This scripture containeth a notable character of those that are interested in the privileges of the gospel, and will help you in your assuring work, or making out your claim and title. In the words you have: -
1. An intimation of two sorts of persons; they that are after the flesh and they that are after the spirit.
2. Their different disposition and practice are compared and set forth: -
Thus you may in one view and prospect discern the scope and intent of the place. I shall lay it before you in several propositions, and then apply all together.
1. There are two sorts of men in the world - some after the flesh and some after the spirit.
2. That these two sorts of men have two different objects - the things of the spirit and the things of the flesh.
3. That men discover their temper and constitution of soul by their favour or affection to either of these objects.
Doct. 1. There are two sorts of men in the world - some after the flesh and some after the spirit. So it must be. There is a twofold original; which produceth a twofold principle, which is acted by a twofold assisting power; and this bringeth them under a twofold covenant, which maketh way for a twofold final estate, into which all the world issueth itself.
1. There is a twofold original; some are only born, others new born; the renewed, and the unrenewed: John iii. 6, 'That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit.' Some remain under the power of corrupt nature; others are regenerate and renewed by the Spirit.
2. This twofold original, produceth a twofold principle; that men are led by flesh and spirit, which are always contrary one to another: Gal. v. 17, 'The flesh lusteth against the spirit, and the spirit lusteth against the flesh; and these two are contrary one to the other.' Men, if they be merely such as nature hath left them, are governed by the flesh, or their own carnal inclinations. Others are led by the spirit, walk after it, as ver. 1. They that are born again, have a new principle set up in their natures, to incline them to God.
3. These two principles are supported and assisted with contrary powers. They that are governed by the flesh, are also acted by Satan; he rules and works in them: Eph. ii. 23, 'Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now ruleth in the children of disobedience; among whom also we had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh and of the mind.' There are all the enemies of our salvation. They that follow inbred corruption as their guide, fall into the devil's share, who hurrieth them on in a way of sin, more vehemently than otherwise they would do. But now those that are led by grace, or a new principle, or the new nature, as their guide, they are assisted and acted by the Spirit of God: Rom. viii. 14, 'As many as are led by the Spirit of God,' they are the sons of God; the Spirit is their guardian and keeper; he exciteth and worketh up the habit of grace into greater power and activity,' Now, being under such contrary powers, no wonder that they are so different in their courses, and so contrary one to another. It is said, Prov. xxix 27, 'The wicked is an abomination to the just: and he that is upright in his way is an abomination to the wicked.' Their birth is different, the inward principle by which they are guided is different, nature and grace; and they are under different assisting powers, either under the power of Satan, or under the power and conduct of God's Holy Spirit; and therefore no wonder that their course is different, and that there is enmity between both the seeds. A godly man cannot delight in a wicked man, and a wicked man cannot abide the godly. The ground of friendship is eadem velle et nolle. Similitude, and likeness of mind and disposition, only the enmity and contrariety is carried on with some difference. The godly pity the wicked, but the wicked hate the godly, because they are against that course of life that they choose. They think it strange they do not run with them to the same neglect of God, and carelessness of heavenly things; and therefore they speak evil of them, 1 Peter iv. 4; and despitefully use them, 1 John iii. 12, as Cain hated Abel.
4. As they are under different assisting powers, so they are under a distinct covenant. The carnal are under the covenant of works, the duty of which is to them impossible, and the penalty intolerable. They are under the condemning power of the law: Rom. viii. 6, 'To be carnally minded is death; it maketh them liable to the death threatened in the first covenant. But, on the contrary, they that are under the blessed conduct of God's Holy Spirit, and obey the dictates of the new nature begun in them, are under a covenant of grace, where their sincere obedience shall be accepted, and their failings pardoned: Gal. v. 18, 'If ye be led by the Spirit, ye are not under the law.' They are still under the law, as a rule of obedience, but they are not under the curse and rigour of the law. The law in its rigour pronounceth death on every failing; so they are not under the law; but being in some measure enabled to do what the law requires, they are pardoned in what they fall short.
