Chapter 3

Outward Means and Occasions of Thoughts of such Spiritual things, which do not prove men to be spiritually minded. Preaching of the Word. Exercise of Gifts. Prayer. How we may know, Whether our Thoughts of spiritual things in Prayer are truly spiritual Thoughts, proving us to be spiritually minded.

1. SUch a Means is the preaching of the Word it self. It is observed concerning many in the Gospel, that they heard it willingly, received it with joy, and did many things gladly, upon the Preaching of it. And we see the same thing exemplified in multitudes every day. But none of these things can be without many thoughts in the minds of such Persons, about the Spiritual things of the Word. For they are the Effects of such Thoughts, and being wrought in the minds of men, will produce more of the same Nature. Yet were they all Hypocrites, concerning whom these things are spoken, and were never spiritually minded.

The cause of this Miscarriage is given us by our Savior, Math. 13:20, 21. He that receivs the seed into stony places, the same is he that hears the Word, and anon receivs it with Joy; yet has he not root in himself, but durs for a while. The Good Thoughts they have, proceed not from any principle in themselves. Neither their Affections nor their thoughts of these things, have any internal root whereon they should grow. So is it with many who live under the present dispensation of the Gospel. They have thoughts of spiritual things continually suggested to them; and they do abide with them more or less according as they are affected. For I speak not of them who are either despisers of what they hear, or way-side hearers, who understand nothing of what they hear, and immediately lose all sense of it, all thoughts about it. But I speak of them who attend with some Diligence, and receive the Word with some Joy. These insensibly grow in knowledge and understanding, and therefore cannot be without some thoughts of spiritual things. Howbeit for the most part they are, as was said, but like to waters that run after a shower of rain. They pour out themselves as if they proceeded from some strong living Spring, whereas indeed they have none at all. When once the waters of the shower are spent their Channel is dry, there is nothing in it but Stones and dirt. When the Doctrine of the Word falls on such Persons as showers of rain, it gives a Course, sometimes greater sometimes less, to their Thoughts towards spiritual things. But they have not a Well of water in them springing up into Everlasting life. Wherefore after a while their minds are dryed up from such thoughts; nothing remains in them but earth, and that perhaps foul and dirty.

It must be observed, that the best of men, the most holy and spiritually minded, may have, nay ought to have their Thoughts of spiritual things excited, multiplyed, and confirmed by the preaching of the Word. It is one end of its Dispensation, one principal use of it in them by whom it is received. And it has this effect two ways. (1.) As it is the spiritual food of the Soul, whereby its Principle of Life and Grace is maintained and strengthened. The more this is done, the more shall we thrive in being spiritually minded. (2.) As it administrs occasion to the Exercise of Grace. For proposing the proper Object of Faith, Love, Fear, Trust, Reverence to the Soul, it draws forth all those Graces into Exercise. Wherefore, although the Vigorous actings of spiritual thoughts be occasional from the Word, be more under and after the preaching of it, than at other times, it is no more but what ariss from the nature and use of the Ordinance, by Gods own appointment, nor is it any Evidence that those with whom it is so, are not spiritually minded; but on the contrary that they are. Yet where men have no other thoughts of this matter but what are occasioned by the outward dispensation of the Word, such thoughts do not prove them to be spiritually minded. Their Endeavours in them are like those of men in a dream. Under some oppression of their spirits, their Imagination fixs on something or other, that is most earnestly to be desired or avoided. Herein they seem to themselves to strive with all their might, to endeavor to goe, run or contend, but all in vain; every thing fails them, and they are not relieved untill they are awaked. So such Persons in Impressions they receive from the Word, seem to strive and contend in their thoughts and resolutions to comply with what is proposed to them; but their strength fails, they find no success, for want of a Principle of Spiritual Life, and after a time give over their Endeavours untill they are occasionally renewed again. Now the Thoughts which in the Dispensation of the Word do proceed from an inward Principle of Grace excited to its due exercise, are distinguishable from them which are only occasionally suggested to the mind by the Word outwardly Preached. For (1.) They are especial actings of Faith and Love towards the things themselves that are Preached. They belong to our receiving the Truth in the Love thereof. And Love respects the Goodness of the things themselves, and not meerly the Truth of the Propositions wherein they are expressed. The other Thoughts are only the sense of the Mind as affected with Light and Truth, without any cordial Love to the things themselves. (2.) They are accompanied with Complacency of Soul arising from Love, Experience, more or less, of the Power of them, and their suitableness to the new Nature or Principle of Grace in them. For when our minds find that so indeed it is in us, as it is in the Word; that this is that which we would be more conformable to; it gives a secret Complacency with satisfaction to the soul. The other Thoughts which are only occasional, have none of these Concomitants or Effects, but are dry and barren, unless it be in a few words or transient Dicourse. (3.) The former are means of spiritual growth. So some say the natural growth of Vegetables is not by insensible motion, but by Gusts and sensible eruptions of increase. These are both in spiritual Growth, and the later consists much in those thoughts which the Principle of the new Nature is excited to by the Word in the latter.

2. The Duty of Prayer is another means of the like Nature. One Principal end of it is to excite, stir up, and draw forth the Principle of Grace, of Faith and Love in the Heart, to a due Exercise in holy thoughts of God and Spiritual things, with Affections suitable to them. Those who design not this End in Prayer, know not at all what it is to Pray. Now all sorts of Persons have frequent Occasion to joyn with others in Prayer, and many are under the Conviction that it is their own Duty to Pray every day, it may be in their Families and otherwise. And it is hard to conceive how men can constantly joyn with others in Prayer, much more how they can Pray themselves, but that they must have thoughts of Spiritual things every day; Howbeit it is possible that they may have no Root, or living spring of them in themselves, but they are only occasional impressions on their minds from the outward performance of the Duty. I shall give some Instances of the Grounds hereof, which on many Reasons require our diligent Consideration.

Spiritual Thoughts may be raised in a Person in his own Duty, by the Exercise of his Gifts, when there is no acting of Grace in them at all. For they lead and guide the mind to such things as are the matter of Prayer; that is Spiritual things. Gifts are nothing but a spiritual improvement of our natural Faculties or Abilities. And a man cannot speak or utter any thing but what proceeds from his Rational Faculties by Invention or Memory, or both, managed in and by his thoughts, unless he speak by rote, and that which is not rational. What therefore proceeds from a mans rational Faculty in and by the Exercise of his Gifts, that his Thoughts must be exercised about.

