Chapter 2

A particular Account of the Nature of this Grace and Duty of being Spiritually minded. How it is Stated in and evidenced by our Thoughts.

HAving Stated the General Concernments of that Frame of mind which is here recommended to us, we may proceed to inquire more particularly into the Nature of it, according to the Description before given, in distinct Propositions. And we shall carry on both these Intentions together; First, to show, What it is, and wherein it does consist; and then how it does evidence it self, so as that we may frame a right Judgment whether it be in us or no. And we shall have no regard to them, who either neglect or despise these things on any pretence whatever. For this is the Word according to which we shall all shortly be Judged; To be Carnally minded is Death; but to be Spiritually minded is Life and Peace.

Thoughts and Meditations as proceeding from spiritual Affections are the first things wherein this Spiritual mindedness does consist, and whereby it does evidence it self. Our Thoughts are like the Blossoms on a Tree in the Spring. You may see a Tree in the Spring all covered with Blossoms that nothing else of it appears. Multitudes of them fall off and come to nothing. Ofttimes where there are most Blossoms there is least fruit. But yet there is no fruit, be it of what sort it will, Good or Bad, but it comes in and from some of those Blossoms. The mind of man is covered with Thoughts as a Tree with Blossoms. Most of them fall off, vanish and come to nothing, end in Vanity; and sometimes where the mind does most abound with them, there is the least Fruit; The Sap of the mind is wasted and consumed in them. Howbeit there is no Fruit which actually we bring forth, be it good or bad, but it proceeds from some of these Thoughts. Wherefore ordinarily these give the best and surest Measure of the Frame of mens minds. As a man Thinks in his Heart, so is he; Pro. 23:7. In case of strong or violent Temptations, the real frame of a mans heart is not to be judged by the Multiplicity of Thoughts about any object. For whether they are from Satans Suggestions, or from inward Darkness, trouble and horror, they will impose such a continual sense of themselves on the mind, as shall engage all its thoughts about them. As when a man is in a Storm at Sea, the current of his Thoughts runs quite another way, than when he is in safety about his occasions. But ordinarily Voluntary Thoughts are the best measure and indication of the frame of our minds. As the nature of the Soil is judged by the Grass which it brings forth; so may the disposition of the Heart by the predominancy of Voluntary thoughts. They are the original acting of the Soul; the way whereby the Heart puts forth and empties the Treasure that is in it; the waters that first rise and flow from the fountain. Every mans Heart is his Treasury; and the Treasure that is in it, is either Good or Evil; as our Savior tells us. There is a good and bad Treasure of the Heart; but whatever a man has, be it good or evil, there it is. This Treasure is opening, emptying and spending it self continually, though it can never be exhausted. For it has a Fountain in Nature or Grace, which no Expence can diminish; yea it increass and getts strength by it. The more you spend of the Treasure of your Hearts in any kind, the more will you abound in Treasure of the same kind. Whether it be Good or Evil, it grows by Expence and Exercise. And the principal way whereby it puts forth it self, is by the Thoughts of the mind. If the Heart be Evil, they are for the most part vain, filthy, corrupt, wicked, foolish; If it be under the Power of a Principle of Grace, and so have a good Treasure in it, it puts forth it self by thoughts suitable to its Nature, and compliant with its inclinations.

Wherefore, these Thoughts give the best measure of the frame of our Minds and Hearts. I mean such as are Voluntary, such as the mind of its own accord is apt for, inclines and ordinarily betakes it self to. Men may have a multitude of Thoughts about the Affairs of their Callings and the Occasions of life, which yet may give no due measure of the inward frame of their Hearts. So men whose calling and work it is to study the Scripture or the things revealed therein, and to preach them to others; cannot but have many Thoughts about Spiritual things; and yet may be, and oftentimes are, most remote from being spiritually minded. They may be forced by their Work and Calling to think of them early and late, Evening and Morning; and yet their Minds be no way rendered or proved Spiritual thereby. It were well if all of us who are Preachers would diligently examine our selves herein. So is it with them who oblige themselves to read the Scripture, it may be so many Chapters every day; notwithstanding the diligent performance of their Task, they may be most remote from being spiritually minded. See Ezek. 33:31. But there is a certain Track and Course of Thoughts that men ordinarily betake themselves to, when not affected with present Occasions. If these be vain, foolish, Proud, Ambitious, sensual or filthy, such is the mind and its frame. If they be Holy, Spiritual and Heavenly, such may the frame of the mind be judged to be. But these things must be more fully explained.

