him. And as to all other spiritual things, renewed affections cleave to them, according as they derive from Christ, and lead to him: for he is to 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 those 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, are the only things 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 to 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 aversion to the mystery of his person and his grace. It is self in which all their affections centre.

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

CHAPTER XIX.

The object about which affections, spiritually renewed, are conversant, and whereunto they adhere.

THE Second thing required, that we may be spiritually minded, as concerns our affections, is the objects about which they are conversant, and to which they' do adhere. What this is materially, or what are the spiritual things which our affections are to be set upon, hath been stated already, under the consideration of the object of our thoughts and meditations. Yea, as hath been intimated, the fixing of our affections upon them, is the spring and cause of our thoughts about them. But that into which we shall now inquire, is the true notion and consideration of spiritual and heavenly things, which renders them the formal proper object of spiritual affections, and is the reason of their adherence to 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 to, with delight and complacency.

I. And the first is, that, as they comprehend God in Christ, and all other things as deriving from, and tending to 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 acquiescence. 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 suitable goodness to all its desires.

And our fear, so far as it is spiritual, hath divine goodness for its object. Unless this be that which draws our hearts to God, and the things of God, in all

pretence of love to him, men "do but frame idols to themselves, according to their own understanding," as the prophet speaks. Wherefore, that our affections may cleave to spiritual things in a due manner, three things are required :

First, That we apprehend and find a goodness, a beauty, and thence an amiableness and desirableness in them. 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 with. 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 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 to God. Two things are required that we may apprehend an amiable goodness in any thing, and cleave to it with sincere affection.

1st, A real worth or excellency in itself.

2dly, A suitableness therein to 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 to us in Christ: from both, he is the only suitable object to our affections. Under this apprehension do we love God for himself, or

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for his own sake; not exclusively to 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 to 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 unto thee?" 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 go? I cannot leave thee; my heart is given up to thee, and shall never be taken from thee.

But I say to such, and to all others, that if we would have refreshing evidences of our love to God, that it is sincere, if we would have it thrive and floùrish, and be fervent and constant, we are to exercise ourselves in the contemplation of the divine goodness, and the suitableness of it to our souls, in and by Jesus Christ. Nor can we cleave to any spiritual things whatever with sincere affections, but under these notions of it.

1. That it hath a real worth or excellency in itself. 2. That it is suitable and desirable to 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.

Secondly, As we must see a goodness and probableness in spiritual things absolutely, so that we may fix our affections on them in a due manner, so we must

see it comparatively with respect to 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 nay equally love temporal and spiritual things. If we love not Christ more than all those things, we love him not at all. Wherefore, that our affections may cleave to them in a due manner, we must see an excellency in things spiritual and heavenly, rendering them more desirable than all other things whatever.

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With what loving countenances do men look upon their temporal enjoyments! with what tenacious embraces do they cleave to them! They see that in them which is amiable, which is desirable, and suitable to 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. Psalmist prefers Jerusalem before his chief joy. He affirms that the "law of God's mouth was better to him than thousands of gold and silver." More to be desired are the "statutes of the Lord, than gold, yea, than much fine gold; sweeter also than honey, or the honey-comb." For "wisdom is better than rubies, and all things that may be desired are not to be compared unto it." 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 thereto. 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 those who would not be deceived in this matter, which is of eternal importance, to examine what is that goodness and excellency which is