Phronema tou pneumatos·

or, the

grace and duty of being spiritually minded

To be spiritually minded is life and peace. — Rom. viii. 6 Set your affection on things above. — Col. iii. 2

London: 1681

Owen is an instance that attention to the outward order of the sanctuary, and zeal for the general rights of those who worship in it, are not incompatible with the cultivation of personal holiness and spirituality. In the year 1681, when he had published a tract in defence of the Nonconformists, and his laborious "Inquiry into Evangelical Churches," the following treatise, so rich in the spiritual experience of a renewed heart, was given to the world. During a season of indisposition so great that he had been led to anticipate the close of his earthly labours, he had composed some meditations for his own use; on his recovery he preached the substance of them to his congregation; and they were afterwards published in the shape of this treatise. This is scarcely one of the more important works of Owen, but some authority might be quoted as signifying a preference for it as the best of his productions; this treatise, however, would perhaps command the greatest number of suffrages in its favour. It evinces the same sharp discrimination of human motives and character, but to elevate believers above earthly objects and console them amid present trials seem to be its prevailing design; and it contains some passages which, in solemn tenderness and beauty, are not surpassed in all the writings of our author, who is here not so much a Boanerges set for the defence of the gospel, as a Barnabas intent on the consolation of the saints.

"The following treatise of Dr Owen," says Dr Chalmers, "holds a distinguished rank among the voluminous writings of this celebrated author; and it is characterized by a forcible application of truth to the conscience, by a depth of experimental feeling, an accuracy of spiritual discernment into the intricacies and operations of the human mind, and a skill in exploring the secrecies of the heart, and the varieties of affection, and the ever-shifting phases of character, which render this admirable treatise not less a test than a valuable guide to the honest inquirer, in his scrutiny into the real state of his heart and affections."

Analysis.

After an explanation of Rom. viii. 6, the duty of being spiritually minded is described as including — 1. The exercise of the mind in its thoughts concerning spiritual things; 2. The inclination of the mind in its affections towards them; and, 3. The complacency of the mind in them, chap. i. The treatise is divided into two parts:-- I. The former relating to the first of these heads, — the nature of spiritual thoughts; II. The latter to the two other heads, — the exercise of spiritual affections.

Part I. As to the character of those thoughts which are the evidence of spiritual mindedness, — 1. They are natural, in the sense of arising from ourselves, and as distinguished from thoughts suggested to the mind by (1.) impressions constraining it to acts opposed to its habitual procedure, and (2.) outward occasions; such asthe preaching of the Word,prayer, andthe discourses and remarks of other men. 2. They abound us, filling and engrossing our minds, ii.-iv.

An inquiry follows into the objects of spiritual thoughts; which are, — 1. The dispensations of Providence; 2. Special trials and temptations; and 3. Heavenly and eternal realities. In regard to the latter, — (1.) The motives inducing us to fix our thoughts on them are mentioned; faith is thereby increased, hope is exercised, preparation is made for the cross, and the mind weaned from the world. And (2.) Directions for this spiritual exercise are supplied; — the mind must be occupied with right notions of these objects, directed to them with intensity, and led to compare the blessedness of an interest in them with the opposite state of eternal death and misery, v.,vi. The especial objects of ritual contemplation are, — 1. The person of Christ; and, 2. God himself, who must in our thoughts, in opposition to atheism, practical infidelity, various inferior degrees and ways of forgetting God, and the indulgence of secret lusts. The thoughts which are characteristic of spiritual affections are delineated, vii., viii. In our consideration of God, we must think of, — (1.) His being; (2.) His omnipresence and omniscience; and, (3.) His omnipotence, ix. Various counsels are tendered to such as cannot fix their thoughts with steadiness on spiritual and heavenly objects, x.

Part II. The two divisions of the proposed method respecting the inclination of the mind to spiritual thoughts and complacency in them are considered together; a preliminary account is given of the various ways by which God weans our affections from the world, xi. In order that our affections may be spiritual, it is shown, — I. that in principle they must be renewed by grace: which renovation is proved, — 1. By the universality of the gracious change produced; 2. The delight experienced in sacred duties; 3. The assimilating influence exerted on the mind by spiritual objects; and, 4. By the circumstance that, if our affections are renewed, the person of Christ is the centre of them, xii.-xviii. II. Spiritual mindedness in our affections is farther seen in the object about which they are conversant, — God in Christ. The considerations endearing the object to us are, — 1. its infinite beauty; 2. the fulness of wisdom in spiritual things; 3. their value as perfective of our present condition; and, 4. as constituting in the future enjoyment of them our eternal blessedness, xix. III. The soul's application to such objects must be firm, accompanied with a spiritual relish for them, must afford a continual spring of spiritual affections, must be prevailing and victorious, and afford help in subduing the remaining vanity to which the heart may be addicted, xx. After this copious exposition of the nature of spiritual mindedness, the blessings accruing from it are briefly unfolded, — "life and peace," xxi. --Ed.

Preface.

