(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. _Where- fore, the ppévqua 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 con- stitution, 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 satis- faction of spiritual life. Speculative notions about spiritual things, when they are alone, are dry, sapless, and barren. In this gust we
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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 con- stitute any person spiritually minded. And although the foundation of the whole duty included in it lies in the affections, and their im- mediate 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 preva- lency 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 1s 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 depend 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 afterwards declared.
There is neither of these considerations but is sufficient to demon- strate 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 other- wise, if we are not so, we have neither of them, neither life nor peace. Tt 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
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admit of sacred truths in their understanding, and assent unto them, but take not in the power of them on 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 unto it, at least they do not contradict it, yea, they commend it oftentimes 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 therein.
Or such persons are, as the apostle James declares, “like a man
beholding his natural face in a glass; for he beholdeth himself, and —
goeth his way, and straightway forgetteth what manner of man he was,” chap. i, 23, 24. There is a representation made of them, their state and condition, unto them in the word; they behold it, and con- clude that it is even so with them as the word doth 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. Wherefore 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.