Works (theological treatises)

It remains only, as unto this head now spoken unto, that we briefly consider what is the state of spiritual affections thus daily exercised and improved. And this we shall do by showing, — first, What is their pattern; secondly, What is their rule; thirdly, What is their measure, or whereunto they may attain:—

First, The pattern which we ought continually to bear in our eyes, whereunto our affections ought to be conformed, is Jesus Christ and the affections of his holy soul. The mind is the seat of all our affections; and this is that we ought continually to design and endeavour, namely, that the "same mind be in us that was in Christ Jesus," Phil. ii. 5. To have our minds so affected with spiritual things as was the mind of Christ is the principal part of our duty and grace; nor do I think that any man can attain any considerable degree in spiritual mindedness who is not much in the contemplation of the same mind in Christ, 2 Cor. iii. 18. To this purpose ought we to furnish our minds with instances of the holy affections that were in Christ, and their blessed exercise on all occasions. The Scripture makes a full representation of them unto us, and we ought to be conversant in our meditations on them. What glorious things are spoken of his love to God and his delight in him, whence also he "delighted to do his will, and his law was in the midst of his bowels," Ps. xl. 8, — seated in the throne of his affections! What pity and compassion had he for the souls of men, yea, for the whole human kind, in all their sufferings, pains, and distresses! How were all his affections always in perfection of order, under the conduct of the spirit of his mind! Hence was his self-denial, his contempt of the world, his readiness for the cross, to do or suffer according to the will of God. If this pattern be continually before us, it will put forth a transforming efficacy to change us into the same image. When we find our minds liable unto any disorders, cleaving inordinately unto the things of this world, moved with intemperate passions, vain and frothy in conversation, darkened or disturbed by the fumes of distempered lusts, let us call things to an account, and ask of ourselves whether this be the frame of mind that was in Christ Jesus. This, therefore, is an evidence that our affections are spiritually renewed, and that they have received some progress in an assimilation unto heavenly things, — namely, when the soul is delighted in making Christ their pattern in all things.

Secondly, The rule of our affections in their utmost spiritual improvement is the Scripture. And two things are respected in them:— their internal actings; their exercise in outward ways and means, whereby they are expressed. Of them both the Scripture is the entire rule:—

1. And with respect unto the former, it gives us one general law or rule, that is comprehensive of all others, — namely, "That we love the Lord our God with all our heart, soul, mind, and strength." The acting of all our affections towards God in the utmost degree of perfection is required of us; that in all instances we prefer and value him above all things; that we inseparably cleave unto him, and do nothing whatever at any time that is not influenced and directed by the love of God. This perfection, as we shall see immediately, is not attainable absolutely in this life; but it is proposed unto us as that which the excellency of God's nature requires, and which the faculties and powers of our nature were created for, and which we ought in all things to design and aim at. But the indispensable obligation of this rule is, that we should always be in a sincere endeavour to cleave unto God continually in all things, to prefer him above all, and delight in him as our chiefest good. When this frame and disposition is habitually fixed in our minds, it will declare and act itself in all instances of duties, on all occasions of trial, when other things put in for a predominant interest in our affections, as they do every day; and if it be not so with us, we shall be at a continual loss in all our ways. This is that which makes us lifeless and heartless in duties, careless in temptations or occasions of them, forgetful of God, when it is impossible we should be preserved from sin without a due remembrance of his holiness. In brief, the want of a predominant love unto God, kept in continual exercise, is the spring of all that unprofitable profession of religion that the world is filled withal.

