Chapter 1. The Words Of The Text Explained.
CHAPTER 1. THE WORDS OF THE TEXT EXPLAINED.
"To be spiritually minded is life and peace." Rom 8.6.
THE expression in our translation sounds different from that in the original. "To be spiritually minded," we say. In the original it is fro>nhma tou~ pneu>matov (phronema tou Pneumatos), because in the former part of the verse is fronhma th~ sarko>v (phronema te sarkos), which we render "to be carnally minded." In the margin we read, "the minding of the flesh" and "the minding of the Spirit;" and there is great variety in the rendering of the words in all translations, both ancient and modern. "Prudentia, sapientia, intelligentia, mens, cogitatio, discretio, id quod Spiritus sapit," — "The wisdom, the understanding, the mind, the thought or contrivance,4 the discretion of the Spirit, that which the Spirit savours," are all used to express it.
All our English translations, since Tyndale's, the first of them, have constantly used, "To be spiritually minded;" nor do I know any words by which the emphasis of the original, considering the design5 of the apostle in the place, can be better expressed. But the meaning of the Holy Ghost in them must be further inquired into.
In the whole verse, there are two entire propositions, containing a double antithesis — the one in their subjects, the other in their predicates. And this opposition is the highest and greatest that is beneath eternal blessedness and eternal ruin.
The opposite subjects are, "minding of the flesh" and "minding of the Spirit," or being "carnally minded" and "spiritually minded." And these two constitute two states of mankind, one of which every individual person in the world belongs to; and it is of the highest concern to the souls of men to know which of them they pertain to.
As for the qualities expressed by "the flesh" and "the Spirit," there may be a mixture of them in the same persons at the same time — this is so in all who are regenerate; for in them "the flesh lusts against the Spirit, and the Spirit against the flesh, and these are contrary," Gal 5.17. Thus, different and contrary actings in the same person, don't constitute distinct states; but where either of them is predominant or has a prevalent rule in the soul, it makes a different state. The apostle expresses this distinction in Rom 8.9, "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 the one state. Others are "in the Spirit," verse 9; "after the Spirit," verse
5; "walk after the Spirit," verse 1. This is the other state. The first are "carnally minded;" the other are "spiritually minded." Again, every living man belongs to one of these; he is under the ruling conduct of the flesh or of the Spirit; there is no middle state, though there are different degrees in each of these, as to good and evil.
The difference between these two states is great, and the distance in a manner is infinite, because an eternity in blessedness or misery depends upon it. At present, this is evidenced by the different fruits and effects of the principles and their operations, which constitute these different states. This is expressed in the opposition that exists between the predicates of the propositions: for the minding of the flesh is "death," but the minding of the Spirit is "life and peace."
"To be carnally minded is death." Death, as it is absolutely penal, is either spiritual or eternal. It is formally spiritual, and meritoriously eternal. It is formally spiritual death: for those who are carnally minded are "dead in trespasses and sins," Eph 2.1; for those who "fulfill the desires of the flesh and of the mind are by nature children of wrath," verse 3 — they are penally under the power of spiritual death. They are "dead in sins and the uncircumcision of the flesh,"
Col 2.13. And it is eternal death meritoriously: "For if you live after the flesh, you shall die," Rom 8.13; as "the wages of sin is death,"
Rom 6.23.
The reason why the apostle denounces so woeful a doom, so dreadful 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 subject to the law of God, nor indeed can it be. So then, those who are in the flesh cannot please God." If it is thus with the carnal mind, it is no wonder that "to be carnally minded is death;" it is not fit to be anything 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 which we will particularly 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, which is usual where both the Holy Spirit himself, and his work on the souls of men, are related.
(1.) The person of the Spirit of God himself, or the Holy Ghost, is intended by it: Rom 8.9, "If the Spirit of God dwells in you." And so also, verse 11, "The Spirit of Him who raised up Jesus from the dead." He is spoken of as the principal efficient cause of all the spiritual mercies and benefits that are here and afterward insisted on.
(2.) It is used for the principle of spiritual life wrought in all who are regenerated by the Holy Ghost; for "that which is born of the Spirit is spirit," Joh 3.6.
It is most probable that the name "Spirit" is used here in the second sense — not for the Spirit himself, but for "that which is born of the Spirit," the principle of spiritual life in those who are born of God; for in its nature, it is those actings, inclinations, and operations, that are opposed to "the flesh," Rom 8.1, 4, 5. But "the flesh" intended here, is that inherent corrupt principle of the depraved nature from which all evil actions proceed, and with which the actions of all evil men are vitiated. The opposition between them is the same as that mentioned and declared by the apostle in Gal 5.17, etc. Therefore,
"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 to God.
2. A mind is ascribed to this Spirit, fro>nhma (phronema). As we have intimated, it is translated with great variety. Fro>nhsiv (phronesis) is the principal power and act of the mind. It is its light, wisdom, prudence, knowledge, understanding, and discretion. It is not merely with respect to speculation or ratiocination 6, which is dia>noia
(dianoia). But this su>nesiv?(sunesis), 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 sometimes translate fronei~n (phronein)
"to think," — that is, to conceive and judge, as in Rom 12.3; sometimes "to set the affection," Col 3.2 — to have such an apprehension of things as to cling to them with our affections;
sometimes to "mind," to "mind earthly things," Phi 3.19. This includes that relish and savor which the mind finds in the things it is fixed on. Nowhere does it design a notional conception of things only, but principally the engagement of the affections to the things which the mind apprehends.
Fro>nhma, (phronema) the word used here, expresses the actual exercise, th~v fronh>sewv (tes phroneseus), of the power of the mind described before. Therefore, "minding 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 setting its affections on them; as finding that relish and savor in them with which it is pleased and satisfied.
And some things we must still further observe, to give light to this description of "minding the Spirit" as spoken of here, are these:
1. It is not spoken of absolutely as to what it is in itself, but with respect to its power and prevalence 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 by it to thoughts and meditations about spiritual things, from the affections clinging to them with delight and satisfaction. So too, on the contrary, it is when men
"mind earthly things." From a principle of love for them, their thoughts, meditations, and desires are continually engaged about them, arising from their suitableness to their corrupt affections.
Therefore — 2. Three things may be distinguished in the great duty of being spiritually minded, under which notion it is recommended to us here:
(1.) The actual exercise of the mind, in its thoughts, meditations, and desires, about things spiritual and heavenly. So is it expressed in the preceding verse: "Those who are after the flesh mind the things of the flesh" — they think about them, their contrivances are about them, and their desires are for them; "but those who 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, by which it adheres and clings to spiritual things. This
"minding of the Spirit" resides habitually in the affections.
Therefore, the fro>nhma (phronema) of the Spirit, or the mind as renewed and actuated 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,7 from that gusto, relish, and savor which it finds in spiritual things, from their suitableness to its constitution, inclinations, and desires. There is a salt in spiritual things, by which they are seasoned and made savory to a renewed mind — though to others they are like the white of an egg, that has no taste or savor in it. In this gusto and relish lies the sweetness and satisfaction of spiritual life. When speculative notions about spiritual things, are alone, they are dry, sapless, and barren. In this gusto we taste by experience that God is gracious, and that the love of Christ is better than wine, or whatever else has the most grateful relish to a sensual appetite. This is the proper foundation of "joy which is unspeakable and full of glory."
All these things concur in the minding of the Spirit, or they constitute any person who is spiritually minded. Although the foundation of the whole duty included in it lies in the affections, and their immediate adherence to spiritual things, from which the thoughts and meditations of the mind about them proceed, yet I will treat the distinct parts of this duty in the order laid down, beginning with the exercise of our thoughts and meditations about them. For being the first genuine actings of the mind according to the prevalence of affections in it, they will make the best and most evident discovery of what nature the spring is from which they arise.
I need not 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 sundry other things that are to be spoken to.
But before we proceed, it is not amiss, I suppose, to remark upon those important truths which are directly contained in the words proposed as the foundation of the present discourse, such as:
1. To be spiritually minded is the great distinguishing character of true believers from all unregenerate persons. As such is it asserted
here by the apostle. All those who are "carnally minded," who are "in the flesh," are unregenerate; they are not born of God, they do not please him, nor can they do so, but must perish forever. But those who are "spiritually minded" are born of God, and live to him, and will come to the enjoyment of him. The trial and determination of what state we belong to, depend on these.
2. Where any are spiritually minded, there, and there alone, is life and peace. What these are, in what they consist, what their excellency and pre-eminence is above all things in this world, how they are the effects and consequents of being spiritually minded, will be declared afterwards.
Each of these considerations is sufficient to demonstrate how great a concern it is to us, to be spiritually minded, and to diligently inquire whether we are so, or not.
It will therefore be of 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." From this it will follow that whatever we may think otherwise, if we are not so, we have neither of them — neither 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 in their understanding, and assent to them, but don't imbibe their power on their consciences, nor do they strictly judge their state and condition by them, which proves to be their ruin. For by this they seem to themselves to believe what in truth they don't believe one syllable of, as they should. They hear it, understand its notion, assent to it (or at least they don't contradict it)
— indeed, they often commend and approve of it — and yet they don't believe it. For if they did, they would judge themselves by it, and reckon on it, that it will be with them at the last day when things are determined according to it.
Or such persons are, as the apostle James declares, "like a man beholding his natural face in a mirror; for he beholds himself, and goes his way, and straightway forgets what manner of man he was," chapter 1.23,24. There is a representation of them, of their state and condition, that is made to them in the word. They behold it, and conclude that it is even so with them as the word declares. But
immediately their minds are filled with other thoughts, acted on by other affections, taken up with other occasions, and they forget in a moment the representation made of themselves and their condition.
This is why all that I have to offer on this subject will be utterly lost, unless a firm persuasion of it is fixed on our minds — unless we are under the power of it — that "to be spiritually minded is life and peace." So that, whatever our light and profession is, our knowledge or our duty, without this we have indeed no real interest in life and peace.
These things being premised, I will more practically open the nature of this duty, and what is required for this frame of spirit. To be
"spiritually minded" may be considered either as to the nature and essence of it, or as to its degrees; for one may be so, more than another; or the same person may be more so at one time than another. In the first way, it is opposed to being "carnally minded;" in the other to being "earthly minded."
"To be carnally minded is," as the apostle says, "death;" it is so in every way; and those who are so, are dead in trespasses and sins.
This is opposed to being "spiritually minded," as to its nature or essence. When a man, as to the substance and being of the grace and duty intended, is not spiritually minded, he is carnally minded — that is, he is under the power of spiritual death, and liable to eternal death. This is the principal foundation we proceed upon, and from which we demonstrate the indispensable necessity of the frame of mind that is inquired after.
There are two ways in which men are earthly minded. The one is absolute, when the love of earthly things is wholly predominant in the mind. This is not formally and properly to be carnally minded, which is of a larger extent. The one term is from the root and principle, namely, the flesh; the other from the object, or the things of the earth. The latter is a branch from the former, as its root. To be earthly minded is an operation and effect of the carnal mind in one especial way and instance; and it is as exclusive of life and salvation as the carnal mind itself, Phi 3.19; 1Joh 2.15,16. This is therefore opposed to being spiritually minded, no less than being carnally minded is. When there is in anyone, a love of earthly things that is predominant, for which a person may be rightly termed to be earthly minded, he is not, nor can he be, spiritually minded at all; he has no
interest in the frame of heart and spirit intended by that term. And thus it is evidently, with most of those who are called Christians in the world, let them pretend whatever they will to the contrary.
Again, there is an earthly mindedness which consists in an inordinate affection for the things of this world. It is that which is sinful, and which ought to be mortified; and yet it is not absolutely inconsistent with the substance and being of the grace inquired after.
Some who are really and truly spiritually minded, may yet, for a time at least, be under such an inordinate affection for and care about earthly things, that they may justly be said to be earthly minded — if not absolutely, yet comparatively, as to what they ought to be and might be. They are earthly minded relative to those degrees of being spiritually minded which they ought to aim at and may attain to. And where it is so, this grace can never thrive or flourish; it can never advance to any eminent degree.
This is the Zoar 8 of many professors — that "little one" in which they would be spared. They would avoid an earthly mindedness that is wholly inconsistent with being spiritually minded, as to the state and condition which depends upon it; for this they know would be absolutely exclusive of life and peace. They cannot but know that such a partial frame is as inconsistent with salvation, as living in the vilest sin that any man can contract the guilt of. But there are more ways than one of spiritual and eternal death, as well as natural. All who die don't have the plague; and all who perish eternally are not guilty of the same profligate sins. The covetous are excluded from the kingdom of God, no less severely than fornicators, idolaters, adulterers, and thieves, 1Cor 6.9,10. But there is a degree in being earthly minded, which they suppose their interest, advantages, relations, and occasions of life call for, which they would indulge a little; they may abide in such a partial frame without any disparagement of their profession of faith. The truth is, they have too many guilty companions to fear any special reflection on themselves.
The multitude of the guilty take away their own sense and shame of guilt. But besides this, they well hope that it isn't absolutely inconsistent with being spiritually minded. Only they cannot well deny it is contrary to such degrees in that grace — such thriving in that duty — as is recommended to them. They think well of others who are spiritually minded in an eminent degree; or at least they do
so in general, as to the thing itself. For when they come to particular instances of this or that man, for the most part they esteem in others, what is beyond their own measure, to be little better than a pretense.
But in general, to be spiritually minded in an eminent degree, they can only esteem it as something excellent and desirable — but it is for those who are more at leisure than they are. Their own circumstances and occasions require them to satisfy themselves with an inferior measure.
To obviate such pretenses, I will insist on nothing in the declaration of this duty and the necessity of it, but what is incumbent on all who believe, and without which they have no grounds to assure their conscience before God. At present, I will say in general that,
Whoever does not sincerely aim at the highest degree of being spiritually minded which the means he enjoys would lead him to, and which the light he has received calls for — whoever judges it necessary to his present advantages, occasions, and circumstances, to rest in such measures or degrees of it as he cannot help but know come short of what he ought to aim at, and so he does not endeavor after completeness in the will of God in this — can have no satisfaction in his own mind; he has no unfailing grounds on which to believe that he has anything at all of the reality of this grace in him. Such a person may possibly have life which accompanies the essence of this grace; but he cannot have peace, which follows its degree in a due improvement. And it is to be feared that, by far, the greatest number of those who satisfy themselves in this apprehension — who willingly neglect to endeavor after further degrees of this grace and growth in this duty, which their light or convictions, and the means they enjoy, suggest to them — are indeed carnally minded, and in every way liable to death.