The Seat of Spiritual Mindedness in the Affections
The seat of Spiritual Mindedness in the Affections. The nature and use of them. The ways and means used by God himself to call the affections of men from the World.
In the account given at the entrance of this discourse, of what it is to be spiritually minded, it was reduced to three heads.
The first was the habitual frame, disposition, and inclination of the mind in its affections.
The second was the usual exercise of the mind in its thoughts, meditations, and desires about heavenly things.
Whereunto, thirdly, was added, the complacency of mind in that relish and savor which it finds in spiritual things, so thought and meditated on.
The second of these hath hitherto alone been spoken to, as that which leads the way to the others, and gives the most sensible evidence of the state inquired after. Therein consists the stream, which, rising in the fountain of our affections, runs into a holy rest and complacency of mind.
The first and last I shall now handle together and therein comprehend the account of what it is to be spiritually minded,
‘Spiritual affections, whereby the soul adheres to spiritual things, taking in such a savor and relish of them, as wherein it finds rest and satisfaction, is the peculiar spring and substance of our being spiritually minded.’ This is that which I shall now further ex plain and confirm.
The greatest contest of heaven and earth is about the affections of the poor worm, which we call man. That the world should contend for them, is no wonder. It is the best that it can pretend to. All things here below are capable of no higher ambition than to be possessed of the affections of men. And as they lie under the curse, it can do us no greater mischief than by prevailing in this design. But that the holy God should, as it were, engage in the contest, and strive for the affections of man, is an effect of infinite condescension and grace. This he doth expressly; my son, saith he, give me thy heart, Prov. xxiii. 26. It is our affections he asketh for, and comparatively nothing else; to be sure he will accept of nothing from us without them. The most fat and costly sacrifice will not be accepted, if it be without a heart. All the ways and methods of the dispensation of his will, by his word 5 all the designs of his effectual grace, are suited to, and prepared for, this end, namely, to recover the affections of man to himself. So he expresseth him» self concerning his word, Deut. x. 12. ‘And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love and to serve the Lord thy God with all thy heart, and with all thy soul V And as to the word of his grace, he declares it to the same purpose,
Deut. xxx. 6. i And the Lord thy God will circumcise thy heart, and the heart of thy seed; to love the Lord thy God with all thy heart, and with all thy soul.’
And on the other side, all the artifices of the world all the paint it puts on its face, all the great promises it makes, all the false appearances and attires it clothes itself with, by the help of Satan, have no other end but to draw and keep the affections of men to itself* And if the world be preferred before God, in this address which is made to us for our affections, we shall justly perish with the world to eternity; and be rejected by him whom we have rejected. Prov. i. 24, 25, 31.
Our affections are, upon the matter, our all. They are all we have to give or bestow; the only power of our souls, whereby, if We may, we give away ourselves from ourselves, and become another’s. Other faculties of our souls, even the most noble of them, are suited to receive in to our own advantage; by our affections we can give away what we are, and have. Hereby, we give our hearts to God, as he requireth* Wherefore to him we give our affections, to whom we give our all, ourselves, and all that we have $ and to whom we give them not, whatever we give, upon the matter, we give nothing at all.
In what we do to or for others; whatsoever is good, valuable, or praiseworthy in it proceeds from the affections wherewith we do it. To do any thing for others without an animating affection, is but a con* tempt of them; for we judge them really unworthy that we should do any thing for them: to give to the poor upon their importunity, without pity or compassion; to supply the wants of saints without love and kindness, with other actings and duties of the like nature, are things of no value, things that can recommend us neither to God nor man. It is so in general with God and the world. Whatever we do in the service of God, whatever duty we perform on his command, whatever we undergo or suffer for his name’s sake, if it proceed not from the cleaving of our souls to him by our affections, it is despised by him; he owns us not. c As if a man would give all the substance of his house for love, it would utterly be contemned:’ Cant. v.; so if a man would give to God all the substance of his house without love, it would in like manner be despised. And however, on the other hand, we may be diligent, industrious, and sedulous in and about the things of this world, yet, if it have not our affections, we are not of the world, we belong not to it. They are the seat of all sincerity, which is the jewel of divine and human conversation, the life and soul of every thing that is good and praiseworthy; whatever men pretend, as their affections are, so are they. Hypocrisy is a deceitful interposition of the mind, on various reasons and pretences, between men’s affections and their profession, whereby a man appears to be what he is not. Sincerity is the open avowment of the reality of men’s affections, which renders them good and useful.