It is the great Character and description of the frame of mens minds in an unregenerate Condition, or before the Renovation of their Natures, That every Imagination of the Thoughts of their Hearts are only evil continually, Gen. 6:5. They are continually coyning Figments and Imaginations in their Hearts, stamping them into Thoughts that are vain, foolish and wicked. All other Thoughts in them are occasional; these are the natural, genuine product of their Hearts. Hence the clearest and sometimes first discovery of the bottomless evil Treasure of filth, folly and wickedness that is in the Heart of man by nature, is from the innumerable multitude of evil Imaginations, which are there coyned and thrust forth every day. So the wicked are said to be like the troubled Sea when it cannot rest, whose waters cast up mire and dirt; Isa. 57:20. There is a fulness of evil in their Hearts, like that of water in the Sea. This fulness is troubled or put into continual Motion by their Lusts and impetuous desires. Hence the mire and dirt of evil Thoughts are continually cast up in them.

It is therefore evident that the Predominancy of Voluntary thoughts is the best and most sure indication of the inward frame and State of the mind. For if it be so on the one side as to the Carnal mind, it is so on the other as to the Spiritual. Wherefore to be spiritually minded in the first place is, to have the Course and Stream of those Thoughts which we ordinarily retreat to, which we approve of as suited to our Affections, to be about spiritual things. Therein consists the minding of the Spirit.

But because all men, unless horribly profligate, have thoughts about spiritual things, yet we know that all men are not spiritually minded, we must consider, What is required to such Thoughts, to render them a certain Indication of the state of our minds. And there are these three things required hereto.

1. That they be natural, arising from our selves, and not from outward occasions. The Psalmist mentions the inward thoughts of men, Psal. 49:11. & 64.6. But whereas all thoughts are the inward Acts of the mind, it should seem that this expression makes no distinction of the especial kind of Thoughts intended, from those of another sort. But the difference is not in the formal Nature of them, but in the Causes, Springs and Occasions. Inward thoughts are such as arise meerly and solely from mens inward Principles, Dispositions and Inclinations, that are not suggested or excited by any outward Objects. Such in wicked men are those actings of their Lusts, whereby they entice and seduce themselves, Jam. 1:14. Their Lusts stir up thoughts leading and encouraging them to make Provision for the flesh. These are their inward Thoughts. Of the same Nature are those thoughts which are the minding of the Spirit. They are the first natural egress and genuine acting of the habitual disposition of the Mind and Soul.

Thus in Covetous men there are two sorts of thoughts, whereby their Covetousness acts it self. First; Such as are occasioned by outward Objects and Opportunities. So it was with Achan; Josh. 7:21. When, saith he, I saw among the Spoyls a goodly Babylonish Garment, and two hundred Shekels of Silver, and a Wedge of Gold, then I coveted them. His sight of them with an Opportunity of possessing himself of them, excited covetous thoughts and desires in him. So is it with others every day, whose Occasions call them to converse with the Objects of their Lusts. And some by such Objects may be surprized into Thoughts that their minds are not habitually inclined to. And therefore when they are known, it is our duty to avoid them. But the same sort of Persons have thoughts of this nature arising from themselves only, their own dispositions and inclinations, without any outward Provocations. The vile Person will speak villany, and his heart will work iniquity, Isa. 32:6. And this he does as the liberal deviss liberal things, verse 8. from his own disposition and inclination, he is contriving in his thoughts how to act according to them. So the Unclean Person has two sorts of thoughts with respect to the satisfaction of his Lusts. First, Such as are occasioned in his mind by the external Objects of it. Hereto Stage-playes, Revellings, Dancings with the Society of bold Persons, Persons of corrupt Communication do contribute their wicked Service. For the avoidance of this Snare, Job made a Covenant with his Eyes, Chapter 31:1. And our Savior gives that holy Declaration of the evil of it, Mat. 5.28. But he has an habitual Spring of these thoughts in himself constantly enclining and disposing him thereunto. Hence the Apostle Peter tells us that such Persons have eyes full of an Adulteress, that cannot cease from sin, 2 Ep. 2.14. Their own Affections make them restless in their thoughts and contrivances about sin. So is it with them who are given to excess in Wine or strong Drink. They have pleasing thoughts raised in them from the Object of their lust represented to them. Hence Solomon gives that advice against the Occasion of them. Prov. 23:31. But it is their own habitual disposition which carries them to pleasing thoughts of the satisfaction of their Lusts, which he describes, verse 34, 35. So is it in other Cases. The thoughts of this latter sort, are mens inward thoughts; and such must these be of Spiritual things, whence we may be esteemed spiritually minded.

Psal. 45:1. Saith the 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 springs up into holy thoughts about them.

From hence does our Savior 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 does 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 Savior in answer and opposition to that Objection of the Woman, upon this mention of giving living water, verse 10. Sir, saith she, you have nothing to draw, and the Well is deep, whence will you 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 to 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 does of it self and from it self, without any external Influence on it, incline and dispose the whole Soul to spiritual Actings that tend to 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 Savior describes them, Matth. 12:35. A Good man out of the Good Treasure of the Heart brings forth Good things. First the Man is Good; as he said before, make the Tree Good, or the Fruit cannot be Good, verse 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 has 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 has 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 brings 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 causs it to act contrary to its own habitual Disposition and Inclination. It is in the Nature of water to descend. But apply an Instrument to it, that shall make a compression of it, and force it to a vent, it will fly upwards vehemently, as if that were its natural motion. But so soon as the force of the Impression ceass, it returns immediately to its own proper tendency, descending towards its center. So is it with mens Thoughts oftentimes. They are earthly, their natural course and motion is downwards to the Earth and the things thereof. But when any efficacious Conviction presss on the mind, it forcs 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 to 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 to him with their tongues; for their Heart was not right with him, neither were they steadfast in his Covenant. Men in Troubles, Dangers, Sickness, Fears of Death, or under effectual Conviction of Sin from the preaching of the Word, will endeavor 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 to 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 to 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 to renewed occasional Convictions. If when we are under Rebukes from God in our Persons or Relations, in fears of death, and the like, and withall have some renewed convictions of sin, in Commission, or Omission of Duties, and thereon do endeavor to be more spiritually minded in the constant exercise of our Thoughts on spiritual things, which we fail in; and these thoughts decay as our Convictions in the causes of them, do wear off or are removed, we have attained a very low degree in this Grace, if we have any Interest in it at all.

Water that ariss and flows from a living Spring runns equally and constantly, unless it be obstructed or diverted by some violent opposition; but that which is from Thunder-showers, runs furiously for a season, but is quickly dryed up. So are those Spiritual Thoughts which arise from a prevalent internal Principle of Grace in the Heart, they are even and constant, unless an interruption be put upon them for a season by Temptations. But those which are excited by the Thunder of convictions, however their streams may be filled for a season; they quickly dry up and utterly decay.

2. Such Thoughts may arise in the minds of men not spiritually minded from outward means and Occasions. Such I intend as are indeed useful, yea appointed of God for this End among others, that they may ingenerate and stir up holy Thoughts and Affections in us. But there is a difference in their use and Operation. In some they excite the inward Principle of the mind to act in holy Thoughts according to its own sanctified disposition and prevalent Affections. This is their proper End and Use. In others they occasionally suggest such thoughts to the minds of men, which spring only from the Notions of the things proposed to them. With respect to this End also, they are of singular use to the souls of men, howbeit such thoughts do not prove men to be spiritually minded. Where you till and manure your Land, if it brings forth plentifull crops of Corn, it is an Evidence that the Soil it self is good and fertile; the dressing of it only gives occasion and Advantage to put forth its own Fruit-bearing Vertue. But if in the tilling of Land, you lay much dung upon it, and it brings forth here and there an handful where the dung lay; you will say, the Soil is barren, it brings forth nothing of it self. These means that we shall treat of, are as the tilling of a fruitful Soil, which help it in bringing forth its fruit, by exciting its own Vertue and Power. They stir up holy Affections to holy Thoughts and desires. But in others, whose hearts are barren, they only serve, as it were, some of them here and there, to stir up spiritual Thoughts, which gives no Evidence of a gracious Heart or Spirit. But because this is a matter of great Importance, it shall be handled distinctly by it self.

