The reason why the apostle denounces so woful a doom, so dread- ful a sentence, on the carnal mind, he declares in the two next verses: “ Because the carnal mind is enmity against God; for it is not sub- ject to the law of God, neither 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 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
CHAP. I] THE WORDS OF THE TEXT EXPLAINED. 269
these are the things which we are particularly to inquire 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 sense, 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: Rom. viii. 9, “If so be that the Spirit of God dwell in you.” And so also verse 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 afterward insisted on. (2.) Itis used for the prin- ciple of spiritual life wrought in all that are regenerate by the Holy Ghost; for “that which is born of the Spirit is spirit,’ John ili. 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,’ Rom. viii. 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 men- tioned and declared by the apostle, Gal. v. 17, etc. 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 gpévyue ascribed, which, as we have intimated, is translated with great variety. pévyoss is the princi- pal 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 merely, which is d:dvoim or obveots? but this gpévnorg is its power as it is practical, including the habitual frame and inclination of the affections also. It is its faculty to con- ceive 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 gpovewv sorhetimes to “think,’—that is, to conceive and judge, Rom. xii. 3; sometimes to “set the affection,” Col. ii. 2, —to have such an apprehension of things as to cleave unto them with our affections; sometimes to “mind,” to “ mind earthly things,” Phil. iii. 19, which includeth that relish and savour which the mind finds in the things it is fixed on. Nowhere doth it design a notional conception of things only, but principally the engagement of the affections unto the things which the mind apprehends.
©p6vyuc, the word here used, expresseth the actual exercise, ri¢ gpo-
270 OF SPIRITUAL MINDEDNESS. [PART L
vioewg, 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 affec- tions on them, as finding that relish and savour in them wherewith it is pleased and satisfied.
And something we must yet farther 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 itself, but with respect unto its power and prevalency in us, significantly ren- dered, “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 con- tinually acted and influenced thereby unto thoughts and meditations of spiritual things, from the affections cleaving unto them with de- light 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, medi- tations, and desires are continually engaged about them. Where- fore,—
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.