---

First, the subject, the carnal mind. This we may see made good in the several branches of it. As, first of all, take it in the mind and understanding, which is the higher part of the soul, that which should rule all the rest. This is corrupted, and so tending to death (thus Romans 1:22, and Ephesians 4:8). And we may see it in these several distempers, as — First, there is ignorance of the things of God and which concern our own eternal salvation (Jeremiah 4:22; 1 Corinthians 15:54). Secondly, as there is ignorance in the mind, so there is also a curiosity and an affectation of the knowledge of such things as belong not to us. Again, darkness of apprehension when we are taught, as the disciples, slow of heart (Luke 24:2, 5; Mark 16:14). Thus we see the carnality of our reason and higher part. This may serve to humble us, and lay us low in our own thoughts. That which is best of us, it is by nature tainted in us. This shows us what ill judges of the things of God and the matters of religion such persons are as are merely carnal, and have no more but the light of reason in them, which is so much dimmed and obscured by sin, is as if blind men were to judge of colours, which is very improper and impertinent. Secondly, as there is corruption in the understanding, so likewise in the will and affections. "The flesh lusts against the Spirit" (Galatians 5:17). And (ver. 24) the affections and lusts they are both joined together, as who should say lustful affections. This first of all teaches us how impotent and unable anyone is by nature to his own conversion, while we are depraved in every part of us. Secondly, we see here also God's goodness in His powerful and victorious grace, in that He suffers corruption to break out no further sometimes than it does, if not by wholly removing it, yet at least by restraining it. Now further, secondly, here is considerable of us the predicate, what is declared concerning it as to the evil and mischievousness of it, and that is, that it hath the name of death fastened upon it. The Spirit of God makes choice of such an expression as might most of all terrify us, and move all such persons as are yet remaining in their natural condition to labour to come out of it. First, it is in sort and in a certain sense temporal or natural death. This is not always presently, or actually, or in effect, as experience does many times show. First, it is so originally, and as the first occasion of this death. Secondly, it is death also demeritoriously. It is that which does deserve death. Thirdly, this carnal mind is oftentimes also temporal death actually and in the consequence of it. There is many a man who by his sin and wickedness does hasten and procure his own end. "Be not over much wicked; why should'st thou die before thy time?" says the preacher in Ecclesiastes 7:17. Secondly, it is death also spiritually, which is somewhat further here intended. It is enmity against God, as it follows in the next verse to the text, and it is a deprivation of the life of God which should be in us. Thirdly, it is also death eternal. And this is that which is principally intended here in this place, as the worst and greatest of all. "The wages of sin is death" (Romans 6:23). There are divers persons who have great need to this purpose to be awakened out of this dead condition. First, all worldlings, who savour of nothing but of the earth and of the things of the earth. Secondly, here may likewise be warned and admonished occasionally from this present truth, all such persons as content themselves in a mere abstaining from grosser sins and the outward acts of the flesh. Thirdly, hereby also are admonished all vain glorious and Pharisaical persons, who have nothing in them but a form of godliness. To set home this further upon us, let us take in these considerations with us. First, that this carnal mind perverts the greatest human excellences and perfections which are considerable in any; the wits, and parts, and understandings, and such things as these. A man that has these without grace, he is but a dead man for all that. Secondly, this carnal mind corrupts even the best duties; it makes those performances which being considered in their own nature are good, yet coming from such a person that performs them to be turned to sin unto him, because the principle from which he performs them is not right in him (Proverbs 21:27). This carnal mind envenoms the greatest comforts, and takes away the profitable use of all the creatures that are for us. Hence it is that it is expressed indefinitely, "to be carnally-minded is death"; namely, whatever condition a man be in, in regard of the world, whether rich, or noble, or powerful, or whatever we can think of. The second is the end of the spiritual, which is expressed in two terms to us, in life and in peace. Each of these is such as is consequent to spiritual-mindedness in those who are the subjects of it. First, spiritual-mindedness is life. That is one thing which is attributed to it as a privilege attending upon it. Secondly, for spiritual life. This spiritual-mindedness is life in sundry regards. First, originally, as proceeding and springing from this life. Those that are spiritually-minded, they are so from the Spirit of life which is in Christ Himself, and communicated to them who are members of Him. Secondly, objectively. Spiritual-mindedness is spiritual life so also. Forasmuch as the matter of it, it is conversant about things of that nature, as grace, and conversion, and regeneration, and such things as these. Thirdly, operatively. Spiritual-mindedness is spiritual life likewise so. Forasmuch as it does very much tend to the preserving, and strengthening, and nourishing, and increasing of this spiritual life in us. The third and last notion of life which is here signified, and that indeed which is mainly intended, is that it is life eternal. The second is peace, which may be taken either in the generical notion or in the specifical. If we take it generically and comprehensively, so it does imply in it all kind of happiness at large, it being usual with the Hebrews to express all kinds of good whatsoever under this name, so as when they wished to any persons peace, they did under that expression pray for their absolute welfare and success. If we take it specifically and restrictively, so it does point out that blessing which is properly and peculiarly so-called, and that in all the several kinds and distributions of it. And thus, indeed, do I rather take it here in this place, the blessing of peace, as it is called, and which God hath promised to bestow on His people (Psalm 29:11; Psalm 119:165; Proverbs 3:17; Romans 2:10; Galatians 6:16), etc. And peace, as I said, in the full extent. First, with God Himself (Romans 5:1), etc. Secondly, with man's own self. Peace of conscience, tranquility of spirit, quietness of mind. Grace it is of a calming and composing nature, it puts all things into a state of quietness. Thirdly, with others (Proverbs 16:7). The ground of all this is, first, the gift and legacy of Christ. Secondly, the nature of grace itself, and the manner of the working of it; for it composes the passions of the mind, and scatters the distempers of it; and from thence occasions peace unto it. This may serve to show us the great difference betwixt the children of God and other men; betwixt those that are spiritually-minded and those that are carnal. As for this latter, they have no share in peace as belonging unto them (Isaiah 57:20, 21).

(Thomas Horton, D. D.)

---

---

KJV: For to be carnally minded is death; but to be spiritually minded is life and peace.

WEB: For the mind of the flesh is death, but the mind of the Spirit is life and peace;