Romans 8:6 — But to be spiritually minded is life and peace.

The words of the text explained.

The expression in our translation sounds different from the original Greek. We say "to be spiritually minded," but the original uses a single Greek word; similarly, the first part of the verse uses a parallel word that we render "to be carnally minded." In the margin we read "the minding of the flesh" and "the minding of the Spirit." Translators across the centuries have rendered these words in a wide variety of ways. Latin versions have used terms meaning wisdom, understanding, mind, thought, discretion, and "that which the Spirit savors." All our English translations, beginning with Tyndale's — the earliest of them — have consistently used the phrase "to be spiritually minded." I know of no words that can better express the emphasis of the original, given the apostle's purpose in the passage. But we must still inquire more deeply into what the Holy Spirit means by these words.

The whole verse contains two complete statements, each forming a double contrast — one in their subjects and the other in their results. This contrast is the greatest and most profound there is short of eternal blessedness and eternal ruin.

The contrasting subjects are "the minding of the flesh" and "the minding of the Spirit" — or being carnally minded and being spiritually minded. These two define two states of humanity, and every individual person in the world belongs to one of them. It is of the highest importance to a person's soul to know which of these two states they belong to. As for the qualities expressed by "the flesh" and "the Spirit," they can both be present in the same person at the same time — this is true of all who are regenerate. In them the flesh wars against the Spirit, and the Spirit against the flesh, and these are contrary to each other, Galatians 5:17. These opposing forces operating within the same person do not by themselves create two distinct states. But whichever of them is dominant and holds the ruling control in a person's soul, that is what determines their state. The apostle expresses this distinction of states in verse 9: "But you are not in the flesh, but in the Spirit." Some are in the flesh and cannot please God, verse 8. They are after the flesh (verse 5), they walk after the flesh (verse 1), they live after the flesh (verse 13). This is one state. Others are in the Spirit (verse 9), after the Spirit (verse 5), they walk after the Spirit (verse 1). This is the other state. The first group are carnally minded; the other are spiritually minded. Every living person belongs to one of these — they are under the ruling direction of either the flesh or the Spirit. There is no middle ground, though there are varying degrees of good and evil within each state.

The difference between these two states is immense — the distance is almost infinite, because an eternity of blessedness or misery depends on it. This difference is evident right now in the contrasting fruits and effects that flow from the principles operating in each state. This contrast is expressed in the opposing results stated in the verse: for the minding of the flesh is death, but the minding of the Spirit is life and peace.

First, to be carnally minded is death. Death in its full penal sense is either spiritual or eternal. The carnal mind produces the first of these directly, and the second it deserves. It is directly spiritual death, for those who are carnally minded are dead in trespasses and sins, Ephesians 2:1. Those who fulfill the desires of the flesh and of the mind are by nature children of wrath (verse 3), and are under the penalty of spiritual death. They are dead in sins and in the uncircumcision of the flesh, Colossians 2:13. And the carnal mind merits eternal death: "For if you live according to the flesh, you will die," Romans 8:13 — just as "the wages of sin is death," Romans 6:23.

The apostle explains in the next two verses why he pronounces such a dreadful verdict on the carnal mind: "Because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God." Given what the carnal mind is, it is no surprise that to be carnally minded is death — it could not be anything else. Whatever is in enmity against God is under the curse of God.

In contrast, it is declared that to be spiritually minded — the minding of the Spirit — is life and peace. These are the things we need to examine carefully: What is this minding of the Spirit? And how is it life and peace?

