states of mankind, unto the one of which every individual person in the world doth belong. And it is of the highest concernment unto the souls of men, to know whether of them they appertain unto. As unto the qualities expressed by the flesh and the Spirit, there may be a mixture of them in the same persons at the same time; there is so in all that are regenerate. For in them the flesh lusteth against the Spirit, and the Spirit lusteth against the flesh, and these are contrary;' Gal. v. 17. Thus different contrary actings in the same subject constitute not distinct states. But where either of them is predominant or hath a prevalent rule in the soul, there it makes a different state. This distinction of states, the apostle expresseth, ver. 9. But ye are not in the flesh, but in the Spirit.' Some are 'in the flesh, and cannot please God,' ver. 8. they are after the flesh,' ver. 5. they walk after the flesh,' ver. 1. they 'live after the flesh,' ver. 13. This is one state. Others are in the Spirit,' ver. 9. after the Spirit,' ver. 5. walk after Spirit,' ver. 1. This is the other state. The first sort are carnally minded, the other are spiritually minded. Unto one of these doth 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 doth depend upon it. And this at present is evidenced 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 proposition; 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 they that are carnally minded, are dead in trespasses and sins;' Eph. ii. 1. For those who fulfil the desires of the flesh and of the mind, are by nature children of wrath,' ver. 3. are penally under the power of spiritual death. They are dead in sins and the uncircumcision of the flesh;' Col. ii. 13. And it is death eternal,

meritoriously. For if ye live after the flesh ye shall die,' Rom. viii. 13. as the wages of sin is death;' chap. vi. 23. The reason why the apostle denounces so woful a doom, so dreadful a sentence on the carnal mind, he declares in the two next verses: For the carnal mind is enmity against God; for it is not subject unto the law of God, nor indeed can be. So then they 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 meet it should be any thing else. That which is enmity against God, is under the curse of God.

In opposition hereunto it is affirmed, that to be spiritually minded,' or the minding of the Spirit, 'is life and peace.' And these are the things which we are particularly to inquire into; namely, What is this minding of the Spirit; and then, How it is life and peace.

1. 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. 1. The person of the Spirit of God himself, or the Holy Ghost is intended by it: ver. 9. If so be that the Spirit of God dwelleth in you.' And so also ver. 11. The Spirit of him that raised up Jesus from the dead.' He is spoken of as the principal efficient cause of all the spiritual mercies and benefits here and afterward insisted on. 2. 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 iii. 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 unto the flesh, ver. 1. 4, 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, Gal. v. 17, 18, &c. 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 unto God.

2. Unto this Spirit there is opóvnua ascribed, which, as we have intimated, is translated with great variety. Ppóvnois, 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 unto speculation, or ratiocination merely; which is διάνοια, or σύνεσις. But this ppóvnois 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 a delight in them and adherence unto them, from that suitableness which it finds in them unto all its affections. Hence we translate ppovεiv sometimes to think,' that is, to conceive and judge, Rom. xii. 3. Sometimes to 'set the affections,' Col. iii. 2. to have such an apprehension of things as to cleave unto them with our affections. Sometimes to mind;' to mind earthly things,' Phil. iii. 19. which includeth that relish and savour which the mind finds in the things it is fixed on. Nowhere doth it design a notional conception of things only; but principally the engagement of the affections unto the things which the mind apprehends.

Ppóvnua, the word here used, expresseth the actual exercise, tñs ppovýσεws, 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 a 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 savour in them, wherewith it is pleased and satisfied.

And something we must yet farther observe, to give light unto this description of the minding of the Spirit, as it is here spoken of.

1. It is not spoken of absolutely as unto what it is in itself, but with respect unto 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 thereby unto thoughts and meditations of spiritual things, from the affections cleaving unto them with delight and satisfaction. So on the contrary it is, when men mind earthly things. From a principle of love unto them, arising from their suitableness unto their corrupt affections, their thoughts,

meditations, and desires, are continually engaged about them. Wherefore,

2. 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, 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, in all its affections, whereby it adheres and cleaves unto spiritual things. This minding of the Spirit resides habitually in the affections. Wherefore, the ppóvnua of the Spirit, or the mind 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 unto them.

3. A complacency of mind from that gust, relish, and savour which it finds in spiritual things, from their suitableness unto its constitution, inclinations, and desires. There is a salt in spiritual things, whereby they are condited and made savoury unto a renewed mind; though to others they are as the white of an egg, that hath no taste or savour 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 hath the most grateful relish unto a sensual appetite. This is the 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 unto spiritual things, whence 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 unto 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 unto 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 sundry other things that are to be spoken

unto.

But before we do proceed, it is not amiss, as I suppose, to put a remark upon those important truths, which are directly contained in the words proposed as the foundation of the present discourse. As,

1. 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. All 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 do so, but must perish for ever. But those who are spiritually minded are born of God, do live unto him, and shall come to the enjoyment of him. Hereon depends the trial and determination of what state we do belong unto.

2. Where any are spiritually minded, there, and there alone, is life and peace. What these are, wherein they do consist, what is their excellency and pre-eminence above all things in this world, how they are the effects and consequents of our being spiritually minded, shall be afterward declared.

There is neither of these considerations but is sufficient to demonstrate of how great concernment unto us it is to be spiritually minded, and diligently to inquire whether we are

so or no.

It will therefore be no small advantage unto us, to have our souls and consciences always affected with, and in due subjection unto, 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 unto us, if we are affected with the power of it. For many greatly deceive themselves in hearing the word. They admit of sacred truths in their understanding, and assent unto them, but take not in the power of them on their