2. There are outward ways and duties whereby our spiritual affections are expressed. The rule of them also is the Scripture. The way marked out therein is the only channel wherein the stream of spiritual affections doth take its course unto God. The graces required therein are to act themselves by [them]; the duties it prescribes are those which they stir up and enliven; the religious worship it appoints is that wherein they have their exercise. Where this rule hath been neglected, men's religious affections have grown irregular, yea, wild and ungovernable. All the superstitions that the world is filled withal owe their original principally unto men's affections set at loose from the rule of the word. There is nothing so fond, absurd, and foolish, but they have imbondaged the souls of men unto, nothing so horrid and difficult but they have engaged them in. And having once taken unto themselves this liberty, the corrupt minds of men are a thousand times more satisfied than in the regular exercise of them according to the word of God. Hence they will rejoice in such penances as are not without their austerities; in such outward duties of devotion as are troublesome and chargeable; in every thing that hath a show of wisdom in will-worship, and humility, and neglect of the body. Hence will all their affections be more sensibly moved by images and pictures, and a melting devotion be more stirred up in them, than by all the motives and incentives which God proposeth unto them to draw their affections unto himself. Nothing is more extravagant than the affections of men, tinctured with some devotion, if they forsake the rule of the Scripture.

Thirdly, There is considerable concerning them the measure of their attainments, or what, through due exercise and holy diligence, they may be raised unto. Now, this is not absolute perfection: "Not as though I had already attained, either were already perfect, but I follow after," as the apostle speaks, Phil. iii. 12. But there is that attainable which those who pretend highly unto perfection seem to be strangers unto. And the state of our affections under a due exercise on heavenly things, and in their assimilation unto them, may be fixed on these three things:—

1. An habitual suitableness unto spiritual things upon the proposal of them. The ways whereby spiritual things are proposed unto our minds are various. They are so directly in all ordinances of divine worship; — they are so indirectly and in just consequence by all the especial providences wherein we are concerned, by our own thoughts and stated meditations; — they are so by the motions of the Holy Spirit, when he causeth us to "hear a word behind us saying, This is the way, walk ye in it;" by holy converse with others; by all sorts of occurrences. And as the ways of their proposal are various, so the times and seasons wherein a representation of them is made unto us are comprehensive of all, at least are not exclusive of any, times and seasons of our lives. Be the way of their proposal what it will, and whenever be the season of it, if our affections are duly improved by spiritual exercises, they are suited unto them and will be ready to give them entertainment. Hence, or for want hereof, on the other hand, are tergiversations and shiftings in duties, proneness to comply with diversions, all to keep off the mind from closing with and receiving of those spiritual things which it is not suited unto. Wherefore, as unto the solemn way of proposing spiritual things unto our minds which is in and by the ordinances of divine worship, when men have a prevalent loathness to engage in them, or when they are satisfied with an outward attendance on them, but not enabled unto a vigorous stirring up of the inward man unto a holy, affectionate converse with spiritual and heavenly things, it is because they are carnal. When men can receive the fiery darts of Satan in his temptations into their bosoms, and suffer them to abide there, yea, foster and cherish them in thoughts of the lusts that they kindle, but quickly quench the motions of the Spirit stirring them up unto the embracing of heavenly things, they are carnal, and carnally minded. When providences of concernment, in afflictions, trials, deliverances, do not engage the mind unto thoughts of spiritual things, and excite the affections unto the entertainment of them, men are carnal and earthly. When every lust, corruption, or passion, as anger, envy, displeasure, at this or that person or thing, can divert the mind from compliance with the proposal of spiritual things that is made unto it, we are carnal.

It is otherwise when our affections are conformed unto things spiritual and heavenly. Upon every proposal of these, the mind finds a suitableness unto itself, like that which a well-disposed appetite finds unto savoury meat. As "the full soul loatheth an honey-comb," so a mind under the power of carnal affections hath an aversion unto all spiritual sweetness. But spiritualized affections desire them, have an appetite unto them, readily receive them on all occasions, as those which are natural unto them, as milk is unto new-born babes.

