A53719:277
The Grace and Duty of Being Spiritually Minded
Phronemma tou pneumatou, or, The grace and duty of being spiritually-minded declared and practically improved / by John Owen ...Phronēma tou pneumatou, or, The grace and duty of being spiritually-minded declared and practically improved / by John Owen ...
London: printed by J.G. for Nathaniel Ponder, 1681
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
In this state any Lust will quickly get such Power in the Mind and Affections, as to manage continual solicitations unto sin. It will not only dispose the Affections towards it, but multiply Thoughts about it, and darken the mind as unto those Considerations, which ought to prevail unto its Mortification. In this condition it is hard to conceive how God should be in the Thoughts of men in a due manner. However this state is very different from the habitual Prevalency of any secret sin or corruption, in the ordinary course of mens walking in the world, and therefore I do not directly intend it.
If any one shall enquire how we may know this Difference, namely, That is between the occasional Prevalency of any Lust or Corruption in conjunction with a Temptation, and the Power of sin in any Instance habitually and constantly complied withal, or indulged in the Mind: I answer:
If any one shall enquire how we may know this Difference, namely, That is between the occasional Prevalency of any Lust or Corruption in conjunction with a Temptation, and the Power of sin in any Instance habitually and constantly complyed withall, or indulged in the Mind: I answer:
1. It is no great matter whether we are able to distinguish between them or no. For the End why God suffers any corruption to be such a Snare and Temptation, such a Thorn and Briar, is to awaken the Souls of men out of their security, and to humble them for their pride and negligence. The more severe are their apprehensions concerning it, the more effectual it will be unto this end and purpose. It is Good it may be that the Soul should apprehend more of what is sinful in it, as it is a corruption, than of what is afflictive in it as it is a Temptation. For if it be conceived as a predominant Lust, if there be any spark of Grace remaining in the Soul, it will not rest until in some measure it be subdued. It will also immediately put it upon a diligent search into it self, which will issue in deep self-abasement, the principal End designed. But,