from them like the leaves of trees when they are shaken by the wind in autumn. To have all these thoughts, all the several figments of the heart, all the conceptions that are framed and agitated in the mind, to be evil, and that continually — what a hell of horror and confusion that must be! A deliverance from this loathsome, hateful state is more to be valued than the whole world. Without it, neither life, nor peace, nor immortality, nor glory, can ever be attained.
The design of conviction is to put a stop to these thoughts, to reduce their number, and thereby to lessen their guilt. That doesn't deserve the name of conviction of sin, which regards only the outward actions, and not the inward actings of the mind. For an outward
change alone will, for a season, make a great change in the thoughts; it will especially do so when assisted by superstition, directing those thoughts to other objects. These two in conjunction (i.e., outward actions and superstition), are the rise of all that devotional religion which is in the Papacy. Conviction labors to put some stop and bounds to thoughts that are absolutely evil and corrupt; and superstition suggests other objects for them, which they readily embrace; but it is a vain attempt. The minds and hearts of men are continually minting and coining new thoughts and imaginations; the cogitative faculty is always at work. As the streams of a mighty river running into the ocean, so are the thoughts of a natural man, and through self, they run into hell. It is a silly thing to set a dam before such a river, to try to curb its streams. It may be stopped for a little while, but it will quickly break down all obstacles, or overflow all its bounds. There is no way to divert its course except by providing other channels for its waters, and turning it into them. The mighty stream of the evil thoughts of men will allow no bounds or dams to put a stop to them. There are but two ways of relief from them — the one respecting their moral evil, the other their natural abundance.
The first is by throwing salt into the spring, as Elisha cured the waters of Jericho (2Kng 2.21) — that is, to get the heart and mind seasoned with grace; for the tree must be made good before the fruit will be good. The other is to turn their streams into new channels, putting new aims and ends upon them, fixing them on new objects.
So shall we abound in spiritual thoughts; for abound in thoughts we shall, whether we would or not.
To this purpose is the advice of the apostle, Eph 5.18,19, "Do not be drunk with wine, in which there is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs." When men are drunk with wine to excess, they make it quickly evident what vain, foolish, ridiculous imaginations it fills their minds with. In opposition to this, the apostle advises believers to be "filled with the Spirit" — to labor for such a participation of Him as may fill their minds and hearts, as others fill themselves with wine. To what end, to what purpose, should they desire such a participation of him, and to be so filled with him? It is to this end: namely, that by his grace, he may fill them with holy, spiritual thoughts — as on the contrary, men who have drunk to excess are
filled with thoughts that are foolish, vain, and wicked. So the words of verse 19 declare. For he advises us to express our abounding thoughts in those duties that will give a special vent to them.
This is why, when we are spiritually minded, we abound in spiritual thoughts, or thoughts of spiritual things. That we merely have such thoughts will not sufficiently evidence that we are so, unless we abound in them. And this leads us to the principal inquiry on this topic: namely, what measure we should assign to this, that we may know when we abound in spiritual thoughts, so that they may be an evidence of our being spiritually minded.
I answer generally, among other Scriptures, read over Psalm 119 with understanding. Consider what David expresses about himself in it, as to his constant delight in and continual thoughts of the law of God, which was the only means of divine revelation in that season. Test yourselves by that pattern; examine yourselves, whether you can truly speak the same words he did — if not in the same degree of zeal, at least with the same sincerity of grace. You may say, "That was David. It is not for us; it is not our duty to be like him, at least not to be equal with him." But as far as I know, we must be like him, if we ever intend to come to the place where he is. It will ruin our souls, if when we read in the Scripture how the saints of God expressed their experience in faith, love, delight in God, and constant meditation on him, we then grant that it was so with them — that they were good and holy men — but it is not necessary that it be so with us. These things are not written in the Scripture to show what they were, but what we ought to be. All things concerning them were
"written for our admonition," 1Cor 10.11. And if we don't have the same delight in God as they had, the same spiritual mindedness in thoughts and meditations of heavenly things, we can have no evidence that we please God as they did, or that we will go to that place where they have gone. Profession of the life of God passes with many at a very low and easy cost. Their thoughts for the most part are vain and earthly, their communication unsavory and sometimes corrupt, their lives at best uneven and uncertain as to the rule of obedience; and yet all is well, all is life and peace! The holy men of old, who obtained this testimony — that they pleased God — did not walk this way before Him. They meditated continually on the law; thought of God in the nighttime; spoke of his ways, his works, his
praise; their whole delight was in him, and in all things they "followed hard after him." (Psa 63.8) It is the example of David in particular that I have proposed. And it is a promise of the grace to be administered by the gospel, that "the one who is feeble shall be as David," Zec 12.8; and if we are not so in his being spiritually minded, it is to be feared that we are not partakers of the promise. But that we may better judge ourselves in this, I will add a few rules in this direction, by way of examples:
1. Consider what proportion your thoughts of spiritual things, bear to those about other things. Our principal interest and concern, as we profess, lies in spiritual, heavenly, and eternal things. Isn't it a foolish thing, then, to suppose our thoughts about these things should not be proportional to those about other things; indeed, that they should not exceed them? No man is so vain in earthly things, as to pretend that his principal concern lies in that about which he thinks very seldom in comparison to other things. It isn't so with men in reference to their families, their trades, their occasions of life.