2. Affections so disposed constantly find a gust, a pleasant taste, a relish, in spiritual things. They do in them "taste that the Lord is gracious," 1 Pet. ii. 3. To taste of God's goodness, is to have an experience of a savoury relish and sweetness in converse and communion with him. And persons whose affections are thus renewed and thus improved do taste a sweet savour in all spiritual things. Some of them, as a sense of the love of Christ, are sometimes as it were too hard for them, and overpower them, until they are "sick of love," and do "rejoice with joy unspeakable and full of glory." Neither is there any of them, however condited with afflictions or mortifications, but is sweet unto them, Prov. xxvii. 7. Every thing that is wholesome food, that is good nourishment, though it be but bitter herbs, is sweet to him that is hungry. And when by our affections we have raised up in us a spiritual appetite unto heavenly things, however any of them in their own nature or in their dispensation may be bitter to flesh and blood, — as are all the doctrines of the cross, — they are all sweet unto us, and we can taste how gracious the Lord is in them. When the soul is filled with earthly things, the love of this world, or when the appetite is lost by spiritual sickness, or vitiated and corrupted by any prevalent sin, heavenly things are unsavoury and sapless, or, as Job speaks, "like the white of an egg, wherein there is no taste." There may be in the dispensation of the word a taste or pleasing relish given unto the fancy, there may be so unto the notional understanding, when the affections find no complacency in the things themselves; but unto them who are spiritually minded unto the degree intended, they are all sweet, savoury, pleasant, — the affections taste them immediately, as the palate doth meat.

3. They are a just repository of all graces, and therein the treasury of the soul. There are graces of the Spirit whose formal direct residence is in the understanding and the will, as faith itself, and therein are all other graces radically comprised; they grow from that root. Howbeit, the most of them have their principal residence in the affections. In them are they preserved secure and ready for exercise on all occasions. And when they are duly spiritual, there is nothing that tends to their growth or improvement, to their cherishing or quickening, which they stand in need of continually, and which God hath made provision for in his word, but they readily receive it, lay it up, keep and preserve it. Hereby they come to be filled with grace, with all graces, — for there is room in them for all the graces of the Spirit to inhabit, — and do readily comply with the light and direction of faith unto their exercise. When faith discerns and determines that there is any thing to be done or suffered in a way of duty unto the glory of God, the affections thus disposed do not shut up or stifle the graces that are in them, but carefully offer them unto their proper exercise.

These are some of those things which our affections, conformed unto heavenly things, will attain unto. And thus it is with affections spiritually renewed: by being fixed on things spiritual and heavenly, they are more and more conformed unto them, made like them, and become more spiritual and heavenly themselves.

It is not thus with them whose affections have only an occasional change wrought upon them by the means before described, but are not spiritually renewed; yea, on the contrary, such persons do design to debase spiritual things, to bring down heavenly things into a conformity with their affections, which, however changed, are not spiritual, but carnal. To evince this we may observe, —

1. Their affections are under the light and conduct of such notions in the mind and understanding as do not give a clear, distinct representation of them in their own nature unto them: for where they are not themselves spiritually renewed, there the mind itself is carnal and unrenewed; and such a mind "perceiveth not the things of God, neither can do so, because they are spiritually discerned." They cannot be discerned aright in their own beauty and glory, but in and by a spiritual, saving light, which the mind is devoid of. And where they are not thus represented, the affections cannot receive or cleave unto them as they ought, nor will ever be conformed unto them.

2. Those notions in such persons are ofttimes variously influenced and corrupted by fancy and imagination. They are merely "puffed up by their fleshly minds;" that is, they are filled with vain, foolish, proud imaginations about spiritual things, as the apostle declares, Col. ii. 18, 19. And the work of fancy, in a fleshly mind, is to raise up such images of spiritual things as may render them suitable unto natural, unrenewed affections.

3. This, in the progress of it, produceth superstition, false worship, and idolatry; for they are all of them an attempt to represent spiritual things in a way suited unto carnal, unrenewed affections. Hence men suppose themselves to be excited by them unto love, joy, fear, delight in the things themselves, when they all respect that false representation of them whereby they are suited unto them as carnal. These have been the spring of all false worship and idolatry in the Christian world.

1. The mind and affections have been changed and tinctured with devotion by some of the means we have before insisted on. Herein they will, one way or other, be exercised about spiritual things, and are ready to receive impressions from any thing that superstition can impose upon them.

