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Post by Admin on Jun 5, 2023 22:53:38 GMT -5
www.monergism.com/grace-and-duty-being-spiritually-minded-modernized
I would like to explore parts of this work in light of recent conversations I have had with two friends
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,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 design 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,” verse5; “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?”
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Post by Admin on Jun 6, 2023 14:05:22 GMT -5
Now, I have put up the link to the Modernized version, the original is also available on Monergism.com
I intend to skim through as I re-read this work as a recent conversation I had with two elders in a church raised some issues with who was being addressed in Romans 8 , and what is the "death" in view.
The discussion was worthwhile and thought-provoking and it will come up as this progresses.
I will highlight things that catch my eye, and are worthy of discussion. If you want to discuss them, you can do that here, or in the general discussion forum. I could of just highlighted the whole book, but I an trying to restrain myself.[/font]
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Post by Admin on Jun 6, 2023 14:34:06 GMT -5
. 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
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
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Post by Admin on Jun 6, 2023 14:35:43 GMT -5
(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 thethings 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, 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.”
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Post by Admin on Jun 8, 2023 13:36:42 GMT -5
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 afterward.
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,”
James 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[/font][/font][/b]
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Post by Admin on Jun 8, 2023 14:18:50 GMT -5
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.
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Post by Admin on Jun 8, 2023 14:34:01 GMT -5
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.
Thoughts and meditations proceeding from spiritual affections, are the first things in which this spiritual mindedness consists, and by which it evidences itself. Our thoughts are like the blossoms on a tree in the spring. You may see a tree in the spring all covered with blossoms, so that nothing else of it appears. Multitudes of these blossoms fall away and come to nothing. Oftentimes where there are the most blossoms, there is the least fruit. Yet there is no fruit, of whatever sort it may be, good or bad, that doesn’t come in and from some of those blossoms. The mind of man is covered with thoughts, like a tree with blossoms. Most of them fall off, vanish, and come to nothing; they end in vanity. And sometimes where the mind most abounds with them, there is the least fruit; the sap of the mind is wasted and consumed in them. However, there is no fruit which we actually bring forth, whether good or bad, that does not proceed from some of these thoughts. That is why, ordinarily, these give the best and surest measure of the frame of men’s minds. “As a man thinks in his heart, so is he,” Pro 23.7.
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Post by Admin on Jun 8, 2023 15:10:29 GMT -5
Every man’s heart is his treasury; and the treasure that is in it, is either good or evil, as our
Savior tells us. There is a good and bad treasure in the heart; but whatever a man has, whether good or evil, there it is. This treasure is opening, emptying, and spending itself continually, though it can
never be exhausted.
That’s why these thoughts give the best measure of the frame of our minds and hearts. I mean those which are voluntary, such as the mind of its own accord is apt for, inclines to, and ordinarily turns to.
Men may have a multitude of thoughts about the affairs of their callings, and the occasions of life, which may yet give no due measure of the inward frame of their hearts
But there is a certain track and course of thoughts that men ordinarily turn to when not affected with present occasions. If these are vain, foolish, proud, ambitious, sensual, or filthy, such is the mind and its frame; if they are holy, spiritual, and heavenly, such may the frame of the mind be judged to be.
It is the great character and description of the frame of men’s minds in an unregenerate condition, or before the renovation of their natures, that “every imagination of the thoughts of their hearts is only evil continually,” Gen 6:5. They are continually coining figments and imaginations in their hearts, stamping them into thoughts that
are vain, foolish, and wicked. All other thoughts in them are occasional; but these are the natural, genuine product of their hearts. Hence the dearest, and sometimes first, discovery of the bottomless evil treasure of filth, folly, and wickedness, that is in the heart of man by nature, is from the innumerable multitude of evil imaginations
which are coined and thrust forth there every day. So the wicked are said to be “like the troubled sea when it cannot rest, whose waters toss up mire and dirt,” Isa 57.20.
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Post by Admin on Jun 8, 2023 15:30:08 GMT -5
It is therefore evident that the predominance of voluntary thoughts is the best and surest indication of the inward frame and state of the mind Inward thoughts are those which arise merely and solely from men’s inward principles,
dispositions, and inclinations — that are not suggested or excited by any outward objects.
. So the unclean person has two sorts of thoughts with respect to the satisfaction of his lust: —
First, those which as are occasioned in his mind by external objects of it. As to this, stage plays, revelings, dancings, with the society of bold persons, persons of corrupt communication, contribute their wicked service. To avoid this snare, Job “made a covenant with his eyes,” chap. 31.1; and our Savior gives that holy declaration of the
evil of it, Mat 5.28.10 But he has a habitual spring of these thoughts in himself, constantly inclining and disposing him to it. Hence the Apostle Peter tells us that such persons “have eyes full of an
adulteress, that cannot cease from sin,” 2Pet 2.14.
