(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. xx.xix. 2, 3, ' I was dumb with silence, I held my peace even from good, and my sorrow was stirred, ray 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 : ' Mai. 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; whetlier their life be a 'sowing to the flesh' or a ' sowing to the spirit : ' Gal. vi. 8.
448 SERMONS UPON ROMANS VIII. [SeR. VII.
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 G-od 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 opera- tions 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 inclina- tion 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.