2. They are, by error and false information, set at liberty from the only rule of their actings and exercise; that is, the word of God. Men satisfied themselves, that so their affections were engaged about things spiritual and heavenly, it was no matter at all whether the way of their exercise was directed by the Scripture or no. Having thus lost their guide and their way, every "ignis fatuus," every wandering meteor, allures them to follow its conduct into foolish superstitions. Nothing almost is so ridiculous, nothing so horrid and difficult, that they will not embrace under the notion of things spiritual and heavenly.

3. The carnal minds of men, having no proper, distinct apprehensions and notions of spiritual things in their own nature, do endeavour to represent them under such notions and images as may suit them unto their carnal, unrenewed affections; for it is implanted almost indelibly upon them, that the end of all knowledge of spiritual things is to propose them unto the embraces of the affections.

It were easy to manifest that from these three corrupt springs arose that flood of idolatry and false worship which spread itself over the church of Rome, and with whose machinations the minds of men are yet too much replenished.

4. Where it is not thus, yet carnal affections do variously debase spiritual things, to bring them into a conformity with themselves; and this may proceed so far, until men think wickedly that God is altogether like unto themselves. But I shall not insist on these things any farther.

Lastly, Where affections are spiritually renewed, the person of Christ is the centre of them; but where they are changed only, they tend unto an end in self. Where the "new man" is put on, "Christ is all, and in all," Col. iii. 10, 11. He is the spring, by his Spirit, that gives them life, light, and being; and he is the ocean that receives all their streams. God, even the Father, presents not himself in his beauty and amiableness as the object of our affections, but as he is in Christ, acting his love in him, 1 John iv. 8, 9. And as unto all other spiritual things, renewed affections cleave unto them according as they derive from Christ and lead unto him; for he is unto them "all, and in all." It is he whom the souls of his saints do love for himself, for his own sake, and all other things of religion in and for him. The air is pleasant and useful, that without which we cannot live or breathe; but if the sun did not enlighten it and warm it with its beams, if it were always one perpetual night and cold, what refreshment could be received by it? Christ is the "Sun of Righteousness," and if his beams do not quicken, animate, and enlighten, the best, the most necessary duties of religion, nothing desirable would remain in them. This is the most certain character of affections spiritually renewed: They can rest in nothing but in Christ; they fix on nothing but what is amiable by a participation of his beauty; and in whatever he is, therein do they find complacency. It is otherwise with them whose affections may be changed but are not renewed. The truth is, — and it may be made good by all sorts of instances, — that Christ, in the mystery of his person and in the glory of his mediation, is the only thing that they dislike in religion. False representations of him by images and pictures they may embrace and delight in; false notions of his present glory, greatness, and power may affect them; a worship of their own devising they may give unto him, and please themselves in it; corrupt opinions concerning his office and grace may possess their minds, and they may contend for them: but those who are not spiritually renewed cannot love the Lord Jesus Christ in sincerity, yea, they have an inward, secret aversation from the mystery of his person and his grace. It is self which all their affections centre in, the ways whereof are too long here to be declared.

This is the first thing that is required to render our affections in such a state and condition as that from and by them we may be spiritually minded, — namely, that they themselves are spiritually and savingly renewed.

The things that remain will admit of a speedy despatch, as I suppose.

II. The second thing required that we may be spiritually minded, as unto the interest of our affections therein, is, the object of them about which they are conversant and whereunto they do adhere. What this is materially, or what are the spiritual things which our affections are to be set upon, hath been declared already, under the consideration of the objects of our thoughts and meditations, for they are the same; yea, as hath been intimated, the fixing of our affections upon them is the spring and cause of our thoughts about them. But that which we shall now inquire into is, the true notion and consideration of spiritual and heavenly things, that which renders them the formal, proper object of spiritual affections, and is the reason of their adherence unto them; for, as was intimated before, men may have false notions of spiritual things, under which they may like them and embrace them with unrenewed affections. Wherefore we shall inquire into some of those considerations of heavenly things under which affections spiritually renewed do satisfactorily cleave unto them with delight and complacency.

