Chapter 19. The True Notion Of Spiritual Things.
CHAPTER 19. THE TRUE NOTION OF SPIRITUAL THINGS.
II. THE second thing required, so that we may be spiritually minded as to the interest of our affections in it, is the object about which they are conversant, and to which they adhere. What this is materially, or what are the spiritual things which our affections are to be set upon, has been declared already, under the consideration of the objects of our thoughts and meditations; for they are the same. As intimated, fixing our affections on them is the spring and cause of our thoughts about them. What we will now inquire into 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 for our affections' adherence to them. For as intimated earlier, men may have false notions of spiritual things, under which they may like them, and embrace them, even with unrenewed affections. Therefore we will inquire into some of those considerations of heavenly things under which affections spiritually renewed, satisfactorily cling to them with delight and complacency.
1. And the first is that, as they comprehend God in Christ, and all other things as deriving from Him and tending to Him, they have an infinite beauty, goodness, and amiableness in them, which are powerfully attractive to spiritual affections. These alone are able to fill them, satisfy them, and 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, whether true or false, of an amiableness and desirableness in it, from a goodness that is suitable to all its desires.
Our fear, so far as it is spiritual, has divine goodness for its object, Hos 3.5.138 Unless this is what draws our hearts to God and the things of God, in all pretense of love to him, men but frame idols for themselves "according to their own understanding," as the prophet says, Hos 13.2. Therefore, that our affections may cling to spiritual things in a due manner, three things are required:
(1.) That we apprehend and find a goodness, a beauty, and from there an amiableness and desirableness in them, Zec 9.17.139 Many pretend to love God and spiritual things, but they don't know 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 they pretend so to do, even though they know that they don't. They but flatter him with their lips, when their hearts are far from him. Isa 29.13 Some are greatly affected by the benefits and mercies they receive from him, and suppose they love him on that account. But this love is none other than what the devil falsely charged Job with, chap. 1.8-11. Some take delight in the outward modes and rites of divine worship, with which they satisfy themselves that they love God and spiritual things, when indeed they only please their own imaginations and carnal minds. Many have a traditional apprehension that they ought to love God; they know of no reason why they shouldn't; they know it will be bad for them if they don't; and so these take it for granted that they do. How few there are 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 to be drawn to Him, and delight in Him, for that alone! And yet, this is the ground of all sincere, real love to God. Two things are required that we may apprehend an amiable goodness in anything, and cling to it with sincere affection:
[1.] A real worth or excellency in itself; [2.] A suitableness in it to our condition, state, and desires for 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 for our affections. Under this apprehension, we love God for himself, or for his own sake, but not exclusively for our own advantage in it. For a desire for union and enjoyment, which is our only advantage, is inseparable from this love.
It may be that 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 throws 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 has received. So Elijah passed by Elisha, and threw his mantle upon him as a transient act; but there was such a communication of virtue by it, that he ran after him, and
would not be deferred, even though Elijah said, "Go back; for what have I done to you?" 1Kng 19.19,20. When God has so thrown his love upon any soul, it follows after Him with all its affections. And though God may seem sometimes to say, "Go back; for what have I done to you?" the soul's answer is, "Lord, where shall I go? I cannot leave you; my heart is surrendered to you, and shall never be taken from you."
But I say to them, and to all others, that if we would have refreshing evidences that our love to God is sincere, if we would have it thrive and flourish, be fervent and constant, we are to exercise ourselves to contemplate the divine goodness, and the suitableness of it to our souls, in and by Jesus Christ. Nor can we cling with sincere affection to any spiritual thing whatever, except under these notions of it: — first, That it has a real worth or excellency in itself; secondly, That it is suitable and desirable to us. It is to be bewailed to see how many walk at random in their profession, who know neither what they do, nor where they're going.
(2.) As we must see a goodness and profitableness 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 its prevailing degree — being more or less. If we love other things — father, mother, houses, lands, possessions — more than Christ, then we don't love
Him at all. Nor is there any equality allowed in this matter, that we may equally love both temporal and spiritual things. If we don't love Christ more than all these things, then we don't love him at all.
Therefore, that our affections may cling 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.
With what loving countenances men look upon their temporal enjoyments! With what tenacious embraces they cling to them!
They see in them what is amiable, what is desirable and suitable to their affections. Let them pretend what they please, if they don't see a greater goodness that is more amiable, more desirable in spiritual things, then they don't love them in a due manner; it is temporal things that rule their affections.
One psalmist prefers "Jerusalem above his chief joy," Psa 137.6.
Another affirms that "the law of God's mouth was better to him than thousands of gold and silver," Psa 119.72. "More to be desired are the statutes of the LORD than gold, yea, than much fine gold: sweeter also than honey and the honeycomb," Psa 19.10. "For wisdom is better than rubies; and all the things that may be desired are not to be compared to it," Pro 8.11.