A man may read a long Prayer that expresss Spiritual things, and yet never have one Spiritual thought arise in his mind about them. For there is no exercise of any Faculty of his mind required to such reading, but only to attend to the words that are to be read. This I say may be so, I do not say that it is always so, or that it must be so. But as was said in the Exercise of Gifts, it is impossible but there must be an Exercise of Reason, by Invention, Judgement, and Memory; and consequently thoughts of spiritual things. Yet may they all be meerly occasional from the present external performance of the Duty, without any living spring or exercise of Grace. In such a Course may men of tolerable Gifts continue all their days, to the satisfaction of themselves and others, deceiving both them and their own Souls.

This being evident from the Scripture and Experience, an Inquiry may be made thereon, as to our own concernment in these things; especially of those who have received Spiritual Gifts of their own, and of them also in some degree, who usually enjoy the Gifts of others in this Duty. For it may be asked, how we shall know whether the thoughts which we have of spiritual things in and upon Prayer do arise from Gifts only, those of our own or other mens, giving occasion to them, or are influenced from a living Principle and Spring of Grace in our Hearts. A case this is (however by some it may be apprehended) of great importance, and which would require much time fully to resolve. For there is nothing whereby the refined sort of Hypocrites do more deceive themselves and others, nothing whereby some men do give themselves more Countenance in an Indulgence to their Lusts, than by this Part of the Form of Godliness, when they deny the Power thereof. And besides, it is that wherein the best of Believers ought to keep a diligent watch over themselves; in every particular Instance of the Performance of this Duty. With respect hereto in an especial manner are they to watch to Prayer. If they are at any time negligent herein, they may rest in a bare exercise of Gifts, when on a due examination and trial, they have no Evidence of the acting of Grace in what they have done. I shall therefore with what brevity I can give a Resolution to this Inquiry. And to this end Observe,

1. It is an ancient Complaint, that Spiritual things are filled with great obscurity and difficulty; and it is true. Not that there is any such thing in themselves, for they all come forth from the Father of lights, and are full of Light, Order Beauty and Wisdom. And Light and Order are the only means whereby any thing makes a discovery of it self. But the Ground of all darkness and difficulty in these things lyes in our selves. We can more clearly and steadily see and behold the Moon and the Starres, than we can the Sun when it shines in its greatest Lustre. It is not because there is more light in the Moon and Starres than in the Sun, but because the light of the Sun is greater then our visive Faculty can directly bear and behold. So we can more clearly discover the Truth and distinct Nature of things Moral and Natural, than we can of things that are Heavenly and Spiritual. See John 3:14. Not that there is more substance or reality in them, but because the Ability of our Understanding is more suited to the Comprehension of them. The other are above us. We know but in Part, and our minds are liable to be hindred and disordered in their apprehension of things Heavenly and Spiritual, by Ignorance, Temptations, and Prejudices of all sorts. In nothing more are men subject to mistakes than in the application of things to themselves, and a Judgement of their Interest in them. Fear, self-love, with the prevalency of Temptations and Corruptions, do all engage their Powers to darken the light of the mind and to pervert its Judgement. In no case does the deceitfulness of the heart, or of sin which is all one, more act it self. Hence Multitudes say Peace to themselves, to whom God does not speak Peace; and some who are Children of Light do yet walk in darkness. Hence is that fervent Prayer of the Apostle for help in this case, Ephes. 1:16, 17, 18, 19. There is also a great similitude between Temporary Faith, and that which is Saving and durable; and between Gifts and Grace in their Operations, which is that that is under present Consideration. It is acknowledged therefore, that without the especial light and conduct of the Spirit of God, no man can make such a Judgement of his State and his Actions, as shall be a stable Foundation of giving Glory to God, and of obtaining peace to his own soul. And therefore the greatest part of mankind do constantly deceive themselves in these things.

But ordinarily under this blessed Conduct in the search of our selves and the Concernments of our duty, we may come to a satisfaction whether they are influenced by Faith, and have Grace exercised in them, especially this duty of Prayer, or whether it derive from the power of our natural Faculties, raised by Light and spiritual Gifts only; and so whether our spiritual Thoughts therein do spring from a Vital Principle of Grace, or whether they come from occasional impressions on the mind, by the performance of the Duty it self.

If men are willing to deceive themselves, or to hide themselves from themselves, to walk with God at all per adventures, to leave all things at hazard, to put off all Trials to that at the last day, and so never call themselves to an account as to the nature of their Duties in any particular Instance, it is no wonder, if they neither do nor can make any distinction in this matter as to the true nature of their Thoughts in Spiritual Duties. Two things are required hereto.

1. That we impartially and severely examine and try the Frames and actings of our minds in holy Duties by the Word of Truth; and thereon not be afraid to speak that plainly to our Souls which the Word speaks to us. This diligent search ought to respect our Principles, Aims, Ends, Actings, with the whole deportment of our Souls in every duty. See Cor. 13:5. If a man receivs much Money, and look only on the outward Form and Superscription, when he supposs that he has great store of currant Coin in Gold and Silver, he may have only heaps of Lead or Copper by him. But he that trades in it as the comfort and support of his natural life and condition, he will try what he receives both by the Ballance and the Touch-stone, as the occasion requires, especially if it be in a time when much adulterated Coin is passant in the World. And if a man reckons on his Duties by Tale and Number, he may be utterly deceived; and be spiritually poor and a Bankrupt, when he esteems himself rich, encreased in Goods and wanting nothing. Some Duties may appearingly hold in the Ballance as to Weight, which will not hold it at the Touch-stone as to Worth. Both means are to be used if we would not be mistaken in our Accounts. Thus God himself in the midst of a multitude of Duties calls the People to try and examine themselves whether or no they are such as have Faith and Grace in them, and so like to have acceptance with him. Isa. 58:2, 3, 4, 5.

2. Add we must to our own diligent inquiry fervent Prayers to God, that he would search and try us; as to our sincerity, and discover to us the true frame of our hearts. Hereof we have an express example, Psal. 139:23, 24. Search me, O God, and know my heart, try me and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting. This is the only way whereby we may have the Spirit of God witnessing to our sincerity, with our own spirits. There is need of calling in divine Assistance in this matter, both from the importance of it, and from its difficulty; God alone knowing fully and perfectly what is in the hearts of men.

I no way doubt but that in the impartial use of these means, a man may come to assured satisfaction in his own mind, such as wherein he shall not be deceived, whether he does animate and quicken his thoughts of Spiritual things in Duties with inward Vital Grace, or whether they are impressions on his mind, by the occasion of the Duty.