5. These two covenants issue themselves into two places or eternal states, heaven and hell To the carnal, the scripture denounceth God's eternal wrath; to the spiritual, God's favour and life eternal. The scripture is plain and positive with us: Rom. viii. 13, 'If ye live after the flesh, ye shall die; but if ye, through the spirit, mortify the deeds of the body, ye shall live:' Gal. vi. 8, 'He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting.' All mankind, after they have acted their parts in this world, and God cometh to shift the stage, go into one of these two places. Well then, here is our first step, that the whole world is comprised in one of these two ranks; there is no neutral or middle state; either they are guided by the flesh (as all men are in their unregeneracy) - and if they continue so in a constant slavery to their lusts, their end shall be everlasting perdition - or else they are guided by the Spirit and obey the motions of grace, and make it their business and main employment to please God, and enjoy communion with God; and their end shall be eternal life. It is a question you should often and seriously put to your souls, Shall I be saved, or shall I be damned? If you have any sense and spark of conscience left you when you are sick and dying, you will then put it with great trembling and anxiousness of heart, Poor soul! whither am I now going? It is better to put it now, when you have opportunity to correct your error, if hitherto you have gone wrong. Every man would know his own destiny, what shall become of him, or what is in the womb of futurity, concerning the state of his affairs; as the King of Babylon stood in the heads of the way, to make divination. Now, no destiny deserves so much to be known as this. If the question were, shall I be rich or poor? happy, or miserable in the world? it were not of such great moment; for these distinctions do not outlive time, but cease at the grave's mouth; but this question is of greater moment than so, whether I shall be eternally miserable, or eternally happy? It is foolish curiosity to inquire into other things; they are not of such importance that we should know them beforehand; but it concerneth us much, to know whether we be in a damnable or saveable condition; if we be in a damnable condition, to know it whilst we have time to remedy it; if we are heirs of salvation, the assurance of our interest will preoccupate our blessedness, and will be a great encouragement to us in the way of holiness for the present. Now, nothing will sooner decide this great question than the business we have in hand, whether we be after the flesh or after the spirit; for between these two, heaven and hell is divided. These two divide both the present world and the world to come. I thought good to premise this, that you may consider the weight of the case m hand.
Doct. 2. That these two sorts of men have two different objects, the things of the spirit and the things of the flesh, ta tou pneumatos kai ta tès sarkos; the one suite with the one, and the other with the other.
1. ta tès sarkos - the things of the flesh. Let us first know what is meant by flesh, and then we shall better understand what are the things of the flesh.
By the flesh is not meant the mass and substance of our fleshly bodies, or the outward part in which our soul is seated, and by which it performeth its functions and operations, but the vitiosity and corruption of human nature, inclining and addicting itself to the interests of the bodily life. There are the inclinations of the flesh, and the interests of the flesh. The inclinations of the flesh are the evil lustings of corrupt nature; and the interests of the flesh are the things that feed this corruption, or gratify these evil inclinations; the same with ta sarkos, in the text. Now these are of two sorts:
[1.] Things apparently evil, as all vices and sins: Gal. v. 19, 20, Erga sarkos fanera - 'The works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like.' Though the inward root from whence these things flow be hidden, yet these effects are apparent rank weeds, that smell strong in nature's nostrils. These are not all, but he concludeth it with a such like; and instanceth in these, as the most known, and most commonly practised; as the commandments forbid the grosser sin in the kind, some serve the flesh in a more cleanly manner. And mark in the things enumerated, some belong to the blind and corrupt will, as idolatry and heresy; some to the depraved will, as witchcraft and hatred; some to the affections both of the irascible faculty, as emulation, wrath, strife; some to the concupiscible, as uncleanness, revellings; some to the sensual appetite as adultery and drunkenness. He instanceth not only in the grosser evils, as adultery, but wantonness, or any unseemly behaviour, that tendeth to excite the lust of filthiness in ourselves or others: not only in witchcraft, but hatred or malice, which is a temptation to it; not only in murder, but wrath and strife; not only in drunkenness, but revelling, riotous feasts, and meetings. There is a difference between sins; but the least is to be avoided, if we would shun the greater.