Their own affections make them restless in their thoughts and contrivances about sin. So it is with those who are given to excess in wine or strong drink. They have pleasing thoughts raised in them from the object of their lust represented to them. Hence Solomon advises against occasions for them, Pro 23:31.11 But it is their own
habitual disposition which carries them to pleasing thoughts of satisfying their lust, which he describes in Pro 23.33-35.12 So is it in other cases. The thoughts of this latter sort are men’s inward thoughts; and such must these thoughts be of spiritual things, from which we may be esteemed spiritually minded.
From this our Savior gives us this great description of spiritual life. Itis “a well of living water springing up into everlasting life,” Joh 4.10-14. The Spirit, with his graces residing in the heart of a believer, is a
well of living water.
So our Savior describes them, Mat 12.35, “A good man out of the good treasure of the heart, brings forth good things.” First, the man is good; as he said before, “Make the tree good, or the fruit cannot be good,” verse 33. He is made so by grace, in the change and renovation of his nature; for in ourselves we are in every way evil.
This good man has a treasure in his heart. So all men have a treasure; as the next words are, “The evil man out of the evil treasure of the heart.” And this is the great difference that exists between men in this world. Every man has a treasure in his heart; that is, a prevailing, inexhaustible principle of all his actings and operations.
But in some, this treasure is good; in others it is evil — that is, the prevailing principle in the heart, which carries along with it, its dispositions and inclinations. In some it is good and gracious; in others it is evil. Out of his good treasure, a good man brings forth good things. It is first opened, first brought forth, by these thoughts. The thoughts that arise out of the heart are of the same nature as the treasure that is in it. If the thoughts that naturally arise and spring up in us, are for the most part vain, foolish, sensual, earthly, and
selfish
— such is the treasure that is in our hearts, and such are we. But where the thoughts that naturally proceed from the treasure that is in the heart, are spiritual and holy, it is an argument that we are spiritually minded.
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Post by Admin on Jun 9, 2023 12:04:52 GMT -5
1. Consider what proportion your thoughts of spiritual things, bear to those about other things. Our principal interest and concern, as we profess, lies in spiritual, heavenly, and eternal things.Isn’t it a foolish thing, then, to suppose our thoughts about these things should not be proportional to those about other things; indeed, that they should not exceed them?
There are those thoughts which are exercised about their callings and lawful occasions. These are numberless and endless, especially among the sort of men who rise early and go to bed late, and eat the bread of carefulness, or are particularly industrious and diligent in their ways. Men approve themselves in having these thoughts, and judge them their duty, as they are in their proper place and measure.
This whole rule is grounded on that of our Savior, Mat 6.31,33,34,
“Take no thought, saying, What will we eat? or, What will we drink? or, With what will we be clothed? But seek first
the kingdom of God, and his righteousness; and all these things will be added to you. Therefore take no thought for tomorrow.” When we have done all we can, when we have made the best of them that we are able, all earthly things, as to our interest in them, amount to no more than what we eat, what we drink, and with what we are clothed. Our
Savior forbids us to have any thought about these things — not absolutely, but with a double limitation; such as —
First, That we take no such thought about them that would carry with it a disquietude of mind, through a distrust of the fatherly care and providence of God. This is the design of the context.
Secondly, No thought, for constancy and engagement of spirit, should be like those we have about spiritual things. “Seek first the kingdom of God, and his righteousness,” Let that be the principal thing in your thoughts and consciences. We may therefore conclude that they must at least be an exceeding proportion of our thoughts.
Let a man who is industriously engaged in his calling, test himself by this rule every evening. Let him consider what his thoughts have been about his earthly circumstances, and what they have been about spiritual things; and based on that, ask himself whether he is spiritually minded or not. Don’t be deceived; “as a man thinks, so is
he.” Pro 23.7 And if we account it a strange thing that our thoughts should be more exercised about spiritual things than about the affairs of our callings, then we must not think it strange if, when we come to the trial, we cannot find that we have either “life” or“peace.”
Moreover, it is known how often, when we are engaged in spiritual duties, other thoughts will interpose and impose themselves on our minds. Those which are about men’s secular concerns will do so.