A Duty this is of great Importance and necessity, now Hipocrisie has made so great an in-rode on Profession, and Gifts have deflowered Grace in its principal Operations. No Persons are in greater danger of walking at hazard with God, than those who live in the exercise of Spiritual Gifts in Duties, to their own satisfaction and others. For they may countenance themselves with an Appearance of every thing that should be in them in reality and power, when there is nothing of it in them. And so it has fallen out. We have seen many earnest in the Exercise of this Gift, who have turned vile and debauched Apostates. Some have been known to live in sin and an indulgence of their Lusts, and yet to abide constant in their Duties. Isa. 1:15. And we may hear Prayers sometimes that openly discover themselves to Spiritual sense, to be the Labor of the Brain, by the help of Gifts in Memory and Invention, without an Evidence of any mixture of Humility, Reverence or Godly fear; without any acting of Faith and Love. They flow as Wine, yet smell and taste of the unsavoury Cask from whence they proceed. It is necessary therefore that we should put our selves on the severest trial, lest we should be found not to be spiritually minded in Spiritual Duties.

Gifts are gracious gifts of Christ to make Grace useful to our selves and others; yea they may make them useful to the Grace of others, who have no Grace in themselves. But as to our own souls they are of no other advantage or benefit but to stir up Grace to its proper Exercise; and to be a vehicle to carry it on, in its proper use. If we do not always regard this in their Exercise, we had better be without them. If instead hereof, they once begin to impose themselves practically upon us, so as that we rest in spiritual Light acting our Inventions, Memories and Judgements with a ready utterance, or such as it is, there is no form of Prayer can be more prejudicial to our Souls. As Wine if taken moderately and seasonably helps the Stomach in Digestion, and quickens the natural Spirits, enabling the Powers of Nature to their Duty, is useful and helpful to it, but if it be taken in excess, it does not help Nature but oppress it, and takes on it self to do what nature should be assisted to, it fills mens Carcasses with Diseases as well as their Souls with sin. So whilest Spiritual Gifts are used and employed only to excite, aid and assist Grace in its operations, they are unutterably useful. But if they put themselves in the Room thereof, to do all that Grace should do; they are hurtful and pernicious. We have need therefore to be very diligent in this Inquiry, whether our Spiritual Thoughts, even in our Prayers, be not rather occasioned from the Duty, than spring from a gracious Principle in our Hearts, or are the actings of real saving Grace.

2. Where thoughts of Spiritual things in Prayer are Occasional only in the way before described, such Prayers will not be a means of Spiritual Growth to the soul. They will not make the soul Humble, Holy, Watchful and Diligent in universal Obedience. Grace will not thrive under the greatest constancy in such Duties. It is an astonishing thing to see how under frequency of Prayer, and a seeming fervency therein, many of us are at a stand as to visible thriving in the Fruits of Grace; and it is to be feared, without any encrease of strength in the Root of it. Gods Hand is not shortned that he cannot save, nor his Ear deafned that he cannot hear. He is the same as in the dayes of old, when our Fathers cryed to him and were delivered, when they trusted in him and were not confounded. Jesus Christ is the same yesterday, and to day, and for ever; Prayer is the same that it was, and shall lose nothing of its Prevalency whilest, this World endurs. Whence is it then that there is so much Prayer amongst us, and so little success. I speak not with respect to the outward Dispensations of Divine Providence in Afflictions or Persecutions, wherein God always acts in a way of Soveraignty, and oftentimes gives the most useful answer to our Prayers by denying our Requests. I intend, that only whereof the Psalmist givs us his Experience. Psal. 138:3. In the day when I cryed, you answeredst me, and strengthnedst me with strength in my soul. Where Prayers are effectual, they will bring in spiritual strength. But the Prayers of many seem to be very spiritual, and to express all conceivable supplies of Grace; and they are persisted in with Constancy. And God forbid we should Judge them to be Hypocritical and wholly Insincere. Yet is there a defect somewhere, which should be enquired after. For they are not so answered, as that they who Pray them, are strengthened with strength in their Souls. There is not that spiritual thriving, that growth in Grace which might be expected to accompany such Supplications.

I know that a man may pray often, pray sincerely and frequently for an especial Mercy, Grace, or Deliverance from a particular Temptation; and yet no spiritual Supply of strength to his own experience come in thereby. So Paul prayed thrice for the removal of his Temptation, and yet had the Exercise of it continued. In such a case there may be no defect in Prayer, and yet the Grace in particular aimed at not be attained. For God has other Holy Ends to accomplish hereby on the Soul. But how Persons should continue in Prayer, in general, according to the mind of God, so far as can be outwardly discovered, and yet thrive not at all, as to spiritual strength in their Souls, is hard to be understood.

And, which is yet more astonishable, men abide in the Duty of Prayer, and that in constancy, in their Families, and otherwise, and yet live in known sins. Whatever spiritual thoughts such men have in and by their Prayers, they are not spiritually minded. Shall we now say that all such Persons are gross Hypocrites; such as know they do but mock God and Man; know that they have not Desires nor Aims after the things which they mention in their own Prayers; but do these things either for some corrupt end, or at best to satisfy their Convictions? Could we thus resolve, the whole difficulty of the Case were taken off. For such double minded Men have no Reason to think that they shall receive any thing of the Lord, as James speaks, Chapter 1:7. Indeed they do not. They never Act Faith with reference to their own Prayers. But it is not so with all of this sort. Some judge themselves Sincere, and in good Earnest in their Prayers, not without some Hopes and Expectations of Success. I will not say of all such Persons, that they are among the Number of them concerning whom the Wisdom of God says, Because I called to them, and they refused; they shall call on me, but I will not answer, they shall seek me early, and shall not find me. Prov. 1:18, 19, 20, 21. And although we may say to such Persons in general, Either leave your Sinning, or leave your Praying, from Psal. 50:16, 17. and that with respect to present Scandal, and certain Miscarriage in the End if both be continued in; yet in particular I would not advise any such Person to leave off his Praying untill he had left his Sin. This were to advise a sick Man to use no Remedies untill he were well cured. Who knows but that the Holy Spirit who works when and how he pleass, may take a Time to Animate these lifeless Prayers, and make them a means of Deliverance from the Power of this Sin. In the mean time the Fault and Guilt is wholly their own, who have effected a Consistency between a way in Sinning and a Course in Praying. And it ariss from hence, that they have never laboured to fill up their Requests with Grace. What there has been of Earnestness or Diligence in them, has been from a Force put upon them by their Convictions and Fears. For no man was ever absolutely prevailed on by Sin, who prayed for Deliverance according to the mind of God. Every Praying man that perishs was an Hypocrite. The Faithfulness of God in his Promises will not allow us to Judge otherwise. Wherefore the Thoughts that such Persons have of Spiritual things even in their Duties, do not arise from within, nor are a natural Emanation of the Frames of their Hearts and Affections.