[2.] Things good in their own nature, but immoderately affected, as all the comforts and appurtenances of the bodily life, which are used as baits of corruption, as worldly profits, honours, and pleasures, some that immediately tend to the pleasing of the flesh, as bodily pleasures; others remotely, as they lay in provision for that end. What are here called the things of the flesh, are elsewhere called earthly things: Phil. iii. 19, 'They mind, ta epigeia, earthly things;' such things as, if rightly used, would be comforts in our passage, but through our folly prove snares. Meat, drink, marriage, pleasures, profits, preferments, ease, idleness, softness, daintiness - these things immoderately sought, not in respect to God, or in subordination, but opposition to heavenly things, become baits of corruption, and fuel wherewith to feed the flesh. While men seek them for themselves, and only to please themselves, they are not adjumenta, helps to heaven, but impedimenta, lets and snares. Our greatest danger doth not lie in things simply evil, but in lawful things. Carnal men esteem these things as the best, and place their happiness in them; these things they affect, and love, and like, and care for: so that the heart is turned off from God and the pursuit of better things, to entertain itself with these baser objects. This is to seek out baits for the flesh; for the flesh is nothing else but the corruption of nature, which inclineth us to any inferior good, and diverteth us from things truly good and spiritual, as communion with and enjoyment of God. Well, now we have suited those that are after the flesh, with an object proper to them, and agreeable with their inclinations.
2. The next thing is, what are ta tou pneumatos - 'the things of the Spirit?' They are all things pertaining to spiritual life and godliness. You may conceive of them thus:
[1.] Such things as the Spirit revealeth. Now he revealeth the mysteries of salvation, or the deep things of God in Jesus Christ, which the natural man is not capable of: 1 Cor. ii. 14. The whole doctrine of godliness, or salvation offered by God in Christ, is the element of the renewed man, his life and soul is bound up in it: Ps. cxix. 103, 'How sweet are thy words unto my taste!' But a natural man savoureth not these things, nor knoweth them, nor loveth them, if he be told of them. They that are in a common way partakers of the Spirit, are said to 'taste the good word,' Heb. vi. 4. So far as the Spirit worketh upon them, so far they have a relish for these things.
[2.] Such things as the Spirit worketh, karpos pneumatos: Gal. v. 22, 'The fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, patience, meekness;' all internal excellences. The renewed man ever seeks to excel and advance in these things; not to trim the body, but to deck and adorn the soul: 1 Pet iii. 3, 4, 'Whose adorning, let it not be the outward adorning of plaiting the hair, and wearing of gold, and putting on of apparel: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.' All his desires are to be 'strengthened with might in the inner man by the Spirit,' Eph. iii. 16. He rejoiceth, and faints not under troubles, while the inward man is safe; 2 Cor. iv. 16, for 'as the outward man decreaseth, the inward man is renewed day by day.' If they can keep grace alive in their souls, that is their care, their business, their comfort. The natural heart is altogether taken up about the outward man, but the renewed heart about the inward man, and an increase in holiness, or spiritual strength; for that is the great product of the sanctifying Spirit, and that which they should mainly look after.
[3.] Such things as the Spirit urgeth and inclineth unto; and these are communion with God here, and the full enjoyment of God hereafter. The great impression which the Spirit leaveth upon the soul is a tendency towards God; for his office is to bring us to God, into communion with him here. God, as a Judge, by the Spirit of bondage, drives us to Christ as a Mediator; and Christ, as a Mediator, by the Spirit of adoption, bringeth us to God as a Father: Rom. viii. 15, 'Ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba Father.' One of the things which the Spirit urgeth us to look after is the favour of God: Ps. iv. 6, 7, 'Lord, lift up the light of thy countenance upon us,' etc.; and communion with him here: Ps. xvii. 15, 'As for me, I will behold thy face with righteousness; I shall be satisfied when I awake with thy likeness;' and the full enjoyment of God hereafter: Rom. viii. 23, 'We ourselves, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies:' 2 Cor. v. 5, 'Now he that hath wrought us for the self same thing, is God, who also hath given unto us the earnest of the Spirit,' always groaning, longing to live with God for ever. So when the unregenerate and regenerate are spoken of as two contrary minds and affections, Phil. iii. 19, 20, the one are said to mind earthly things, the others are said to have politeuma, their conversation, in heaven. The flesh draweth us off from God to things earthly and fleshly; but the Spirit's work is to raise the heart to things eternal and heavenly, that our main business might be there. Well now, the things of the Spirit arc all those things that are agreeable to the new and spiritual life, as righteousness, peace, grace, and glory, the image of God, and word of God; these things suit with the new nature.