Affections are in the soul as the helm in the ship; if it be laid hold on by a skilful hand, he turneth the whole vessel which way he pleaseth. If God hath the powerful hand of his grace upon our affections, he turns our soul to a compliance with his institutions, instructions, afflictions, trials, all sorts of providences, and in mercy holds them firm against all wi ads and storms of temptations, that they shall not hurry them on pernicious dangers. Such a soul alone is tractable and pliable to all intimations of God’s will.
All others are stubborn and obstinate, stout hearted, and far from righteousness. And when the world hath the hand on our affections, it turns the mind, with the whole industry of the soul, to its interest and concerns. And it is in vain to contend with any thing that hath the power of our affections in its disposal, it will prevail at last.
On all these considerations, it is of the highest importance to consider aright how things are stated in our affections, and what is the prevailing bent of them. Iron sharpeneth iron, so a man sharpeneth the countenance of his friend, saith the wise man, Prov. xxviL 17. Every man hath his edge, which may be sharpened by outward helps and advantages: the predominant inclination of a man’s affections is his edge. According as that is set, so he cutteth and works; that way he is sharp and keen, but blunt to all other things.
Now because it must be, that our affections are either spiritual or earthly in a prevailing degree; that either God hath our hearts, or the world; that our edge is towards heaven, or towards things here below; before I come to give an account of the nature and operations of spiritual affections, I shall consider and propose some of these arguments and motives which God is pleased to make use of, to call off our affections from the desirable things of this world: for as they are weighty and cogent, such as cannot be neglected without the greatest contempt of divine wisdom and goodness, so they serve to press and enforce those arguments and motives that are proposed to us, to set our affections on things that are above, which is to be spiritually minded.
First. He hath, in all manner of instances, poured contempt on the things of this world, in comparison of things spiritual and heavenly. All things here below were at first made beautiful and in order, and were declared by God himself to be exceeding good, and that not only in their being and nature, but in the use whereunto they were designed. They were then de* sirable to men, and the enjoyment of them would have been a blessing, without danger of temptation for they were the ordinance of God, to lead us to the knowledge of him, and love to him: but since the entrance of sin, whereby the world fell under the curse, and into the power of Satan, the things of it in his management, are become effectual means to draw oft the heart and affections from God; for it is the world and the things of it, as summed up by the apostle,. John ii. 15, 16, that alone strive for our affections to be the object of them. Sin and Satan do but woo for the world to take them off from God: by them doth the god of this world blind the eyes of them that believe not: and the principal way whereby he worketh in them is by promises of satisfaction to all the lusts of the minds of men, with a proposal of whatever is dreadful and terrible in the want of them. Being now in this state and condition, and used to this end, through the craft of Satan, and the folly of the minds of men, God hath showed, by various instances, that they are all vain, empty, unsatisfactory, and every way to be despised, in comparison of things eternal.
First. He did it most eminently and signally in the life, death, and cross, of Christ. What can be seen or found in this world, after the Son of God hath spent his life in it, not having where to lay his head, and after he went out of it on the cross Had there been aught of real worth here below, certainly he had enjoyed, if not crowns and empires, which were all in his power; yet such goods and possessions as men of sober reasonings and moderate affections esteem a competency. But things were quite otherwise disposed, to manifest that there is nothing of value or use in these things, but only to support nature to the performance of service to God, wherein they are serviceable to eternity. He never attained, he never enjoyed, more than daily supplies of bread out of the stores of Providence, and which alone he hath instructed us to pray for. Matt. viii. 20. In his cross the world proclaimed all its good qualities, and all its powers; and hath given to them that believe, its naked face to view and contemplate. Nor is it now one jot more comely than it was when it had gotten Christ on the cross. Hence is that inference and conclusion of the apostle, Gal. vi. 14. ‘But God forbid that I should glory, save in the cross of our Lord Jesus Christ, whereby the world is crucified to me, and I to the world.9 Since I have believed, since I have a sense of the power and virtue of the cross of Christ, I have done with all things in this world: it is a dead thing to me, nor have I any affection for it. This is that which made the difference between the promises of the old covenant and the new: for they were many of them about temporal things, the good things of this world and this life; those of the new are mostly of things spiritual and eternal. God would not call off the church wholly from a regard to these things, until he had given a demonstration of their emptiness, vanity, and insufficiency, in the cross of Christ. 2 Cor. iv. 16 — 18.