3. Earnestness and appearing Fervency in Prayer, as to the outward delivery of the Words of it, yea though the mind be so affected as to contribute much thereunto, will not of themselves prove, that the Thoughts of men therein do arise from an Internal Spring of Grace. There is a Fervency of Spirit in Prayer, that is one of the best Properties of it, being an earnest Acting of Love, Faith and Desire. But there is a Fervency wherewith the mind it self may be affected, that may arise from other Causes.

1. It may do so from the ingagement of Natural Affections to the Object of their Prayer, or the things Prayed for. Men may be mighty Earnest and Intent in their minds, in praying for a Dear Relation, or for Deliverance from Eminent Troubles, or Imminent Dangers; and yet all this Fervour arise from the vehement Actings of Natural Affections about the things prayed for, excited in an especial manner by the present Duty. Hence God calls the earnest cryes of some for Temporal things, not a Crying to him, but an Howling, Hosea 7:14. That is, the cry of hungry Ravenous Beasts, that would be satisfied.

2. Sometimes it ariss from the sharpness of Convictions, which will make men even Roar in their Prayers for disquietment of Heart. And this may be where there is no true Grace as yet received, nor it may be ever will be so. For the perplexing Work of Convictions, goes before real Conversion; and as it producs many other Effects and Changes in the mind, so it may do this of great Fervency in Vocal Prayers, especially if it be accompanied with outward Afflictions, Pains or Troubles. Psal. 78:34, 35.

3. Oftentimes the Mind and Affections are very little concerned in that Fervour and Earnestness which appear in the outward Performance of the Duty. But in the exercise of Gifts and through their own utterance, men put their Natural Affections into such an Agitation, as shall carry them out into a great Vehemence in their Expressions. It has been so with sundry Persons, who have been discovered to be Rotten Hypocrites, and have afterwards turned Cursed Apostates. Wherefore all these things may be, where there is no gracious Spring, or Vital Principle, Acting it self from within in Spiritual Thoughts.

Some it may be will design an Advantage by their Conceptions to the Interest of Prophaneness and Scoffing. For if there may be these evils under the Exercise of the Gift of Prayer, both in Constancy and with Fervency; if there may be a total want of the Exercise of all true Grace with it and under it; then it may be all that is pretended of this Gift and its Use, is but Hypocrisie and Talk. But I say, (1.) It may be as well pretended, that because the Sun shining on a Dung-hill, does occasion offensive and noisom Steams, therefore all that is pretended of its Influence on Spices and Flowers, causing them to give out their Fragrancy, is utterly false. No man ever thought that Spiritual Gifts did change, or renew the Minds and Natures of Men; where they are alone they only help and assist to the useful Exercise of Natural Faculties and Powers. And therefore where the Heart is not savingly renewed, no Gifts can stir up a saving Exercise of Faith. But where it is so, they are a means to cause the Savour of it to flow forth. (2.) Be it so that there may be some Evils found under the Exercise of the Gift of Prayer, what remedy for them may be proposed? Is it that men should Renounce their use of it, and betake themselves to the Reading of Prayers only? (1.) The same may be said of all Spiritual Gifts whatever, for they are all of them liable to Abuse. And shall we reject all the Powers of the World to come, the whole complexe of Gospel Gifts, for the Commuication whereof the Lord Christ has promised to continue his Spirit with his Church to the end of the World, because by some they are abused? (2.) Not only the same, but far greater evils may be found in and under the Reading of Prayers, which needs no further Demonstration than what it gives of it self every Day. (3.) It is hard to understand, how any benefit at all can accrue to any by this Relief, when the Advantages of the other way are evident.

Wherefore the Inquiry remains, How we may know to our own satisfaction, that the Thoughts we have of Spiritual things in the Duty of Prayer, are from Internal fountain of Grace, and so are an evidence that we are Spiritually minded, whereto all these things do tend. Some few things I shall offer towards Satisfaction herein.

1. I take it for granted on the Evidence before given, that Persons who have any Spiritual Light, and will diligently Examine and Try their own Hearts, will be able to discern what real Actings of Faith, of Love, and Delight in God, there are in their Duties; and consequently what is the Spring of their Spiritual Thoughts. In general we are assured, that he that believs, has the Witness in himself. Joh. 5:10. Sincere Faith will be its own Evidence. And where there are Sincere Actings of Faith, they will evidence themselves, if we try all things impartially by the Word. But if men do, as for the most part they do, content themselves with the Performance of any Duty, without an Examination of their Principles, Frames and Actings of Grace in them, it is no wonder if they walk in all Uncertainty.

2. When the Soul finds a sweet Spiritual Complacency in and after its Duties, it is an Evidence that Grace has been acted in its Spiritual Thoughts and Desires. Jer. 31. The Prophet receivs a long gracious Message from God, filled up with Excellent Promises and Pathetical Exhortations to the Church. The whole is as it were summed up in the close of it. Verse 25. For I have satiated the weary Soul, and I have replenished every sorrowful Soul. Whereon the Prophet adds, Vpon this I awaked, and beheld, and my Sleep was sweet to me. God's gracious Message had so composed his spirits, and freed his mind from Trouble, as that he was at quiet Repose in himself, like a man asleep. But after the end of it, he stirrs up himself to a Review and Consideration of what had been spoken to him: I awaked and beheld, or I stirred up my self, and considered what had been delivered to me; And saith he, my Sleep was sweet to me; I found a gracious Complacency in, and Refreshment to my Soul, from what I had heard and received. So is it oftentimes with a Soul that has had real Communion with God in the Duty of Prayer. It finds it self both in it, and afterwards when it is awakened to the consideration of it, spiritually refreshed, it is sweet to him.

