But I say unto such, and to all others, that if we would have refreshing evidences of our love unto God, that it is sin- cere, if we would have it thrive and flourish, be fervent and constant, we ai'e to exercise ourselves unto the contempla- tion of the divine goodness, and the suitableness of it unto our souls in and by Jesus Christ. Nor can we cleave unto any spiritual things whatever, with sincere affections, but under these notions of it ; first. That it hath a real worth or excellency in itself. Secondly, That it is suitable and desir- able 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 probableness in spi- ritual things absolutely, so as that we may fix our afiecr tions on them in a due manner, so we must see it compara- tively 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, pos- sessions, 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 those things, we love him not at all.
472 > - THE GRACE AND DUTY OF
Wherefore that our affections may cleave unto them in a due manner, we must seeaa 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 spi- ritual things, they love them not in a due manner; it is tem- poral things that hath the rule of their affections. Our psalmist prefers 'Jerusalem before his chiefest joy;' Psal. cxxxvii. 6. Another affirms, 'that the law of God's mouth was better to him than thousands of gold and silver ;' cxix. 72. ' 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 ;'xix. 1. ' For wisdom is better than rubies ; and all things that may be desired are not to be compared unto it;' Pro v. 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 what- ever 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, 1 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 good ness 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 what- ever. 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 V Much more when we see men not only giving up the whole of their lime and strength, with the vigour of their spirits, but sacri- ficing their consciences also unto the attaining of dignities.
BEING SPIRITUALLY MINDED. 473
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.
A due consideration is required hereunto, that all spiri- tual things do proceed from, and are resolved into, an infinite fountain of goodness, so as that our affections may abso- lutely 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 gain sometimes a trans- port of affections, and seem for a season to have filled the whole soul, so as it hath no leisure to consider their empti- ness and vanity. But a little composure of men's thoughts, shew that they are but a diversion in a journey or labour, they are no rest. Hence are they called ' broken cisterns that will 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 in- stances ; let him possess them in abundance beyond whatever 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.