Whither so fast, my friend 1 What meaneth this rising so early, and going to bed late, eating the bread of carefulness V Why this diligence 1 Why these contrivances? Why these savings and hoardings of riches and wealth? To what end is all this care and counsel? Alas! saith one, it is to get that which is enough in and of this world for me and my children, to prefer them, to raise an estate for them, which, if not so great as others, may yet be a competency, to give them some satisfaction in their lives, and some reputation in the world. Fair pretences! neither shall I ever discourage any from the exercise of industry in their lawful callings: but yet I know, that with many, this is but a pretence and covering for a shameful engagement of their affections to the world. Wherefore, in all these things, be persuaded sometimes to have an eye to Jesus, the author and finisher of our faith: behold how he is set before us in the gospel, poor, despised, reproached, persecuted, nailed to the cross, and all this by the world. Whatever be your designs and aims, let his cross continually interpose between your affections and thi world. If you are believers, your hopes are, within a few days, to be with him for evermore. To him you must give an account of yourselves, and what you have done in this world: will it be accepted with him to declare what you have saved of this world; what you have gained; what you have preserved and embraced yourselves in; and what you have left behind you 1 Was this any part of his employment and business in this world] Hath he left us an example for any such course? Wherefore no man can set his affections on things here below, who hath any regard to the pattern of Christ, or is in any measure influenced with the power and efficacy of his cross. My love is crucified, said a holy martyr of old; he whom his soul loved was so, and in him his love to all things here below. Do you, therefore, find your affections ready to be engaged to. or too much entangled with the things of this world] Are your desires of increasing them, your hopes of keeping them, your fears of losing them, your love to them, and delight in them, operative in your minds, possessing your thoughts, and influencing your conversations’? Turn aside a little, and by faith contemplate the life and death of the Son of God; a blessed glass will it be, where you may see what contemptible things they are which you perplex yourselves about. Oh! that any of us should love or esteem the things of this world, the power, riches, goods, or reputation of it, who have had a spiritual view of them in the cross of Christ!
Perhaps it will be said, that the circumstances mentioned were necessary to the Lord Christ, with respect to the especial work he had to do, as the Saviour and Redeemer of the church: and, therefore, it doth not thence follow that we ought to be poor, and want all things, as he did. I confess it doth not; and, therefore, do all along make an allowance for honest industry in our callings. But this follows unavoidably hereon, that what he did forego and trample on for our sake, that ought not to be the object of our affections; nor can such affections prevail in us, if he dwell in our hearts by faith.
Secondly. He hath done the same in his dealings with the apostles, and generally with all that have been most dear to him, and instrumental to the interest of his glory in the world, especially since life and immortality were brought to light by the gospel. He had great work to do by the apostles, and that of the greatest use to his interest and kingdom. The laying of the foundations of the glorious kingdom of Christ in the world, was committed to them. Who would not think that he should provide for them, if not principalities or popedoms, yet at least arch-bishoprics and bishoprics, with other good ecclesiastical dignities and preferments 1 Hereby might they have been made meet to converse with princes, and had been freed from the contempt of the vulgar but Infinite Wis* dom did otherwise dispose of them and their concerns in this world: for as God was pleased to exercise them with the common afflictions and calamities of this life, which he makes use of to take off the sweetness of present enjoyments, so they lived and died in a condition of poverty, distress, persecution, and reproach. God set them forth as examples as to other ends, namely, of light, grace, zeal, and holiness, in their lives5 so to manifest of how little concernment to oar own blessedness, or an interest in his love, is the abundance of all things here* below, as also, that the want of them all may consist with the highest participation of his love and favor. 1 Cor. iv. 9, 11 — 13,* 4 For I think that God hath set forth us the apostles last, as it were, appointed to death. For we are made a spectacle to the world, and to angels, and to men. Even to this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it 5 being defamed, we entreat: we are made as the filth of the world, and are the offsc oaring of all things to this day.’ And if the consideration hereof be not of weight with others, undoubtedly it ought to be so with them who are called to preach the gospel, and are the successors to the apostles. There can be nothing more uncouth, absurd, and shameful, nothing more opposite to the intimation of the wisdom and will of God, in his dealings with those first and most honorable dispensers of it, than for such persons to seek and follow greedily after secular advantages, in worldly powers, riches, wealth, and honor. Hence there hath been, in former ages, an endeavor to separate such persons as were by any means dedicated to the ministry of the gospel from all secular dignities and revenues. Yea, some maintained, that they were to enjoy nothing of their own, but were to live on alms, or the free contributions of the people. But this was quickly condemned as heresy, in WicklifT and others. Yet another sort set up, that would pretend thereto, as to themselves, though they would not oblige all others to the same rule. This produced some swarms of begging friars, whom they of the church, who were in possession of wealth and power, thought meet to laugh at and let alone; of late years this contest is at an end. The clergy have happily gotten the victory, and esteem all due to them, that they can by any ways obtain; nor is there any greater crime, than for a man to be otherwise minded. But these things are not our present concernment. From the beginning it was not so. And it is well if, in such a way, men are able to maintain the frame of mind inquired after, which is life and peace.