This holy Complacency, this Rest and sweet Repose of mind, is the Foundation of the Delight of Believers in this Duty. They do not pray only because it is their Duty so to do, nor yet because they stand in need of it, so as that they cannot live without it, but they have delight in it; and to keep them from it, is all one as to keep them from their daily food and refreshment. Now we can have no delight in any thing but what we have found some Sweetness, Rest and Complacency in. Without any such Experience we may do or use any thing, but cannot do it with delight. And it ariss (1.) From the approach that is made to God therein. It is in its own Nature an Access to God on a Throne of Grace. Ephes. 2:18. Heb. 10:19, 20. And when this Access is Animated by the Actings of Grace, the Soul has a Spiritual Experience of a nearness in that Approach. Now God is the Fountain and Center of all Spiritual Refreshment, Rest and Complacency: And in such an Access to him, there is a refreshing Taste of them Communicated to the Soul. Psal. 36:7, 8, 9. How excellent is your Loving kindness, O God! therefore the children of men put their Trust under the shadow of your Wings. They shall be abundantly satisfied with the Fatness of your house: and you shalt make them Drink of the River of your pleasures. For with you is the fountain of Life: in your Light we shall see Light. God is proposed in the Excellency of his Loving Kindness, which is comprehensive of his Goodness, Grace and Mercy. And so is he also as the Spring of Life and Light, all Spiritual Powers and Joyes. Those that believe, are described by their Trust under the shadow of his Wings. In his Worship, the Fatnesse of his House, they make their Approaches to him. And the Fruit hereof is, that he makes them to Drink of the River of his Pleasures, the satisfying, refreshing Streams of his Grace and Goodness; they approach to him as to the Fountain of Life, so as to Drink of that Fountain, in renewed Communications of Life and Grace; and in the Light of God, the Light of his Countenance, to see Light, in satisfying Joy. In these things does consist, and from them does arise that Spiritual Complacency which the Souls of Believers do find in their Duties. (2.) From the due Exercise of Faith, Love and Delight, the Graces wherein the Life of the new Creature does principally consist. There is a suitableness to our Natural Constitution, and a secret Complacency of our Natures in the proper Actings of Life Natural, for its own Preservation and Encrease. There is so in our Spiritual Constitution, in the proper Actings of the Powers of our Spiritual Life to its Preservation and Encrease. These Graces in their due Exercise, do Compose and Refresh the mind, as those which are Perfective of its State, which quell and cast out whatever troubles it. Thence a blessed Satisfaction and Complacency befalls the Soul. Herein he that believs has the witness in himself. Besides, Faith and Love are never really Acted on Christ, but they prepare and make meet the Soul to receive Communications of Love and Grace from him; which it never fails of, although it be not always sensible thereof. (3.) From the Testimony of Conscience, bearing witness to our sincerity, both in Aims, Ends and Performances of the Duty. Hence a gracious Repose of Mind and great Satisfactoriness does ensue.

If we have no Experience of these things, it is evident that we walk at Random in the best of our Duties; For they are among the principal things that we do or ought to Pray for. And if we have not Experience of the Effects of our Prayers in our Hearts, we neither have advantage by them, nor give Glory to God in them.

But yet here, as in most other Spiritual things, one of the worst of Vices is ready to impose it self in the room and place of the best of our Graces. And this is, Self-pleasing in the Performance of the Duty. This instead of a Grace steeped in Humility, as all true Grace is, is a vile effect of Spiritual Pride, or the offering of a Sacrifice to our own Net and Drag. It is a glorying in the Flesh; for whatever of Self any does glory in, it is but Flesh. When men have had enlargements in their Expressions, and especially when they apprehend that others are satisfied or affected therewith, they are apt to have a secret Self-pleasing in what they have done, which before they are aware turns into Pride and a noxious Elation of mind. The same may befall men in their most Secret Duties, performed outwardly by the Aid of Spiritual Gifts. But this is most remote from and contrary to that Spiritual Complacency in Duty which we speak of, which yet it will pretend to, untill it be diligently Examined. The Language of this Spiritual Complacency is, I will go in the strength of the Lord God, I will make mention of your Righteousness, of yours only, Psal. 71:16. That of Spiritual Pride is; God I thank you that I have done thus and thus; as it was expressed by the Pharisee. That is in God alone, this is in Self. That draws forth the Savour of all Graces: this immediately covers and buries them all, if there be any in the Sul. That fills the Soul eminently with Humility and Self-abasement; this with a lifting up of the mind, and Proud Self-conceit. That casts out all Remembrance of what we have done our selves, retaining only a sense of what we have received from God, of the impressions of his Love and Grace. This blots out all Remembrance of what we have freely received from God, and retains only what we have done our selves. Wherever it is, there is no due sense either of the Greatness or Goodness of God.

Some it may be will say, that if it be so, they for their parts are cut off. They have no experience of any such Spiritual rest and complacency in God in or after their Prayers. At the best they begin them with tears and end them in sorrow; and sometimes they know not what is become of them, but fear that God is not glorified by them, nor their own souls bettered.

I answer, (1.) There is great Spiritual Refreshment in that Godly sorrow which is at work in our Prayers. Where the Holy Ghost is a Spirit of Grace and Supplication he causs Mourning, and in that Mourning there is Joy. (2.) The secret Encouragement which we receive by praying, to adhere to God constantly in Prayer, ariss from some experience of this Holy Complacency, though we have not a sensible evidence of it. (3.) Perhaps some of them who make this complaint, if they would awaken and consider, will find that their souls, at least sometimes, have been thus refreshed, and brought to an holy Rest in God. (4.) Then shall you know the Lord, if you follow on to know him. Abide in seeking after this Complacency and satisfaction in God, and you shall attain it.

3. It is a sure Evidence that our Thoughts of Spiritual things in our Supplications are from an internal Spring of Grace, and are not meerly occasioned by the Duty it self, when we find the daily fruit and advantage of them; especially in the preservation of our Souls in an holy, humble watchfull frame.

Innumerable are the Advantages, Benefits and Effects of Prayer; which are commonly spoken to. Growth in Grace and Consolation is the substance of them. Where there is continuance in Prayer, there will be Spiritual Growth in some proportion. For men to be Earnest in Prayer and Thriftless in Grace, is a certain Indication of prevalent corruptions, and want of being Spiritually Minded in Prayer it self. If a man eats his daily food, let him eat never so much, or so often, if he be not nourished by it, his Body is under the Power of prevalent distempers. And so is his Spiritual Constitution, who thrivs not in the use of the food of the New Creature. But that which I fix upon with respect to the present inquiry, is the Frame that it preserves the soul in. It will keep it humble and upon a diligent watch as to it's dispositions and actings. He who prays as he ought, will endeavor to live as he prayes. This none can do who does not with diligence keep his heart to the things he has prayed about. To pray earnestly and live carelesly, is to proclaim that a man is not Spiritually minded in his prayer. Hereby then we shall know what is the Spring of those spiritual Thoughts, which our minds are exercised withall in our supplications. If they are influenced to a constant daily watch for the preservation of that frame of Spirit, those dispositions and Inclinations to spiritual things which we pray for, they are from an internal Spring of Grace. If there be generally an unsuitableness in our minds to what we seem to contend for in our Prayers, the Gift may be in exercise, but the Grace is wanting. If a man be every day on the Exchange, and there talks diligently and earnestly about Merchandize and the Affairs of Trade, but when he comes home thinks no more of them, because indeed he has nothing to do, no interest in them, he may be a very poor man notwithstanding his pretences. And he may be spiritually very poor who is on occasions fervent in prayer, if when he retires to himself, he is not carefull and diligent about the matter of it.