I think it necessary to give the reader a brief account of the nature and design of the ensuing plain discourse, which may both direct him in the reading and be some kind of apology for myself in the publishing of it. He may know, therefore, that the thoughts here communicated were originally private meditations for my own use, in a season wherein I was every way unable to do any thing for the edification of others, and far from expectation that ever I should be so able any more in this world. Receiving, as I thought, some benefit and satisfaction in the exercise of my own meditations therein, when God was graciously pleased to restore a little strength unto me, I insisted on the same subject in the instruction of a private congregation. And this I did, partly out of a sense of the advantage I had received myself by being conversant in them, and partly from an apprehension that the duties directed and pressed unto in the whole discourse were seasonable, from all sorts of present circumstances, to be declared and urged on the minds and consciences of professors: for, leaving others unto the choice of their own methods and designs, I acknowledge that these are the two things whereby I regulate my work in the whole course of my ministry. To impart those truths of whose power I hope I have had in some measure a real experience, and to press those duties which present occasions, temptations, and other circumstances, do render necessary to be attended unto in a peculiar manner, are the things which I would principally apply myself unto in the work of teaching others; for as in the work of the ministry in general, the whole counsel of God concerning the salvation of the church by Jesus Christ is to be declared, so in particular we are not to fight uncertainly, as men beating the air, nor shoot our arrows at random, without a certain scope and design. Knowledge of the flock whereof we are overseers, with a due consideration of their wants, their graces, their temptations, their light, their strength and weakness, are required herein. And when, in pursuance of that design, the preparation of the word to be dispensed proceeds from zeal for the glory of God and compassion unto the souls of men, when it is delivered with the demonstration of a due reverence unto God whose word it is, and of authority towards them unto whom it is dispensed, with a deep sense of that great account which both they that preach and they that hear the word preached must shortly give before the judgment-seat of Christ, there may be a comfortable expectation of a blessed issue of the whole work. But my present design is only to declare in particular the reasons why I judged the preaching and publishing of this small and plain discourse, concerning "the Grace and Duty of being Spiritually Minded," not to be altogether unseasonable at this time in the present circumstances of most Christians. And the first thing which I would observe unto this end is, the present importunity of the world to impose itself on the minds of men, and the various ways of insinuation whereby it possesseth and filleth them. If it attain hereunto, — if it can fill the minds, the thoughts, and affections of men, with itself, — it will in some fortify the soul against faith and obedience, and in others weaken all grace, and endanger eternal ruin. For "if we love the world, the love of the Father is not in us;" and when the world fills our thoughts, it will entangle our affections. And, first, the present state of all public affairs in it, with an apprehended concernment of private persons therein, continually exerciseth the thoughts of many, and is almost the only subject of their mutual converse; for the world is at present in a mighty hurry, and being in many places cast off from all foundations of steadfastness, it makes the minds of men giddy with its revolutions, or disorderly in the expectations of them.

Thoughts about these things are both allowable and unavoidable, if they take not the mind out of its own power by their multiplicity, vehemency, and urgency, until it be unframed as unto spiritual things, retaining neither room nor time for their entertainment.

Hence men walk and talk as if the world were all, when comparatively it is nothing.

And when men come with their warmed affections, reeking with thoughts of these things, unto the performance of or attendance unto any spiritual duty, it is very difficult for them, if not impossible, to stir up any grace unto a due and vigorous exercise. Unless this plausible advantage which the world hath obtained of insinuating itself and its occasions into the minds of men, so as to fill them and possess them, be watched against and obviated, so far, at least, as that it may not transform the mind into its own image and likeness, this grace of being spiritually minded, which is life and peace, cannot be attained nor kept unto its due exercise.

Nor can we be any of us delivered from this snare, at this season, without a watchful endeavour to keep and preserve our minds in the constant contemplation of things spiritual and heavenly, proceeding from the prevalent adherence of our affections unto them, as will appear in the ensuing discourse.