This is the only stable foundation of all divine affections. A spiritual view, and a judgment of a goodness, of an excellency in them that is incomparably above whatever is in the most desirable things of this world, are required for such a foundation. And if the affections of many who pretend highly to them, were 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 in spiritual things, which they desire in them, on account of which they sincerely value and esteem them above all things in this world whatever. Let no one deceive themselves with vain words and pretences. While their esteem and valuation of present enjoyments evidently engages all their affections, their care, their diligence, their industry, so that a man of a discerning spirit may even feel his affections turned in toward self — while they are cold, formal, and negligent about spiritual things — we must ask, "How does the love of God dwell in them?" Much more we must ask, when we see men not only giving the whole of their time and strength with the vigor of their spirits, but also sacrificing their conscience to attaining dignities, honors, preferments, wealth, and ease in the world. They know in their own hearts that they perform religious duties with respect to temporal advantages. I cannot conceive, then, how it is possible that they should discern and approve of a goodness and excellency in spiritual things above all others.
(3.) A due consideration is required for this, that all spiritual things proceed from and are resolved into an infinite Fountain of goodness, so that our affections may absolutely come to rest and complacency, and find full assured satisfaction in them. As to all temporal things, it is otherwise. Men would very gladly have them be such that they might give absolute rest and satisfaction to all
their affections; but every one of them are so far from it, that all of them together cannot compose their minds in rest and peace for even one hour. They sometimes give a transport of affections, and seem for a season to have filled the whole soul, such that it has no leisure to consider their emptiness and vanity. Just a little composure of men's thoughts shows that they are but a diversion in a journey or labor; these temporal things are no rest. Hence they are called "broken cisterns, that can hold no water." Jer 2.13 Let a man prize them at the highest price possible to seduce a rational creature into thoughts of it (of which there have been prodigious instances); let him possess them in abundance, beyond what any man ever enjoyed in this world or his own imagination could conceive; let him be assured of the utmost peaceable continuance in the enjoyment of them that his and their natures are capable of — he wouldn't dare pretend that all his affections were filled and satisfied by them, or that they afforded him perfect rest and peace.
If he did, the working of his mind every day would convince him of his falsehood and folly.
Rather, all spiritual things derive from and lead to what is infinite; what is therefore able to fill all our affections, and 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 don't say that our affections attain to this full rest and satisfaction in this life; but what they come short of doesn't arise from any defect in the things themselves to give this rest and satisfaction, as it is with the whole world — but from the weakness of our affections themselves, which are renewed only in part, and cannot take in the full measures of divine goodness, which they will receive in another world. But while we are here, the more we receive them in our minds and souls, the more firmly we adhere to them, the nearer approaches we make to our rest and center.
2. Spiritual things are to be considered as they are filled with divine wisdom. I'm not speaking of God himself, whose essential 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. I now intend all spiritual truths, all spiritual and heavenly things by which God reveals and communicates himself to the souls of men, and all the ways and means of our approach to him in faith and obedience through Christ
Jesus. All these are filled with divine wisdom. See 1Cor 2.7; Eph 3.10, 1.8,9.140 Now, wisdom in itself and in all its effects, is attractive to rational affections. Most men are brutish in them and in their actings, for the most part pouring them out on fleshly, sensual, and carnal things; but where they are at all reduced under the conduct of reason, nothing is so attractive to them, so suited to them, which they so delight in, as that which has at least an appearance of wisdom. A wise and good man commands the affections of others, unless it is in their interest to hate and oppose him, as it commonly is. And where there is true wisdom in the conduct of civil affairs, sober men cannot help but approve of it, like it, delight in it; and men of understanding bewail the loss of it, since craft, falsehood, treachery, and all sorts of villainy, have driven it out of the world. So divine wisdom is attractive to divine, gracious affections. The psalmist declares his admiration of and his delight in the works of God, because he has "made them all in wisdom," Psa 104.24. 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 dispensation of his grace and goodness to us by Him. The consideration of this fills the souls of believers with holy admiration and delight, and thereupon they cling to them with all their affections. When we see there is light in them, and all other things are in darkness; when we see that wisdom is in them alone, and all other things are filled with vanity and folly; then our souls are truly affected with them, and rejoice in them with joy unspeakable and full of glory.
To most, this wisdom of God is foolishness. It was so of old, as the apostle testifies, 1Cor 1.23,24; and so it continues to be. 141 And therefore the mystery of the gospel is despised by them; they can see neither form nor beauty in it for which it should be desired. Nor will any man ever have sincere spiritual affections for spiritual things, who has no spiritual view of the wisdom of God in them.
