Chapter 21
HAving declared wherein this Duty of being Spiritually-Minded does consist, that which remains in compliance with the Text, from whence the whole is educed, is to manifest how it is Life and Peace, which is affirmed by the Apostle. This shall be done with all brevity, as having passed through that which was principally designed.
And two things are we to inquire into.
(1) What is meant by Life and Peace.
(2) In what Sense to be Spiritually Minded, is both of them.
(1) That Spiritual Life whereof we are made Partakers in this World, is threefold, or there are three Gospel Priviledges or Graces so expressed.
(1) There is the Life of Justification. Therein the Just by Faith do live; as freed from the Condemnatory Sentence of the Law. So the Righteousness of one comes on all that believe to the Justification of Life, Rom. 5:18. It gives to Believers a Right and Title to Life; for they that receive the abundance of Grace, and the Gift of Righteousness shall reign in Life by one Christ Jesus, vers. 17. This is not the Life here intended, for this Life depends solely on the Soveraign Grace of God, by Jesus Christ, and the Imputation of his Righteousness to us, to Pardon, Right to Life and Salvation.
(2) There is a Life of Sanctification. As Life in the foregoing sense in opposed to Death spiritual as to the the Guilt of it, and the condemnatory Sentence of Death wherewith it was accompanied; so in this it is opposed to it, as to its internal Power on, and Efficacy in the Soul, to keep it under an Impotency to all Acts of Spiritual Life, yea, an Enmity against them. This is that Life wherewith we are quickned by Christ Jesus, when before we were dead in Trespasses and Sins, Ephes. 2:1, 5. Of this Life, the Apostle treats directly in this place; for having in the first four verses of the Chapter declared the Life of Justification in the nature and Causes of it; in the following, he treats of Death spiritual in Sin, with the Life of Sanctification, whereby we are freed from it.
And to be Spiritually-Minded is this Life in a double Sense.
(1) In that it is the principal Effect and Fruit of that Life. The Life it self consists in the Infusion and Communication of a Principle of Life, that is of Faith and Obedience, to all the Faculties and Powers of our Soul, enabling us to live to God. To be Spiritually-Minded, which is a Grace whereto many Duties do concur, and that not only as to the Actings of all Grace in them, but as to the Degrees of their Exercise, cannot be this Life formally. But it is that wherein the Power of this Principle of Life, does in the first and chiefest place put forth it self. All Actings of Grace, all Duties of Obedience internal and external, do proceed from this Spring and Fountain. Nothing of that kind is acceptable to God, but what is influenced by it, and is an Effect of it, but it principally puts forth its Vertue and Efficacy, in rendring our Minds Spiritual, which if it effect not, it works not at all, that is, we are utterly destitute of it. The next and immediate Work of the Principle of Life in our Sanctification, is to renew the Mind, to make it Spiritual; and thereon gradually to carry it on to that Degree which is here called, being Spiritually-Minded.
(2) It is the proper Adjunct and Evidence of it. Would any one know whether he be Spiritually alive to God, with the Life of Sanctification and Holiness? The Communication of it to him, being by an Almighty Act of creating Power, Ephesians 2:10. It is not easily discernable, so as to help us to make a right Judgement of it, from its Essence or Form. But where things are in themselves indiscernable, we may know them from their proper and inseperable Adjuncts, which are therefore called by the Names of the Essence or the Form it self. Such is this being Spiritually-Minded with respect to the Life of Sanctification; it is an inseperable Property and Adjunct of it, whereby it infallibly evidencs if self to them in whom it is. In these two respects it is the Life of Sanctification.
(3) Life is taken for the Comforts and Refreshments of Life; So speaks the Apostle, 1 Thes. 3.8. Now we live, if you stand fast in the Lord, now our Life will do us good, we have the Comforts, the Refreshments, and the Joyes of it. Non est vivere, Sed valere vita. The Comforts and Satisfactions of Life, are more Life than Life it self. It is Life, that is, that which makes Life to be so, bringing in that Satisfaction, those Refreshments to it, which make it pleasant and desirable. And I do suppose this is that which is principally intended in the Words of the Apostle; it is Life, a chearful joyous Life, a Life worth the living. In Explication and Confirmation whereof, it is added, that it is Peace also.
Peace is twofold, (1) General and absolute, that is Peace with God through Jesus Christ, which is celebrated in the Scripture, and which is the only Original Spring and Fountain of all Consolation to Believers; that which virtually containes in it every thing that is good, Useful, or desirable to them. But it is not here precisely intended. It is not so.
(1) As to the immediate ground and Cause of it, which is our Justification, not our Sanctification, Rom. 5:1. Being justifyed by Faith, we have Peace with God. So Christ alone is our Peace, as he who has made Peace for us by the Blood of the Cross, Ephes. 2:14, 15. Hereof our being Spiritually-Minded is no way the cause or reason, only it is an Evidence and Pledge of it, as we shall see.