Thirdly. God continues to cast contempt on these things, by giving always incomparably the greatest portion of them to the vilest men, and his own avowed enemies. This was a temptation under the old covenant, but is highly instructive under the new. None will judge those things to be of real value, which ‘a wise man casts out daily unto swine, making little or no use of them in his family.’ Those monsters of men, Nero and Heliogabalus, had more interest in, and more power over, the things of this world, than ever had the best of men. Such villains in nature, so pernicious to human society, that their not being was the interest of mankind; but yet more of the world poured on them, than they knew either how to enjoy, possess, use, or abuse. Look on all the principal treasures and powers of this world, as in the hands of one of these monsters, and there disposed of by Divine Providence, and you may see at what rate God values them.
At this day, the greatest, most noble, wealthy, and fruitful parts of the earth, are given to the great Turk, with some other eastern potentates, either Mahometans or Pagans, who are prepared for eternal destruction. And if we look nearer home, we may see in whose hands is the power of the chiefest nations of Europe, and to what end it is used. The utmost of what some Christian professors among ourselves are intent and designing upon, as that which would render them wondrous happy in their own apprehensions, put hundreds of them together, and it would not answer the waste made by the forementioned beasts every day.
Doth not God proclaim herein, that the things of this world are not to be valued or esteemed? If they were so, and had a real worth in themselves, would the holy and righteous God make such a distribution of them? The most of those whom he loves, who enjoy his favor 5 not only comparatively, have the meanest share of them, but are exercised with all the evils that the destitution and want of them can be accompanied with. His open and avowed enemies, in the mean time, have more than they know what to do with. Who would set his heart and affections on those things which God poureth into the bosoms of the vilest men, to be a snare to them here, and an aggravation of their condemnation for ever? It seems, you may go and take the world, and take the curse, death and hell, along with it; and what will it profit a man to gain the whole world and lose his own soul? What can any man do on the consideration hereof, who will not forego all his hopes and expectations from God, but retreat to the faith of things spiritual and eternal, as containing an excellency in them incomparably above all that may be enjoyed here below 1
Fourthly. He doth continue to give perpetual instances of their uncertainty and unsatisfactoriness, in the utter disappointment of men that have had expectations from them. The ways hereof are various, and the instances so multiplied, as that most men in the world, unless they are like the fool in the gospel, who bade his soul take its ease for many years, because his barns were full, live in perpetual fears and apprehensions, that they shall speedily lose whatever they en-? joy; or are under the power of a stupid security. But as to this consideration of them, there is such an ac-> count given by the wise man, as to which nothing can be added, or which no reason or experience is able to contradict. Eccl. ii. By these and the like ways, doth God cast contempt on all things here below; discovering the folly and falseness of the promises which the world makes use of to allure our affections to itself. This, therefore, is to be laid as the foundation in all our considerations, to what or whom we shall cleave by oar affections, that God hath not only de-? clared the insufficiency of these things to give us that rest and happiness which we seek after, but also poured contempt upon them, in his holy, wise disposal of them in the world.