Doct. 3. That men discover their temper and constitution of soul by their respect to either of these objects. To evidence this to you
1. I will show you what this minding is,
2. Give you some observations,
3. The reasons of the point.
1. What is this minding or respect? Answer. - It may be considered simply, and apart; or comparatively, our respects to these contrary objects being compared together.
[1.] Simply, by itself. Our minding is bewrayed by the three operations of man - thoughts, words, and actions. That which he minds he often thinks of, speaks of, and seeks after, be they the things of the flesh, or of the spirit, the life and vigour of our souls are seen in thinking, speaking, and acting.
(1.) Men's thoughts will be where their hearts are, and their hearts are where their treasure is; Mat. vi. 21. Carnal men are brought in thinking of their worldly affairs: Luke xii. 17, 29, dielogisato, and he 'dialogued with himself.' Not that it is simply unlawful to mind our earthly business: I bring it to show the temper of the men; their hearts are always exercised with such kind of thoughts, talking with themselves. And on the other side, godly men are remembering God and heaven, and pleased with this kind of thoughts. 'My soul remembered thee in the night;' and they are described: Mal. iii. 16, 'They that feared the Lord, and thought upon his name.'
(2.) The same is true of words also, they declare the life and vigour of our spirits, for there is a quick intercourse between the tongue and the heart: 1 John iv. 5, 'They are of the world, and speak of the world, and the world heareth them;' men's speeches are as their temper is: Prov. x. 20, 'The tongue of the just is as choice silver, but the heart of the wicked is little worth.' When the heart is stored with knowledge, and biassed by spiritual affections, they will enrich others with their holy, savoury, profitable discourse; but a drowsy, unsanctified heart in man, bewrayeth itself by his speeches and communications with others.
(3.) By actions, or what we seek after: if all our business be to gratify the flesh, Luke xii. 21; or sowing to the flesh, Gal. v. 8; it argues a fleshly mind. On the other side, they that have a spiritual mind, make it their business to grow in grace: Phil. iii. 13, 'This one thing I do, forgetting the things that are behind, I press forward towards the mark of the prize of the high calling in Christ Jesus.' They labour for spiritual and heavenly things: John xvii. 27, 'Seek the things that are above:' Col. iii. 1, 'They mind the things of the Spirit.'
[2.] Comparatively, so the mark must be interpreted. The simple consideration is not so convictive as the comparative.
(1.) Partly, because all minding the flesh is not sinful, but an over-minding the flesh. The body hath its necessities, and they must be cared for. Yea, take the flesh for sensitive appetite, to please it with lawful satisfactions is no sin; for it is a faculty put into us by God, and in due subordination to religion may be pleased. To please it by things forbidden is certainly a sin; and to prefer it before the pleasing of God is a great sin indeed, for it is a character of them who are in a state of damnation, that 'they are lovers of pleasures more than lovers of God,' 2 Tim. iii. 4. Therefore though we must observe our thoughts, words, and actions, yet it must be thus interpreted not to condemn every act, but that we may know in what proportion the vigour of mind is manifested and carried out to either of these objects, by thoughts, words, or actions. If our thoughts of the world shut out all thoughts of God, Ps. xii. 4, 'God is not in all their thoughts.' If our thinking of spiritual things be too rare, unfrequent, and unpleasing to us, we are after the flesh. So for words, if we are heartless in our talk of heavenly things, and we are in our element when speaking of carnal things, and when a serious word is interposed for God, we frown upon the motion. So for actions, compare men's care for the world with their care for their souls; if they more earnestly and industriously seek to please the flesh than to save their souls, it is a sign the flesh and its interests are predominant in them; all things are done superficially, and by the by in religion, not as becomes those that work from and for life, with any diligence and fervency. There is no proportion between endeavours for the world, and their preparations for eternal life; all is earnest on one side, but either nothing is done, or in a very slight manner on the other side; their thoughts, and love, and life, and strength are wholly occupied and taken up about the things of the flesh.