It is a truth not only consecrated by the testimony of Him who is Truth, but it is also evident in the light of reason, that "where our treasure is, there will our hearts be also;" (Luk 12.34) and the affections of our hearts act themselves by the thoughts of our minds.
That's why, if our principal treasure is (as we profess) in things spiritual and heavenly (and woe to us if it isn't so!) then our affections, and consequently our desires and thoughts, will be principally fixed on them.
That we may better examine ourselves by this rule, we must consider of what sort men's other thoughts are. And as to our present purpose, they may be reduced to these heads:
(1.) There are those thoughts which are exercised about their callings and lawful occasions. These are numberless and endless, especially among the sort of men who rise early and go to bed late, and eat the bread of carefulness, or are particularly industrious and diligent in their ways. Men approve themselves in having these thoughts, and judge them their duty, as they are in their proper place and measure. But no heart can conceive the multitude of these thoughts, which partly in contrivances, partly in converse, are engaged in and spent upon these things. And the more men are
immersed in them, the more they and others esteem them to be diligent and praiseworthy.
And there are some who have neither the need nor the occasion to be engaged much in the duties of any special calling. And yet, by their words and actions, they declare themselves to be almost confined in their thoughts, to themselves, their relations, their children, and their self-concerns. Though most of these are very impertinent thoughts [unrelated to spiritual things], yet they justify themselves in them. All sorts may do well to examine what proportion their thoughts of spiritual things have to those of other things. I fear that with most, it will be very small — with many, next to none at all. What evidence, then, can they have that they are spiritually minded, that their principal interest lies in things above?
(Col 3.2) It may be, and it will be asked, whether it is necessary for men to think as much and as often about things spiritual and heavenly, as they do about the lawful affairs of their callings?
I reply, it is needed more, and more often, if we are what we profess ourselves to be. Generally, it is the best sort of men, as to the things of God and man, who are busied in their callings, some of one sort, some of another. But even among the best of these, many will continually spend the strength of their minds and the vigor of their spirits, about their affairs all day long. And so they can pray in the morning and evening, with some thoughts sometimes about spiritual things occasionally administered, supposing they acquit themselves very well. It is like a man who pretends that his great design is to prepare himself for a voyage to a far country where his patrimony and his inheritance await. But all his thoughts and contrivances are about a few trifles which, if he indeed intends his voyage, he must leave behind him — and he scarcely thinks at all of his main design. We all profess that we are bound for heaven, immortality, and glory. But is it any evidence that we really design it, if all our thoughts are consumed about the trifles of this world, which we must leave behind us, and if we have only occasional thoughts of things above? Elsewhere I will show, if God wills, how men may be spiritually minded in their earthly affairs. If some relief may not be obtained there, I cannot tell what to say or answer for those whose thoughts of spiritual things are not proportional with, indeed exceed those which they lay out about their callings.
This whole rule is grounded on that of our Savior, Mat 6.31,33,34, "Take no thought, saying, What will we eat? or, What will we drink? or, With what will we be clothed? But seek first the kingdom of God, and his righteousness; and all these things will be added to you. Therefore take no thought for tomorrow." When we have done all we can, when we have made the best of them that we are able, all earthly things, as to our interest in them, amount to no more than what we eat, what we drink, and with what we are clothed. Our
Savior forbids us to have any thought about these things — not absolutely, but with a double limitation; such as —
First, That we take no such thought about them that would carry with it a disquietude of mind, through a distrust of the fatherly care and providence of God. This is the design of the context.
Secondly, No thought, for constancy and engagement of spirit, should be like those we have about spiritual things. "Seek first the kingdom of God, and his righteousness," Let that be the principal thing in your thoughts and consciences. We may therefore conclude that they must at least be an exceeding proportion of our thoughts.