The world will frequently make an inroad on the way to heaven, to disturb the passengers and wayfaring men. There is nothing more frequently complained of by those who are awake to their duty and sensible of their weakness. Therefore, call to mind how often, on the other hand, spiritual thoughts interpose and, as it were, impose themselves on your minds while you are engaged in your earthly
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Post by Admin on Jun 9, 2023 22:28:24 GMT -5
(2.) There are a multitude of thoughts in the minds of men which are vain, useless, and altogether unprofitable. These ordinarily, through a dangerous mistake, are not looked at as sinful because it is supposed that the matter of them is not sinful; and therefore men shake them off for their folly, rather than their guilt. But they arise from a corrupt fountain, and woefully pollute both the mind and conscience. Wherever there are “vain thoughts,” there is sin, Jer4.14.24 Such are those numberless imaginations by which men fancy themselves to be what they are not, to do what they do not,to enjoy what they do not, and dispose of themselves and others at their pleasure. That our nature is liable to such pernicious folly —which some of tenacious fancies have turned into madness — we are beholding alone to our cursed apostasy from God, and to the vanity that then possessed our minds. Hence the prince of Tyre thought he was a god, and “sat in the seat of God,” Eze 28.2. So it has been with others. Even in those in whom such imaginations are kept to some better order and bounds, being traced to their origin,
some of them will be found to spring immediately from pride, some from sensual lusts, some from the love of the world, all from self,and the old ambition to be as God, to dispose of all things as we think fit. I know no greater misery or punishment in this world than the debasing of our nature to such vain imaginations; and a perfect freedom from them is a part of the blessedness of heaven. It is not my present work to show how sinful they are; let them be
esteemed only fruitless, foolish, vain, and ludicrous. But let men examine themselves, how many of these vain, useless thoughts night and day rove up and down in their minds. If now it is apprehended too severe, that men’s thoughts of spiritual things should exceed those that are employed about their lawful callings, then let them consider what proportion they bear to those that arevain and useless. Don’t many give more time to them than they do to holy meditations, without an endeavor to mortify the one or to stir up and enliven the other? Aren’t they more usual to their seasons than holy thoughts are? And should we suppose that those with whom this is so, are spiritually minded?
(3.) There are thoughts that are formally evil; they are evil in their own nature, being corrupt contrivances to fulfill the desires of the flesh in its lusts. These too will tempt the minds of believers. But those are always looked at as professed enemies to the soul, and normally watched against. I will not, therefore, make any comparison between them, and spiritual thoughts, for they abound only in those who are carnally minded.
2. The second rule to this purpose, is that we should consider whether thoughts of spiritual things constantly take possession in their proper seasons. There are times and seasons in the course of men’s lives, in which they retire themselves into their own thoughts.
The busiest men in the world have some times for thinking to themselves. And those who design no such thing, as if afraid of becoming wiser and better than they are, yet spend time in these thoughts, whether they will or not. But those who are wise will be at home as much as they can, and have as many seasons for such retirements as it is possible for them to attain. If that man is foolish, who busies himself so much abroad in the concerns of others, that he has no time to consider the state of his own house and family, then much more foolish is the one who spends all his thoughts on other things, and never makes use of them to inquire how it is with himself and his own soul. However, men can hardly avoid having some seasons, partly stated, partly occasional times, in which they entertain themselves with their own thoughts. The evening and the morning, times of waking on the bed, the necessary cessation of all ordinary affairs — of walking, journeying, and the like — are such seasons.
If we are spiritually minded, if thoughts of spiritual things abound in us, they will ordinarily, and with constancy, possess these seasons.
Look at them as those times which are their due, which belong to such thoughts; for they are expressly assigned to them by rule, as expressed in examples and commands (see Psa 16.7,8; 92:2; Deu6.7).26 If they are usually surrendered to other ends and occasions, if they are possessed with thoughts of another nature, then it is open
evidence that spiritual thoughts have but little interest in our minds, little prevalence in the conduct of our souls. It is our duty to afford to them stated times, taken away from other affairs that call for them.
But if instead of that, we rob them of what is as it were their own, which no other things or business can lay any just claim to, how will the love of spiritual things dwell in us? Most professors are convinced that it is their duty to pray morning and evening; and it is to be wished that they were all found in the practice of it. But if
ordinarily they judge themselves in the performance of that duty, to be discharged from any further exercise of spiritual thoughts, applying them to things that are worldly, useless, or vain, they can make no pretense to be spiritually minded. And it must be observed (which will be found to be true), that if the meditations, then they will be the worst employed of all the minutes of our lives. Vain and foolish thoughts, corrupt imaginations, will
make a common haunt for the minds of men, and habituate themselves to expect entertainment, from which they will grow importunate for admission. Hence, with many, those precious moments of time which might greatly influence their souls to life and peace, if they were indeed spiritually minded, make the greatest provision for their trouble, sorrow, and confusion. For the vain and evil thoughts which some persons accustom themselves to in such seasons, are (or ought to be) a burden upon their consciences more than they can bear. That which providence tenders for their good, is turned into a snare; and God righteously leaves them to the fruits of their own folly, who so despise His gracious provision for their good.