(2) Not as to the formal nature of it. Peace with God through the Blood of Christ, is one thing; and Peace in our Minds through an holy Frame in them, is another. The former is communicated to us by an immediate Act of the Holy Spirit dwelling in us, Rom. 5:5. The latter is an Effect on our Minds begun, and gradually carryed on, by the Duties we have before at large declared. The immediate Actings of the holy Spirit, in sealing us, witnessing to our Adoption, and being an Earnest of Glory, are required to the former; Our own Sedulity and Diligence in Duties and the Exercise of all Grace, are required to the latter.
(2) Peace is taken for a peculiar Fruit of the Spirit, consisting in a gracious Quietness and Composure of Mind, in the mid'st of Difficulties, Temptations, Troubles, and such other things as are apt to fill us with Fears, Despondencies, and Disquietments. This is that which keeps the Soul in its own Power, free from Transports by Fears or Passions, on all the abiding Grounds of Gospel Consolation. For although this be a peculiar especial Grace, yet it it that which is influenced and kept alive by the Consideration of all the Love of God in Christ, and all the Fruits of it.
And whereas Peace includes in the first Notion of it, an inward Freedom from Oppositions and Troubles, which those in whom it is are outwardly exposed to, there are two things from which we are secured by this Peace which is an Effect of being Spiritually Minded.
The first is Offences. There is nothing of whose Danger we are more warned in the Gospel, than of Offences. Wo to the World, saith our Savior, because of Offences. All Ages, all Times and Seasons, are filled with them, and they pove pernitious and destructive to the Souls of many. Such are the Scandalous Divisions that are among Christians; the endless Differences of Opinions, and diversity of practices in Religion and the Worship of God; the Falls and Sins of Professors, the fearful ends of some of them; the Reproaches that are cast on all that ingage into any peculiar way of Holiness and strictness of Life, with other things of the like nature, whereby the souls of innumerable Persons are disquieted, subverted, or infected, are to be reckoned to this Head. Against any hurtful or noxious Influence on our Minds from these things, against Disquietments, Dejections of Spirit, and Disconsolations, are we secured by this Peace. So the Psalmist assures us, Psal. 119:165. Great Peace have they that love your Law, and nothing shall offend them. The Law, or the Word of God, is the only way of the Revelation of God and his Will to us; and the only outward Way and Rule of our Converse and Communion with him. Wherefore, to love the Law, is the principal part of our being heavenly Minded, yea virtually that which comprehends the whole. For such as do so, nothing, none of the things before mentioned, nor any other of the like nature, shall be an Offence, a stumbling Block, or cause of falling into sin. And the reason is, because they have such an Experience in themselves of the Truth, Power, Efficacy and Holiness of the Gospel, as that the Miscarriages of Men, under a Profession of it, shall never be to them an Occasion of falling, or being offended at Christ. And I look upon it as a sign of a very evil Frame of Heart, when men are concerned in the Miscarriages of some that have made Profession, whereby they are, it may be, damaged in their Outward Concerns, so as that they are surprized into Reflections on that Religion which they profess, professing the same themselves.
(2) The second is Afflictions, Persecutions and Sufferings of all Sorts. It is known by all (It were well, if it were not so well known) what Disquietments, Dejections and Disconsolations these things are apt to fill the Minds of Men withal; What Fears, Troubles, Sorrows, they reflect upon them. Against all these Effects of them, this Peace intended, gives us Security. It makes us to preserve a peaceable, yea, a joyous Life in our Conflict with them, see Joh. 16:33.
Both these, as here joyned together, Life and Peace, do comprize an holy Frame of Heart and Mind, wherein the Souls of Believers do find Rest, Quietness, Refreshment and Satisfaction in God, in the midst of Temptations, Afflictions, Offenes and Sufferings. It is the Souls Composure of it self in God, in his Love in Christ Jesus, so as not greatly to be put out of Order, to be cast down with any thing that may befall it, but affords men Chearfulness and Satisfaction in themselves, though they walk sometimes in the Valley of the Shadow of Death. Such Persons have that in them, abiding with them, as will give them Life and Peace under all Occurrences.
(2) Our next inquiry is, how this Spiritual Mindedness is Life and Peace, or what it contributes to them, how it producs the Frame of Heart and Mind so expressed. And this it does several ways.