First, the word "Spirit" in this passage is clearly used in two senses, as is common where both the Holy Spirit himself and his work in people's souls are in view. The person of God's Spirit — the Holy Ghost — is one sense, as in verse 9: "If indeed the Spirit of God dwells in you." And also verse 11: "The Spirit of Him who raised Jesus from the dead." He is presented as the primary and efficient cause of all the spiritual blessings described here and afterward. The word is also used for the principle of spiritual life that the Holy Ghost works in all who are regenerate. "For that which is born of the Spirit is spirit," John 3:6.

It is most likely that the word "Spirit" here is used in the second sense — not for the Spirit himself, but for what is born of the Spirit: the principle of spiritual life in those who are born of God. In its nature, activity, inclinations, and operations, this principle is opposed to the flesh (verses 1, 4, 5). The flesh here refers to the inherent corrupt principle of fallen human nature, from which all evil actions proceed, and which corrupts the actions of all ungodly people. The contrast between them is the same as the one the apostle describes in Galatians 5:17-18 and following. Therefore, in this passage, "the Spirit" refers to the holy, life-giving principle of new obedience that the Holy Ghost works in the souls of believers, enabling them to live to God.

Second, the Greek word translated here with such variety refers to the primary power and act of the mind. It encompasses the mind's light, wisdom, prudence, knowledge, understanding, and discernment. This is not merely speculation or abstract reasoning. Rather, it is the mind's practical capacity — including the habitual orientation and inclination of the affections. It is the mind's ability to perceive things with delight and to hold on to them, recognizing in them a suitableness to all its affections. This is why in some places we translate the word as "to think" — meaning to form a conception and make a judgment, Romans 12:3. In other places it is rendered "to set the affections" — Colossians 3:2 — meaning to perceive things in such a way as to hold them with the affections. In still others it is "to mind" — "to mind earthly things" (Philippians 3:19) — which includes the relish and pleasure the mind finds in the things it is focused on. Nowhere does the word denote a merely intellectual understanding of things; its primary meaning is the engagement of the affections toward the things the mind grasps.

The noun form used here describes the actual exercise of this mental power. Therefore, the minding of the Spirit is the active exercise of the mind as renewed by the Holy Ghost — equipped with a principle of spiritual life and light — in its understanding of spiritual things and the setting of its affections on them, finding in them the pleasure and satisfaction that comes from their suitableness to its renewed nature.

We need to observe a few more things to clarify this description of the minding of the Spirit as it is spoken of here.

First, this is not described in terms of what it is in itself in the abstract, but in terms of its power and dominance in us. It is significantly rendered "to be spiritually minded" — that is, to have the mind changed and renewed by a principle of spiritual life and light, so that it is continually moved and directed by that principle toward thoughts and meditations on spiritual things, with the affections clinging to those things with delight and satisfaction. The same dynamic works in the opposite direction when people mind earthly things. Out of a rooted love for earthly things — a love that arises because those things suit their corrupt affections — their thoughts, meditations, and desires are constantly occupied with them. And so:

Second, three things can be distinguished in the great duty of being spiritually minded, as it is presented to us here.

First, the actual exercise of the mind in its thoughts, meditations, and desires about spiritual and heavenly things. This is expressed in the preceding verse: those who are after the flesh mind the things of the flesh — they think about them, their plans center on them, and their desires reach toward them. But those who are after the Spirit mind the things of the Spirit. They direct their thoughts and meditations toward those things and fix them there.

Second, the inclination, disposition, and orientation of the mind in all its affections, by which it holds fast to spiritual things. This minding of the Spirit resides habitually in the affections. Therefore, the minding of the Spirit — the mind as renewed and moved by a spiritual principle of light and life — is the exercise of its thoughts, meditations, and desires on spiritual things, flowing from the love and delight of its affections in those things and its commitment to them.

