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 ean see neither form nor comeliness in it for which it should be de- sired. 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 un- speakable 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.
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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 them- selves 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 re- venging 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 bestia- lity; so much spiritual affections, fixed on and cleaving unto things spiritual and heavenly, do exalt our nature above its mere natural ca- pacity, 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 en- lighten the mind with true wisdom and understanding; for the “fear of the Lorn, that is wisdom, and to depart from iniquity, that is un- derstanding.” 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 con- sciences of persons under their power is a very hell for confusion and troubles: so spiritual affections, duly exercised on their proper ob- jects, 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
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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 con- fess, 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 tranquillity 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 dis- quietments, your passions, breaking forth sometimes into unseemly brawlings? are they not from hence,” (the question is put unto your- selves 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 affec- tions, 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. What- ever tastes we may have of these things, whatever temporary expe- rience 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 bless- edness 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 VOL, VIL Pi iO: