The Grace and Duty of Being Spiritually Minded #1 — John Owen

The Grace and Duty of Being Spiritually Minded

The Grace and Duty of Being Spiritually-Minded by Dr. John Owen. Preface. I think it is necessary to give the reader a brief account of the nature and design of the ensuing Plain Discourse, which may both direct him in the reading and be some kind of apology for myself and the publishing of it.

You may know, therefore, that the thoughts here communicated were originally private meditations for my own use, since in the season wherein I was every way unable to do anything for the edification of others, and far from expectation that ever I should be so able any more in this world.

Receiving, as I thought, some benefit and satisfaction in the exercise of my own meditations therein, when God was graciously pleased to restore a little strength to me, I insisted on the same subject in the instruction of a private congregation.

In this I did, partly out of a sense of the advantage I had received myself by being conversant in them, and partly from an apprehension that the duties directed and pressed to in the whole discourse were seasonable, from all sorts of present circumstances, to be declared and urged on the minds and consciences of professors, for leaving others to the choice of their own methods and designs.

I acknowledge that these are the two things in which I regulate my work in the whole course of my ministry. To impart these truths, of whose power I hope I have had in some measure a real experience, and oppress those duties which present occasions, temptations, and other circumstances, to render necessary to be attended to in a peculiar manner, are the things which I would principally apply myself to in the work of teaching others, for as, in the work of the ministry in general, the whole counsel of God concerning the salvation of the Church by Jesus Christ is to be declared.

So, in particular, we are not to fight uncertainly, as men beat in the air, nor shoot our arrows at random, without a certain scope and design. Knowledge of the flock in which we are overseers, with a due consideration of their wants, their graces, their temptations, their light, their strength, and weakness, are required in this.

And when, in pursuance of that design, the preparation of the word to be dispensed proceeds from zeal for the glory of God, and compassion to the souls of men, when it is delivered from the demonstration of a due reverence to God, whose word it is, and of authority towards them to whom it is dispensed, with a deep sense of that great account which both they that preach, and they that hear the word preached, must shortly give before the judgment seat of Christ, there may be a comfortable expectation of a blessed issue of the whole work.

The Timeliness of Spiritually Mindedness

But my present design is only to declare, in particular, the reasons why I judge the preaching and publishing of the small and plain discourse concerning the grace and duty of being spiritually minded, not to be altogether unseasonable at this time in the present circumstances of most Christians.

And the first thing which I would observe to this end is the present importunity of the world to impose itself on the minds of men, and the various ways of insinuation in which it possesses and feels them.

If it attain hereunto, if it can feel the minds, the thoughts, and affections of men with itself, it will in some fortify the soul against faith and obedience, and in others weaken all grace and endanger eternal ruin.

For if we love the world, the love of the Father is not in us, and when the world fuels our thoughts, it will entangle our affections. And first, the present state of all public affairs in it, with an apprehended concernment of private persons therein, continually exercises the thoughts of many, and is almost the only subject of their mutual converse.

For the world is at present in a mighty hurry, and being in many places cast off from all foundations of steadfastness, it makes the minds of men giddy with its revolutions, or disorderly in the expectations of them.

Thoughts about these things are both allowable and unavoidable, if they take not the mind out of its own power by their multiplicity, vehemency, and urgency, until it be enframed as unto spiritual things, retaining neither room nor time for their entertainment.

Hence men walk and talk as if the world were all, when comparatively it is nothing. And when men come with their warmed affections, reeking with thoughts of these things, unto the performance of or attendance unto any spiritual duty, it is very difficult for them, if not impossible, to stir up any grace unto a due and vigorous exercise.

Unless this plausible advantage which the world has obtained of insinuating itself in its occasion into the minds of men, so as to feel them and possess them, be washed against and obviated, so far, at least, as that it may not transform the mind into its own image and likeness, this grace of being spiritually minded, which is life and peace, cannot be attained nor kept unto its due exercise.

Nor can we be any of us delivered from this narrative season without a watchful endeavor to keep and preserve our minds in the constant contemplation of things spiritual and heavenly, proceeding from the prevalent adherence of our affections to them, as will appear in the ensuing discourse.

Again, there are so great and pregnant evidences of the prevalency of an earthly-worldly frame of spirit in many who make profession of religion, that it is high time they were called to a due consideration how unanswerable they are in this to the power and spirituality of that religion which they do profess.

There is no way in which such a frame may be evinced to prevail in many, yea, in the generality of such professors, it is not manifest to all. In their habits, attires, investments, in their usual converse and misspence of time, in their over-liberal entertainment of themselves and others to the borders of excess and sundry other things of a like nature, there is in many such a conformity to this world, a thing severely forbidden, that it is hard to make a distinction between them.

And these things do manifest such a predominancy of carnal affections in the minds of men, as whatever may be pretended to the contrary is inconsistent with spiritual peace. To calm and offer on this evil frame of heart and mind, to discover the sin and danger of it, to direct them to the ways and means in which it may be effected, to supply their thoughts and affections with better objects, to discover and press that exercise of them, which is indispensably required of all believers, if they design life and peace as some part of the work of the ensuing discourse.

It may be it will be judged, but a weak attempt is to the attaining of that end, but it cannot be denied to have these two advantages. First, that it is seasonable, and secondly, that it is sincerely intended.

And if it have this only success, that it may occasion others who have more ability and opportunity than I have to bring in their assistance for an opposition unto that vehement and importunate insinuation of the world and these things, to have an entertainment of the minds of professors, this labor will not be lost.

Mortification, Heavenly Mindedness, and the Love of the World

But things are come to that pass amongst us, unless a more than ordinary vigorous exercise of the ministry of the word, with other means appointed to the same end, be engaged in to recall professors to that strict mortification, that sincerity of conversation, that separation from the ways of the world, that heavenly mindedness, that delight in the contemplation of spiritual things, which the gospel and the whole nature of Christian religion do require, which amuse the glory of our profession and leave it very uncertain what will be our eternal condition.

The same may be spoken concerning the love of the world as to the advantages and emoluments which men trust to attain unto themselves by this. This is that which renders men earthly minded and most remote from having their conversation above.

In the pursuit of this corrupt affection, do many professors of religion grow withering, useless, sapless, giving no evidence that the love of God abides in them. On these and many other accounts, do many Christians evidence themselves to be strangers from spiritual mindedness, from a life of meditation and holy contemplation on things above.

Yet unless we are found in these things in some good measure, no grace will thrive or flourish in us, no duty will be rightly performed by us, no condition sanctified or improved, nor are we prepared in a due manner or made meet for the inheritance of the saints in light.

Wherefore, as was said, to direct and provoke men to that which is the only remedy of all these evils, which alone is a means of giving them a view into and a foretaste of eternal glory, especially to such who are in my own condition, namely in a very near approach unto a departure out of this world, is the design and scope of the ensuing discourse, which is recommended to the grace of God for the benefit of the reader.

Romans 8:6 and the Two States of Mankind

The Grace and Duty of Being Spiritually Minded. Part 1, Chapter 1. The words of the text explain to be spiritually minded is life and peace. Romans 8, 6. The expression in our translation sounds differently from that in the original.

In the margin we read the minding of the flesh and the minding of the spirit, and there is great variety in the rendering of the words in all translations, both ancient and modern. The wisdom, the understanding, the mind, the thought or contrivance, the discretion of the spirit, that which a spirit savors, are used to express it.

All our English translations, from Tyndale's, the first of them, have constantly used to be spiritually minded. Neither do I know any words in which the emphasis of the original, considering the design of the apostle and the plays, can be better expressed.

But the meaning of the Holy Ghost in them must be further inquired into. In whole verse there are two entire propositions containing a double antithesis, the one in which there are subjects, the other in their predicates.

And this opposition is the highest and greatest that is beneath the eternal blessedness and eternal ruin. But the opposite subjects, or the minding of the flesh and the minding of the spirit, are the being carnally minded and spiritually minded.

And these two do constitute two states of mankind, unto the one of which every individual person in the world doth belong. And it is of the highest concernment to the souls of men to know whether of them they appertain to.

As to the qualities expressed by the flesh and the spirit, there may be a mixture of them and the same persons at the same time. There are so in all that are regenerate, for in them the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary.

Galatians 5 .17. Thus different contrary actings in the same subject constitute not distant states, but where either of them is predominant or hath a prevalent role in the soul, there it makes a different state.

This distation of states the apostle expresses in Romans 8 .9,. But you are not in the flesh, but in the spirit. Some are in the flesh, and cannot please God, they are after the flesh, they walk after the flesh, they live after the flesh, this is one state.

Others are in the spirit, after the spirit, walk after the spirit, this is the other state. The first sort are carnally minded, the other are spiritually minded. Unto one of these does every living man belong.

He is under the ruling conduct of the flesh or of the spirit. There is no middle state, though there are different degrees in each of these as to good and evil. The difference between these two states is great, and the distance in a manner infinite, because an eternity in blessedness or misery depends upon it.

And this are present as evidence by the different fruits and effects of the principles and their operations which constitute these different states, which is expressed in the opposition that is between the predicates of the propositions.

For the minding of the flesh is death, but the minding of the spirit is life and peace. To be carnally minded is death. Death, as it is absolutely penal, is either spiritual or eternal. The first of these it is formally, the other meritoriously.

It is formally death spiritual for those that are carnally minded are dead in trespasses and sins. Ephesians 2 .1. For those who fulfill the desires of the flesh and of the mind are by nature children of wrath.

Verse 3. Are penally under the power of spiritual death. They are dead in sins and the uncircumcision of the flesh. Colossians 2 .13. And it is death eternal meritoriously. For if you live after the flesh you shall die.

Romans 8 .13. As the wages of sin is death. Chapter 6 .23. The reason why the apostle denounces the woeful of doom, so dreadful a sentence on the carnal mind, he declares in the two next verses, because the carnal mind is enmity against God.

For it is not subject to the law of God, neither indeed can be. So the faith that are in the flesh cannot please God. If it be thus with the carnal mind, it is no wonder that to be carnally minded is death.

It is not mean it should be anything else. That which is enmity against God is under the curse of God. In opposition to this, it is affirmed that to be spiritually minded or the minding of the Spirit is life and peace.

These are the things which we are particularly to inquire into. Namely, what is a minding of the Spirit? And then, how is it life and peace? The Spirit in this context is evidently used in a double sense.

As is usual where both the Holy Spirit himself and his work on the souls of men are related unto. First, the person of the Spirit of God himself or the Holy Ghost is intended by it. Romans 8 verse 9. If so be it that the Spirit of God dwell in you.

And so also verse 11 The Spirit of him that raised up Jesus from the dead. He is spoken of as the principle efficient cause of all the spiritual mercies and benefits here and afterward insisted on. Secondly, it is used for the principle of spiritual life wrought in all that are regenerate by the Holy Ghost.

For that which is born of the Spirit is spirit. John 3 verse 6. It is most probable that the name spirit is here used in the latter sense. Not for the Spirit himself, but for that which is born of the Spirit.

The principle of spiritual life in them that are born of God. For it is in its nature, actings, inclinations, and operations opposed to the flesh. Romans 8 verse 1, 4, and 5. But the flesh here intended is that inherent corrupt principle of depraved nature, whence all evil actions do proceed, and wherewith the actions of all evil men are vitiated.

The opposition between them is the same with that mentioned and declared by the Apostle in Galatians 5 .17. Wherefore the Spirit in this place is the holy, vital principle of new obedience wrought in the souls of believers by the Holy Ghost enabling them to live to God.