Again; there are so great and pregnant evidences of the prevalency of an earthly, worldly frame of spirit in many who make profession of religion, that it is high time they were called unto a due consideration how unanswerable they are therein unto the power and spirituality of that religion which they do profess. There is no way whereby such a frame may be evinced to prevail in many, yea, in the generality of such professors, that is not manifest unto all. In their habits, attires, and vestments, in their usual converse and misspense of time, in their over-liberal entertainment of themselves and others, unto the borders of excess, and sundry other things of a like nature, there is in many such a conformity unto the world (a thing severely forbidden) that it is hard to make a distinction between them. And these things do manifest such a predominancy of carnal affections in the minds of men as, whatever may be pretended unto the contrary, is inconsistent with spiritual peace. To call men off from this evil frame of heart and mind, to discover the sin and danger of it, to direct them unto the ways and means whereby it may be affected, to supply their thoughts and affections with better objects, to discover and press that exercise of them which is indispensably required of all believers if they design life and peace, is some part of the work of the ensuing discourse. It may be it will be judged but a weak attempt as unto the attaining of that end; but it cannot be denied to have these two advantages, — first, that it is seasonable, and, secondly, that it is sincerely intended. And if it have this only success, that it may occasion others who have more ability and opportunity than I have to bring in their assistance for an opposition unto the vehement and importunate insinuations of the world in these things to have an entertainment in the minds of professors, this labour will not be lost. But things are come to that pass amongst us that unless a more than ordinary vigorous exercise of the ministry of the word, with other means appointed unto the same end, be engaged in to recall professors unto that strict mortification, that sincerity of conversation, that separation from the ways of the world, that heavenly mindedness, that delight in the contemplation of spiritual things, which the gospel and the whole nature of Christian religion do require, we shall lose the glory of our profession, and leave it very uncertain what will be our eternal condition. The same may be spoken concerning love of the world, as unto the advantages and emoluments which men trust to attain unto themselves thereby. This is that which renders men earthly minded, and most remote from having their conversation above. In the pursuit of this corrupt affection do many professors of religion grow withering, useless, sapless, giving no evidence that the love of God abideth in them. On these and many other accounts do many Christians evidence themselves to be strangers from spiritual mindedness, from a life of meditation and holy contemplation on things above; yet unless we are found in these things in some good measure, no grace will thrive or flourish in us, no duty will be rightly performed by us, no condition sanctified or improved, nor are we prepared in a due manner, or "made meet for the inheritance of the saints in light." Wherefore, as was said, to direct and provoke men unto that which is the only remedy of all these evils, which alone is the means of giving them a view into and a foretaste of eternal glory, especially unto such who are in my own condition, — namely, in a very near approach unto a departure out of this world, — is the design and scope of the ensuing discourse, which is recommended unto the grace of God for the benefit of the reader.

The

Grace and Duty of Being Spiritually Minded.

Part I.

Chapter I.

The words of the text explained: "to be spiritually minded is life and peace." Rom. viii. 6.

The expression in our translation sounds differently from that in the original. "To be spiritually minded," say we. In the original it is phronema tou pneumatos, as that in the former part of the verse is phronema tes 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, the discretion of the Spirit, that which the Spirit savoureth," are used to express it. All our English translations, from Tindal's, the first of them, have constantly used, "To be spiritually minded;" neither do I know any words whereby the emphasis of the original, considering the design of the apostle in the place, can be better expressed. But the meaning of the Holy Ghost in them must be farther 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, the "minding of the flesh" and the "minding of the Spirit," or the being "carnally minded" and "spiritually minded." And these two do constitute two states of mankind, unto the one of which every individual person in the world doth belong; and it is of the highest concernment unto the souls of men to know whether of them they appertain unto. As unto the qualities expressed by "the flesh" and "the Spirit," there may be a mixture of them in the same persons at the same time, — there is so in all that are regenerate; for in them "the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary," Gal. v. 17. Thus different, contrary actings in the same subject constitute not distinct states; but where either of them is predominant or hath a prevalent rule in the soul, there it makes a different state. This distinction of states the apostle expresseth, Rom. viii. 9, "But ye 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 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 sort are "carnally minded," the other are "spiritually minded." Unto one of these doth every living man belong; 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 infinite, because an eternity in blessedness or misery doth depend upon it; and this at present is evidenced by the different fruits and effects of the principles and their operations which constitute these different states, which is expressed in the opposition that is 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. The first of these it is formally, the other meritoriously. It is formally death spiritual: for they that are carnally minded are "dead in trespasses and sins," Eph. ii. 1; for those who "fulfil the desires of the flesh and of the mind are by nature children of wrath," verse 3, — are penally under the power of spiritual death. They are "dead in sins and the uncircumcision of the flesh," Col. ii. 13. And it is death eternal meritoriously: "For if ye live after the flesh, ye shall die," Rom. viii. 13; as "the wages of sin is death," chap. vi. 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, 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 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.) 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," John iii. 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 ell evil actions do proceed, and wherewith the actions of all evil men are vitiated. The opposition between them is the same with that mentioned 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 phronema ascribed, which, as we have intimated, is translated with great variety. Phronesis 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 unto speculation or ratiocination merely, which is dianoia or sunesis· but this phronesis 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 unto them, from that suitableness which it finds in them unto all its affections. Hence we translate phronein sometimes to "think," — that is, to conceive and judge, Rom. xii. 3; sometimes to "set the affection," Col. iii. 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.

Phronema, the word here used, expresseth the actual exercise, tes phroneseos, 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 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 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 unto thoughts and meditations of spiritual things, from the affections cleaving unto them with delight 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, meditations, and desires are continually engaged about them. Wherefore, --

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.

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

(3.) A complacency of mind, from that gust, relish, and savour, which it finds in spiritual things, from their suitableness unto its constitution, inclinations, and desires. There is a salt in spiritual things, whereby they are condited and made savoury unto a renewed mind; though to others they are as the white of an egg, that hath 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 unto a sensual appetite. This is the proper foundation of that "joy which is unspeakable and full of glory."