1. And the first is, that as they comprehend God in Christ, and all other things as deriving from him and tending unto him, they have an infinite beauty, goodness, and amiableness in them, which are powerfully attractive of spiritual affections, and which alone are able to fill them, to satisfy them, to give them rest and acquiescency. Love is the most ruling and prevalent affection in the whole soul; but it cannot be fixed on any object without an apprehension, true or false, of an amiableness and desirableness in it, from a goodness suitable unto all its desires.

And our fear, so far as it is spiritual, hath divine goodness for its object, Hos. iii. 5. Unless this be that which draws our hearts unto God and the things of God, in all pretence of love unto him, men do but frame idols to themselves "according to their own understanding," as the prophet speaks, Hos. xiii. 2. Wherefore, that our affections may cleave unto spiritual things in a due manner, three things are required:—

(1.) That we apprehend and do find a goodness, a beauty, and thence an amiableness and desirableness, in them, Zech. ix. 17. Many pretend to love God and spiritual things, but they know not why. Why they love other things they know well enough, but why they love God they cannot tell. Many are afraid of him, and suppose they ought to love him, and therefore pretend so to do, though indeed they know they do not; they do but flatter him with their lips, when their hearts are far from him. Some are much affected with the benefits and mercies they receive from him, and suppose that they love him on that account; but this love is no other but what the devil falsely charged Job withal, chap. i. 8-11. Some have delight in the outward modes and rites of divine worship, wherewith they satisfy themselves that they love God and spiritual things, when they only please their own imaginations and carnal minds Many have a traditional apprehension that they ought to love God, they know no reason why they should not, they know it will be ill for them if they do not; and these take it for granted that they do. How few are there who have that spiritual discerning and apprehension of the divine excellencies, that view of the excellency of the goodness and love of God in Christ, as thereby alone to be drawn after him, and to delight in him! yet is this the ground of all sincere, real love unto God. Two things are required that we may apprehend an amiable goodness in any thing, and cleave unto it with sincere affection:— [1.] A real worth or excellency in itself; [2.] A suitableness therein unto our condition, state, and desires after rest and blessedness. The first of these is in God, from what he is in himself; the latter is from what he is unto us in Christ; — from both he is the only suitable object unto our affections. Under this apprehension do we love God for himself, or for his own sake, but not exclusively unto our own advantage therein; for a desire of union and enjoyment, which is our only advantage, is inseparable from this love.

It may be, some cannot say that a distinct apprehension of these things was the first foundation and cause of their love to God; yet are they satisfied that they do love him in sincerity, with all their souls. And I say it may be so. God sometimes casts the skirt of his own love over the heart of a poor sinner, and efficaciously draws it unto himself, without a distinct apprehension of these things, by a mere sense of the love it hath received. So Elijah passed by Elisha, and cast his mantle upon him, as a transient act; but there was such a communication of virtue thereby that he ran after him, and would not be deferred, though Elijah said, "Go back again; for what have I done to thee?" 1 Kings xix. 19, 20. When God hath so cast his love on any soul, it follows after him with all its affections. And whereas God may seem at some times to say, "Go back again; for what have I done unto thee?" its answer is, "Lord, whither shall I got I cannot leave thee; my heart is given up unto thee, and shall never be taken from thee."

But I say unto such, and to all others, that if we would have refreshing evidences of our love unto God that it is sincere, if we would have it thrive and flourish, be fervent and constant, we are to exercise ourselves unto the contemplation of the divine goodness, and the suitableness of it unto our souls, in and by Jesus Christ. Nor can we cleave unto any spiritual thing whatever with sincere affection but under these notions of it:— first, That it hath a real worth or excellency in itself; secondly, That it is suitable and desirable unto us. And it is to be bewailed to see how many walk at random in profession, that know neither what they do nor where they go.