This is what attracts our souls by holy admiration, to unspeakable delight. The reason why men so generally decline from any love for 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 to admire this wisdom in divine revelations, our affections will cling to the things that are revealed.
3. The acting of our affections in their adherence to spiritual things is perfective of our present state and condition. Of all other things, what most debases the nature of man, in which it makes the nearest approaches to brutality, yes, by which it becomes in some respects viler than the nature of beasts, is surrendering the affections to things sensual, unclean, base, and unworthy of its more noble principles. Hence men are said to "debase themselves to hell," Isa
57.9. And their affections become so vile, that being under their power is an effect of revenging justice, punishing men for the worst of sins, Rom 1.26. There is nothing viler, nothing more contemptible, nothing more like beasts in baseness, and to hell in punishment, than the condition of those who have enslaved their nature to brutish, sensual affections. I say, vile affections, fixed on and clinging to sensual objects, debase the nature of man, and both corrupt and enslave all its more noble faculties; the very consciences and minds of men are defiled by them. If you see a man whose affections are set inordinately on anything here below, it is easy to discern how he departs from his native worth, and debases himself in it.
But fixing spiritual affections on spiritual objects is perfective of our present state and condition — not that we can attain perfection by it, but that in this our souls are progressing towards perfection. This may be granted. Look, how much vile affections, fixed on and furiously pursuing things carnal and sensual, debase our nature beneath its rational constitution, and make it degenerate into bestiality. But spiritual affections, fixed on and clinging to spiritual and heavenly things, so exalt our nature above its mere natural capacity, they make an approach to the state of angels and of just men made perfect. Heb 12.22 Brutish affections, when they have the reins on their necks, as they say, and are pursued with delight and greediness, 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 says,Hos 4.11 and wickedness alters the understanding). So holy affections fixed on spiritual things, elevate, raise, and enlighten the mind with true wisdom and understanding; for the "fear of the LORD, that is wisdom, and to depart from
iniquity, that is understanding.'' Job 28.28 And again, the power of vile affections fills the soul and conscience with tumult, disorder, fear, and shame, where men are not utterly profligate, so that the minds, thoughts, and consciences of persons under their power is a very hell for confusion and troubles. So spiritual affections, duly exercised on their proper objects, 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 order and peace in the whole soul, in all its faculties and all their operations, while the affections are in a due prevailing manner fixed on the things that are above. Hence many persons, after great turmoils in the world, after they have by all means endeavored to come to rest and satisfaction in it, have utterly renounced all concern in earthly things, and turned to the contemplation of things above, and that only. Many of them, I confess, were mistaken as to the practical part of their devotions, having various superstitions imposed on their minds by the craft of others. But they didn't miss it in the principle that tranquility of mind was attainable only in setting our affections on things above. Jas 4.1, "Where do wars and fights among you come from? Don't they come from this, even your lusts that war in your members?"
"Where do all the disorders in your minds come from, your vexations and disquietudes, your passions, breaking out sometimes into unseemly brawls? Aren't they from here?" (the question is put to yourselves and your own consciences) "namely, from your lusts — that is, the disorderly affections that stir tumultuously in you? But search yourselves, and you will quickly see where all your troubles and disquietudes arise from. Your lusts, or corrupt and inordinate affections, war in you, continually inclining you to things that are earthly or sensual." Hence many are best and quietest 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 has quite another tendency and effect. It so unites the mind to them, it so brings them to it, and gives them such a subsistence in it, that all its powers and faculties progress towards their perfection. See 2Cor
7.1.142 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, in their measures all ensue on this. Whatever tastes we may have of these things, whatever temporary experience 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. Our eternal blessedness consists in the future enjoyment of the present objects of our spiritual affections. All men who are convinced of a future eternal condition desire, when they depart from here, to enter into blessedness and glory. However, what that blessedness is, even as to its general nature, they know nothing at all; and if they did, they wouldn't 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. In this they have neither interest nor concern.
But this is what which gives life to the affections of believers. They know that their eternal blessedness consists in the enjoyment of God in Christ. How this is their happiness and glory, how it will give them an everlasting, overflowing satisfaction and rest, they understand in the firstfruits of it which they receive here. This is the ultimate object of their affections in this world, and they proceed to all other spiritual things in order from that. The more, therefore, their affections are fixed on them, the more they are kept to that due exercise, the nearer approaches they make to this blessed state.
When their minds are possessed with this persuasion, when it is confirmed in them by daily experience of that sweetness, rest, and satisfaction which they find in clinging to God with fervent love and delight, any other objects rise up in vain to compete with or draw them away to themselves. The more we love God, the more alike we are to Him, and the nearer our enjoyment of him.