The Mind as the Seat of Spiritual Affections

Number 2. Unto the Spirit there is a scribe that which, as we have intimated, is translated with great variety. It is the principal power and act of the mind. It is its light, wisdom, prudence, knowledge, understanding, and discretion.

It is not so with respect to speculation or ratiocination merely, but is its power, as it is practical, including the habitual frame and inclination of the affections also. It is its faculty to conceive of things with delight in them and adherence unto them, from that suitableness which it finds in them unto all its affections.

Hence we translate it sometimes to think, that is, to conceive and judge, Romans 12 .3, sometimes to set the affection, Colossians 3 .2, to have such an apprehension of things as to cleave to them with their affections, sometimes to mind, or to mind earthly things, Philippians 3 .19, which includes that relish and savor which the mind finds in the things it is fixed on.

Nowhere does it design a notional conception of things only, but principally the engagement of the affections to the things which the mind apprehends. The word here used in the original expresses the actual exercise of the power of the mind before described.

Wherefore the minding of the Spirit is the actual exercise of the mind as renewed by the Holy Ghost, as furnished with the principle of spiritual life and light, in its conception of spiritual things, and the setting of its affections on them as finding that relish and savor in them in which it is pleased and satisfied.

There is something we must yet further observe to give light to this description of the minding of the Spirit as it is here spoken of. 1. It is not spoken of absolutely as to what it is in itself, but with respect to its power and prevalency in us, significantly rendered to be spiritually minded.

That is, to have the mind changed and renewed by a principle of spiritual life and light, so as to be continually acted and influenced by it to thoughts and meditations of spiritual things, from the affections cleaving to them with delight and satisfaction.

2. So on the contrary, it is when men mind earthly things, from a principle of love to them, arising from their suitableness to their corrupt affections, their thoughts, meditations, and desires are continually engaged about them.

3. Therefore, three things may be distinguished in the great duty of being spiritually minded, under which notion it is here recommended unto us. 1. The actual exercise of the mind in its thoughts, meditations, and desires about things spiritual and heavenly.

So is it expressed in the verse foregoing,. They that are after the flesh do mind the things of the flesh. They think on them. Their contrivances are about them and their desires after them. But they that are after the Spirit do the things of the Spirit.

They mind them by fixing their thoughts and meditations upon them. 2. The inclination, disposition, and frame of the mind and all its affections in which it adheres and cleaves to spiritual things. This minding of the Spirit resides habitually in the affections.

Therefore, the minding of the Spirit as renewed and acted by a spiritual principle of light and life is the exercise of its thoughts, meditations, and desires on spiritual things, proceeding from the love and delight of its affections in them and engagement to them.

3. A complacency of mind from that gust, relish, and savor which it finds in spiritual things from their suitableness to its constitution, inclinations, and desires. There is a salt in spiritual things in which they are condited and made savory to a renewed mind, though to others there is a white of an egg that hath no taste or savor in it.

In this gust and relish lies the sweetness and satisfaction of spiritual life. Speculative notions about spiritual things when they are alone are dry, sapless, and barren. In this gust we taste by experience that God is gracious and that the love of Christ is better than wine or whatever else has a most grateful relish to a spiritual appetite.

This is a proper foundation of that joy which is unspeakable and full of glory. All these things do concur in the minding of the Spirit or to constitute any person spiritually minded. And although the foundation of the whole duty included in it lies in the affections and their immediate adherence to spiritual things, with the thoughts and meditations of the mind about them do proceed, yet I shall treat of the distinct parts of this duty in the order laid down, beginning with the exercise of our thoughts and meditations about them.

For they, being the first genuine actings of the mind, according to the prevalency of affections in it, they will make the best and most evident discovery of what nature the spring is from whence they do arise.

