It is true indeed, and must be confessed, that the soul being but in part sanctified, too often complies with these _motions of sin which work in our members_; and the affections of the soul itself, being not perfectly holy, are too easily induced to indulge the desires and passions of the flesh; and thereby sin is committed and guilt contracted. _The law_ or principle, _of sin in the members_, leads the mind, too often, captive; Rom. vii. 23. Thus the soul is very culpable for want of perpetual resistance, and becomes guilty before God, by every such inordinate passion breaking forth, and by the satisfaction of every such sinful raging appetite; yet I must believe that the soul of a christian would not be guilty half so often, if the lusts of the body were not more active than the mere abstracted lusts of the mind are. _The spirit lusteth against the flesh, and the flesh against the spirit_; Gal. v. 17. That part which is chiefly sanctified, and that which is chiefly unsanctified, strike against each other; and it is true in a literal sense, as well as a figurative one, that a saint _with his mind serves the law of God_, but too often _with his flesh the law of sin_. Thus I have given the chief reasons why the principles of sin are represented in scripture by flesh, and the springs of holiness by spirit. [This sermon may be divided here.] From this consideration of flesh and spirit, of holiness and sin, which are set forth in the word of God, and thus explained in the most free and intelligible method that I am capable of, I would derive some remarks for our information and practice. Remark I. We may hence derive a rule of judgment concerning our own state, and find whether we have any principle of holiness in our hearts or no, or whether we are yet in the flesh, and in a state of sin. We may draw an easy answer to these questions, by making an inward enquiry into ourselves, according to the three descriptions of flesh and spirit. _First_, What are our chief aims and desires? Are they bent to gratify the appetites of the flesh, and set upon sensual enjoyments? Or do we seek and pursue spiritual and eternal things, as our most valuable and lovely portion? What is our chief treasure? Where are our hearts and our hopes? Are they wandering amongst heaps of gold and silver, roving over fair and large estates, entertaining themselves with gay cloathing, honours, and vanities? Or are they pointing upwards, and directed towards God, the first and best of beings; and fixed on the blessedness of the spiritual world? Is our chief concern _to make provision for the flesh_ and this life, or to secure an inheritance for our souls among the incorruptible glories of the upper world? What is it that sits highest in our esteem, and awakens our warmest affections and brightest joys? Is it God or the creature, heaven or earth, things fleshly or invisible? Let conscience be faithful, and answer to such inquiries.