(2.} Partly, because we must distinguish between the sin of flesh pleasing, and the state of flesh pleasing; for a man is to judge of his spiritual condition, not by single acts, but his state, or the habitual frame of his heart. Who is there among God's own children who doth not mind the flesh, and too much indulge the flesh? But they who make it their business to please the flesh, are over careful about it: Rom. xiii. 14, 'Who make provision for the flesh, to fulfil the lusts thereof;' and so indulge the minding of the flesh, as not to mind the things of the spirit, so that vain pleasures do exceed their delight in God, and kill it yet more and more, and bring a slavery upon themselves, which they cannot help: Tit. iii. 3, 'Serving divers lusts and pleasures,' and being captivated by the fleshly part, they have contracted a strangeness and enmity to God and his ways: Rom. viii. 7. They that have no relish for the joys of faith, and the pleasures of holiness, and do habitually prefer the natural good of the body, before the moral, spiritual, and eternal good both of body and soul, these are in a state of carnality.
2. The observations upon the point.
[1.] This minding of the flesh must be interpreted not with respect to our former estate; for alas! all of us in times past pleased the flesh, and 'walked according to the course of this world,' and 'had in time past our conversation in the lusts of the flesh, fulfilling the will of the flesh, and of the mind,' Eph. ii. 3. It was God that loosed our shackles: Tit. iii. 3, 'We ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, etc., but after the kindness and love of God appeared towards mankind,' etc. If we yet please the flesh we are not the servants of Christ; but if we break off this servitude, God will not judge us according to what we have been but what we are.
[2.] To know what we are we must consider what principle liveth in us, and groweth and increaseth; and on the other side, what decreaseth, the interest of the flesh or the interest of the spirit; for these two are contrary, and the one destroyeth the other. The love of the world, and the flesh, estrangeth us from God: 1 John ii. 15, 'Love not the world, nor the things of the world; if any man love the world, the love of the Father is not in him.' On the other side, minding the things of the spirit deadeneth our affections to the world and the baits of the flesh. The conversation in heaven is opposed to the minding of earthly things: Phil. iii. 19, 20, 'Whose God is their belly, whose glory is in their shame, who mind earthly things; but our conversation is in heaven.' So much of affection as we give to the one, we take from the other: Col. iii. 2, 'Set your affections on things above, and not on things of the earth.' Now we are to consider if we grow more brutish, forgetful of God, unapt for spiritual things, the flesh gaineth; but if the spiritual inclination doth more and more discover itself with life and power in our thoughts, words, and actions, the flesh is in the wane, and we shall be reckoned among those that walk not after the flesh, but after the spirit; we have every day a higher estimation of God, and Christ, and grace, and heaven, and thereby we grow more dead to other things.
