the root and principle, namely, the flesh; the other from the object, or the things of the earth. The latter is a branch from the former, as its root. To be earthly minded is an operation and effect of the carnal mind in one especial way and instance; and it is as exclusive of life and salvation as the carnal mind itself, Phil. iii. 19; 1 John ii. 15, 16. This, therefore, is opposed unto the being of spiritual mindedness no less than to be carnally minded is. When there is in any a love of earthly things that is predominant, whence a person may be rightly denominated to be earthly minded, he is not, nor can be, spiritually minded at all; he hath no interest in the frame of heart and spirit intended thereby. And thus it is evidently with the greatest part of them who are called Christians in the world, let them pretend what they will to the contrary.

Again; there is a being earthly minded which consists in an inordinate affection unto the things of this world. It is that which is sinful, which ought to be mortified; yet it is not absolutely inconsistent with the substance and being of the grace inquired after. Some who are really and truly spiritually minded, yet may, for a time at least, be under such an inordinate affection unto and care about earthly things, that if not absolutely, yet comparatively, as unto what they ought to be and might be, they may be justly said to be earthly minded. They are so in respect of those degrees in being spiritually minded which they ought to aim at and may attain unto. And where it is thus, this grace can never thrive or flourish, it can never advance unto any eminent degree.

This is the Zoar of many professors,-that "little one" wherein they would be spared. Such an earthly mindedness as is wholly inconsistent with being spiritually minded, as unto the state and condition which depends thereon, they would avoid; for this they know would be absolutely exclusive of life and peace. They cannot but know that such a frame is as inconsistent with salvation as living in the vilest sin that any man can contract the guilt of. There are more ways of spiritual and eternal death than one, as well as of natural. All that die have not the plague, and all that perish eternally are not guilty of the same profligate sins. The covetous are excluded from the kingdom of God no less severely than fornicators, idolaters, adulterers, and thieves, 1 Cor. vi. 9, 10. But there is a degree in being earthly minded which they suppose their interest, advantages, relations, and occasions of life do call for, which they would be a little indulged in; they may abide in such a frame without a disparagement of their profession. And the truth is, they have too many companions to fear an especial reflection on themselves. The multitude of the guilty take away the sense and shame of the guilt. But, besides, they hope well that it is not inconsistent abso

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lutely with being spiritually minded; only they cannot well deny but that it is contrary unto such degrees in that grace, such thriving in that duty, as is recommended unto them. They think well of others who are spiritually minded in an eminent degree, at least they do so as unto the thing itself in general; for when they come unto particular instances of this or that man, for the most part they esteem what is beyond their own measure to be little better than pretence. But, in general, to be spiritually minded in an eminent degree, they cannot but esteem it a thing excellent and desirable;— but it is for them who are more at leisure than they are; their circumstances and occasions require them to satisfy themselves with an inferior measure.

To obviate such pretences, I shall insist on nothing, in the declaration of this duty and the necessity of it, but what is incumbent on all that believe, and without which they have no grounds to assure their conscience before God. And at present in general I shall say, Whoever he be who doth not sincerely aim at the highest degree of being spiritually minded which the means he enjoyeth would lead him unto, and which the light he hath received doth call for,—whoever judgeth it necessary unto his present advantages, occasions, and circumstances, to rest in such measures or degrees of it as he cannot but know come short of what he ought to aim at, and so doth not endeavour after completeness in the will of God herein, -can have no satisfaction in his own mind, hath no unfailing grounds whereon to believe that he hath any thing at all of the reality of this grace in him. Such a person possibly may have life, which accompanies the essence of this grace, but he cannot have peace, which follows on its degree in a due improvement. And it is to be feared that far the greatest number of them who satisfy themselves in this apprehension, willingly neglecting an endeavour after the farther degrees of this grace and growth in this duty, which their light or convictions, and the means they enjoy, do suggest unto them, are indeed carnally minded and every way obnoxious unto death.

CHAPTER II.

A particular account of the nature of this grace and duty of being spiritually minded-How it is stated in and evidenced by our thoughts.

HAVING stated the general concernments of that frame of mind which is here recommended unto us, we may proceed to inquire more particularly into the nature of it, according unto the description before given in distinct propositions. And we shall carry on

both these intentions together,-first, to show what it is, and wherein it doth consist; and then, how it doth evidence itself, so as that we may frame a right judgment whether it be in us or no. And we shall have no regard unto them who either neglect or despise these things on any pretence whatever; for this is the word according unto which we shall all shortly be judged, "To be carnally minded is death; but to be spiritually minded is life and peace."