(1) It is the only means on our part, of retaining a Sense of Divine Love. The Love of God in a gracious Sense of it, as shed abroad in our Hearts by the Holy Ghost, is the first and only Foundation of all durable Comforts; Such as will support and refresh us under all Oppositions and Distresses, that is, of Life and Peace in our Souls in any Condition. This God communicates by an Act of Soveraign Grace, for the most part without any Preparation for it in our selves. He creates the Fruit of the Lips, Peace, Peace. But although Divine Love be in it self unchangeable, and always the same; yet this Sense of it may be lost, as it was in David, when he prayed that God would restore to him the Joys of his Salvation, Psal. 51:12. And so many others have found it by woful Experience. To insist upon all that is required on our parts, that we may retain a gratious refreshing Sense of Divine Love, after it is once granted to us, belongs not to my present purpose. But this I say, there is not any thing wherein we are more concerned, for to be careful and diligent in, than as to what belongs to that end. For men who by a meer Act of Soveraign Grace, have tasted herein of the Goodness of God, who have had the Consolation and Joys of it, to be negligent in the keeping and preserving it in their Souls, is a Provocation that they will at one time or other be sensible of. There is nothing does more grieve the Holy Spirit, than to have his especial Work, whereby he Seales us to the Day of Redemption, neglected or despised. And it argues a mighty Prevalency of some Corruption or Temptation, that shall cause men willingly, and by their own Sloth, to forfeit so inestimable a Grace, Mercy and Priviledge. And it is that which there are but few of us, who have not reason to bewail our Folly in. Every Intimation of Divine Love, is an inestimable Jewel, which if safely treasured up in our Hearts, adds to our Spiritual Riches; and being lost, will at one time or another affect us with Sorrow.
And I am afraid that many of us are very negligent herein, to the great prejudice of our Souls and Spiritual State. Many such Intimations are given us by the Holy Ghost through the Word, which we take little notice of, either we know not the Voice of Christ in them, or do not hearken to him in a due manner, or refuse a Compliance with him, when we cannot but know that he speaks to us, see Cant. 5.2, 3. Or if we recieve any Impressions of a gratious Sense of Divine Love in them, we quickly lose them, not knowing how much the Life of our Souls is concerned therein; and what use of them we may have in our following Temptations, Tryals, and Duties.
Now the great means of retaining a Sense of the Love of God, which is the only spring of Life and Peace to our Souls, is this Grace and Duty of being Spiritually-Minded. This is evident from the very nature of the Duty. For
(1) It is the Souls preserving of it self in a Frame meet to receive and retain this sense of Gods Love. What other way can there be on our part, but that our Minds which are so to receive it and retain it, are Spiritual and Heavenly, always prepared for that holy Converse and Communion with himself, which he is pleased to grant us through Jesus Christ. And,
(2) It will fix our Thoughts and Affections upon the Grace and Love of God, communicating such an inestimable Mercy to us, as is a Sense of his Love, which is the only means for the Preservation of a Relish of it in our Hearts. He who is in this Frame of Mind, will remember, call over, and ruminate upon all such gracious Pledges of divine Favor; as David is often remembring and calling over what he received in such Places, as in the Land of the Hermonites, and at the Hill Missar, Psal. 42. This is the great way whereby this Treasure may be preserved.
(3) A Person so minded, and he alone, will have a due Valuation of such Intimations and Pledges of Divine Love. Those who are full of other things, whose Affections cleave to them, do never esteem Heavenly Mercies and Priviledges, as they ought. The full Soul loaths the Honey-Comb. And God is well pleased, when an high Valuation is put upon his kindness; as he is greatly provoked by the contrary Frame; which indeed nothing but infinite Patience could bear withal. It is an high Provocation of God, when men are regardless of, and unthankful for Outward temporal Mercies; when they receive them and use them as if they were their own, that they were Lords of them, at least, that they are due to them. Much more is he provoked with our regardlesness of the least of those Mercies, which are the peculiar purchase of the Blood of his Son, and the Effects of his Eternal Love and Grace. He alone who is spiritually-Minded, valus, prizs, and layes up these ininestimable Jewels in a due manner.
(4) Such Persons only know how to use and improve all Communications of a sense of Divine Love. These things are not granted to us to lye by us, without any use of them. They are gratious Provisions wherewith we are furnished to enable us to all other Duties, Conflicts, and Tryals. On all Occasions are they to be called over for our Spiritual Relief and Encouragement. Hereby are they safely retained. For in the due improvement of them, they grow more bright in our Minds every day, and are ready for use, in which posture they are safely preserved. But these things will yet be farther manifest in the Instances that ensue.
(2) This Frame of Mind casts out all Principles, and Causes of Trouble and Disquietment, which are inconsistent with Life and Peace. There are in us by nature Principles of Contrariety and Opposition to Spiritual Life and Peace, with sundry things, whose Abode and Prevalency in us, is inconsistent with them. I shall give only one or two Instances hereof.