[3.] Some things more immediately tend to the pleasing of the flesh; others more remotely. Immediately, as bodily pleasures, and therefore our inclinations to them are called fleshly lusts, as distinguished from worldly lusts, Tit ii. 12; or from the lusts of the eye, and pride of life, 1 John ii. 16; and these are intended, when it is said, 1 Peter ii. 11, 'Abstain from fleshly lusts which war against the soul;' that is, those inclinations which carry us to vain and sordid pleasures. Other things more remotely, as they lay in provision for that end, as the honours and profits of the world; as all religion is pleasing God, so all that is opposite to it is pleasing the flesh. Some please it one way. some another; though a man be not voluptuous, yet he may be guilty of minding the things of the flesh, because the world lieth nearest to his heart, and so he is taken off from care of and delight in better things: 'envy, emulation, wrath, strife, division make us carnal,' 2 Cor. iii. 3. Namely, as we bustle and strive for greatness and esteem in the world, though they are not sordidly given to brutish pleasures, and worldly lusts, are called foolish and hurtful lusts, which drown men in perdition and destruction: 1 Tim. vi. 9. Therefore fleshly minding must be applied to any thing that inticeth us to neglect things spiritual and heavenly, for the world and the flesh suit; one is the affection, the other the bait.
[4.] Some please the flesh in a more cleanly, others in a more gross manner; as some men's sins are open and manifest, and stink in the nostrils of God, as whoredom, drunkenness, and the like. Now though we fall not into these sine, but escape the pollutions of the world, yet there is a more secret, carnal minding, wherewith we may be tainted, as when we let loose the heart to such alluring vanities as draw us off from God, and Christ, and heaven; and the savour and relish that we have for outward things obstructeth and quencheth the heavenly life, as much as those baser lusts that are more shameful and hateful in the world. Some are disengaged from gross sins, but yet wholly live to themselves, and the pleasures of their fleshly mind; whereas the spiritual living is a living unto God, and subordinateth all things to our great interest; and till we return to God from whom we have strayed, there is little difference what way of sin we choose; we are all gone astray, but every one his own way, Isa. liii. 6.
[5.] The prevalency of the carnal or spiritual mind is known by observing what we mind seriously, resolutely, willingly, constantly.
(1.) Seriously, and in good earnest. Some seek after worldly things in good earnest, but spiritual and heavenly things in an overly, careless, and perfunctory manner. Now it is easy to know to what sort they are to be reckoned, for where the strength of the soul is employed there our mind is. The scripture adviseth us to moderate our affections to earthly things, to rejoice here, as if we rejoiced not; to mourn here, as if we mourned not; to use all things as not over-using them; and many mourn for sin, as if they mourned not; and rejoiced in God, as if they rejoiced not; seek after heavenly things superficially and by the by, not with their chief strength and care: Mat. vi. 33.
(2.) Resolutely, so as to carry it on whatsoever difficulties and oppositions we meet with: Neh. iv. 6, 'The wall was built, for the people had a mind to the work.' It was a great charge for a wasted people to undergo, being newly returned from the captivity; and there was a great opposition, for they were fain to use sword and trowel together, they did work with one hand, and held the sword with the other hand to fight; but it went on, for the people had a mind to the work. We make our way to heaven by conflict and contest every step, till we are resolved and cleave to the Lord with full purpose of heart, whatever it costs us: Acts xi. 23, 'He exhorted them, that with purpose of heart they would cleave unto the Lord.' We make no work in religion until we so mind these things that we come to such a resolution as Paul had: Hetoimoos echoo: Acts xxi. 14, 'I am prepared, I am ready, not only to be bound, but to die at Jerusalem for the sake of the Lord Jesus Christ.' Such a resolvedness there is also in minding the things of the flesh. When they put up many a sad wound and check of conscience, overlook their conveniences in the world, credit, interest, sacrifice whatsoever should be dear and precious to them, to follow their lusts.
(3.) Willingly. How constrained are most men's duties? Their thoughts of God, their prayers to him, their attendance on his word; doing all they do as a task, rather than going about it as a willing and pleasing employment, as Saul said, that he 'forced himself:' 1 Sam. xiii. 12. He pleadeth it as an excuse of his sin, as committing it out of necessity; but it is a just account of most men's worship, they are held to it by force; the heart liketh it not, seeketh to slide away, and they are glad when they are enlarged, and can divert to other things. On the contrary: Ps. civ. 35, 'I will be glad in the Lord, my meditation of him shall be sweet;' this for thoughts. For words: John iv. 32, 'My meat and drink is to do the will of him that sent me.' They are in their element when discoursing and promoting the interest of God. For actions and endeavours: Ps. xl. 8, 'I delight to do thy will, O God:'1 John v. 3, 'His commandments are not grievous;' nothing is more pleasing to them than when they are thus employed.