If we cannot afford to God our spare time, it is evident that indeed we can afford nothing at all. Mic 2.1, “They devise iniquity upon their beds,” — the season that is proper for holy contemplation, they use to fill their minds with wicked imaginations; “and when the morning is light they practice it,” walking all day on all occasions suitable to their devices and imaginations of the night. Many will have cause to complain unto eternity, of those leisure times which might have been improved for their advantage unto eternal blessedness.
If we intend, therefore,to maintain a title to this grace of being spiritually minded, if we would have any evidence of it in ourselves — without which we can have none of life or peace (and what we pretend about it, is but an effect of security) — then we must endeavor to preserve the claim and the right of spiritual thoughts to such seasons, and to actually put them in possession of them.
3. Consider how we are affected with our disappointments about these seasons. Have we by negligence, by temptations, have we by occasional diversions or affairs of life, been distracted from thoughts of God, of Christ, of heavenly things, when we should have been engaged in them? How are we affected with a view of this? A carnal mind is well enough satisfied with the omission of any duty, so it has the pretense of a necessary occasion. If it has lost a temporal advantage through attendance to a spiritual duty, it will deeply reflect upon itself, and maybe dislike the duty even more afterward. But a gracious soul, one that is truly spiritually minded, will mourn
under a review of such omissions, and is stirred up by every one of them, to more watchfulness for the future. “Alas,” will it say, “how little have I been with Christ this day! How much time has passed by me, without a thought of him! How foolish I was to be lacking in such an opportunity! I am in arrears to myself, and I will have no rest
until I am satisfied.” I say, if indeed we are spiritually minded, we will duly and carefully cull over the consideration of those times and seasons in which we should have exercised ourselves in spiritual thoughts; and if we have lost them, or any of them, mourn over our own negligence. But if we can omit and lose such seasons or opportunities from time to time, without regret or self- reflection,it is to be feared that we grow worse and worse. A way will be made by this for further omissions, until we grow wholly cold about them.
And indeed, that woeful loss of time that’s found among many professors is greatly to be bewailed. Some lose it on themselves by a continual track of fruitless, impertinent thoughts about their own concerns. Some in vain converse
with others, in which (for the most part) they edify one another toward vanity. How much of this time might, no, should be redeemed for holy meditation! May the good Lord make all professors sensible of their loss of former seasons, that they may be more watchful for the future in this great concern of their souls! Little do some think what light, what assurance, what joy, what readiness for the cross or for heaven, they might have
attained, had they laid hold of all just seasons for exercising their thoughts about spiritual things which they have enjoyed, who now are at a loss in all, and surprised by every fear or difficulty that befalls them.
This is the first thing that belongs to being spiritually minded. For although it doesn’t absolutely or essentially consist in this, yet it is inseparable from it, and it is the most undeceiving indication of it — and thus of abounding and abiding in thoughts about those spiritual things which arise and spring naturally from a living principle, a spiritual frame and disposition of heart within.
CHAPTER 5. THE OBJECTS OF SPIRITUAL THOUGHTS.
The objects of spiritual thoughts, or what they are conversant about, evidencing them in whom they are to be spiritually minded
— Rules directing us to steadiness in the contemplation of heavenly things
— Motives to fix our thoughts with steadiness in them.
BEFORE I proceed to the next general head, which is the principal thing and foundation of the grace and duty inquired after, some things must be said to render what has already been insisted on, still more particularly useful. And this is to inquire what are, or ought to be, the special objects of those thoughts which, under the
qualifications laid down, are the evidences of our being spiritually minded. And we may be useful to many in doing this, by helping them to fix their minds, which are apt to rove into all uncertainty. For this has befallen us through the disorder and weakness of the faculties of our souls — that sometimes what the mind guides, leads,
and directs us to, in things spiritual and heavenly, our wills and affections will not comply with, through their depravation and corruption. And so the good designs of the mind are lost. Sometimes what the will and affections are inclined to and ready for, the mind cannot lead them to accomplish, because of its weakness and inconstancy. So to will is present with us, but how to perform that will, we don’t know. Thus many are barren in this duty, because they don’t know what to fix upon, nor how to exercise their thoughts when they’ve chosen a subject for their meditations. Hence they spend their time in fruitless desires to use their thoughts to more purpose, rather than make progress in that duty itself. They tire themselves, not because they’re not willing to go, but because they
cannot find their way. That’s why both these things will be spoken to
— what are the proper objects of our spiritual thoughts, and how we may be steady in our contemplation of them. And to this purpose, I will first give some general rules, and then some particular instances by way of direction:
1. Observe the special calls of providence, and apply your minds to thoughts of the duties required in them and by them. There is a voice in all signal dispensations of providence: “The LORD’s voice cries to the city, and the man of wisdom will see your name: hear the rod, and who has appointed it,” Mic 6.9. There is a call, a cry in every
rod of God, in every chastising providence, and in this [He] makes a declaration of his name, his holiness, his power, his greatness. Every wise and substantial man will labor to discern this, and so comply with the call. God is greatly provoked when it is otherwise: “LORD, when your hand is lifted up, they will not see: but they shall see, and be ashamed,” Isa 26:11.