Secondly, God hath added to their vanity, by shortening the lives of men, reducing their continuance in this world to so short and uncertain a season, as it is impossible they should take any solid satisfaction in what they enjoy here below. So it is expressed by the Psalmist. ‘Behold thou hast made my days as an hand breadth, and my age is nothing before thee.’ Hence he draws two conclusions.
First. That every man, at his best estate, is but vanity.
Second. That every l man walks in a vain show; surely they are disquieted in vain; he heapeth up riches, and knoweth not who shall gather themu’ Psal. xxxix. 5, 6. The uncertainty and shortness of the lives of men render all their endeavors and contrivances about earthly things both vain and foolish. When men lived eight or nine hundred years, they had an opportunity to suck out all the sweetness that was in creature comforts, to make large provisions of them, and to have long projections about them. But when they had so3 they all issued in that violence, oppression, and wickedness, which brought tta flood on the world of ungodly mem And it still so abides; the more of, &nd the longer men enjoy these things, the more, without the sovereign preservative of grace, will they abound in sin and provocations of God. But God hath reduced the life of man to the small pittance of seventy years casting what may fall out of a longer continuance into travail and sorrow. Besides, that space is shortened with the most, by various and innumerable incidences and occasions. Wherefore, in these seventy years, consider how long it is before men begin to have a taste or relish of the things of this life; how many things fall in cross, to make us weary of them before the end of our days; how few among us, not one of a thousand, attain that age 3 what is the uncertainty of all men living, as to the continuance of their lives to the next day 5 and we shall see that the holy, wise God, hath left no such season for their enjoyment, as might put a value upon them. And when, on the other hand, it is remembered, that this man, who is of such short continuance in this world, is yet made for eternity, eternal blessedness or misery, which- state depends wholly on his interest in things above, and setting his affections on them, they must forfeit all their reason, as well as bid defiance to the grace of God, who gives them up for things below.
Moreover, God hath openly and fully declared the danger that is in these things, as to their enjoyment and use; and what multitudes of souls miscarry, by an inordinate adherence to them! For they are the matter of those temptations, whereby the souls of men are ruined forever; the fuel that supplies the fire of their lusts, until they are consumed by it*
Men, under the power of spiritual convictions, fall not into sin, fail not eternally, but by the means of temptation. That is the mire wherein this rush doth grow. For others who live and die in the madness and wildness of nature, without any restraint in their minds from the power of convictions, they need no external temptations, but only opportunities to exert their lusts. But for those who by any means are convinced of sin, righteousness, and judgment, so as to design the ordering of their lives, with respect to the
H34f OF SPIRITUAL MlNDEDNESS*
sense they have of them, they fall not into actual sin, but upon temptations. That, whatever it be, which causeth, occasioneth, and prevaileth on a convinced person, to sin, that is temptation. Wherefore, this is the great means of the ruin of the souls of men.
Now, though there are many principles of temptation, many causes that actually concur in its efficacy, as sin, Satan, and other men, yet the matter of almost all ruinous temptations is taken out of this world, and the things of it. Thence doth Satan take all his darts; thence do evil men derive all the ways and means whereby they corrupt others, and from thence is all the fuel of sin and lust taken. And which adds to this evil, all that is in the world contributes its utmost thereto. l All that is in the world, is the lust of the flesh, the lust of the eyes, and the pride of life.’ 1* John ii* 16. It is not a direct formal enumeration of the things that are in the world, nor a distribution of them under several (heads; but it is so of the principal lusts of the minds of men, whereto all things are subservient* Wherefore, not only the matter of all temptations is taken out of the world, but every thing that is in the world is apt and fit to be abused to that end. For it were easy to show, that there is nothing desirable or valuable in this whole world, but it is reducible to a subserviency to one or other of these lusts, and is applicable to the interest and service of temptations and sins.
When men hear of these things, they are apt to say, ‘let the dream be to them that are openly wicked, and the interpretation of it to them that are profligate in sin.’ To unclean persons, drunkards, oppressors, proud, ambitious persons, it may be, it is so; but as to them, they use the things of this world with a due moderation, so as they are no snare to them. But to own they are used to what end soever, if the affections of men are set upon them, one way or other, there is nothing in the world, but is thus a snare and temptation. However, we should be very careful how we adhere to or undervalue, that which is the cause and means of the ruin of multitudes of souls. By the warnings given us hereof, doth God design, as to the use of means, to teach us the vanity and danger of fixing our affections on things below.