4. When Spiritual Affections and due preparation of heart to the Duty do excite and animate the Gift of Prayer, and not the Gift make impressions on the Affections, then are we Spiritually Minded therein. Gifts are Servants not Rulers in the Mind; are bestowed on us to be serviceable to Grace, not to lead it, but to follow it, and to be ready with their Assistance on its exercise. For the most part where they lead all, they are all alone. This is the natural order of these things. Grace habitually inclins and disposs the heart to this Duty. Providence and Rule gives the occasions for its excercise; Sense of Duty calls for preparation. Grace coming into actual exercise, Gifts come in with their Assistance. If they lead all, all is out of order. It may be otherwise sometimes. A Person indispos'd and lifeless, ingaging into Prayer in a way of Obedience, upon conviction of Duty, may in and by the Gift have his Affections excited, and Graces engaged to its proper Work. It may be so, I say; but let men take heed how they trust to this Order and Method. For where it is so, there may be little or nothing of the Exercise of true Grace in all their fervour and Commotion of Affections. But when the genuine Actings of Faith, Love, holy Reverence and gracious Desires, do stir up the Gift to its Exercise, calling in its assistance to the expression of themselves; then are the Heart and Mind in their proper Order.

5. It is so when other Duties of Religion are equally regarded and attended to with Prayer it self. He, all whose Religion lyes in Prayer and Hearing, has none at all. God has an equal respect to all other Duties, and so must we have also. So is it expressed as to the Instance of Alms; Acts 10:31. And James placs all Religion herein, because there is none without it; Jam. 1:27. I shall not value his Prayers at all, be he never so earnest and frequent in them, who gives not Alms according to his Ability. And this in an especial manner is required of us who are Ministers; that we be not like an hand set up in cross Ways, directing others which way to go, but staying behind it self.

This digression about the Rise and Spring of Spiritual Thoughts in Prayer, I judged not unnecessary, in such a time and season wherein we ought to be very jealous, lest Gifts impose themselves in the room of Grace, and be careful that they are employed only to their proper End, which is to be serviceable to Grace in its Exercise, and not otherwise.

3. There is another Occasion of Thoughts of spiritual things, when they do not spring from a living Principle within, and so are no evidence of being spiritually minded. And this is the Discourse of others. They that fear the Lord will be speaking one to another, of the things wherein, his Glory is concerned, Mal. 3:16. To declare the Righteousness, the Glory of God, is the Delight of his Saints. Psal. 145. 3, 4, 5, 6, 7, 8. Great is the Lord, and greatly to be Praised, and his Greatness is unsearchable. One Generation shall praise your Works to another, and shall declare your mighty Works. I will speak of the Glorious honor of your Majesty, and of your wondrous Works. And men shall speak of the might of your terrible Acts; and I will declare your Greatness. They shall abundantly utter the memory of your great Goodness, and shall sing of your Righteousness. The Lord is gracious and full of Compassion, slow to Anger and of great Mercy. And accordingly there are some who are ready on all occasions to be speaking or making mention of things Divine, Spiritual and Holy, and it is to be wished that there were more of them. All the flagitious sins that the World is filled withall, are not a greater evidence of the Degeneracy of Christian Religion, than this is, that it is grown unusual, yea a shame or scorn for men to speak together of the things of God. It was not so when Religion was in its primitive Power and Glory; nor is it so with them who really fear God, and are sensible of their Duty. Some I say there are who embrace all occasions of Spiritual Communication. Those with whom they do converse, if they are not Profligate, if they have any spiritual Light, cannot but so far comply with what they say, as to think of the things spoken which are spiritual. Oft times the Track and Course of mens thoughts, lye so out of the way, are so contrary to such things, that they seem strange to them, they give them no Entertainment. You do but cross their way with such Discourses, whereon they stand still a little and so pass on. Even the Countenances of some men will change hereon, and they betake themselves to an unsatisfied silence, untill they can divert to other things. Some will make such replies of empty words, as shall evidence their Hearts to be far enough estranged from the things proposed to them. But with others, such occasional Discourses will make such Impressions on their minds, as to stir up present thoughts of Spiritual things. But though frequent occasions hereof may be renewed, yet will such Thoughts give no evidence that any man is spiritually minded. For they are not genuine, from an internal Spring of Grace.

From these causes it is, that the Thoughts of Spiritual Things are with many, as Guests that come into an Inn, and not like Children that dwell in the House. They enter occasionally, and then there is a great stir about them, to provide meet entertainment for them. Within a while they are disposed of, and so depart to their own occasions, being neither lookt nor enquired after any more. Things of another nature are attended to; New Occasions bring in new Guests for a season. Children are owned in the House, are missed if they are out of the way, and have their daily Provision constantly made for them. So is it with these occasional Thoughts about Spiritual things. By one means or other they enter into the mind, and there are entertained for a season. On a sudden they depart, and men hear of them no more. But those that are Natural and Genuine, arising from a living spring of Grace in the Heart, disposing the mind to them, are as the Children of the House; They are expected in their places and at their seasons. If they are missing, they are enquired after. The Heart calls it self to an Account whence it is that it has been so long without them, and calls them over into its wonted converse with them.

A closer look at the nature of this grace and duty of being spiritually minded. How it shows itself in our thoughts.

Having laid out the general concerns of the frame of mind commended to us, we can now inquire more specifically into its nature, working through the description already given in distinct points. We will pursue two goals together: first, to show what spiritual-mindedness is and what it consists of; and second, to show how it makes itself evident, so that we can form a sound judgment about whether it is truly in us or not. We will pay no attention to those who neglect or despise these things under any pretext whatsoever. For this is the Word by which we will all soon be judged: to be carnally minded is death, but to be spiritually minded is life and peace.