If, therefore, we would apply ourselves to our present duty, we are to wisely consider what is the voice of God in his present providential dispensations in the world. Do not hearken to any who would give another interpretation of them, but they are plain declarations of his displeasure and indignation against the sins of men. Isn’t his wrath
in them revealed from heaven against the ungodliness of men, especially those who retain the truth in unrighteousness, or against false hypocritical professors of the gospel? Doesn’t he also signally declare the uncertainty and instability of earthly enjoyments, as from life itself to a shoe strap? And also how vain and foolish it is to adhere inordinately to them? The fingers that appeared on the wall, writing the doom of Belshazzar, wrote in characters that none could read, and words that none could understand but Daniel. But the present call of God in these things, is made plain upon tablets, that whoever reads it may run. If the heavens gather black with clouds, and it thunders over us, if any who are on their journey will not believe a storm is coming, they must bear the severity of it. Suppose, then, this to be the voice of providence; suppose there is in it these indications of the mind and will of God, as to what the duties are that we are called to by it? They may be referred to two heads:
(1.) A diligent search into ourselves, and a holy watch over ourselves, with respect to those ways and sins which the displeasure of God is declared against. We take for granted that present providences are indications of God’s anger and displeasure. But when this is done, most are apt to put on others the causes of them, and to excuse themselves. So long as they see others as more wicked and profligate than themselves, openly guilty of the crimes
they abhor the thought of, they will cast all the wrath on them, and fear only that they will suffer with them. But alas! when the storm came on the ship at sea, in which there was but one person who feared God, and upon an inquiry for whose sake it came up them, the lot fell upon Jonah, 1.7. The cause of the present storm may as well be the secret sins of professors of Christ, as the open provocations of ungodly men. God will punish severely those whom
he has known, Amo 3.2. It is therefore certainly our duty to search diligently, that nothing be found resting in us, against which God is declaring his displeasure. Take heed of negligence and a false security in this. When our Savior foretold his disciples that “one of them would betray him,” he alone who was guilty, was the last to
ask, “Master, is it I?” Let no ground of hopes you have of your spiritual condition and acceptance with God, no sense of your sincerity in any of your duties, no visible difference between you and others in the world, impose themselves on your minds, to divert them from diligence in this duty. “The LORD’s voice cries to the city, and the man of wisdom will see his name,” Mic 6.9.
(2.)A diligent endeavor to live in a holy resignation of our persons,our lives,our families, and all our enjoyments, unto the sovereign will and wisdom of God, so that we may be ready to part with all things upon His call, without repining. This also is plainly declared in the voice of present providences. God is making wings for men’s riches; he is shaking their habitations, taking away the visible defenses of their lives, proclaiming the instability and
uncertainty of all things here below. And if we are not minded to contend with Him, we have nothing left to give us rest and peace for a moment, except a holy resignation of all to His sovereign pleasure.
Would you now know what you should fix and exercise your thoughts upon, so that they may be evidences of your being
spiritually minded? I say, be frequently conversant in them about these things. They lie before you; they call upon you, and will find you a just employment. Count them part of your business; allow them some part of your time; do not cease until you have the testimony of your consciences, that you have, in sincerity, stated both these duties in your minds. This will never be done without many thoughts about them. Unless it is so with you, God will be greatly displeased at the neglect of His coming and call, now that it is so plain and articulate. Fear the woeful dooms recorded to this purpose, Pro 1.24-31, Isa 65:12, 66:4.29 And if any calamity, publicor private, overtakes you under a neglect of these duties, you will be woefully surprised, and not know which way to turn for relief. This, therefore, is the time and season in which you may have an especial trial and experiment as to whether you are spiritually minded or not. It is the wisdom of faith to excite and draw forth grace into exercise, according to present occasions. If this grace is habitually resident in you, it will display itself in many thoughts about these
present duties. But, alas! for the most part, men are apt to walk contrary to God in these things, as the wisdom of the flesh is contrary to Him in all things. We have a great instance with respect to these duties,
especially the latter of them (resigning ourselves to God’s solemn will and wisdom); for —
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Post by Admin on Aug 15, 2023 0:36:08 GMT -5
[1.] Who makes a diligent search into and tests his own heart and ways, with respect to the procuring causes of the displeasure and judgments of God?