Lastly, Things are so ordered in the holy, wise dispensation of God’s providence, that it requires much spiritual wisdom to distinguish between the use and the abuse of these things, between a lawful care about them, and an inordinate cleaving to them. Few distinguish aright here 5 and therefore in these things will many find their great mistake at the last day. The disappointments that they will fall under, as to what concerns their earthly enjoyments and the use of them, wherewith they were intrusted. See Mat. xxv. 34, to the end of the chapter.
It is granted that there is a lawful use of these things, a lawful care and industry about them. So it is also acknowledged, it cannot be denied, that there is an abuse of them, springing from an inordinate love and cleaving to them. But here men deceive themselves, taking their measures by the most crooked, un-^ certain rules. Some make their own inclinations the rule and measure of what is lawful and allowable; some the example of others 5 some the course of the world; some their own real or pretended necessities. They confess that there is an inordinate love of those things, and an abuse of them, in excesses of various sorts, which the scripture plainly affirms, and which experience gives open testimony to. But as to their state and circumstancs, their care, love, and industry, are all allowable. That which innuenceth all these persons, is self love, which inveterate, corrupt affections, and false reasonings, make an application of to these occasions.
Hence we may have men approving of themselves as just stewards of their enjoyments, whilst others judge them hard, covetous, earthly minded; no way laying out what they are intrusted with, to the glory of God, in any due proportion. Others also think not amiss of themselves in this kind, who live in palpable excesses, either of pride of life or sensual pleasures, vain apparel, and the like. So, in particular, most men in their feastings and entertainments, walk in direct contempt of the rules which our Saviour gives in that case 5 Luke xiv. 12 — 14, and yet approve themselves therein
But what if any of us should be mistaken in our rule and application of it to our conditions? Men at sea may have a fair gale of wind, wherewith they may sail freely and smoothly for a season, and yet, instead of being brought into a port, be cast by it at last on destructive shoals or rocks.
And what if that which we esteem allowable, love, care, and industry, should prove to be the fruit of earthly affections, inordinate and predominant in us; what if we miss in our measures, and that which we approve of in ourselves should be disapproved of God 5 we are cast forever, we belong to the world, and with the world we shall perish.
It may be said, that if it be so difficult to distinguish between these things, namely, the lawful use of things here below, and their abuse; the allowable industry about them, and the inordinate love of them, on the knowledge whereof our eternal condition depends, it is impossible but men must spend their time in solicitous anxiety of mind, as not knowing when they have aright discharged their duty.
Ans. (1.) I press these things at present no further, but only to show how dangerous a thing it is for any to incline in his affectionso the things of this world, wherein an excess is ruinous, and hardly discoverable. Surely, no wise man will venture freely and frequently to the edge of such a precipice. He will be jealous of his measures, lest they will not hold by the rule of the word. And a due sense hereof is the best preservative of the soul, from cleaving inordinately to these things below. And when God, in any instance, by afflictions, or otherwise, shows to believers their transgression herein, and how they have exceeded, Job xxxviii. 8, 9, it makes them careful for the future. They will now or never be diligent, that they fall not under that peremptory rule. 1 John ii. 14.
Secondly. Where the soul is upright and sincere, there is no need in this case of any more solicitousness or anxiety of mind, than there is to or about other duties. But when it is biased and actuated by self love, and its more strong inclinations are to things present, it is impossible men should enjoy solid peace, or be freed from severe reflectionson them by their own consciences, in such seasons wherein they are awakened to their duty, and the consideration of their state; nor have I any thing to tender for their relief. With others it is not so $ and therefore I shall so far digress in this place, as to give some directions to those who in sincerity would be satisfied in this lawful use and enjoyment of earthly things; so as not to adhere to them with inordinate affections.
First. Remember always that you are not proprietors, nor absolute possessors of these things, but only stewards of them. With respect to men, yott are, or may be, just proprietors of what you enjoy; with respect to him who is the great possessor of heaven and earth, you are but stewards* This stewardship we are to give an account of, as we are taught in the parable, Luke xvi. 1, 2. This rule always attended to, will be a blessed guide in all instances and occasions of duty. But if a man be left in trust with houses and large possessions, as a steward for the right lord, owner, and proprietor of them; if he fall into a pleasing dream, that they are all his own, and use them accordingly, it will be a woful surprisal to him, when he shall be called to account for all he hath received and laid out, whether he will or not; and when indeed he hath nothing to pay. It will scarce be otherwise with them at the great day, who forget the trust which is committed to them, and suppose they may do what they will, with what they call their own.