(2.) As we must see a goodness and profitableness in spiritual things absolutely, so as that we may fix our affections on them in a due manner, so we must see it comparatively, with respect unto all other things, which gives them a preference in our affections before and above them all. The trial of love lies in the prevailing degree, — on more or less. If we love other things, father, mother, houses, lands, possessions, more than Christ, we do not love him at all. Nor is there any equality allowed in this matter, that we may equally love temporal and spiritual things. If we love not Christ more than all these things, we love him not at all. Wherefore, that our affections may cleave unto them in a due manner, we must see an excellency in things spiritual and heavenly, rendering them more desirable than all other things whatever.

With what loving countenances do men look upon their temporal enjoyments! with what tenacious embraces do they cleave unto them! They see that in them which is amiable, which is desirable and suitable unto their affections. Let them pretend what they please, if they see not a greater goodness, that which is more amiable, more desirable, in spiritual things, they love them not in a due manner; it is temporal things that have the rule of their affections. One psalmist prefers "Jerusalem before his chief joy," Ps. cxxxvii. 6. Another affirms that "the law of God's mouth was better unto him than thousands of gold and silver," Ps. cxix. 72. "More to be desired are the statutes of the Lord than gold, yea, than much fine gold: sweeter also than honey and the honeycomb," Ps. xix. 10. "For wisdom is better than rubies; and all the things that may be desired are not to be compared to it," Prov. viii. 11. This is the only stable foundation of all divine affections. A spiritual view and judgment of a goodness, an excellency in them, incomparably above whatever is in the most desirable things of this world, are required thereunto. And if the affections of many pretending highly to them should come to be weighed in this balance, I fear they would be found light and wanting. However, it is the duty of them who would not be deceived in this matter, — which is of eternal importance, — to examine what is that goodness and excellency which is in spiritual things, which they desire in them, upon the account whereof they do sincerely value and esteem them above all things in this world whatever. And let not any deceive themselves with vain words and pretences. Whilst their esteem and valuation of present enjoyments doth evidently engage all their affections, their care, their diligence, their industry, so as that a man of a discerning spirit may even feel them turned into self; whilst they are cold, formal, negligent about spiritual things, — we must say, "How dwelleth the love of God in them?" Much more when we see men not only giving up the whole of their time and strength, with the vigour of their spirits, but sacrificing their consciences also, unto the attaining of dignities, honours, preferments, wealth, and ease in the world, who know in their own hearts that they perform religious duties with respect unto temporal advantages, I cannot conceive how it is possible they should discern and approve of a goodness and excellency in spiritual things above all others.

(3.) A due consideration is required hereunto, that all spiritual things do proceed from and are resolved into an infinite Fountain of goodness, so as that our affections may absolutely come unto rest and complacency, and find full assured satisfaction in them. It is otherwise as unto all temporal things. Men would very fain have them to be such as might give absolute rest and satisfaction unto all their affections; but they are every one of them so far from it that all of them together cannot compose their minds in rest and peace for one hour. They give sometimes a transport of affections, and seem for a season to have filled the whole soul, so as it hath no leisure to consider their emptiness and vanity: but a little composure of men's thoughts shows that they are but a diversion in a journey or labour; they are no rest. Hence are they called "broken cisterns, that can hold no water." Let a man prize them at the highest rate that it is possible for a rational creature to be seduced into the thoughts of, whereof there have been prodigious instances; let him possess them in abundance, beyond what ever any man enjoyed in this world or his own imagination could beforehand reach unto; let him be assured of the utmost peaceable continuance in the enjoyment of them that his and their natures are capable of, — yet would he not dare to pretend that all his affections were filled and satisfied with them, that they afforded him perfect rest and peace. Should he do so, the working of his mind every day would convince him of his falsehood and his folly.

But all spiritual things derive from and lead unto that which is infinite; which is therefore able to fill all our affections, and to give them full satisfaction with rest and peace. They all lead us to the Fountain of living waters, the eternal Spring of goodness and blessedness.

I do not say that our affections do attain unto this full rest and satisfaction in this life; but what they come short of herein ariseth not from any defect in the things themselves to give this rest and satisfaction, as it is with the whole world, but from the weakness of our affections themselves, which are in part only renewed, and cannot take in the full measures of divine goodness, which in another world they will receive. But whilst we are here, the more we receive them in our minds and souls, the more firmly we adhere unto them, the nearer approaches we make unto our rest and centre.