(1) It will cast out all Filthiness and Superfluity of naughtiness from our Minds. Without this, we can receive no Benefit by the means of Grace, nor perform any Duty in a right manner, Jam. 1:27. This is that which stands in direct immediate Opposition and Contrariety to our being spiritually Minded, so as they can have no Consistency in the same Person. And they Expel on another like heat and Cold. And where there is this Filthyness and Superfluity of Naughtiness, there is neither Life nor Peace. Unclean Lusts of the Flesh, or of the Spirit, working, tumultuating, acting themselves in the Minds of Men, will not suffer either the Life of Holiness to flourish in them, or any solid Peace to abide with them. The Soul is weakned by them as to all Spiritual Actings, and made like a troubled Sea that cannot rest, whose Waters cast up mire and dirt. Where they are absolutely predominant, there is an Hell within, of Darkness, Confusion and Enmity against God, preparing men for an Hell of Punishment without to Eternity. And according as they remain, or have any Prevalency in us, so are Spiritual Life and Peace impaired and obstructed by them. Now the very nature of this Grace and its universal Exercise is suited to the casting out of all the Relicks of this Filthiness and Supersfluity of Naughtiness. It brings in a Principle into the Mind directly contrary to that from whence they do proceed. All the Actings of it, which we have described, lie in direct tendency to the Extirpation of these Causes of Filthiness which ruine Life and Peace; nor will they by any other way be cast out. If the Mind be not Spiritual, it will be carnal; if it mind not Things above, it will not fix it self inordinately on things below.
(2) That Disorder which is by nature in the Affections and Passions of the Mind, which is directly opposite to spiritual Life and Peace, is cast out, or cured hereby. It is a blessed Promise of the times of the New Testament, of the Kingdom and Rule of Christ, that through the Efficacy of Gospel Grace, The Lion shall lye down with the Lamb, and the Leopard with the Kid, Isaiah 11:6. Persons of the most intemperate and outragious Passions, shall be made meek and lovely. Where this is not in some measure effected, according to the Degrees of the Prevalency of such Passions in us, we have not been made Partakers of Evangelical Grace. It were an easy Task to demonstrate how the Disorder of our Affections and Passions is destructive of Spiritual Life and Peace. The Contrariety that is in them, and Contradiction to one another, their Violence, Impetuousness, and Restlesness, their readiness to receive and take in Provocations on all Occasions, and frequently on none at all, but what Imagination presents to them, are sufficient Evidences hereof. Can we think that Life and Peace do inhabit that Soul, wherein Anger, Wrath, Envy, Excess in Love to earthly things, no dwell? and on all Occasions exert themselves; there, where there is a continual Tumult, Fighting and Rebellion, as there is where the Passions of the Mind are not under the Conduct of Reason, nor of Grace?
The Nature and principal Effect of this spiritual Mindedness, is to bring all the Affections and Passions of our Minds into that holy Order wherein they were created. This was that uprightness wherein God made us; namely the whole blessed Order of all the Powers, Faculties, and Affections of our Souls, in all their Operations, in order to our living to God. And this is restored to us by this Grace, this Duty of being Spiritually Minded. And wherein it falls short of that Perfection which we had originally; (for the remainders of that Disorder which befell us by Sin, will still in part continue) it is recompenced by the Actings of that new Principle of Gospel Grace which is exercised in it. For every Act of of our Affections towards God, in the Power of Grace, exceeds, and is of another nature, above that we could do, or attain to, in the State of nature uncorrupted. Hereby are Life and Peace brought into our Souls, and preserved in them.
(3) It is that whereby our Hearts and Minds are taken off from the World, and all inordinate Love thereunto. Where this is in prevalent Degree, there is neither Life, nor Peace. And every excess in it, both weakens Spiritual Life, and disturbs, yea, destroys all solid Spiritual Peace. I have occasionally spoken to it before, as also the way whereby our minding of the things that are above in a due manner, does deliver and preserve our Souls from the Snares of it. And if we diligently examine our selves, we shall find, that in our inordinate Affections, and cleaving to these things, the principal Causes why we thrive no more in the power of Spiritual Life, and whence we meet with so many Disquietments and Dejections of Spirit to the disturbance of our Prace and Rest in God, is from hence. For there is no Grace which is not impaired by it in its nature, or not obstructed by it in its Exercise. Wherefore, to be Spiritually Minded is Life and Peace, because it subdues and expells that inordinate Love to present things, which is destructive of them both, and inconsistent with them.
(4) It preserves the Mind in a due and holy Frame in the Performance of all other Duties. This also is indispensibly required, to the Preservation of Life and Peace, especially to the improvement of them. They will not abide much less thrive and flourish in any Persons who are negligent in holy Duties, or do not perform them in a due manner. And there are four things which impede or hinder us from such an attendance to Holy Duties, as may be advantagious to our Souls; against all which we have relief by being Spiritually Minded.
(1) Distractions.
(2) Despondencies.
(3) Weariness.
(4) Unreadiness of Grace for Exercise.
(1) Distraction of Mind and Thoughts, has this evil Effect, which many complain of, few take the right way of Deliverance from. For this Evil will not be cured by attendance to any particular Directions, without a change of the whole Frame of our Minds. Nothing can give us Relief herein, but a prevalent Delight in being exercised about things Spiritual and Heavenly. For hence arise all our Distractions; the want of fixing our minds on Spiritual things with Delight, makes them obnoxious to be diverted from them on all occasions, yea to seek occasions for such Diversions. It is this frame alone, namely, of Spiritual Mindedness, that will give us this Delight. For thereby the Soul is transformed into the likness of Spiritual things; so as that they are suited to it, and pleasant to our Affections. The mind and the things themselves are thereby so fitted to each other, that on every occasion they are ready for mutual Embraces, and not easily drawn off by any cause or means Of the Distractions so complained of, yea, they will all be prevented hereby.