Thoughts and meditations as proceeding from spiritual affections are the first things wherein this spiritual mindedness doth consist, and whereby it doth evidence itself. Our thoughts are like the blossoms on a tree in the spring. You may see a tree in the spring all covered with blossoms, so that nothing else of it appears. Multitudes of them fall off and come to nothing. Ofttimes where there are most blossoms there is least fruit. But yet there is no fruit, be it of what sort it will, good or bad, but it comes in and from some of those blossoms. The mind of man is covered with thoughts, as a tree with blossoms. Most of them fall off, vanish, and come to nothing, end in vanity; and sometimes where the mind doth most abound with them there is the least fruit; the sap of the mind is wasted and consumed in them. Howbeit there is no fruit which actually we bring forth, be it good or bad, but it proceeds from some of these thoughts. Wherefore, ordinarily, these give the best and surest measure of the frame of men's minds. "As a man thinketh in his heart, so is he," Prov. xxiii. 7. In case of strong and violent temptations, the real frame of a man's heart is not to be judged by the multiplicity of thoughts about any object, for whether they are from Satan's suggestions, or from inward darkness, trouble, and horror, they will impose such a continual sense of themselves on the mind as shall engage all its thoughts about them; as when a man is in a storm at sea, the current of his thoughts run quite another way than when he is in safety about his occasions. But ordinarily voluntary thoughts are the best measure and indication of the frame of our minds. As the nature of the soil is judged by the grass which it brings forth, so may the disposition of the heart by the predominancy of voluntary thoughts; they are the original actings of the soul, the way whereby the heart puts forth and empties the treasure that is in it, the waters that first rise and flow from that fountain. Every man's heart is his treasury, and the treasure that is in it is either good or evil, as our Saviour tells us. There is a good and bad treasure of the heart; but whatever a man hath, be it good or evil, there it is. This treasure is opening, emptying, and spending itself continually, though it can never be exhausted; for it hath a fountain, in nature or grace, which no expense can diminish, yea, it increaseth and getteth strength by it. The more you spend of the

treasure of your heart in any kind, the more will you abound in treasure of the same kind. Whether it be good or evil, it grows by expense and exercise; and the principal way whereby it puts forth itself is by the thoughts of the mind. If the heart be evil, they are for the most part vain, filthy, corrupt, wicked, foolish; it it be under the power of a principle of grace, and so have a good treasure in it, it puts forth itself by thoughts suitable unto its nature and compliant with its inclinations.

Wherefore, these thoughts give the best measure of the frame of our minds and hearts, I mean such as are voluntary, such as the mind of its own accord is apt for, inclines and ordinarily betakes itself unto. Men may have a multitude of thoughts about the affairs of their callings and the occasions of life, which yet may give no due measure of the inward frame of their hearts. So men whose calling and work it is to study the Scripture, or the things revealed therein, and to preach them unto others, cannot but have many thoughts about spiritual things, and yet may be, and oftentimes are, most remote from being spiritually minded. They may be forced by their work and calling to think of them early and late, evening and morning, and yet their minds be no way rendered or proved spiritual thereby. It were well if all of us who are preachers would diligently examine ourselves herein. So is it with them who oblige themselves to read the Scriptures, it may be so many chapters every day. Notwithstanding the diligent performance of their task, they may be most remote from being spiritually minded. See Ezek. xxxiii. 31. But there is a certain track and course of thoughts that men ordinarily betake themselves unto when not affected with present occasions. If these be vain, foolish, proud, ambitious, sensual, or filthy, such is the mind and its frame; if they be holy, spiritual, and heavenly, such may the frame of the mind be judged to be. But these things must be more fully explained.

It is the great character and description of the frame of men's minds in an unregenerate condition, or before the renovation of their natures, that "every imagination of the thoughts of their hearts is only evil continually," Gen. vi. 5. They are continually coining figments and imaginations in their hearts, stamping them into thoughts that are vain, foolish, and wicked. All other thoughts in them are occasional; these are the natural, genuine product of their hearts. Hence the clearest, and sometimes first, discovery of the bottomless evil treasure of filth, folly, and wickedness, that is in the heart of man by nature, is from the innumerable multitude of evil imaginations which are there coined and thrust forth every day. So the wicked are said to be "like the troubled sea when it cannot rest, whose waters cast up mire and dirt," Isa. lvii. 20. There is a fulness

of evil in their hearts, like that of water in the sea; this fulness is troubled or put into continual motion by their lusts and impetuous desires; hence the mire and dirt of evil thoughts are continually cast up in them.

It is therefore evident that the predominancy of voluntary thoughts is the best and most sure indication of the inward frame and state of the mind; for if it be so on the one side as unto the carnal mind, it is so on the other as unto the spiritual. Wherefore, to be spiritually minded, in the first place, is to have the course and stream of those thoughts which we ordinarily retreat unto, which we approve of as suited unto our affections, to be about spiritual things. Therein consists the minding of the Spirit.

But because all men, unless horribly profligate, have thoughts about spiritual things, yet we know that all men are not spiritually minded, we must consider what is required unto such thoughts to render them a certain indication of the state of our minds. And there are these three things required hereunto:

FIRST, That they be natural, arising from ourselves, and not from outward occasions. The psalmist mentions the "inward thought" of men, Ps. xlix. 11, lxiv. 6; but whereas all thoughts are the inward acts of the mind, it should seem that this expression makes no distinction of the especial kind of thoughts intended from those of another sort. But the difference is not in the formal nature of them, but in the causes, springs, and occasions. Inward thoughts are such as arise merely and solely from men's inward principles, dispositions, and inclinations, that are not suggested or excited by any outward objects. Such in wicked men are those actings of their lusts whereby they entice and seduce themselves, James i. 14. Their lusts stir up thoughts leading and encouraging them to make provision for the flesh. These are their "inward thoughts." Of the same nature are those thoughts which are the "minding of the Spirit." They are the first natural egress and genuine acting of the habitual disposition of the mind and soul.

Thus in covetous men there are two sorts of thoughts whereby their covetousness acts itself:-First, such as are occasioned by outward objects and opportunities. So it was with Achan, Josh. vii. 21. "When," saith he, "I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold, then I coveted them." His sight of them, with an opportunity of possessing himself of them, excited covetous thoughts and desires in him. So is it with others every day, whose occasions call them to converse with the objects of their lusts. And some by such objects may be surprised into thoughts that their minds are not habitually inclined unto; and therefore when they are known, it is our duty to