Let a man who is industriously engaged in his calling, test himself by this rule every evening. Let him consider what his thoughts have been about his earthly circumstances, and what they have been about spiritual things; and based on that, ask himself whether he is spiritually minded or not. Don't be deceived; "as a man thinks, so is he." Pro 23.7 And if we account it a strange thing that our thoughts should be more exercised about spiritual things than about the affairs of our callings, then we must not think it strange if, when we come to the trial, we cannot find that we have either "life" or "peace."
Moreover, it is known how often, when we are engaged in spiritual duties, other thoughts will interpose and impose themselves on our minds. Those which are about men's secular concerns will do so.
The world will frequently make an inroad on the way to heaven, to disturb the passengers and wayfaring men. There is nothing more frequently complained of by those who are awake to their duty and sensible of their weakness. Therefore, call to mind how often, on the other hand, spiritual thoughts interpose and, as it were, impose themselves on your minds while you are engaged in your earthly
affairs. Sometimes, no doubt; but with all who are true believers it is so. "Before I was ever aware," says the spouse, "my soul made me like the chariots of Amminadib," Song 6.12. Grace in her own soul surprised her into a ready, willing frame for spiritual communion with Christ, when she was intent on other occasions. But if these thoughts of heavenly things so arising in us, bear no proportion with the other sort, it is evidence of what frame and principle is predominant in us.
(2.) There are a multitude of thoughts in the minds of men which are vain, useless, and altogether unprofitable. These ordinarily, through a dangerous mistake, are not looked at as sinful because it is supposed that the matter of them is not sinful; and therefore men shake them off for their folly, rather than their guilt. But they arise from a corrupt fountain, and woefully pollute both the mind and conscience. Wherever there are "vain thoughts," there is sin, Jer
4.14.24 Such are those numberless imaginations by which men fancy themselves to be what they are not, to do what they do not, to enjoy what they do not, and dispose of themselves and others at their pleasure. That our nature is liable to such pernicious folly — which some of tenacious fancies have turned into madness — we are beholding alone to our cursed apostasy from God, and to the vanity that then possessed our minds. Hence the prince of Tyre thought he was a god, and "sat in the seat of God," Eze 28.2. So it has been with others. Even in those in whom such imaginations are kept to some better order and bounds, being traced to their origin, some of them will be found to spring immediately from pride, some from sensual lusts, some from the love of the world, all from self, and the old ambition to be as God, to dispose of all things as we think fit. I know no greater misery or punishment in this world than the debasing of our nature to such vain imaginations; and a perfect freedom from them is a part of the blessedness of heaven. It is not my present work to show how sinful they are; let them be esteemed only fruitless, foolish, vain, and ludicrous. But let men examine themselves, how many of these vain, useless thoughts night and day rove up and down in their minds. If now it is apprehended too severe, that men's thoughts of spiritual things should exceed those that are employed about their lawful callings, then let them consider what proportion they bear to those that are
vain and useless. Don't many give more time to them than they do to holy meditations, without an endeavor to mortify the one or to stir up and enliven the other? Aren't they more usual to their seasons than holy thoughts are? And should we suppose that those with whom this is so, are spiritually minded?
(3.) There are thoughts that are formally evil; they are evil in their own nature, being corrupt contrivances to fulfill the desires of the flesh in its lusts. These too will tempt the minds of believers. But those are always looked at as professed enemies to the soul, and normally watched against. I will not, therefore, make any comparison between them, and spiritual thoughts, for they abound only in those who are carnally minded.
2. The second rule to this purpose, is that we should consider whether thoughts of spiritual things constantly take possession in their proper seasons. There are times and seasons in the course of men's lives, in which they retire themselves into their own thoughts.
The busiest men in the world have some times for thinking to themselves. And those who design no such thing, as if afraid of becoming wiser and better than they are, yet spend time in these thoughts, whether they will or not. But those who are wise will be at home as much as they can, and have as many seasons for such retirements as it is possible for them to attain. If that man is foolish, who busies himself so much abroad in the concerns of others, that he has no time to consider the state of his own house and family, then much more foolish is the one who spends all his thoughts on other things, and never makes use of them to inquire how it is with himself and his own soul. However, men can hardly avoid having some seasons, partly stated,25 partly occasional times, in which they entertain themselves with their own thoughts. The evening and the morning, times of waking on the bed, the necessary cessation of all ordinary affairs — of walking, journeying, and the like — are such seasons.
If we are spiritually minded, if thoughts of spiritual things abound in us, they will ordinarily, and with constancy, possess these seasons.