Generally, when the tokens and evidences of these most abound, the world is full of outrageous, provoking sins.
These visibly proclaim themselves to be the causes of the “coming of the wrath of God on the children of disobedience.” Hence, most men are apt to put the whole reason for present judgments on them, and to put it wholly away from themselves. Hence there is never less self-examination than when it is called for in a peculiar manner. But as I won’t deny that the open, daring sins of the world are the procuring cause of the wrath of God against it in temporal judgments, so the wisest course for us is to refer them to the great judgment of the Last Day. The apostle directs us to do this, in 2The 1.6-10.30 Our duty is to consider on what account “judgment begins at the house of God,” 1Pet 4.17 and to examine ourselves with respect to it.
[2.] Again, the other part of our present duty, in compliance with the voice of providence, is a humble resignation of ourselves and all our concerns, to the will of God — setting loose our affections from all earthly, temporal enjoyments. Let us profess what we will, we neither do nor can do this, unless our thoughts are greatly exercised about the reasons and motives for doing it. For this is the way by which faith puts forth its efficacy to the mortification of self and all earthly enjoyments. That’s why, without this, we cannot resign ourselves to the will of God. But alas! how many at present openly walk contrary to God in this! The ways, the countenances, the discourses of men, evidence this. Their love for present things, their contrivances for their increase and continuance, grow and thrive under the calls of God to the contrary. So it was of old: “They ate, drank, married and were given in marriage, until the day that Noah entered the ark.”
Can most professors at this day give testimony to the exercise of their thoughts upon those things which would dispose them to this holy resignation?
Or that they meditate on the calls of God, and from there make themselves ready to part with it all, at His time and pleasure?
How can persons pretend to be spiritually minded, whose current of thoughts lies in direct contrariety to the mind of God?
Here lies the ground of their self-deceiving: They are professors ofthe gospel in a peculiar manner; they judge themselves believers; they hope they will be saved and have many evidences for it. But one negative evidence will render useless a hundred that are positive. “All these things I have done,” says the young man. “Yet you lack one
thing,” says the Savior. And the lack of that one, rendered his “all things” of no avail to him. Many things you have done, many things you do, many grounds of hope abide with you
— neither you nor others doubt your condition; but are you spiritually minded?
If this one thing is lacking, all the rest will not avail you; you have, indeed, neither life nor peace. And what grounds have you to judge that you are so, if the current of your thoughts lies in direct contrariety to the present calls of God?
If at such a time as this, your love for the world is the same as it ever was, and perhaps increased; if your desires are strong to secure the things of this life for you and yours; if the daily contrivance of your minds is not how you may attain a constant resignation of yourselves and your all to the will of God
— which will not be done without much thoughtfulness and meditations on the reasons and motives for it
— then I cannot understand how you can judge yourselves to be spiritually minded.
If any therefore say they would abound more in spiritual thoughts, only they don’t know what to fix them on, I propose this in the first place, as that which will lead them to the due performance of their present duties.
2. The special trials and temptations of men call for the exercise of their thoughts in a peculiar manner with respect to them. If a man has a bodily disease, pain, or distemper, it will cause him to think much about it whether he wills it or not, at least, if he is wise he will so do. Nor will he always complain about the smart; rather, he will inquire into the causes, and seek their removal. Yet are there some distempers, such as lethargies, which in their own nature take away all sense and thoughts of themselves; and some have a slow, secret progress, such as hectic fevers, that they are not taken notice of — but both these are mortal. And will men be more negligent about the spiritual distempers of their souls, as to let temptations multiply (which are the cause of all spiritual diseases), and take no thought
about them? Isn’t it to be feared that where this is so, they are such that they have, in their own nature, deprived them of spiritual sense; or else by their deceitfulness, they are leading on insensibly to death eternal?
Not to have our minds exercised about these things, is to be stupidly secure, Pro 23.34,35. 31
There is, I confess, some difficulty in this matter, about how to exercise our thoughts aright about our temptations. For the great way of the prevalence of temptations is by stirring up multiplied thoughts about their objects, or what they lead to. And this is done or occasioned several ways:
(1.) From the previous power of lust in the affections. This will fill the mind with thoughts. The heart will coin imaginations in compliance with it. They are the way and means by which lust draws the heart away from duty, and entices to sin, Jas 1.14; they are at least the means by which men come to have “eyes full of adultery,” 2Pet 2.14, or to live in constant contemplation of the pleasures of sin.