Third, a settled contentment in the mind that comes from the taste, relish, and pleasure it finds in spiritual things, because of how perfectly suited those things are to its constitution, inclinations, and desires. There is a kind of seasoning in spiritual things that makes them flavorful and satisfying to a renewed mind — though to others, they are like the white of an egg: bland and tasteless. In this taste and relish lies the sweetness and satisfaction of spiritual life. Speculative ideas about spiritual things, taken alone, are dry, lifeless, and barren. In this relish we taste by experience that God is gracious, and that the love of Christ is better than wine or whatever else most satisfies the senses. This is the proper foundation of the joy that is unspeakable and full of glory.

All these things come together in the minding of the Spirit and together constitute what it means for a person to be spiritually minded. Although the foundation of the whole duty lies in the affections and their direct attachment to spiritual things — from which the mind's thoughts and meditations flow — I will treat the distinct parts of this duty in the order laid out, beginning with the exercise of thoughts and meditations. Because thoughts and meditations are the first genuine acts of the mind, reflecting the dominant affections within it, they best reveal the nature of the spring from which they flow. I will not need to address separately what was mentioned in the third point — the mind's contentment in what its affections are fixed on — because it will naturally come up in connection with other matters I will discuss.

But before we proceed, it seems worthwhile to note the important truths directly contained in these words, which serve as the foundation for the present discourse. These are as follows:

First, to be spiritually minded is the great distinguishing mark of true believers from all unregenerate persons. The apostle asserts this directly. All those who are carnally minded — who are in the flesh — are unregenerate, not born of God, unable to please Him, and will perish forever. But those who are spiritually minded are born of God, live to Him, and will come to the enjoyment of Him. This is the test that determines which state we belong to.

Second, wherever there are spiritually minded people, there — and there alone — is life and peace. What life and peace are, what they consist in, how excellent they are above all things in this world, and how they flow from being spiritually minded will be explained later.

Either of these two truths alone is enough to show how vitally important it is for us to be spiritually minded, and to diligently examine whether we truly are.

It will therefore be greatly advantageous for us to keep our souls and consciences genuinely affected by and submissive to the power of this truth: that to be spiritually minded is life and peace. From this it follows that whatever we may think otherwise, if we are not spiritually minded, we have neither of these — neither life nor peace. I say it will be of use to us, if we are truly affected by it. Many people greatly deceive themselves in hearing the Word. They allow sacred truths into their understanding and give mental assent to them, but they do not let those truths take hold of their consciences with power, and they do not honestly evaluate their own state and condition by them — and this proves their ruin. By doing this they seem to themselves to believe what they actually do not believe at all, not as they should. They hear the truth, they grasp the concept, they agree with it — or at least they do not argue against it. In fact, they often commend and approve of it. But they do not truly believe it. For if they did, they would judge themselves by it and reckon that things will be with them on the last day exactly as that truth declares.

Or such people are like what the apostle James describes — like a man who looks at his own face in a mirror, sees himself, and then goes his way and immediately forgets what he looked like, James 1:23-24. The Word holds up a representation of them, their state and condition, before their eyes; they see it and acknowledge it is true. But almost immediately their minds fill with other thoughts, driven by other affections, drawn away by other concerns, and they instantly forget the picture the Word has shown them of themselves. Therefore, everything I have to offer on this subject will be entirely wasted unless a firm conviction is fixed in our minds — unless we truly live under the power of this truth: that to be spiritually minded is life and peace. Whatever our knowledge, our profession of faith, or our sense of duty may be, without this we have no real share in life and peace.

With these things in place, I will now more practically open up the nature of this duty and what is required for this frame of spirit. Being spiritually minded can be considered either in terms of its nature and essence, or in terms of its degrees — for one person may be more spiritually minded than another, and the same person may be more so at one time than at another. In the first sense it is opposed to being carnally minded; in the second sense it is opposed to being earthly-minded.

To be carnally minded is, as the apostle says, death — in every sense. Those who are carnally minded are dead in trespasses and sins. This is the direct opposite of being spiritually minded in terms of its nature and essence. Where a person is not spiritually minded in the substance and being of this grace and duty, he is carnally minded — that is, under the power of spiritual death and exposed to eternal death. This is the primary foundation we build on, from which we demonstrate the absolute necessity of the frame of mind we are examining.