2. Spiritual things are to be considered as they are filled with divine wisdom. I speak not of God himself, whose essential wisdom is one of the most amiable excellencies of his holy nature, but of all the effects of his will and grace by Jesus Christ. All spiritual truths, all spiritual and heavenly things, whereby God reveals and communicates himself unto the souls of men, and all the ways and means of our approach unto him in faith and obedience through Christ Jesus, I now intend. All these are filled with divine wisdom. See 1 Cor. ii. 7; Eph. iii. 10, i. 8, 9. Now, wisdom in itself and in all the effects of it is attractive of rational affections. Most men are brutish in them and their actings, for the most part pouring them out on things fleshly, sensual, and carnal; but where they are at all reduced under the conduct of reason, nothing is so attractive of them, so suited unto them, which they delight in, as that which hath at least an appearance of wisdom. A wise and good man doth command the affections of others; unless it be their interest to hate and oppose him, as commonly it is. And where there is true wisdom in the conduct of civil affairs, sober men cannot but approve of it, like it, delight in it; and men of understanding do bewail the loss of it, since craft, falsehood, treachery, and all sorts of villany, have driven it out of the world. So is divine wisdom attractive of divine, gracious affections. The psalmist declares his admiration of and delight in the works of God, because he hath "made them all in wisdom," Ps. civ. 24. Those characters of divine wisdom which are upon them, which they are filled with, draw the souls of men into a delightful contemplation of them. But all the treasures, all the glory of this wisdom are laid up and laid forth in the great spiritual things of the gospel, in the mystery of God in Christ, and the dispensation of his grace and goodness unto us by him. The consideration hereof fills the souls of believers with holy admiration and delight, and thereon they cleave unto them with all their affections. When we see there is light in them, and all other things are in darkness, that wisdom is in them, in them alone, and all other things are filled with vanity and folly, then are our souls truly affected with them, and do rejoice in them with joy unspeakable and full of glory.

Unto the most this wisdom of God is foolishness. It was so of old, as the apostle testifieth, 1 Cor. i. 23, 24; and so it continues yet to be. And therefore is the mystery of the gospel despised by them; they can see neither form nor comeliness in it for which it should be desired. Nor will ever any man have sincere spiritual affections unto spiritual things who hath not a spiritual view of the wisdom of God in them.

This is that which attracts our souls by holy admiration unto unspeakable delight. And the reason why men do so generally decline from any love unto the gospel, and lose all satisfaction in the mystery of it, is because they are not able to discern that infinite wisdom which is the spring, life, and soul of it. When our minds are raised unto the admiration of this wisdom in divine revelations, then will our affections cleave unto the things that are revealed.

3. The acting of our affections in their adherence unto spiritual things is perfective of our present state and condition. That which of all other things doth most debase the nature of man, wherein it makes the nearest approaches unto brutality, yea, whereby it becomes in some respects more vile than the nature of beasts, is the giving up of the affections unto things sensual, unclean, base, and unworthy of its more noble principles. Hence are men said to "debase themselves unto hell," Isa. lvii. 9. And their affections do become vile, so as that their being under the power of them is an effect of revenging justice, punishing men for the worst of sins, Rom. i. 26. There is nothing more vile, nothing more contemptible, nothing more like to beasts in baseness and to hell in punishment, than is the condition of them who have enslaved their nature unto brutish, sensual affections. I say, vile affections, fixed on and cleaving unto sensual objects, do debase the nature of man, and do both corrupt and enslave all the more noble faculties of it; the very consciences and minds of men are defiled by them. If you see a man whose affections are set inordinately on any thing here below, it is easy to discern how he goes off from his native worth, and debaseth himself therein.