(2.) They arise and are occasioned by renewed representations of the object of sin. And this is twofold:
[1.] That which is real, as Achan saw the wedge of gold and coveted it, Jos 7.21; Pro 23.31.32 Against this is the prayer of thepsalmist, “Turn my eyes away from beholding vanity;” Psa 119.37 and the covenant of Job, chapter 31.1.33
[2.] And that which is imaginary, when the imagination is tainted or infected by lust, and continually represents the pleasure of sin and the actings of it to the mind. In this, men “make provision for the flesh, to fulfill its lusts,” Rom 13.14.
(3.) From the suggestions of Satan, who uses all his wiles and artifices to stir up thoughts about that sin to which the temptation leads. And temptation seldom fails to attain its end, when it can stir up a multitude of unprofitable thoughts about its object. For when temptations multiply thoughts about sin, which proceed from some or all of these causes, and the mind has made a habit of entertaining them, those in whom they exist, lack nothing but opportunities and occasions, removing the power of outward restraints, for the commission of actual sin. When men have so devised mischief, “they practice it” when it is “in the power of their hand,” Mic 2.1. It is not safe to advise such persons to have many thoughts about their temptations; these will all turn to their disadvantage.
I speak only to those to whom their temptations are their affliction and their burden. And such persons also must be very careful how they allow their thoughts to be exercised about the matter of their temptation, lest it become a snare and be too hard for them. Men may begin their thoughts of any object with abhorrence and detestation; and if it is a case of temptation, they will end them in complacency and approval. The deceitfulness of sin lays hold of something or other, that lust in the mind stays upon with delight; and so it corrupts the whole frame of spirit which began the duty.
There have been instances in which persons have entered with a resolution to punish sin, and have been ensnared by the occasion, to commit the sin they thought to punish. That’s why it is seldom that the mind of anyone who is exercised with an actual temptation, is able to safely conflict with it, if it entertains abiding thoughts about the matter of that sin, or of the sin to which it leads. For sin has a thousand noxious arts. It is able to transfuse its poison into the affections, from everything it once made into bait, especially if it has already defiled the mind with pleasing contemplations of it. Yes, oftentimes a man has some spiritual strength, and engages it to perform his duties. But if in the midst of them, the matter of his temptation is so presented to him as to take hold of his thoughts, then in a moment, as if he had seen (as they say) Medusa’s head, he is turned to stone. His spirits are all frozen; his strength is gone; all actings of grace cease; his armor falls from him; and he surrenders himself, a prey to his temptation. Only a new supply of grace can give him any deliverance. That’s why, while persons are exercised by any temptation, I advise them not to converse in their thoughts about the matter of that sin; for sometimes remembrances of the former satisfaction of their lusts, surprises them with its susceptibility to a corruption that is not yet mortified; sometimes the craft of Satan, by fixing their imagination on it, makes it too hard for them, and leads them to yield again to that sin which they would be delivered from.
But this season calls in a special way, for the exercise of the thoughts of men about the ways and means of deliverance from the snare inwhich they are caught, or the danger they find themselves exposed to. Think of the guilt of sin, so that you may be humbled. Think of the power of sin, so that you may seek strength against it. Don’t think of the matter of sin, the things in the world that are suited to “the lust of the flesh, the lust of the eyes, and the pride of life,” 1Joh 2.16 lest you become more and more entangled. Rather, the present direction is to think much about the ways of relief from the power of your own temptation leading you to sin. But unless men are spiritually minded, they are very loath to come to this. I’m not speaking of those who love their shackles, glory in their yoke, and like their temptations well enough — those who give the most satisfactory entertainment to their minds. Such men don’t well know
what to do, unless it is to converse in their minds with the objects of their lusts, and continually multiply their thoughts about them. The apostle calls it “making provision for the flesh, to fulfill its lusts.” Rom 13.14 Their principal trouble is that they cannot fully yield to them, because of some outward restraints. They dwell near those fools who mock sin; and before long, they take up residence among them.
But I speak, as I said before, only of those whose temptations are their afflictions, and who groan for deliverance from them. We acquaint such persons with the great, indeed, the only way of relief in this distress, as it is expressed in Heb 2.17,18, “He is a merciful and faithful high priest in things pertaining to God; for in that he himself has suffered being tempted, he is able to succor those who are tempted;” and Heb 4.15,16, “We don’t have a high priest who cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without sin; let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.” Let them know that the only way for their deliverance is by acting faith in thoughts of Christ, in his power to comfort those who are tempted. Use the ways by which he administers a sufficient grace to that end; retreat to him for relief
upon the urgings of temptations. But they can hardly be brought to yield to that. For they are ready to say, like the leper Naaman, “‘Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel?’ 2Kng 5.12 Isn’t it better to turn to ourselves, and totrust our own promises, resolutions, and endeavors, with such other ways of escape as are in our own power?” I will say nothing against any of these in their proper place, so far as they are warranted by Scripture rule. But this I say: none will ever be delivered from perplexing temptations, to the glory of God and their own spiritual advantage, except by acting and exercising faith in Christ Jesus, and the sufficiency of his grace for our deliverance: But when men are not spiritually minded, they cannot fix their thoughts on spiritual
things. Therefore, men pine away daily under their temptations; they are ground upon them, until their breach grows great like the sea, and there is no healing it.
