The

absolutely penal, is either spiritual or eternal. first of these it is formally, the other meritoriously. It is formally spiritual death; for they that are carnally minded are "dead in trespasses and sins." For those who fulfil the desires of the flesh and of the mind are "by nature children of wrath," are penally under the power of spiritual death. They are dead in sins and the uncircumcision of the flesh. And it is death eternal, meritoriously: " For if ye live after the flesh ye shall die,' as "the wages of sin is death.

The reason why the apostle denounces so woful a doom, so dreadful a sentence on the carnal mind, he declares in the two next verses-" For the carnal mind is enmity against God; for it is not subject 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 to this, it is affirmed, that to be spiritually minded, or the minding of the Spirit, is life and peace. And these are the things into which we are particularly to inquire; 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 referred to. 1. The person of the Spirit of God himself, or the Holy Ghost, is intended by it, v. 9. "If so be that the Spirit of God dwells in you." And so also, v. 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 afterwards insisted on. 2. It is used for the principle of spiritual life wrought in all that are regenerate by the Holy Ghost. "For that which is born of the Spirit is spirit."

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 to the flesh, v. 1, 4, 5. But the flesh here intended, is that inherent corrupt principle of depraved nature, whence all evil actions proceed, and with which the actions of all evil men are vitiated. The opposition between them is the same with that mentioned by the apostle-"For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would. But if ye be led by the Spirit, ye are not under the law." 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. To this spirit there is góvnua ascribed, which, as we have intimated, is variously translated. govnos is the principal power and act of the mind. It is its light, wisdom, prudence, knowledge, understanding, and discretion. It is not so with respect to speculation, or ratiocination merely; which is, diavola, or σύνεσις. But this φρόνησις is its power as it is practical, including the habitual frame and inclination of the affections also. It is its faculty to conceive of things with a delight in them, and adherence to them, from that suitableness which it finds in them to all its affections. Hence we translate govεiv sometimes to think, that is, to conceive and judge, Rom. xii. 3. Sometimes to set the affections, to have such an apprehension of things, as to cleave to them with our affections. Sometimes to mind; to "mind earthly things," which includeth that relish and savour which the mind finds in the things on which it is fixed. No where doth it design a notional conception of things only; but principally the engagement of the affections to the things which the mind apprehends.

Ppóvna, the word here used, expresseth the actual exercise της φρονήσεως, 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 affections on them, as finding that relish and savour in them, wherewith it is pleased and satisfied.

And we must yet further observe, to give light to this description of the minding of the Spirit as it is here spoken of.

It is not spoken of absolutely, as to what it is in itself, but with respect to its power and prevalency in us; significantly rendered, 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 continually acted and influenced thereby to thoughts and meditations of spiritual things, from the affections cleaving to them with delight and satisfaction. So, on the contrary, it is, when men mind earthly things. From a principle of love to them, arising from their suitableness to their corrupt affections, their thoughts, meditations, and desires are continually engaged about them. Wherefore, three things may be distinguished in the great duty of being spiritually minded, under which notion it is here recommended to 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 foregoing verse. 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.

2. The inclination, disposition, and frame of the mind, in all its affections, whereby it adheres and cleaves to spiritual things. This minding of the Spirit resides habitually in the affections. Wherefore the góvnua of the Spirit, or of 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 to them.

3. A complacency of mind, from that gust, relish, and savour which it finds in spiritual things, from their suitableness to its constitution, inclinations, and desires. There is a salt in spiritual things, whereby they are seasoned and made savoury to a renewed mind; though to others they are as the white of an egg, that has no taste or savour in it. In this gust and relish lies the sweetness and satisfaction of spiritual life. Speculative notions about spiritual things, when they are alone, are dry, sapless, and barren. In this gust, we 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 to a sensual appetite. This is the proper foundation of that joy which is "unspeakable and full of glory."

And

All these things concur in the minding of the Spirit, or to constitute any person spiritually minded. although the foundation of the whole duty included in it lies in the affections, and their immediate adherence to spiritual things, whence the thoughts and meditations of the mind about them 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 to the prevalency of affection in it, they will make the best and most evident discovery of what nature the spring is from whence they arise. And I shall not need to speak distinctly to 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 various other things that are to be spoken of.

But before we proceed, it is proper to make a remark on those important truths, which are directly contained in the words, proposed as the foundation of the present discourse. As,

1. To be spiritually minded is 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. On this depends the trial and determination of what state we belong to.

2. Where any are spiritually minded, there, and there alone, is life and peace. What these arewherein they 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 demonstrate how great a concern it is to be spiritually minded, and diligently to inquire whether we are so or not.

It will therefore be no small advantage to us, to have our souls and consciences always affected with, and in due subjection to the power of this truth; namely, that to be spiritually minded is life and peace; whence it will follow, that whatever we may think otherwise, if we are not so, we have neither of themneither life nor peace. It will, I say, be of use to us, if we are affected with the power of it. For many greatly deceive themselves in hearing the word. They admit sacred truths into their understanding, and assent to them; but feel not 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 of which in truth they believe not one syllable as they ought. They hear it, they understand it in the notion of it, they assent to it, at least they do not contradict it, yea, they oftentimes commend it 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 straight