(2) Despondencys in Duties arise from the frequent Incursions of the Guilt of Sin. The remembrance hereof frequently sollicites the Minds of Persons in their first entrances into Duty, unless they are under especial actings of Grace, stirring them up to earnestness and fervency in what they undertake. At other seasons it renders men Lifeless and Heartless, so as that they know not whether they had best Pray or no, when Duty and Opportunity call them thereunto. To be Spiritually Minded. we have manifested in many Instances is the great Preservative against these disheartening incursions of sin. It is the Souls watch and guard against them, whence ever they arise or proceed. No lust or corruption can be Prevalent in a Spiritual mind. And this is the Principal cause of such Incursions of Sin, as affect the Soul with a disheartening sense of Guilt. No Affections can abide in any sinful Disorder, where the Mind is so affected. This also gives sin an entrance to a distracting sense of Guilt. But the fole Cure hereof lyes in this Grace and Duty. The like may be said of all other ways, means, and Occasions of such Incursions of Sin.
(3) Weariness in, and of Spiritual Duties, abate their tendency to the Improvement of Life and Peace in us. This Evil ariss from the same Cause with that or Distraction before mentioned. And it is oftentimes encreased by the Weakness and Indispositions of the Flesh, or of the outward man. Sometimes the Spirit is willing, but through the weakness of the Flesh, it is disappointed. The principal cure hereof lyes in that Delight which spiritual Mindedness gives to the Soul in Spiritual things. For where there is constant Delight in any thing, there will be no weariness, at least, not such as shall hinder any from cleaving firmly to the things wherein he does delight. Whil'st therefore we are exercised in a delight in Spiritual things, weariness cannot prevalently assault the Mind. And it is the only Relief against that Weariness which proceeds from the Indispositions of the outward man. For as it will preserve the Mind from attending too much to their Solicitations, crying spare your self, by filling and possessing the Thoughts with other things; so it will offer an holy Violence to the Complaints of the Flesh, silencing them with a sense of, and delight in holy Duties-
(4) The Unreadiness of Grace for its due and proper Excercise, is another thing which defeats us of the Benefit of holy Duties. The Seasons of them are come, sense of Duty carries men to an Attendance to them, and the performance of them. But when they should enter upon them, those Graces of Faith, Love, Fear, and Delight, wherein the Soul and Being of them do consist, are out of the way, unready for a due Exercise; so as that men take up and satisfy themselves with the meer outward Performance of them The Heart and Mind have been taken up with other things, due Preparation has been wanting; men come to them with reaking Thoughts of earthly Occasions; and it is no easy matter in, or immediately out of, such a Frame, to stir up Grace to a due Exercise. But herein lys the very Life of being Spiritually Minded. The nature of it consists in the keeping and preserving all Grace in a Readiness for its Exercise as our Occasions require.
And this is an effectual way whereby this Grace come to be Life and Peace. For they cannot be attained, they cannot be preserved, without such a constancy and Spirituality in all holy Duties, as we shall never arive at, unless we are Spiritually Minded.
Lastly; this frame of mind brings the Soul to, and keeps it at its nearest approaches, to Heaven and Blessedness, wherein lye the eternal springs of life and Peace. According to the Degrees of this Grace in us, such are those of our approaches to God. Nearness to him, gives us our initial conformity to him, by the Renovation of his Image in us, as our Presence with him, will give us Perfection therein; for when we see him we shall be like to him. He therefore alone as he is in Christ being the fountain of Life and Peace, by our drawing nigh to him, and by our Likeness of him, will they thrive and flourish in our Souls.
The second thing required for us to be spiritually minded — with respect to our affections — is the object on which they are focused and to which they adhere. What this is in substance — that is, what spiritual things our affections are to be set upon — has already been described under the discussion of the object of our thoughts and meditations, since they are the same. Indeed, as has been noted, the fixing of our affections on those things is the source and cause of our thoughts about them. What we will now examine is the true understanding and consideration of spiritual and heavenly things that makes them the proper, fitting object of spiritual affections and the reason for their clinging to them. For as was noted earlier, people can have false ideas about spiritual things, under which they may like and embrace them with unrenewed affections. We will therefore examine some of the considerations of heavenly things under which spiritually renewed affections genuinely and satisfyingly cling to them with delight.
First, as they encompass God in Christ — and all other things as deriving from Him and leading to Him — they have in them an infinite beauty, goodness, and loveliness that powerfully draws spiritual affections, and that alone is able to fill them, satisfy them, and give them rest and contentment. Love is the most governing and powerful affection of the whole soul. But it cannot be fixed on any object without a perception — real or false — of an attractiveness and desirableness in that object, arising from a goodness suited to all its desires.