And I shall not need to speak distinctly to what is mentioned in the third place concerning the complacency of the mind in what its affections are fixed on, for it will fall in with different other things that are to be spoken to.

Spiritually Mindedness as the Mark of True Believers

But before we do proceed, it is not amiss, I suppose, to put a remark upon those important truths which are directly contained in the words proposed as a foundation of the present discourse as, first, to be spiritually minded is the great distinguishing character of true believers from all unregenerate persons.

As such is it here asserted by the Apostle, O those who are carnally minded, who are in the flesh, they are unregenerate, they are not born of God. They please Him not, nor can they do so, but must perish forever.

But those who are spiritually minded are born of God, do live to Him, and shall come to the enjoyment of Him. Hereon depend the trial and determination of what state we belong unto. Secondly, where any are spiritually minded, there and there alone is life and peace.

What these are, and what they consist, what is their excellency and preeminence above all things in this world, how they are the effects and consequence of our being spiritually minded, shall be afterwards declared.

There is neither of these considerations, but it is sufficient to demonstrate of how great concernment to us it is to be spiritually minded, and diligently to inquire whether we are so or not. It will therefore be no small advantage to us to have our souls and consciences as those always affected with, and in due subjection to the power of this truth, namely, that to be spiritually minded is life and peace.

Whence it will follow that whatever we may think otherwise, if we are not so, we have neither of them, neither life nor peace. It will, I say, be of use to us if we are affected with the power of it, for many greatly deceive themselves in hearing the word.

They admit a sacred truth in their understanding and assent to them, but take not the power of them in their consciences, nor strictly judge of their state and condition by them, which proves their ruin.

For hereby they seem to themselves to believe that whereof in truth they believe not, one syllable as they ought. They hear it, they understand it in the notion of it, they assent to it, at least they do not contradict it, yea, they commend it often times and approve of it, but yet they believe it not, for if they did, they would judge themselves by it and reckon on it that it will be with them at the last day, according as things are determined in it.

For such persons are, as the apostle James declares, like a man beholding his natural face in a glass, for he beholds himself and goes his way and straightway forgets what manner of man he was. Chapter 1, 23 and 24.

There is a representation made of them, their state and condition, to them in the word. They behold it and conclude that it is even so with them as the word does declare, but immediately their minds are filled with other thoughts, acted by other affections, taken up with other occasions, and they forget in a moment the representation made of themselves and their condition.

Therefore, all that I have to offer on this subject will be utterly lost unless a firm persuasion hereof be fixed on our minds, unless we are under the power of it that to be spiritually minded is life and peace, so that whatever our light and profession be, our knowledge or our duty, without this we have indeed no real interest in life and peace.

Degrees of Spiritual Mindedness and Earthly Affections

These things being premise, I shall more practically open the nature of this duty and what is required to this frame of spirit. To be spiritually minded may be considered either as to the nature and essence of it or as to its degrees.

For one may be so more than another, or the same person may be more so at one time than another. In the first way, it is opposed to being carnally minded, and the other to being earthly minded. To be carnally minded is, as the Apostle speaks, death.

It is so every way. They who are so are dead in trespasses and sins. This is opposed to being spiritually minded as to its nature or essence. When a man, as to the substance and being of the grace and duty intended, is not spiritually minded, he is carnally minded.

That is, under the power of death spiritual and obnoxious to death eternal. This is the principal foundation we proceed on whence we demonstrate the indispensable necessity of the frame of mind inquired after.

There are two ways in which men are earthly minded. The one is absolute, when the love of earthly things is wholly predominant in the mind. This is not formally and properly to be carnally minded, which is of a larger extent.

The one denomination is from the root and principal, 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 special way and instance, and it is as exclusive of life and salvation as the carnal mind itself.

Philippians 3 .19, 1 John 2 .15 -16. This, therefore, is opposed to the being of a spiritual mindedness no less than to be carnally minded is. When there is in any a love of earthly things it is predominant.

