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 enquire 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 sence 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 v. 9. If so be that the Spirit of God dwelleth in you And so also v. 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 afterwards 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 Joh. 3.6 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 v. 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. 5.17 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed which as we have intimated is translated with great Variety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 meerly which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes to think that is to conceive and judge Rom. 12.3 Sometimes to set the Affections Col. 3.2 to have such an Apprehension of things as to cleave unto them with our Affections Sometimes to mind to mind earthly things Phil. 3.19 which includeth that relish and savour which the mind finds in the things it is fixed on No where doth it design a Notional Conception of things only but principally the engagement of the Affections unto the things which the mind apprehends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used expresseth 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 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 further 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 it self but with respect unto its Power and Prevalency in us significantly rendred 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Egge that hath no taste or savour in it In this Gust and Relish lyes the sweetness and satisfaction of spiritual Life Speculative Notions about Spiritual things when they are alone are drye 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 the Joy which is unspeakable and full of Glory All these things do concurr in the minding of the Spirit or to constitute any Person spiritually minded And although the Foundation of the whole Duty included in it lyes 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 layd 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
Peace is some part of the work of the ensuing Discourse It may be it will be Judged but a Weak attempt as unto the attaining of that end But it cannot be denyed to have these two Advantages first that it is seasonable and secondly that it is sincerely intended And if it have this only successe that it may occasion others who have more Ability and opportunity then I have to bring in their Assistance for an opposition unto the vehement and Importunate insinuations of the World in these things to have an entertainment in the Minds of Professors this Labour will not be Lost. But things are come to that pass amongst us that unless a more than ordinary vigorous Exercise of the Ministry of the Word with other meanes appointed unto the same end be ingag'd in to recall Professors unto that strict Mortification that Sincerity of Conversation that seperation 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 we shall loose the Glory of our Profession and leave it very uncertain what will be our Eternal Condition The same may be spoken concerning Love of the World as unto the Advantages and Emoluments which Men trust to attain unto themselves thereby This is that wiâ—h renders Men Earthly Minded and most remote from having their Conversations 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 abideth 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 Prepar'd in a due manner or made meet for the Inheritance of the Saints in Light Wherfore as was said to direct and provoke Men unto that which is the only remedy of all these Evils which alone is the meanes of giving them a view into and a fore tast of Eternal Glory Especially unto such who are in my own Condition namely in a very neer approach unto a Departure out of this World is the Design and Scope of the ensuing Discourse wiâ—h is recommended unto the Grace of God for the benefit of the Reader ROM viii 6. But to be Spiritually minded is Life and Peace CHAP. I. The Words of the Text explained THE Expression in our Translation sounds differently from that in the Original To be spiritually minded say we In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that in the former part of the Verse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to be carnally minded In the Margin we read the minding of the Flesh and the minding of the Spirit And there is great Variety in the rendring of the words in all Translations both ancient and modern Prudentia Sapientia Intelligentia Mens Cogitatio Discretio id quod Spiritus sapit the Wisdom the Vnderstanding the Mind the Thought or Contrivance the Discretion of the Spirit that which the Spirit savoureth are used to express it All our English Translations from Tindals the first of them have constantly used to be spiritually minded Neither do I know any words whereby the Emphasis of the Original considering the design of the Apostle in the place can be better expressed But the Meaning of the Holy Ghost in them must be further enquired into In the whole Verse there are two entire Propositions containing a double Antithesis the one in their Subjects the other in their Predicates And this Opposition is the highest and greatest that is beneath eternal Blessedness and Eternal Ruine The Opposite Subjects are the minding of the Flesh and the minding of the Spirit or 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 unto the Souls of men to know whetherof 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. 5.17 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 v. 9. But ye are not in the Fesh but in the Spirit Some are in the flesh and cannot please God v. 8. They are after the flesh v. 5. they walk after the flesh v. 1. they live after the flesh v. 13. This is one State Others are in the Spirit v. 9. after the Spirit v. 5. walk after the Spirit v. 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 I. To be carnally minded is death Death as it is absolutely poenal 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. 2.1 For those who fulfill the desires of the flesh and of the mind are by nature Children of wrath v. 3. are penally under the power of spiritual death They are dead in sins and the uncircumcision of the flesh Col. 2.13 And it is death eternal Meritoriously For if ye live after the flesh ye shall dye Rom. 8.13 as the Wages of Sin is death Chap. 6.23 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
