But all spiritual things derive from, and lead unto, that which is infinite, which is therefore able to fill all our af- fections, and to give them full satisfaction with rest and peace. They all lead us to the fountain of living waters, the eternal spring of goodness and blessedness.
I do not say that our affections do attain unto this full rest and satisfaction in this life. But what they come short of tlierein, ariseth not from any defect in the things them- selves to give this rest and satisfaction, as it is with the
474 THE GRACE AND DUTY OF
whole world ; but from the weakness of our affections them- selves, which are in part only renewed, and cannot take in the full measures of divine goodness, which in another world they will receive. But whilst we are here, the more we re- ceive them in our minds and souls, the more firmly we ad- here unto them, the nearer approaches we make unto our rest and centre.
2. Spiritual things are to be considered as they are filled with divine wisdom. I speak not of himself whose esseiitial wisdom is one of the most amiable excellencies of his holy nature ; but of all the effects of his will and grace by Jesus Christ. All spiritual truths, all spiritual and hea- venly things whereby God reveals and communicates him- self unto the souls of men, and all the ways and means of our approach unto him in faith and obedience through Christ Jesus, 1 now intend. All these are filled with divine wisdom ; see 1 Cor. ii. 7. Eph. iii. 10. i. 8, 9. Now wisdom in itself, and in all the effects of it, is attractive of rational af- fections. Most men are brutish in them and their actings, for the most part, pouring them out on things fleshly, sen- sual, and carnal. But where they are at all reduced under tiie conduct of reason, nothing is so attractive of them, so suited unto them, which they delight in, as that which hath at least an appearance of wisdom. A wise and good man doth command the affections of others, unless it be their interest to hate and oppose him, as commonly it is. And where there is true wisdom in the conduct of civil affairs, sober men cannot but approve of it, like it, delight in it, and men of understanding do be\%ail the loss of it, since craft, falsehood, treachery, and all sorts of villany, have driven it out of the world. So is divine wisdom attractive of divine gracious affections. The psalmist declares his admiratiop. of, and delight in, the works of God, * because he hath made them all in wisdom ;' Psal. civ. 24, Those characters of divine wisdom which are upon them, which they are filled with, draw the souls of men into a delightful contemplation of them. But all the treasures, all the glory of this wisdom, are laid up, and laid forth, in the great spiritual things of the gospel, in the mystery of God in Christ, and the dispen- sation of his grace and goodness unto us by him. The con- sideration hereof fills the souls of believers with holy adrni-
BEING SPIRITUALLY MINDED. 475
ration and delight, and thereon they cleave unto them with all their affections. When we see there is light in them, and all other things are in darkness, that wisdom is in them, in them alone, and all other things are filled with vanity and folly, then are our souls truly affected with them, and do re- joice in them with joy unspeakable and full of glory.
Unto the most, this wisdom of God is foolishness. It was so of old as the apostle testifieth, i Gor. i. And so it continues yet to be. And therefore is the mystery of the gospel despised by them ; they can see neither form nor comeliness in it for which it should be desired. 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 admira- tion unto unspeakable 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.
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 de- base themselves 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 revenging 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