I mention this only to show the weight and necessity of the duty proposed. For when men who are under the power of conviction are pressed with temptation, they will do anything rather than resort to the only efficacious relief. Some groan and cry out under their vexation from the torture they are put into, in the conflict between their temptations and their convictions; some resort to the pretended relief that any false religion offers. But to apply themselves in
thoughts of faith unto Jesus Christ, whose grace alone is sufficient for all — that they will not be persuaded to.
All of us are liable to temptations. Those who are not sensible of it, are under the power of what the temptation leads to. And temptations are of two sorts: first, those that are extraordinary, when the hand of God is upon them in a peculiar manner for our rebuke. It is true, God tempts none, because temptation formally leads to sin; but He orders temptations so far as they are afflictive, and chastisements. Thus it is when He allows an especial corruption
within, to fall in conjunction with an especial temptation without, to prevail thereby. Of these, there is no doubt that any man who is not judicially hardened, may know both his disease and the remedy.
But secondly, that ordinary course of temptations with which we are exercised, needs diligent attendance for their discovery, as well as for our deliverance from them. It is to be feared that many are kept in spiritual weakness, useless, and in darkness all their days, through the power of their temptations; and yet they never know what these
are or what they consist in. These “gray hairs are sprinkled on them, and yet they don’t know it.” Hos 7.9 Some approve themselves in the very things and ways which are their temptations. Yet in the exercise of due watchfulness, diligence, and prudence, men may know both the plague of their own hearts
— in their prevailing corruptions, and the ways by which it is excited through temptation — with the occasions it makes use of, and the advantages it takes. For instance, one may be eminent in gifts, and useful or successful in his labors, which give him great acceptance with others. Such a person could hardly avoid a double temptation —
First, the temptation of spiritual pride and self-exaltation. Hence theapostle will not admit “a novice” into the office of the ministry
— one who is inexperienced in the ways of grace and the deceits of sin, lest he be “lifted up with pride,” and “fall into the condemnation of the devil,” 1Tim 3.6. He was not himself without danger of this, 2Cor
12.1-7.35 The best of men can hardly fortify their minds against the secret workings of pride upon successes and applause, unless they keep constantly balanced with thoughts of their own vileness in the sight of God.
And secondly, the temptation to be remiss as to strict and universal mortification in themselves, which they countenance by their acceptance and success above others in the ministry. It would be much desired that all ministers be careful in these things; for although some of us may not much please others, yet we may so far please ourselves as to expose our souls to these snares. And the effects of negligence in this, openly appear to the disadvantage of the
gospel. Others are familiar with the world and its affairs. Negligence as to a spiritual watch, vanity in conduct, love of earthly things, with conformity to the world, will on all occasions impose themselves upon them. If they don’t understand their temptations in these, spiritual mindedness will be continually impaired in them. Those who are rich have their especial temptations, which for the most part are many, plausible, and effectual; and those who are poor have theirs also. The snares of some lie in their constitutions; of others, in their society; and of most, in the various circumstances of life.
Those who are on watch in any due measure, who exercise any wisdom or observation concerning themselves, may know where
their temptations lie, and what are the advantages by which they perplex their minds and endanger their souls.
In such cases generally, men are taught the ways and means of their deliverance and preservation. To this end, there are three things required for this duty, and spiritual wisdom for them all:
(1.) To know the especial temptations from which you suffer, and by which the life of God is obstructed in you. If this is neglected, if it is disregarded, no man can maintain either life or peace, nor is he spiritually minded.
(2.) To know your remedy, your relief, in which alone it consists. Many duties are required of us to this end, and are useful for it; but know assuredly that no one of them, not even all of them in conjunction, will bring in relief, to the glory of God and your own peace, without application by faith, to Him who “is able to succor those who are tempted.” Heb 2.18
(3.) In this lies your great duty with respect to your temptations: namely, in a constant exercise of your thoughts on the love, care, compassion, and tenderness of Christ, with his ability to help, succor, and save those who believe, so as to strengthen your faith and trust in him; this will assuredly prove successful and victorious.
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