Psalmist My Heart is enditing a good matter I speak of the things which I have made touching the King He was meditating on Spiritual things on the things of the Person and Kingdom of Christ. Hence his Heart bubbled up as it is in the Original a good matter It is an Allusion taken from a quick Spring of living Waters From its own life and fulness it bubbles up the water that runs and flows from it So is it with these thoughts in them that are Spiritually minded There is a living fulness of Spiritual things in their minds and Affections that springeth up into holy thoughts about them From hence doth our Saviour give us the great Description of Spiritual life It is a Well of living Water springing up into everlasting life Joh. 4.12 The Spirit with his Graces residing in the Heart of a Believer are a Well of living Water Nor is it such a Well as content with its own fulness doth not of its own accord without any Instrument or pains in drawing send out its refreshing waters as it is with most Wells though of living Water For this is spoken by our Saviour in answer and opposition unto that Objection of the Woman upon this mention of giving living water v. 10. Sir saith she thou hast nothing to draw and the Well is deep whence wilt thou have this Water V. 11. True saith he such is the nature of this Well and Water dead earthly things They are of no use unless we have Instruments Lines and Buckets to draw withall But the living Water which I shall give is of another nature It is not water to be kept in a Pit or Cistern without us whence it must be drawn but it is within us and that not dead and useless but continually springing up unto the use and refreshment of them that have it For so is it with the Principle of the New Creature of the new Nature the Spirit and his Graces in the Hearts of them that do believe It doth of it self and from it self without any external Influence on it incline and dispose the whole Soul unto spiritual Actings that tend unto Eternal Life Such are the thoughts of them that are Spiritually minded They arise from the inward Principle Inclination and Disposition of the Soul are the bublings of this Well of living water they are the mindings of the Spirit So our Saviour describes them Matth. 12.35 A Good man out of the Good Treasure of the Heart bringeth forth Good things First the Man is Good as he said before make the Tree Good or the Fruit cannot be Good v. 33. He is made so by Grace in the Change and Renovation of his Nature For in our selves we are every way evil This Good man hath a Treasure in his Heart So all men have as the next words are the evil man out of the evil Treasure of the Heart And this is the great difference that is between men in this world Every man hath a Treasure in his Heart that is a prevailing inexhaustible Principle of all his actings and operations But in some this Treasure is Good in others it is Evil. That is the prevailing Principle in the Heart which carries along with it its dispositions and Inclinations is in some Good and gracious in others it is evil Out of this Good Treasure a Good man bringeth forth Good things The first opening of it the first bringing of it forth is by these thoughts The Thoughts that arise out of the Heart are of the same nature with the Treasure that is in it If the Thoughts that naturally arise and spring up in us are for the most part vain foolish sensual earthly selfish such is the Treasure that is in our Hearts and such are we But where the Thoughts that thus naturally proceed from the Treasure that is in the Heart are spiritual and holy it is an argument that we are spiritually minded Where it is not thus with our Thoughts they give no such Evidence as that enquired after Men may have Thoughts of spiritual things and that many of them and that frequently which do not arise from this Principle but may be resolved into two other Causes 1. Inward Force 2. Outward Occasions 1. Inward Force as it may be called This is by Convictions Convictions put a kind of a force upon the mind or an Impression that causeth it to act contrary unto its own habitual Disposition and Inclination It is in the Nature of water to descend But apply an Instrument unto it that shall make a compression of it and force it unto a vent it will fly upwards vehemently as if that were its natural motion But so soon as the force of the Impression ceaseth it returns immediately unto its own proper tendency descending towards its center So is it with mens Thoughts oft-times They are earthly their natural course and motion is downwards unto the Earth and the things thereof But when any efficacious Conviction presseth on the mind it forceth the egress of its Thoughts upwards towards Heavenly things It will think much and frequently of them as if that were their proper motion and Course But so soon as the Power of the Conviction decayes or wears off that the mind is no more sensible of its force and impression the thoughts of it return again unto their old Course and Track as the water tends downwards This State and frame is graphically described Psal. 78.35 36 37. When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their Rock and the high God their Redeemer Nevertheless they did but flatter him with their mouths and they lyed unto him with their tongues for their Heart was not right with him neither were they stedfast in his Covenant Men in Troubles Dangers Sickness Fears of Death or under effectual Conviction of Sin from the preaching of the Word will endeavour to think and meditate on spiritual Things Yea they will be greatly troubled that they cannot think of them more than they do and esteem it their folly that they think of any thing else But as freedom and Deliverance do approach so these thoughts decay and disappear The mind will not be compelled to give place unto them any more The Prophet gives the Reason of it Jer. 13.23 Can the Aethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed unto evil They have had another haunt been taught another course the habit and Inclination of the mind lyes another way and they will no longer tend towards spiritual things than an impression is on them from their Convictions And it is an Argument of very mean Attainments of a low and weak degree in this frame of heart or in our being spiritually minded when our Thoughts of spiritual things do rise or fall according unto renewed occasional Convictions If when we are under Rebukes from God in our Persons or Relations