And our fear, so far as it is spiritual, has divine goodness as its object, as Hosea 3:5 indicates. Unless this is what draws our hearts to God and the things of God, all professed love for Him is nothing but fashioning idols according to our own imaginations, as the prophet says in Hosea 13:2. Therefore, for our affections to cling to spiritual things in the right way, three things are required.
First, that we perceive and find a goodness, a beauty, and from that an attractiveness and desirableness in them. Many people claim to love God and spiritual things but cannot say why. Why they love other things they know quite well — but why they love God they cannot explain. Many are afraid of Him and feel they ought to love Him, and so they claim to do so — even though they know they do not. They merely flatter Him with their lips while their hearts are far from Him. Some are greatly moved by the benefits and mercies they receive from Him, and suppose they love Him on that account. But this kind of love is no other than what the devil falsely accused Job of, as Job 1:8-11 shows. Some take delight in the outward forms and rites of worship, and satisfy themselves that this means they love God and spiritual things — when in fact they are only pleasing their own imaginations and fleshly minds. Many have a traditional sense that they ought to love God — they know no reason why they should not, they know it will go badly for them if they do not — and so they simply assume they do. How few are there who have that spiritual discernment and perception of the divine excellencies — that vision of the goodness and love of God in Christ — by which alone they are drawn after Him and come to delight in Him. Yet this is the foundation of all sincere and genuine love for God. Two things are required for us to perceive an attractive goodness in anything and cling to it with sincere affection.
First, a real worth or excellence in the thing itself.
Second, a suitableness in it to our condition, state, and longing for rest and blessedness. The first is found in God, from what He is in Himself; the second, from what He is to us in Christ. Together these make Him the only fitting object for our affections. Under this understanding we love God for Himself, for His own sake — not exclusive of our benefit in doing so, for the desire for union and enjoyment of Him, which is our only true advantage, is inseparable from this love.
Some may not be able to say that a clear perception of these things was the original foundation and cause of their love for God, and yet they are satisfied that they do genuinely love Him with all their souls. And I say, that may be the case. God sometimes draws the skirt of His own love over the heart of a poor sinner and effectively draws it to Himself — without that person having a clear perception of these things — through a simple sense of the love it has received. So Elijah passed by Elisha and cast his mantle on him in a passing act. But there was such a communication of power in it that Elisha ran after him and would not be put off, even when Elijah said, "Go back, for what have I done to you?" as 1 Kings 19:19-20 records. When God has cast His love on a soul in this way, that soul follows after Him with all its affections. And when God may seem at times to say, "Go back, for what have I done to you?" — its answer is, "Lord, where shall I go? I cannot leave You. My heart is given up to You and will never be taken back."
But I say to such people and to everyone: if we want refreshing evidence that our love for God is sincere — if we want it to grow and flourish, to be fervent and constant — we must exercise ourselves in contemplating the divine goodness and its suitableness to our souls in and through Jesus Christ. Nor can we cling to any spiritual things whatsoever with sincere affections except under these two considerations of them.
First, that they have a real worth or excellence in themselves.
Second, that they are suited to us and desirable for us. And it is to be mourned how many people walk aimlessly in their profession — not knowing what they are doing or where they are going.
Second, just as we must see an absolute goodness and excellence in spiritual things so that we may fix our affections on them rightly, we must also see it comparatively — in relation to all other things — which gives them priority in our affections above everything else. The test of love lies in its prevailing degree — in whether it is more or less. If we love other things — father, mother, houses, land, possessions — more than Christ, we do not love Him at all. No equality is permitted in this matter — we cannot love temporal and spiritual things equally. If we do not love Christ more than all those things, we do not love Him at all. Therefore, for our affections to cling to spiritual things in the right way, we must see in them an excellence that makes them more desirable than anything else.
With what loving eyes do people look upon their earthly pleasures and possessions; with what a tight grip do they cling to them? They see in them something lovely, something desirable and suited to their affections. Whatever people may claim, if they do not see a greater goodness in spiritual things — something more lovely and more desirable — they do not love those things rightly. It is earthly things that hold the rule over their affections. The psalmist prizes Jerusalem above his highest joy, as Psalm 137:6 says. Another declares that the law of God's mouth was better to him than thousands of gold and silver, as Psalm 119:72 says. "More desirable are the statutes of the Lord than gold, yes, than much fine gold; sweeter also than honey and the drippings of the honeycomb," as Psalm 19:10 says. "For wisdom is better than jewels; and all desirable things cannot compare with her," as Proverbs 8:11 says. This is the only stable foundation for all divine affections: a spiritual perception and judgment of a goodness and excellence in spiritual things incomparably greater than anything in the most desirable things of this world. If the affections of many who make high claims to such love were weighed in this balance, I fear they would be found light and lacking. Nevertheless, it is the duty of those who would not be deceived on this matter — which is of eternal importance — to examine what goodness and excellence they see in spiritual things, what they are actually looking for in them, and on what basis they genuinely value and esteem them above all things in this world. Let no one deceive themselves with empty words and claims while their regard for present earthly enjoyments clearly commands all their affections, care, diligence, and industry — so that a perceptive observer can almost feel them turning toward self while they remain cold, formal, and negligent toward spiritual things. Of such people we must ask: how does the love of God dwell in them? Even more so when we see people giving not only all their time and strength and the energy of their spirits, but also sacrificing their consciences for the sake of status, honor, advancement, wealth, and ease in the world — and who know in their own hearts that they perform religious duties with an eye to earthly advantages — I cannot see how it is possible for them to perceive and appreciate a goodness and excellence in spiritual things above all others.