But the fixing of spiritual affections on spiritual objects is perfective of our present state and condition; not that we can attain perfection by it, but that therein our souls are in a progress towards perfection. This may be granted. Look, how much vile affections, fixed on and furiously pursuing things carnal and sensual, do debase our nature beneath its rational constitution, and make it degenerate into bestiality; so much spiritual affections, fixed on and cleaving unto things spiritual and heavenly, do exalt our nature above its mere natural capacity, making an approach unto the state of angels and of just men made perfect. And as brutish affections, when they have the reins, as they say, on their necks, and are pursued with delight and greediness, do darken the mind, and disturb all the rational powers of the soul (for "whoredom and wine and new wine take away the heart," as the prophet speaks, and wickedness altereth the understanding): so holy affections fixed on spiritual things do elevate, raise, and enlighten the mind with true wisdom and understanding; for the "fear of the Lord, that is wisdom, and to depart from iniquity, that is understanding.'' And again, as the power of vile affections fills the soul and conscience with tumult, disorder, fear, and shame, where men are not utterly profligate, so as that the minds, thoughts, and consciences of persons under their power is a very hell for confusion and troubles: so spiritual affections, duly exercised on their proper objects, do preserve all things in order in the whole soul; they are life and peace. All things are quiet and secure in the mind; there is order and peace in the whole soul, in all its faculties and all their operations, whilst the affections are in a due prevailing manner fixed upon the things that are above. Hence many persons, after great turmoilings in the world, after they have endeavoured by all means to come to rest and satisfaction therein, have utterly renounced all concernment in earthly things, and betaken themselves unto the contemplation of things above, and that only. Many of them, I confess, were mistaken as to the practical part of their devotions, having various superstitions imposed on their minds by the craft of others; but they missed it not in the principle that tranquility of mind was attainable only in setting our affections on things above. James iv. 1, "From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?" — "Whence are all the disorders in your minds, your vexations and disquietments, your passions, breaking forth sometimes into unseemly brawlings? are they not from hence," (the question is put unto yourselves and your own consciences,) "namely, from your lusts, — that is, the disorderly affections that tumultuate in you? Do but search yourselves, and you will quickly see whence all your troubles and disquietments do arise. Your lusts, or corrupt and inordinate affections, do war in you, continually inclining you to things earthly or sensual." Hence many are best and most at quiet when they are in the world, worst when at home in their families; but never are they in such confusion as when they are forced to retire into themselves.

The due exercise of our affections on heavenly things hath quite another tendency and effect. It so unites the mind unto them, it so bringeth them unto it, and gives them such a subsistence in it, as that all the powers and faculties of it are in a progress towards their perfection. See 2 Cor. vii. 1. True wisdom and understanding, with soundness of judgment in eternal things in the mind, holiness in the affections themselves, liberty in the will, power in the heart, and peace in the conscience, do in their measures all ensue hereon. Whatever tastes we may have of these things, whatever temporary experience we have of them, they will not flourish in us, they will not abide with us in any constancy, unless we are thus spiritually minded.

4. In the future enjoyment of the present objects of our spiritual affections doth our eternal blessedness consist. All men who are convinced of a future eternal condition do desire, when they depart hence, to enter into blessedness and glory. Howbeit, what that blessedness is, even as unto the general nature of it, they know nothing at all; and if they did, they would not know how to desire it: for heaven or blessedness is nothing but the full enjoyment of what we are here to love and delight in above all, of that which is the object of our affections as spiritually renewed Herein have they neither interest nor concern. But this is that which giveth life unto the affections of believers; they know that in the enjoyment of God in Christ their eternal blessedness doth consist. How this is their happiness and glory, how it will give them an everlasting, overflowing satisfaction and rest, they understand in the first-fruits of it which they here receive. And this is the ultimate object of their affections in this world, and they go forth unto all other spiritual things in order hereunto. The more, therefore, their affections are fixed on them, the more they are kept up unto that due exercise, the nearer approaches they make unto this blessed state. When their minds are possessed with this persuasion, when it is confirmed in them by daily experience of that sweetness, rest, and satisfaction, which they find in cleaving unto God with fervent love and delight, in vain shall any other objects rise up in competition to draw them off unto themselves. The more we love God, the more like we are unto him, and the more near the enjoyment of him.