Thoughts and meditations — as they flow from spiritual affections — are the first things in which spiritual-mindedness consists and by which it makes itself known. Our thoughts are like the blossoms on a tree in spring. You can see a tree in spring completely covered with blossoms, with nothing else visible. Many of those blossoms fall off and come to nothing. Often where there are the most blossoms, there is the least fruit. Yet there is no fruit of any kind — good or bad — that does not come from some of those blossoms. The mind of a person is covered with thoughts the way a tree is covered with blossoms. Most thoughts fall away, fade, and come to nothing — they end in emptiness. Sometimes where the mind produces the most thoughts, it produces the least fruit; the mind's energy is spent and consumed in them. Yet there is no fruit we actually produce — whether good or bad — that does not come from some of these thoughts. Therefore, thoughts ordinarily give the best and most reliable measure of the condition of our minds and hearts. "As a man thinks in his heart, so is he" — Proverbs 23:7. In cases of intense or violent temptation, the true state of a person's heart cannot be judged by the number of thoughts focused on a particular object. Whether those thoughts come from Satan's suggestions or from inner darkness, distress, and horror, they press themselves so persistently on the mind that all its thoughts become caught up in them. It is like a man caught in a storm at sea — his thoughts run in a completely different direction than they would if he were safe and going about his normal affairs. But ordinarily, voluntary thoughts are the best measure and indicator of the condition of our minds. Just as the nature of the soil is judged by the grass it produces, so the disposition of the heart is revealed by the dominant voluntary thoughts. These thoughts are the soul's primary activity — the way the heart pours out and expends the treasure it holds; they are the first waters that rise and flow from the spring. Every person's heart is his treasury, and the treasure within it is either good or evil, as our Savior tells us. There is both a good and a bad treasure of the heart — but whatever a person has, whether good or evil, it is there. This treasure is continually opening and spending itself, though it can never be exhausted. For it has a source in either nature or grace, which no amount of spending can diminish — in fact, it grows stronger through use. The more you spend of the treasure in your heart of any kind, the more that kind of treasure will increase. Whether good or evil, it grows through exercise and expression. And the primary way the heart pours itself out is through the thoughts of the mind. If the heart is evil, thoughts are for the most part vain, filthy, corrupt, wicked, and foolish; if the heart is under the power of a principle of grace and therefore contains a good treasure, it pours itself out in thoughts suited to its nature and in keeping with its inclinations.

So these thoughts give the best measure of the condition of our minds and hearts. I mean voluntary thoughts — the ones the mind naturally gravitates toward, is inclined to, and ordinarily settles into when left to itself. People may have many thoughts about the demands of their work and the business of daily life, which still give no true indication of the inner state of their hearts. Similarly, those whose calling is to study Scripture and the things revealed in it, and to preach them to others, cannot help having many thoughts about spiritual things — yet they may be, and often are, as far from being spiritually minded as anyone. They may be compelled by their work to think about spiritual things morning and evening, yet their minds may be in no way made spiritual by this. It would do all of us who are preachers well to examine ourselves honestly on this point. The same is true of those who make it a habit to read Scripture — perhaps so many chapters every day. Despite diligently completing their routine, they may be furthest from being spiritually minded. See Ezekiel 33:31. But there is a certain pattern and course of thoughts that people ordinarily turn to when not occupied with immediate concerns. If these thoughts are vain, foolish, proud, ambitious, sensual, or corrupt, such is the mind and its true condition. If they are holy, spiritual, and heavenly, the condition of the mind may be judged accordingly. But these things need to be explained more fully.

The defining description of the condition of people's minds in an unregenerate state — before the renewal of their natures — is that "every intent of the thoughts of their hearts was only evil continually," Genesis 6:5. They are constantly manufacturing fantasies 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 and genuine product of their hearts. This is why the clearest and sometimes the earliest evidence of the bottomless evil treasure of filth, foolishness, and wickedness that is in the human heart by nature is the countless multitude of evil imaginations that are forged within it and thrust out every day. So the wicked are described as like the restless sea, whose waters churn up mud and dirt, Isaiah 57:20. There is a fullness of evil in their hearts, like the volume of water in the sea. This fullness is stirred and kept in constant motion by their lusts and violent desires. Hence the mud and filth of evil thoughts are constantly churned up within them.

It is therefore clear that the dominance of voluntary thoughts is the best and most reliable indicator of the inner condition and state of the mind. If this is true on the one side — for the carnal mind — it is equally true on the other side for the spiritual. Therefore, being spiritually minded means, first of all, that the general pattern and stream of thoughts we naturally return to — the thoughts we welcome because they suit our affections — are about spiritual things. This is what the minding of the Spirit consists of.

But since all people — unless they are terribly corrupt — have some thoughts about spiritual things, and yet we know not everyone is spiritually minded, we need to consider what is required of such thoughts for them to be a reliable indicator of the state of our minds. Three things are required.

First, they must be natural — arising from within ourselves, not prompted by outward occasions. The psalmist mentions the inward thoughts of people, Psalms 49:11 and 64:6. Since all thoughts are inward acts of the mind, this expression might seem to make no real distinction. But the difference is not in the formal nature of the thoughts, but in their causes, origins, and occasions. Inward thoughts are those that arise purely and solely from a person's own inner principles, dispositions, and inclinations — not suggested or triggered by any external object. In wicked people, such thoughts are the stirrings of their lusts, by which they entice and seduce themselves, James 1:14. Their lusts generate thoughts that lead and encourage them to make provision for the flesh. These are their inward thoughts. Thoughts that constitute the minding of the Spirit are of the same kind — they are the first natural outflow and genuine action of the habitual disposition of the mind and soul.

Consider covetous people: their covetousness produces two kinds of thoughts. First, thoughts triggered by outward objects and opportunities. This is what happened with Achan, Joshua 7:21: "When I saw among the spoil a beautiful mantle from Shinar and two hundred shekels of silver and a bar of gold, then I coveted them." The sight of these things, along with the opportunity to take them, stirred up covetous thoughts and desires in him. This happens to others every day, when their circumstances bring them into contact with the objects of their lusts. Some may be surprised into thoughts by such objects even when their minds are not habitually inclined that way. That is why, when we recognize such objects, it is our duty to avoid them. But people of the same covetous type also have thoughts of this kind that arise entirely from within themselves — from their own dispositions and inclinations, without any outward provocation. "The vile person speaks villainy, and his heart works iniquity," Isaiah 32:6. He does this just as "the generous person devises generous things" (verse 8) — out of his own disposition and inclination, he is scheming in his thoughts about how to act on them. Similarly, an impure person has two kinds of thoughts regarding the gratification of his lusts. First, those triggered in his mind by external objects. Stage plays, wild parties, dances, and the company of shameless people and those with corrupt speech all contribute their corrupting influence. To avoid this snare, Job made a covenant with his eyes, Job 31:1. And our Savior gives that pointed statement about the evil of it in Matthew 5:28. But an impure person also has a habitual spring of these thoughts within himself, constantly drawing and disposing him toward them. This is why the apostle Peter says that such people have eyes full of adultery that never stop sinning, 2 Peter 2:14. Their own affections make them restless in their thoughts and schemes about sin. The same is true of those given to excess in wine or strong drink. Pleasing thoughts are stirred up in them by the object of their craving when it is set before them. This is why Solomon advises against the very occasion of them, Proverbs 23:31. But it is their own habitual disposition that carries them to pleasing thoughts about satisfying their lusts, as he describes in verses 34-35. The same pattern holds in other cases. Thoughts of this latter kind — those arising from within — are a person's inward thoughts; and it is this kind of thought about spiritual things that marks someone as spiritually minded.