Look at them as those times which are their due, which belong to such thoughts; for they are expressly assigned to them by rule, as expressed in examples and commands (see Psa 16.7,8; 92:2; Deu
6.7).26 If they are usually surrendered to other ends and occasions, if they are possessed with thoughts of another nature, then it is open evidence that spiritual thoughts have but little interest in our minds, little prevalence in the conduct of our souls. It is our duty to afford to them stated times, taken away from other affairs that call for them.
But if instead of that, we rob them of what is as it were their own, which no other things or business can lay any just claim to, how will the love of spiritual things dwell in us? Most professors are convinced that it is their duty to pray morning and evening; and it is to be wished that they were all found in the practice of it. But if ordinarily they judge themselves in the performance of that duty, to be discharged from any further exercise of spiritual thoughts, applying them to things that are worldly, useless, or vain, they can make no pretense to be spiritually minded.
And it must be observed (which will be found to be true), that if the seasons are taken from them which are, as it were, owed to such meditations, then they will be the worst employed of all the minutes of our lives. Vain and foolish thoughts, corrupt imaginations, will make a common haunt for the minds of men, and habituate themselves to expect entertainment, from which they will grow importunate for admission. Hence, with many, those precious moments of time which might greatly influence their souls to life and peace, if they were indeed spiritually minded, make the greatest provision for their trouble, sorrow, and confusion. For the vain and evil thoughts which some persons accustom themselves to in such seasons, are (or ought to be) a burden upon their consciences more than they can bear. That which providence tenders for their good, is turned into a snare; and God righteously leaves them to the fruits of their own folly, who so despise His gracious provision for their good.
If we cannot afford to God our spare time, it is evident that indeed we can afford nothing at all. Mic 2.1, "They devise iniquity upon their beds," — the season that is proper for holy contemplation, they use to fill their minds with wicked imaginations; "and when the morning is light they practice it," walking all day on all occasions suitable to their devices and imaginations of the night. Many will have cause to complain unto eternity, of those leisure times which might have been improved for their advantage unto eternal blessedness.
If we intend, therefore, to maintain a title to this grace of being spiritually minded, if we would have any evidence of it in ourselves — without which we can have none of life or peace (and what we pretend about it, is but an effect of security) — then we must endeavor to preserve the claim and the right of spiritual thoughts to such seasons, and to actually put them in possession of them.
3. Consider how we are affected with our disappointments about these seasons. Have we by negligence, by temptations, have we by occasional diversions or affairs of life, been distracted from thoughts of God, of Christ, of heavenly things, when we should have been engaged in them? How are we affected with a view of this? A carnal mind is well enough satisfied with the omission of any duty, so it has the pretense of a necessary occasion. If it has lost a temporal advantage through attendance to a spiritual duty, it will deeply reflect upon itself, and maybe dislike the duty even more afterward.
But a gracious soul, one that is truly spiritually minded, will mourn under a review of such omissions, and is stirred up by every one of them, to more watchfulness for the future. "Alas," will it say, "how little have I been with Christ this day! How much time has passed by me, without a thought of him! How foolish I was to be lacking in such an opportunity! I am in arrears to myself, and I will have no rest until I am satisfied."
I say, if indeed we are spiritually minded, we will duly and carefully cull over 27 the consideration of those times and seasons in which we should have exercised ourselves in spiritual thoughts; and if we have lost them, or any of them, mourn over our own negligence. But if we can omit and lose such seasons or opportunities from time to time, without regret or selfreflection, it is to be feared that we grow worse and worse. A way will be made by this for further omissions, until we grow wholly cold about them.
And indeed, that woeful loss of time that's found among many professors is greatly to be bewailed. Some lose it on themselves by a continual track of fruitless, impertinent thoughts about their own concerns. Some in vain converse with others, in which (for the most part) they edify one another toward vanity. How much of this time might, no, should be redeemed for holy meditation! May the good
Lord make all professors sensible of their loss of former seasons, that they may be more watchful for the future in this great concern of
their souls! Little do some think what light, what assurance, what joy, what readiness for the cross or for heaven, they might have attained, had they laid hold of all just seasons for exercising their thoughts about spiritual things which they have enjoyed, who now are at a loss in all, and surprised by every fear or difficulty that befalls them.
This is the first thing that belongs to being spiritually minded. For although it doesn't absolutely or essentially consist in this, yet it is inseparable from it, and it is the most undeceiving indication of it — and thus of abounding and abiding in thoughts about those spiritual things which arise and spring naturally from a living principle, a spiritual frame and disposition of heart within.