A further consideration is required: that all spiritual things proceed from and resolve into an infinite fountain of goodness — such that our affections can come to absolute rest and contentment, and find full and certain satisfaction in them. It is otherwise with all earthly things. People very much want them to be the kind of things that could give complete rest and satisfaction to all their affections. But every one of them — and all of them together — cannot compose the mind in rest and peace for even an hour. They sometimes produce a surge of feeling and seem for a time to have filled the whole soul, leaving it no opportunity to notice their emptiness and vanity. But a little calm reflection shows that they are nothing more than a diversion on a journey or in labor — they are not rest. Hence they are called broken cisterns that will hold no water. Let a person prize earthly things at the highest value a rational creature can possibly be brought to place on them — and there have been extraordinary examples of this. Let him possess them in abundance beyond anything ever enjoyed in this world, or his imagination could previously conceive. Let him be completely assured of their most undisturbed and lasting enjoyment, as far as his own nature and their nature allows. He would still not dare to claim that all his affections were filled and satisfied by them, or that they gave him perfect rest and peace. If he did make such a claim, the workings of his own mind every day would convict him of falsehood and self-deception.
But all spiritual things derive from and lead to what is infinite — and therefore they are able to fill all our affections and give them full satisfaction in rest and peace. They all lead us to the fountain of living water, the eternal spring of goodness and blessedness.
I do not say that our affections reach this full rest and satisfaction in this life. But where they fall short of it, the deficiency does not lie in the things themselves being unable to give this rest and satisfaction — as is true of everything in the world. It lies in the weakness of our affections themselves, which are only partially renewed and cannot yet take in the full measure of divine goodness that they will receive in another world. But while we are here, the more we receive spiritual things into our minds and souls, and the more firmly we adhere to them, the closer we draw to our rest and our center.
Second, 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 lovely excellencies of His holy nature, but of all the effects of His will and grace through Jesus Christ. I mean all spiritual truths, all spiritual and heavenly things through which God reveals and communicates Himself to the souls of people, and all the ways and means of our approach to Him in faith and obedience through Christ Jesus. All these are filled with divine wisdom, as 1 Corinthians 2:7, Ephesians 3:10, and Ephesians 1:8-9 show. Now wisdom in itself, and in all its effects, draws rational affections to itself. Most people are brutish in their affections and the use of them — pouring them out for the most part on what is fleshly, sensual, and base. But where affections are at all brought under the guidance of reason, nothing is more attractive to them, more suited to them, or more delightful than what has at least the appearance of wisdom. A wise and good person commands the affections of others, unless it is in their interest to hate and oppose him — which is commonly the case. And where there is true wisdom in the conduct of public affairs, sober people cannot help but approve of it, admire it, and delight in it — while thoughtful people mourn its loss, now that craftiness, falsehood, treachery, and every kind of villainy have driven it from the world. So divine wisdom draws gracious spiritual affections to itself. The psalmist expresses his wonder and delight in the works of God because He made them all in wisdom, as Psalm 104:24 says. The marks of divine wisdom on those works, the wisdom with which they are filled, draw the souls of people into a delightful contemplation of them. But all the treasures, all the glory, of this wisdom are stored up and displayed in the great spiritual things of the Gospel — in the mystery of God in Christ and the dispensation of His grace and goodness to us through Him. The contemplation of this fills believers' souls with holy wonder and delight, and they cling to these things with all their affections. When we see that light is in them — and all other things are in darkness — that wisdom is in them alone, and all other things are filled with vanity and folly, then our souls are truly moved by them and rejoice in them with a joy unspeakable and full of glory.
To most people, this wisdom of God is foolishness. It was so in former times, as the apostle testifies in 1 Corinthians 1, and so it continues to be. Therefore the mystery of the Gospel is despised by them — they can see neither form nor beauty in it for which it should be desired. Nor will any person ever have sincere spiritual affections for spiritual things who has not a spiritual view of the wisdom of God in them.
It is this that draws our souls through holy wonder into unspeakable delight. And the reason why people so generally fall away from any love for the Gospel and lose all satisfaction in its mystery is that they are unable to discern the infinite wisdom that is its source, life, and soul. When our minds are raised to wonder at this wisdom in divine revelation, then our affections will cling to the things that are revealed.