(4.) Constantly. This is that which is mainly to be observed, the constancy of our operations, as to things of the flesh and of the spirit.
(1st.) For thoughts. What thoughts have you of God and Christ and the world to come? You mind the world's days, weeks, months, years, it cannot be denied; but if you can never find leisure for God, Christ, and heaven, not in one of a hundred, or a thousand, yea, or twenty thousand thoughts, can you be said to mind the things of the spirit? Did you ever shut the door of your hearts upon vain objects? Cast them out with indignation, as you divert and shift from the thoughts of God, or regarding your last end and great work; we that should retire for the meditation of God banish him out of our minds: Job xxi. 14, 'We say to the Almighty, Depart from us.' We like not these serious reflections, and cast them out.
(2d.) For words. How much, how often, and delightfully do you speak of God and the things of the world to come? Do you show this respect for God, or those useful and necessary things which concern your own salvation and the salvation of others? Speech must be guided by prudence, and you must consider not only what you must do, but others will bear; but as to yourselves, you are to observe the vigour of your own spirits, which way it is most let out. To be pent up in carnal company is a grief to a godly heart. It is a grief to him to hold his peace from good: Ps. xxxix. 2, 3, 'I was dumb with silence, I held my peace even from good, and my sorrow was stirred, my heart was hot within me, while I was musing the fire burned.' But in holy company 'they that fear the Lord speak often one to another:' Mal. iii. 16. In the general, men will speak as they are affected: Ps. xxxvii. 30, 'The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment' He studieth to glorify God, and edify others, because the law of God is in his heart: ver. 31, that is the reason rendered there; that is, because his mind is upon it.
(3d.) For actions. Men are known by their constant exercise, what they pursue and seek after; whether their life be a 'sowing to the flesh Or a 'sowing to the spirit:' Gal. vi. 8.
3. The reasons to prove it. That we may fix the reasons we must again, in a shorter method, consider what minding implieth. It implieth our savour, and our walk; or, to divest it from the metaphor, our affections and endeavours. So the reasons will be two, suitable to these two notions.
[1.] As minding implieth our savour and affections. Men's gust is according to their constitutions, and the bait discovereth the temper: for pleasure is applicatio convenientis convenienti; when the object and the faculty suit, things please us, and are minded by us, as they are agreeable to our humour: Luke xvi. 25, 'Son, remember that thou in thy life-time hast received thy good things.' Carnal men have their good things and the children of God their good things. Our relish is agreeable to our nature. A fish hath small pleasure on the dry land, or a beast at sea. A fleshly creature can arise no higher than a fleshly inclination moveth it; therefore men's complacency and displacency showeth of what nature they are. The nature is hidden, but the operations and affections discover it.
[2.] As it implieth our walk and endeavour. Men's actions are according to their predominant principle. As the tree is, so is the fruit: Mat vii. 18, 'Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth corrupt fruit.' And as a man is, so his work will be; for the course of his life showeth the constitution of his soul: such as the man is, so will his works be. Can a man be said to be after the spirit that only looketh after those things which please the senses, and scarce admitteth a serious thought of God, or the life to come? Or, on the other side, can he be said to be after the flesh that maketh it his business to tame the flesh, and his work to please and enjoy God?
[3.] From both. Things that suit with the disposition and inclination of our hearts do banish all love of contrary things. As the carnal minding is opposite to the spiritual minding, and quencheth and weakeneth it more and more, so the spiritual minding weakeneth the inclinations, and retrencheth the interest of the flesh: Gal. v. 16, 'Walk in the spirit, and ye shall not fulfil the lusts of the flesh.' There is no such care of minding the things of the flesh, as by diversion to nobler objects, and obeying a higher principle. Our affections cannot lie idle; while we are awake to the world, we sleep to God; and while we are dead to the spirit, we are alive to the flesh; and so on the contrary.
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