Secondly. There is nothing in the ways of getting, enjoying, or using of these things, but giveth its own evidence to spiritual wisdom, whether it be within the bounds of duty or not. Men are not lightly deceived herein, but when they are evidently under the power of corrupt affections, or will not at all attend to themselves, and the language of their own consciences. It is a man’s own fault alone, if he know not wherein he doth exceed.
A due examination of ourselves in the sight of God, with respect to these things, the frame and actings of our minds in them, will greatly give check to our corrupt inclinations, and discover the folly of those reasonings, whereby we deceive ourselves into the love of earthly things, or justify ourselves therein, and bring to light the secret principle of self love, which is the root of all this evil.
Thirdly. If you would be able to make a right judgment in this case, be sure that you have another object for your affections, which hath a predominant interest in your minds, and which will evidence itself so to have on all occasions. Let a man be never so observant of himself, as to all outward duties required of him, with respect to these earthly things ] let him be liberal in the disposal of them on all occasions; let him be watchful against all intemperance and excesses in the use of them; yet if he hath not another object for his affections, which hath a prevailing influence upon them; if they are not set upon the things that are above; one way or other, it is the world that hath the possession of his heart. For the affections of our minds will and must be placed, in chief, on things below or things above; there will be a predominant love in us; and therefore, although all our actions should testify another frame, yet if God, and the things of God, be not the principal object of our affections; by one way or other, unto the world we do belong; this is that which is taught us so expressly by our Saviour, Luke xvi. 9 — 13. 4 And I say unto you, make to yourselves friends of the mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations. He that is faithful in that which is the least, is faithful also in much; and he that is unjust in the least, is unjust also in much. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if you have not been faithful in that which is another man’s, who shall give you that which is your own l No servant can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other 5 ye canot serve God and mammon.’
Fourthly. Labor continually for the mortification of your affections to the things of this world. They re in the state of corrupted nature, set and fixed on them; nor will any reasonings or considerations effectually divert them, or take them off in a due manner, unless they are mortified to them by the cross of Christ. Whatever change be otherwise wrought in them, it will be of no advantage to us. It is mortification alone, that will take them off from earthly things, to the glory of God. Hence the apostle, having given us that charge, set your affections on things above, and not on things below on the earth, Col. iii. 2, adds this, as the only way and means whereby we may do so: Mortify therefore your members that are on the earth, v. 5. Let no man think that his affections will fall off from earthly things of their own accord. The keenness and sharpness of them, in many things, may be abated by the decay of their natural powers in age, and the like. They may be abated by frequent disappointments, by sickness, pains, and afflictions, as we shall see immediately; or they may be willing to a distribution of earthly enjoyments, to have the reputation of it, wherein they still cleave to the world, but under another shape and appearance. They may be startled by convictions, so as to do many things gladly, that belong to another frame. But on one pretence or other, under one appearance or other, they will forever adhere and cleave to earthly things, unless they are mortified to them, through faith in the blood and cross of
Christ. Gal. vi. 14. Whatever thoughts you may have of yourselves in this matter, unless you have the experience of a work of mortification on your affections, you can have no refreshing ground of assurance, that you are in any thing spiritually minded.
Fifthly. In all instances of duty belonging to your stewardship of earthly things, attend diligently to the rule of the word; without this, the grace exhorted to may be abused. So of old, under a pretence of a relinquishment of the things of this world, because of the danger in adhering to them, their own superstition, and the craft of other men, prevailed with many, to part with all they had, to the service of others, not better, it may be, nor so good as themselves. This evil wholly arose from want of attendance to the rule of truth, which gives no such direction in ordinary cases. But there is not much seen, in these days, of an excess in that kind. On the other hand, in all instances of duties of this nature, most men’s minds are habitually influenced with pretences, reasonings, and considerations, that turn the scales as to what they ought to do in proportion, in this duty, on the side of the world. If you would be safe, you must in all instances of duty, as in works of charity, piety, and compassion, give authority in and over your souls, to the rule of the word. Let neither self, nor unbelief, nor the custom and example of others, be heard to speak 5 but let the rule alone be attended to, and to what that speaks, yield obedience.