The psalmist says in Psalm 45:1: "My heart is stirred by a noble theme; I address my verses to the King." He was meditating on spiritual things — on the person and kingdom of Christ. His heart was bubbling up (as the original puts it) a noble theme. The image is drawn from a lively spring of living water: out of its own fullness and vitality, it bubbles up the water that flows and runs from it. This is how it is with the thoughts of those who are spiritually minded. There is a living fullness of spiritual things in their minds and affections that wells up into holy thoughts about them.

This is the basis for our Savior's great description of spiritual life. It is "a well of water springing up to eternal life," John 4:14. The Spirit with His graces, dwelling in the heart of a believer, is a well of living water. And it is not like an ordinary well that, even though it contains living water, does not send out its refreshing water by itself without some instrument or effort to draw it up. Our Savior made this point in response to the woman's objection when He mentioned giving living water: "Sir, You have nothing to draw with and the well is deep; where then do You get that living water?" (verse 11). "True," He says in effect, "that is the nature of dead, earthly things — they are of no use unless you have instruments, ropes, and buckets to draw them up. But the living water I give is of a different nature. It is not water held in a pit or cistern outside of you, from which it must be drawn; it is within you — not dead and idle, but continually springing up for the use and refreshment of those who have it." This is exactly how the principle of the new creature — the new nature, the Spirit and His graces in the hearts of believers — works. Of itself and from itself, without any external prompting, it inclines and moves the whole soul toward spiritual activity that tends toward eternal life. Such are the thoughts of those who are spiritually minded. They arise from the inward principle, inclination, and disposition of the soul — they are the welling-up of this spring of living water; they are the minding of the Spirit.

Our Savior describes this in Matthew 12:35: "The good man brings out of his good treasure what is good." First the man must be good — as He said just before, make the tree good, otherwise the fruit cannot be good (verse 33). A person is made good through grace in the transformation and renewal of his nature, for in ourselves we are evil in every way. This good man has a treasure in his heart. So does every person, as the next words show: "the evil man brings out of his evil treasure." This is the great difference between people in this world. Every person has a treasure in his heart — that is, a prevailing, inexhaustible principle that drives all his actions 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 all its dispositions and inclinations — is in some people good and gracious, and in others it is evil. Out of this good treasure, a good person brings forth good things. The first opening of it, the first bringing it to light, happens through these thoughts. The thoughts that naturally arise out of the heart are of the same nature as the treasure within it. If the thoughts that naturally spring up in us are mostly vain, foolish, sensual, earthly, and self-centered, then such is the treasure in our hearts — and such are we. But where thoughts that naturally flow from the heart's treasure are spiritual and holy, this is evidence that we are spiritually minded.

Where this is not true of our thoughts, they give no such evidence. People may have many thoughts about spiritual things — and have them often — that do not arise from this inner principle, but can be traced to two other causes: inward compulsion, or outward occasions.

First, what might be called inward compulsion. This comes through conviction of sin. Conviction places a kind of force on the mind — an impression that causes it to act contrary to its own habitual disposition and inclination. Water naturally flows downward. But apply a pump to it that compresses it and forces it through an opening, and it will shoot upward vigorously, as if that were its natural direction. The moment the force stops, it immediately returns to its own natural tendency and flows back down. This is often how it is with people's thoughts. Their thoughts are earthly — their natural course is downward, toward the earth and earthly things. But when an effective conviction presses on the mind, it forces the thoughts upward toward heavenly things. The person may think about them much and often, as if that were the mind's natural direction. But the moment the power of conviction fades or passes — so that the mind no longer feels its force and pressure — the thoughts return to their old pattern, just as water flows back down.

This condition is vividly described in Psalm 78:35-37: "And they remembered that God was their rock, and the Most High God their Redeemer. But they deceived Him with their mouth and lied to Him with their tongue. For their heart was not steadfast toward Him, nor were they faithful in His covenant." People in trouble, danger, sickness, fear of death, or under genuine conviction of sin from the preaching of the Word will try to think and meditate on spiritual things. They may even be greatly troubled that they cannot think about them more, and feel it is foolish to think about anything else. But as relief and deliverance approach, these thoughts fade and disappear. The mind will no longer be compelled to make room for them. The prophet gives the reason for this in Jeremiah 13:23: "Can the Ethiopian change his skin or the leopard his spots? Then you also can do good who are accustomed to doing evil." They have a different habit, have been trained in a different course — the mind's inclination runs another way — and they will not tend toward spiritual things any longer than the impression of conviction is upon them.

And it is a sign of very poor spiritual progress — of a very low and weak degree of this frame of heart and of spiritual-mindedness — when our thoughts of spiritual things rise and fall according to renewed external convictions. If when we are under God's correction in our own lives or in our relationships, or when facing fears of death, and at the same time experience some renewed conviction of sin — whether in things we have done or duties we have neglected — we then try to be more spiritually minded through steadier thoughts on spiritual things (which we have been failing at), and yet these thoughts fade as the convictions themselves ease or are removed — then we have attained a very low degree of this grace, if we have any share in it at all.

Water that rises and flows from a living spring runs steadily and constantly, unless blocked or diverted by some powerful obstacle; but water from a thunderstorm runs fast and furiously for a time, then quickly dries up. Spiritual thoughts that arise from a prevailing internal principle of grace in the heart are steady and constant in the same way — uninterrupted unless a temptation temporarily breaks their flow. But those thoughts stirred up by the thunder of conviction, however strong their current may be for a season, quickly dry up and disappear entirely.

Second, spiritual thoughts may arise in the minds of those who are not spiritually minded through outward means and occasions. I mean means that are genuinely useful and appointed by God for this very purpose among others — to generate and stir up holy thoughts and affections in us. But there is a difference in how they operate. In some people, these means excite the inward principle of the mind to act in holy thoughts according to its own sanctified disposition and dominant affections. This is their proper end and use. In others, they only incidentally suggest such thoughts, thoughts that spring from mere intellectual engagement with the ideas presented. Even so, these means serve an important purpose in people's souls in this second way — though thoughts produced this way do not prove that a person is spiritually minded. When you cultivate and fertilize good land and it produces abundant crops, this is evidence that the soil itself is good and fertile — the cultivation merely provides the occasion and advantage for the soil to express its own fruit-bearing power. But if you pile large amounts of manure on a field and it produces only a handful of growth here and there where the fertilizer lay, you would conclude the soil is barren — it produces nothing by itself. The means we will discuss are like cultivating fertile soil — they help it bear fruit by drawing out its own productive power. They stir up holy affections toward holy thoughts and desires. But in others whose hearts are barren, these means only occasionally produce a few spiritual thoughts here and there, which gives no evidence of a gracious heart or spirit. But because this is a matter of great importance, it will be handled separately on its own.