2. Though comparison be the best way to discover love, yet this love is not to be measured by the lively stirring acts of love so much as by the solid esteem and constittition of the spirit. Why ? because the act may be more lively where the love is less firm and rooted in the heart. The passions of suitors are greater than the love of the husband, yet not so deeply rooted. The commotion may be greater in less love, but esteem and solid complacency is always a fruit of the
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greater love. Men laugh many times most when they are not always best pleased. A man may laugh at a toy, yet he cannot be said to rejoice more in that toy than in other things, because the act of his joy is more lively than it would be in a solid, serious matter. We laugh more at a trifle, but are better pleased at a great courtesy. The commotion of the body, and spirits, and humours, depends much upon the strength of fancy ; and fancy depends much upon the sense and the presence of the object, so tbat sensible things do much affect and urge us in 'the present state to which we are subjected ; we are masses of flesh and blood, and it is our infirmity introduced by sin, that the senses and vital and animal spirits are affected with sensible things rather than, spiritual. For instance, a man may have more affectionate expressions upon the loss of a child or an estate, than at God's dishonour, A man may weep more for a temporal loss than for sin. Why ? because in spiritual things grief doth not always keep the road, and vent itself by the eyes. So a man may seem to have more lively joy in sensible blessings than in spiritual, and yet he cannot be concluded to be carnal Why ? because of the solid estimation of his heart ; he could rather part with all these things than offend God ; had rather want this and that comfort than want the favour of God. David longed and fainted for the waters of Bethlehem, as strongly as the spouse that was sick of love, longed for Christ, But he would not have refused the consolations of the Spirit, as he refused, pouring out the waters of Bethlehem. The affections may be violently carried out to a present good, which though it be not without some weakness and sin, yet it doth not argue a state of sin. Therefore the judgment you are to make upon your heart, whether you love your relations and contentments more than God, is not to be determined by the rapid motion, but by the constant stream and bent of the heart. Your affections may be more vehemently stirred up to outward objects, because two streams meeting in one channel run more vehemently and strongly than one stream. It is a duty required of us by nature and grace moderately to prize these things, children and friends, outward delights and comforts ; nature craves a part, and grace judge th it to be convenient ; there may be more sensible stirring in the one though the solid complacency and esteem of the soul be set right.
3. As our affection to outward things is not to be judged by the vigorous motion and titillation of the spirits, so neither altogether by the time and care that we lay out upon them. A man may spend more time in the world than in prayer with God, yet he cannot be said to love the world more than God. Why? Because bodily necessities are more pressing than spiritual. In the proportions of time, we see that God allowed six days for man to labour, and ap- propriated only the seventh to himself, which is an intimation at least that the supply of bodily necessities will require more time than spiritual. I do not speak this, as if in the week a man were free whether he would serve God or no. For as we may do works of necessity on the sabbath day, to preserve ourselves, so we must in the week redeem seasons for duty. But I speak this to show that the great proportions of time spent in the world do not argue disproportion of affection to God and the world. The body must be maintained. Nature and
270 A TREATISE OF SELF-DENIAL. [BoOK I.
grace hath laid a law upon us so to do, and it cannot be maintained without active diligence in our calling ; and therefore, though I should give God but two hours in the day for immediate service, and spend the other in my calling, and necessary refreshment, yet I cannot be said to love God less and the world more, provided it be with these two cautions —
[1.] That I go about the duties of my calling in obedience, and upon a principle, and "for ends of religion. If a christian were wise, he might give God all his time, not only that which he spends in the closet, but that which he spendeth in the shop ; when you go about your worldly business with a heavenly mind, and do it as God's work, to the end of his glory. Those that live by handy labour, they must labour, not merely to sustain themselves, but to glorify God, and do good to their neighbours : Eph. iv. 28, ' Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, that he may give to him that needs.' Mark, if a man were in such necessity, if he hath but from hand to mouth, if a man live by handy labour, yet he is to have a gracious end, to bring glory to God, to be useful to his neighbour, to give to him that needs. So that in effect God hatb the most work, though grace be exercised rather about temporal than spiritual employments; for the difference is not so much in the proportion of time as in the materials of grace. In our callings grace is to work there ; grace works to keep the heart right in worldly employments ; and in duties of worship, grace works to keep the heart right in spiritual employments. That in worldly business we may have a heavenly mind, and that in spiritual business we may not have carnal minds ; that now and then you may send a glance to heaven ; and in duties, that you may not straggle into the world.