In a word, their character is summed up in this, that they mind earthly things. That is the region in which their minds are conversant and to which they have regard. The higher world of truths and forces and objects which Christ reveals is for them inoperative. It does not appeal to them, it does not awe them, it does not govern them. Their minds can turn in this direction on particular occasions, or with a view to particular discussions; but their bent lies another way. The home of their hearts, the treasure which they seek, the congenial subjects and interests, are earthly.
Since this whole description is meant to carry its lesson by suggestion of contrast, the clause last referred to brings powerfully before us the place to be given to the spiritual mind in our conception of a true Christian life. In the eighth chapter of the Epistle to the Romans we are told that to be carnally minded--or the minding of the flesh--is death, but the minding of the spirit is life and peace. Care, therefore, is to be taken of our thoughts and of our practical judgments, so that they may be according to the spirit. Effort in this direction is hopeful effort, because we believe that Christ grants His Spirit to hallow those regions of the inward man by His illuminating and purifying presence. It cannot be doubted that many lives that were capable of yielding much good fruit, have been frittered away and wasted through indulged vanity of thought. Others, that are methodical and energetic enough, are made sterile for Christian ends by the too common absence or the too feeble presence of the spiritual mind. It is not altogether direct meditation on spiritual objects that is here to be enforced. That has its important place; yet certainly, frank converse with the whole range of human interests is legitimately open to the Christian mind. What seems to be essential is that, through all, the regard to the supreme interests shall continue; and that the manner of thinking and of judging, the modes of feeling and impression, shall keep true to faith and love and Christ. The subject recurs in another form at the eighth verse of the following chapter.
Probably, as was said, the Apostle is speaking of a class of men whose faults were gross, so that at least an Apostolic eye could not hesitate to read the verdict that must be passed upon them. But then we must consider that his object in doing this was to address a warning to men to whom he imputed no such gross failings; concerning whom, indeed, he was persuaded far other things, even things that accompany salvation; but whom he knew to be exposed to influences tending in the same direction, and whom he expected to see preserved only in the way of vigilance and diligence. Outstanding failures in Christian profession may startle us by their conspicuous deformity; but they fail to yield us their full lesson unless they suggest the far finer and more subtle forms in which the same evils may enter in, to mar or to annul what seemed to be Christian characters.
The protest against the cross is still maintained even in the company of Christ's professed disciples. But this takes place most commonly, and certainly most persuasively, without advancing any plea for conduct grossly offensive, or directly inconsistent with Christian morals. The "enemies of the cross" retreat into a safer region, where they take up positions more capable of defence. "Why have a cross?" they say. "God has not made us spiritual beings only: men ought not to attempt to live as if they were pure intelligences or immaterial spirits. Also, God has made men with a design that they should be happy; they are to embrace and use the elements of enjoyment with which He has so richly surrounded them. He does not mean us to be clouded in perpetual gloom, or to be on our guard against the bright and cheering influences of the earth. He has made all things beautiful in their time; and He has given to us the capacity to recognise this that we may rejoice in it. Instead of scowling on the beauty of God's works, and the resources for enjoyment they supply, it is more our part to drink in by every sense, from nature and from art, the brightness, and gladness, and music, and grace. Let us seek, as much as may be in this rough world, to have our souls attuned to all things sweet and fair."