There are two ways in which people can be earthly-minded. The first is an absolute form, where love of earthly things is completely dominant in the mind. This is not formally the same as being carnally minded, which has a broader scope. Being carnally minded is named from the root and principle — the flesh; being earthly-minded is named from the object — the things of the earth. The latter grows from the former as its root. Being earthly-minded is one particular expression and effect of the carnal mind. And it is just as destructive to eternal life and salvation as the carnal mind itself, Philippians 3:19 and 1 John 2:16. Therefore, this form of earthly-mindedness is just as incompatible with spiritual-mindedness as being carnally minded is. When a predominant love of earthly things so thoroughly defines a person that they can rightly be called earthly-minded, that person is not spiritually minded at all and has no part in the frame of heart and spirit that phrase describes. This is evidently the condition of the vast majority of those who are called Christians in the world, whatever they may claim to the contrary.

There is also a form of earthly-mindedness that consists in a disordered attachment to the things of this world. This is sinful and ought to be put to death, yet it is not absolutely incompatible with possessing the grace of spiritual-mindedness in its essential form. Some who are genuinely and truly spiritually minded may, at least for a time, be under such a disordered affection toward and preoccupation with earthly things that — if not absolutely, then at least comparatively, compared to what they ought to be — they might rightly be called earthly-minded. They are earthly-minded in the sense that they fall short of the degrees of spiritual-mindedness they ought to pursue and are capable of attaining. And when this is the case, this grace can never thrive or flourish, and it can never advance to any significant level.

This is the "Zoar" of many professing Christians — the little compromise they want to be spared from giving up. They want to avoid the kind of earthly-mindedness that is wholly incompatible with being spiritually minded, because they know that kind of worldliness would exclude them from life and peace entirely. They cannot help knowing that such a frame of heart is just as incompatible with salvation as living openly in the worst sin anyone could commit. There are more ways to suffer spiritual and eternal death than one, just as there are more ways to die physically. Not everyone who dies physically dies of the same disease; and not everyone who perishes eternally is guilty of the same flagrant sins. The covetous are excluded from the kingdom of God just as strictly as fornicators, idolaters, adulterers, and thieves, 1 Corinthians 6:9-10. But there is a degree of earthly-mindedness which many professing Christians believe their interests, opportunities, relationships, and life circumstances require of them — a level of worldliness they feel entitled to indulge. They tell themselves they can remain in such a frame without disgracing their profession. And honestly, they have so many companions in this that they feel no special shame for it. When everyone is guilty, no one feels guilty. Beyond that, they hope it is not absolutely incompatible with being spiritually minded — though they can hardly deny it falls short of the degrees of that grace and the level of that duty that have been urged upon them. They think well of those who are spiritually minded to a high degree — at least in the abstract. In practice, when it comes to specific individuals, they tend to dismiss whatever goes beyond their own level as little more than pretense. But in general, they cannot help acknowledging that being spiritually minded to an eminent degree is excellent and desirable. The problem is, they see it as something for those with more leisure than they have — their circumstances and obligations require them to settle for a lesser measure.

To counter such excuses, I will say nothing in explaining this duty and its necessity that does not apply to every believer — nothing without which a person has no sound basis for assuring their conscience before God. And at present, in general, I will say this: Whoever does not sincerely aim at the highest degree of spiritual-mindedness that the means he enjoys would lead him to, and that the light he has received calls for — whoever judges it necessary for the sake of his present advantages, obligations, and circumstances to settle for measures that he knows fall short of what he ought to pursue, and therefore does not strive after completeness in God's will in this matter — that person can have no settled peace of mind, and has no reliable grounds for believing he possesses any of this grace at all. Such a person may possibly have the life that accompanies the essential presence of this grace, but he cannot have the peace that flows from its proper growth and development. And it is to be feared that the great majority of those who content themselves with this view — willingly neglecting to pursue further growth in this grace, beyond what their convictions and the means they enjoy suggest they should seek — are in fact carnally minded and wholly exposed to death.