Once a person may be rightly denominated to be earthly minded, he is not, nor can be, spiritually minded at all. He has no interest in the frame of heart and spirit intended by it. 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 to 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 to and care about earthly things, that if not absolutely yet comparatively as to 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 to. And where it is thus is grace can never thrive or flourish. It can never advance to any imminent degree.

This is the zohar of many professors, that little one in which they would be spared. Such an earthly mindedness is as wholly inconsistent with being spiritually minded as to the staining 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 file of 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 dies have not to 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 Corinthians 6, 9, and 10. But there is a degree in being earthly minded which they suppose their interests, 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 disbargement of their profession, and the truth is they have too many companions to fear in a special 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 absolutely with being spiritually minded, only they cannot well deny but that it is contrary to such degrees in that grace, such thriving in that duty as is recommended to them.

They think well of others who are spiritually minded in an imminent degree. At least they do so as to 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 pretense.

But in general, to be spiritually minded in an imminent 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 pretenses 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 does not sincerely aim at the highest degree of being spiritually minded, which the means he enjoys would lead him to, and which the light he has received doth call for, whoever judges it necessary to his present advantages, occasions, and circumstances to rest in such measures or degrees of it as he cannot but know comes short of what he ought to aim at, and so does not endeavor after completeness in the will of God in it, can have no satisfaction in his own mind, has no unfailing grounds on which to believe that he has anything 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 his 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 endeavor after the further degrees of this grace and growth in this duty, which their lighter convictions and the means they enjoy do suggest to them, are indeed carnally minded in every way obnoxious unto death.

Thoughts as Evidence of the Heart's Spiritual Frame

The Grace and Duty of Being Spiritually Minded. Chapter 2. 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 does evidence itself, so as that we may frame a right judgment whether it be in us or not.

And we shall have no regard to them who either neglect or despise these things on any pretense whatever. For this is a word according to which we shall all shortly be judged, to be carnally minded as death, but to be spiritually minded as life and peace.

Thoughts and meditations as proceeding from spiritual affections are the first things in which the spiritual mindedness does consist, and in which it does 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. Oft times, 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 does most abound with them, there is the least fruit.

The sap of the mind is wasted and consumed in them. However, there is no fruit which we actually bring forth, be it good or bad, but it proceeds from some of these thoughts. Therefore, 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. Proverbs 23 .7. In case of strong and violent temptations, the real frame of a man's heart is not to be judged by the multiplicity of thoughts about any object.

For whether they are from Satan's suggestions, or from inward darkness, trouble, and horror, they will impose such a continual sense of themselves on the mind as 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 am I the disposition of the heart by the predominance of voluntary thoughts. They are the original actings of the soul, the way in which the heart puts forth and empties the treasure that is in it, the waters that first rise and flow from that fountain.

Every man's heart is his treasury, and the treasure that is in it is either good or evil, as our Savior tells us. There is a good and bad treasure of the heart that whatever a man has, be it good or evil, there it is.

This treasure is opening, emptying, and spinning itself continually, though it can never be exhausted, for it hath a fountain in nature or grace which no expense can diminish, yet it increases and giveth 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 in which 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. If 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 to 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 to.

Men may have a multitude of thoughts about the affairs of their callings and the occasions of life, which may yet give no due measure of the inward frame of their hearts. So men whose calling and work it is to study the Scripture or the things revealed in them, and to preach them to others, cannot but have many thoughts about spiritual things, and yet may be, and often times 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 by it. It were well if all of us who are preachers would diligently examine ourselves in this.

So is it with them who oblige themselves to read the Scriptures that may be so many chapters every day. Notwithstanding the diligent performance of their task, they may be most remote from being spiritually minded.

Ezekiel 33, 31. But there is a certain track and course of thoughts that men ordinarily betake themselves to when not affected with present occasions. If these be vain, foolish, proud, ambitious, sensual, or filthy, such is a mind in its frame.