Third, the activity of our affections in their adherence to spiritual things perfects our present condition. What most degrades human nature — what brings it closest to brutishness, and in some ways makes it more vile than even the animal world — is the surrender of the affections to what is sensual, unclean, base, and unworthy of its nobler nature. Hence people are said to debase themselves to hell, as Isaiah 57:9 indicates. And their affections become vile — so much so that being under their power is an effect of avenging justice punishing people for the worst sins, as Romans 1:26 shows. Nothing is more degrading, nothing more contemptible, nothing more like beasts in its baseness or like hell in its punishment than the condition of those who have enslaved their nature to brutal, sensual affections. I say this: vile affections fixed on and clinging to sensual objects degrade human nature and corrupt and enslave all its nobler faculties — even the very consciences and minds of such people are defiled by them. If you observe a person whose affections are set excessively on anything in this world, you can easily see how he slips from his true worth and cheapens himself in it.
But fixing spiritual affections on spiritual objects perfects our present state and condition. Not that we can attain perfection by it, but that in doing so our souls are on a path toward perfection. This may be stated plainly: just as vile affections fixed on and energetically pursuing carnal and sensual things degrade our nature below its rational constitution and cause it to sink into brutishness, so spiritual affections fixed on and clinging to spiritual and heavenly things elevate our nature above its merely natural capacity, moving it toward the state of angels and of the spirits of just people made perfect. And just as brutish affections, when given free rein and pursued with delight and greed, darken the mind and disturb all the rational powers of the soul — "drunkenness and wine take away the heart," as the prophet says, and wickedness alters the understanding — so holy affections fixed on spiritual things elevate, lift, and enlighten the mind with true wisdom and understanding. "For the fear of the Lord is wisdom, and to depart from evil is understanding." And again: just as the power of vile affections fills the soul and conscience with turmoil, disorder, fear, and shame — so that the minds, thoughts, and consciences of those under their power become a kind of hell of confusion and trouble — so spiritual affections rightly exercised on their proper objects keep all things in order throughout the whole soul. They are life and peace. All things are quiet and secure in the mind, and there is order and peace throughout the whole soul — in all its faculties and all their operations — while the affections are in a prevailing and proper way fixed on the things that are above. Hence many people, after much turmoil in the world and after trying every means to find rest and satisfaction there, have renounced all concern with earthly things and devoted themselves entirely to the contemplation of heavenly ones. Many of them, I acknowledge, were mistaken in the practical forms of their devotion — having had various superstitions imposed on their minds by the cleverness of others. But they were not mistaken in the principle: that tranquility of mind is attainable only by setting our affections on things above. As James 4:1 asks: "What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members?" Where do all the disorders in your minds come from — all the vexations and restlessness, all the passions that sometimes break out in unseemly quarreling? Do they not come from this? The question is directed to you and to your own consciences: from your lusts — that is, the disordered affections that are in constant turmoil within you. Search yourselves and you will quickly see where all your troubles and restlessness come from. Your lusts — your corrupt and disordered affections — are at war inside you, constantly pulling you toward earthly and sensual things. Hence many people are most at peace when they are busy in the world, worst when they are at home among their families — but never in such confusion as when they are forced to go inside themselves.
The proper exercise of our affections on heavenly things has an entirely different tendency and effect. It so unites the mind to them — so brings them into the mind and gives them such a settled presence there — that all the mind's powers and faculties are on a path toward their perfection, as 2 Corinthians 7:1 suggests. True wisdom and understanding with soundness of judgment in eternal things, holiness in the affections themselves, freedom in the will, power in the heart, and peace in the conscience — all these in their measure follow from this. Whatever tastes we may have of these things, whatever temporary experience we have of them, they will not flourish in us and will not remain with us with any consistency unless we are spiritually minded in this way.
Fourth, our eternal blessedness consists in the full future enjoyment of what is now the present object of our spiritual affections. All people who are convinced of a future eternal state desire, when they depart from this life, to enter into blessedness and glory. Yet they know nothing at all about what that blessedness actually is — even in general terms — and even if they did, they would not know how to desire it rightly. For heaven and blessedness is nothing other than the full enjoyment of what we are here to love and delight in above all else — what is the object of our spiritually renewed affections. Those who have no share in this have no part in or concern with heaven. But this is what gives life to the affections of believers. They know that their eternal blessedness consists in the enjoyment of God in Christ. How this will be their happiness and glory, how it will give them an everlasting, overflowing satisfaction and rest — they understand through the first fruits of it that they receive here. And this is the ultimate object of their affections in this world — and they reach out to all other spiritual things in order to attain it. The more their affections are fixed on these things, the more they are kept in that proper exercise, the closer they draw to this blessed state. When their minds are possessed by this conviction — confirmed in them by daily experience of the sweetness, rest, and satisfaction they find in clinging to God with fervent love and delight — it will be in vain for any other object to rise in competition and try to draw them away. The more we love God, the more like Him we are, and the closer we are to the enjoyment of Him.
