Romans 8:5

DISCOURSE: 1859
THE CARNAL AND THE SPIRITUAL MAN COMPARED

Romans 8:5. They that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

IT is a certain and blessed truth, that all who believe in Christ are delivered from the condemnation due to their sins. But it is no less true, that all who believe in Christ are delivered also from the dominion of sin, and are enabled to walk in the paths of righteousness and holiness: and it is only by men’s attainment of this latter state that their attainment of the former can be ascertained. At the time that men believe in Christ, they have a new and spiritual principle infused into them by the Spirit of God: and where that principle exists, it will of necessity manifest itself by its appropriate operations. Hence the carnal and the spiritual man may be clearly distinguished from each other. Each will follow the predominant principle by which he is actuated: “They that are after the flesh, will mind the things of the flesh; and they that are after the Spirit, the things of the Spirit.”
That the two characters may the more clearly appear, I will set them before you,

I. In a distinct and separate view—

The carnal man will follow carnal things—
[There is in man, by nature, a carnal principle only. Whatever be his feelings, or whatever his pursuits, he is influenced by no other principle than that which he has in common with the whole human race: and the objects of his pursuit are such only as that principle affects. In a word, he seeks nothing beyond the things of time and sense. Pleasure, riches, honour, are, in his estimation, the great sources of happiness to man; and they alone are deemed worthy of his attention. His pleasures may be more or less refined; but, whether they be of an intellectual or corporeal nature, his end in pursuing them is the gratification of his own taste. As in the animal creation there is a diversity of pursuit, but the same end; so in men one may affect the sports of the field, another the indulgence of his appetites and passions, and another the investigations of science; but still self-pleasing is alike the principle of all. So also, in the pursuit of riches or honour, the immediate efforts of men will be suited to the sphere in which they move: but the king upon a throne, and the beggar upon a dunghill, however wide asunder the objects of their pursuit may be, will be wrought upon in the same way by the things which appear to be within their reach, and will shew that they are alike under the influence of a principle that is purely carnal. Even in the things which have respect to religion, a carnal man will still feel no higher principle than self: self-seeking, self-pleasing, self-righteousness, and self-dependence, will be found at the root of all that he does in waiting upon God. He has no real delight in any religious exercise; and all his conformity to religious observances is a mere tribute to self, rather than to God: it is a price paid for self-esteem, and for the esteem of those around him.]

The spiritual man, on the other hand, will follow spiritual things—
[There is in him, as we have said, a principle infused into his soul by the Spirit of God, and operating to the production of a new and spiritual life. The person who has received this new nature will affect objects and employments suited to it. Acceptance with God will be the first great object of his pursuit. In comparison of this, nothing under heaven will be of any value. The care of the soul will be, in his estimation, the one thing needful. Hence he will devote much time to reading the Scriptures and to prayer. The great work of repentance will now occupy his mind; and the Lord Jesus Christ will be endeared to him as the Saviour of the world. There will be between him and the carnal man the same difference as existed between the whole and the sick in the days of our Lord. The whole beheld him with mere curiosity: the sick flocked around him with a determination to obtain, if possible, the healing of their diseases. The spiritual man is in pursuit of heaven, as begun on earth, and perfected in glory: and, like a man in a race, or in a conflict, he engages with all his might, if by any means he may obtain the prize of his high calling. Even in his earthly engagements he bears in mind his great object, and endeavours to make even temporal pursuits subservient to his attainment of it. He considers his responsibility to God, and acts in every thing with a reference to his great account.]
But, that we may render the distinction between the two characters more clear, it will be proper to consider them,

II.

In a combined and contrasted view—

Take both the characters, and consider them,

1. In their judgment—

[A carnal man may feel a general approbation of religion; but he does not regard it as of paramount importance. What he allows to religion, he rather concedes from necessity, than claims as its unquestionable due. He will conform to religion so far as his temporal interests will admit of it: but where the two come seriously in competition with each other, the world will have a decided preponderance in its favour. The good opinion of men will limit his exertions for God; and the attainment of some earthly object be prosecuted in preference to the best interests of his soul. To attend to the interests of time and sense will be esteemed by him as of the first necessity; and his spiritual welfare will be subordinated to it.