Unless these things are found in us, none of us, no man living, if it be not so with him, can have any refreshing evidence or assurance, that he is not under the power of an inordidate, yea, and predominant love
to this world.
And indeed, to add a little further on the occasion of this digression, it is a sad thing to have this exception made against the state of any man, on just grounds 5 yea, but he loves the world. He is sober and industrious, he is constant in duties of religion, it may be, an earnest preacher of them, a man of sound principles, and blameless as to the excesses of life: but he loves the world. The question is, how doth this appear 1 It may be, what you say, is but one of those evil surmises which all things are filled with. Wherefore, I speak it not at all to give countenance to the rash judging of others, which none are more prone to, than those who one way or other are eminently guilty themselves. But I would have every man judge himself, that we be none of us condemned of the Lord. If notwithstanding the things mentioned, any of us do centre in self, which is supplied and filled with the world; if we prefer self above all other things, aim at the satisfaction of self in what we do well or ill, are useless to the only good and blessed, ends of these earthly things, in supplying the wants of others, according to the proportions wherewith we are intrusted j it is to be feared, that the world, and the things that are in it, have the principal interest in our affections.
And the danger is yet greater with them who divert on the other extreme. Such are they who, in pride of life, vanity in apparel, excess in drinking, pampering the flesh every day, tread close on the heels of the world, if they do not also fully keep company with it. Altogether in vain is it for such persons to countenance themselves with an appearance of other graces in them, or the sedulous performance of other duties. This one rule will eternally prevail against them; if any man love the world, the love of the Father is not in him. And by the way, let men take heed how they walk in any instance against the known judgment and practice of the wiser or more experienced sort of Christians, to their regret and sorrow, if not to their offence and scandal, or in any way whereto they win the consent of their own light and conscience, by such reasonings and considerations as will not hold weight in the balance of the sanctuary. Yet thus, and no otherwise, is it with all those who, under a profession of religion, indulge to any excesses wherein they are conformed to the world*
Fifthly. God makes a hedge against the excesses of the affections of men, rational and any way enlightened, to the things of this world, by suffering the generality of men to carry the use of them, and to be carried by the abuse of them, into actings so filthy, so abominable, so ridiculous, as reason itself cannot but abhor. Men by them transform themselves into beasts and monsters, as might be manifested by all sorts of instances: hence the wise man prayed against riches, lest he should not be able to manage the temptations wherewith they are accompanied. Prov. xxx. 8, 9.
Lastly. To close this matter, and to show us what we are to expect, in case we set our affections on things here below, and they have thereby a predominant interest in our hearts, God hath positively determined and declared, that if it be so, he will have nothing to do with us, nor will accept of those affections which, we pretend, we can and do spare for him, and spiritual things. If we abstain from open sins, if we abhor the lewdness and uncleanness of men in the world, if we are constant in religious duties, and give ourselves up to walk after the most strict sort in reiigion, like Paul in his Pharisaism, may we not, will some say or think, find acceptance with God, though our hearts cleave inordinately to the things of this world 1 I say, God hath peremptorily determined the contrary 5 and if other arguments will not prevail with us, he leaves us at last to this, go love the world and the things of it, but know assuredly you do it to the eternal loss of your souls. 1 John ii. 15. Jam. 4. These few instances have I given of the arguments and motives whereby God is pleased to deter us from fixing our affections on things here below. And they are most of them such only as he maketh use of in the administration of his providence. There are two other heads of things that offer themselves to our consideration.
First. The ways, means, arguings, and enticements, which the world makes use of to draw, keep, and secure the affections of men to itself,
Secondly. The secret, powerful efficacy of grace, in taking off the heart from these things, turning and drawing it to God, with the arguments and motives that the Holy Spirit maketh use of, in and by the word, to this end; and wherein we must show what is the act of conquering grace, wherein the heart is finally prevailed on to choose and adhere to God in love immutable. But these things cannot be handled in any measure according to their nature and importance, without such length of discourse, as I cannot here divert to. I shall therefore proceed to that which is the proper and peculiar subject before us.