in any place it behoveth them that are concerned to have an Eye and regard unto all their Enemies and their Attempts against them But if they are Vigilant and diligent in their Oppositition unto those that are without that visibly contend with them and in the mean time Neglect such as trayterously act within among themselves betraying their Councels and weakning their Strength they will be undoubtedly ruined Wise men do first take care of what is within as knowing if they are there betrayed all they do against their open Enemies is to no purpose In the warfare wherein we are engag'd we have Enemies of all sorts that openly and visibly in various Temptations fight against our Souls These it is our Duty to watch against to conflict with and to seek a conquest over But it is this internal vanity of mind that endeavours in all things to betray us to weaken us in all our Graces or to hinder their due operations and to open the doors of our Hearts unto our cursed Enemies If our principal Endeavour be not to discover suppress and destroy this Traytor we shall not succed in our spiritual warfare This therefore being the original cause of all that disabilty of mind as unto steadiness in holy Thoughts and Meditations whereof you do complain when you are affected therewith turn unto the consideration of that from whence it doth proceed Labour to be humbled greatly and to walk humbly under a sence of the Remainders of this Vanity of mind So some wholesom Fruits may be taken from this bitter Root and Meat may come out of this Eater If when you cannot abide in holy Thoughts of God and your Relation unto him you reflect on this cause of it to your further Humiliation and self-abasement your Good designs and purposes are not lost Let such an one say I began to think of God of his Love and Grace in Christ Jesus of my Duty towards him and where now in a few minutes do I find my self I am got into the Ends of the earth into things useless and earthly or am at such a loss as that I have no mind to proceed in the work wherein I was ingaged O wretched man that I am what a cursed Enemy have I within me I am asham'd of my self weary of my self loath my self who shall deliver me from this Body of Death Such Thoughts may be as useful unto him as those which he first designed True it is we can never be freed absolutely from all the Effects of this Vanity and Instability of Mind in this world Vnchangeable cleaving unto God alwayes in all the Powers and Affections of our Minds is reserved for Heaven But yet great degrees may be attained in the conquest and expulsion of it such as I fear few have experience of yet ought all to the labour after If we apply our selves as we ought to the increase of Spiritual Light and Grace if we labour diligently to abide and abound in Thoughts of spiritual things and that in Love to them and delight in them if we watch against the entertainment and approbation of such Thoughts and things in our minds as whereby this vain frame is pleased and confirmed there is though not an absolute perfection yet a blessed degree of Heavenly Mindedness to be attain'd and therein the nearest approach unto Glory that in this world we are capable of If a man cannot attain an Athletick Constitution of Health or a strength like that of Sampson yet if he be wise he will not omit the use of such means as may make him to be useful in the ordinary Duties of Life And although we cannot attain Perfection in this matter which yet is our Duty to be continually pressing after yet if we are wise will be endeavouring such a cure of this spiritual distemper as we may be able to discharge all the duties of the Life of God But if men in all other things feed the Vanity of their own Minds if they permit them to Rove continually after things foolish sensual and earthly if they wilfully supply them with Objects unto that End and labour not by all means for the Mortification of this evil frame in vain shall they desire or expect to bring them at any time on any occasion to be Steady in the Thoughts of Heavenly things If it be thus with any as it is to be feared it is with many it is their duty to mind the words of our Lord Jesus Christ in the first place Make the Tree Good and then the Fruit will be Good and not before When the power of Sanctifying Grace hath made the Mind habitually Spiritual and Heavenly Thoughts of such things will be natural unto it and accompanyed with delight But they will not be so untill the God of Peace have Sanctified us in our whole Spirits Souls and Bodies whereby we may be preserved blameless unto the comeing of Jesus Christ. 2. Be alwaies sensible of your own Insufficincy to raise in your Minds or to managed spiritual Thoughts or Thoughts of things spiritual and Heavenly in a due manner But in this case men are apt to suppose that as they may so they can think of what they please Thoughts are their own and therefore be they of what sort they will they need no assistance for them They cannot think as they ought they can do nothing at all And nothing will convince them of their folly untill they are burdened with an experience of the contrary as unto Spiritual things But the advice given is expressely laid down by the Apostle in the Instance of himself 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God He speaks principally of Ministers of the Gospel and that of such as were most eminently furnished with Spiritual Gifts and Graces as he declares v. 6. And If it be so with them and that with respect unto the work and Duties of their Calling how much more is it so with others who have not their Graces nor their Offices Wherefore if men without regard unto the present actual Grace of God and the supplies of his Spirit do suppose that they can of themselves exercise their Minds in spiritual Thoughts and so only fret at themselves when they fall into disappointment not knowing what is the matter with them they will live in a lifeless barren frame all their dayes By the strength of their natural Abilities men may frame Thoughts of God and heavenly things in their Minds according unto the knowledge they have of them They may Methodize them by Rules of Art and express them elegantly unto others But even while they do so they may be far enough from being spiritually minded For there may be in their Thoughts no actings of Faith Love or holy Delight in God or any Grace at all But such alone are things which we enquire after they are such only as wherein the Graces of the Spirit