The spiritual man, on the other hand, will decidedly declare himself on the side of God and of religion. He will not neglect his earthly duties; for he considers them as a part of his duty to God: but if any thing earthly stand in competition with what is heavenly, he hesitates not to which he shall give the preference. The things of time and sense are in his eyes but as the dust upon the balance, in comparison of the things which are invisible and eternal: and in the contemplation of his God and Saviour, he gives this as the deliberate judgment of his mind, “Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee.”]

2. In their will—

[The will of man, for the most part, is determined by his judgment: for though he may see a better path, and pursue a worse, yet, at the time, he wills that which he thinks will, under the existing circumstances, contribute most to his happiness. Hence the carnal man, though he may feel some good desires after religion, and some purpose of heart to seek after it at some future period, determines that he will, for the present, give himself to the prosecution of his earthly objects. Hence, too, he chooses as his associates those who are like-minded with himself, and who can participate with him in his enjoyments. He may know of persons capable of advancing his spiritual welfare: but he has no sympathy with them, nor any desire after their company, Any excess in worldly-mindedness he can forgive and palliate: but any thing that approximates to excess in religious matters is deemed by him an unpardonable offence: and one instance of it will do more to repel him from religion, than ten thousand instances of the opposite habit to deter him from a conformity to the world.

The spiritual man, on the contrary, chooses, with deliberate purpose, his spiritual pursuits; nor will he be deterred from them by any regard to the things of this world. His heart is fixed; and though he finds that the world has yet too great an ascendant over him, he maintains his conflicts with vigour, and becomes daily more dead to the world and more alive to God. He uses diligently, too, the means of spiritual advancement; and takes for his friends and associates those who will help him forward in his heavenly way.]

3. Their affections—

[These invariably are most called forth by the things which most preponderate in the soul. The carnal man accordingly betrays his indifference to spiritual objects by his total want of feeling in relation to them. He may go through his religious observances with constancy; but he rests in them, and never thinks of the way in which his duties have been performed. But, in reference to earthly things, he is alive: his hopes and fears, his joys and sorrows, are called forth, according as he succeeds or fails in the objects of his pursuit. The spiritual man, on the contrary, though not regardless of earthly pursuits, is comparatively unmoved by them; because he is chiefly solicitous that his soul may prosper, and that he may advance in a meetness for his heavenly inheritance. You may find him dejected or happy, without any visible cause: but when you inquire into the reasons of his experience, you will find that some change has taken place in his conflicts with sin, or in his sense of the Divine presence, or in his prospects in the eternal world; and, according as these are favourable or not, his soul becomes elevated or depressed; by which he shews that his chief treasure is in heaven.]

Application—

Take this portion of Holy Writ,

1. As a test whereby to try your state—

[Hitherto I have left unnoticed the peculiar force of the word which the Apostle uses to designate the regard which we feel towards the different objects here spoken of. But the question is, not so much what our external conduct is in relation to them, as what the disposition of our minds is. Which of the two objects do we savour? to which does our taste lead us? and in which do we find most enjoyment? Now, if we will only take notice whither our thoughts lead us, at those seasons when nothing particular has occurred to determine their course, we shall infallibly discover the real bias of our minds: if they run out after any thing that relates to this vain, transient world, we are carnal: if after things spiritual and eternal, we may rank ourselves amongst the number of those who are truly spiritual. The same judgment we may form, by noticing what subjects we most delight to converse about, whether on those which pertain to this life only, or those which relate to the kingdom of our Lord and the interests of our souls. Whatever it be that we most relish and and most delight in, that is the thing which occupies the chief place in our hearts, and determines us to be either spiritual or carnal, as the case may be. Take, then, this test; and “judge yourselves, that ye be not judged of the Lord.”]

2. As a rule whereby to regulate your conduct—

[It is clear, from this passage, what ought to be the constant habit of our lives. We should be growing continually in a deadness to the world, and in a superiority to every thing here below. The great concerns of eternity should more and more occupy our minds; and the whole course of our life should be such as to bear witness to us that we are candidates for heaven. As to this present world, we should consider ourselves as mere pilgrims and sojourners, that have but little interest in any thing around us, and whose chief concern is to pass through it in safety to our destined home.]