Chapter XIX.
[The true notion and consideration of spiritual and heavenly things.]
II. The second thing required that we may be spiritually minded, as unto the interest of our affections therein, is, the object of them about which they are conversant and whereunto they do adhere. What this is materially, or what are the spiritual things which our affections are to be set upon, hath been declared already, under the consideration of the objects of our thoughts and meditations, for they are the same; yea, as hath been intimated, the fixing of our affections upon them is the spring and cause of our thoughts about them. But that which we shall now inquire into is, the true notion and consideration of spiritual and heavenly things, that which renders them the formal, proper object of spiritual affections, and is the reason of their adherence unto them; for, as was intimated before, men may have false notions of spiritual things, under which they may like them and embrace them with unrenewed affections. Wherefore we shall inquire into some of those considerations of heavenly things under which affections spiritually renewed do satisfactorily cleave unto 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 unto him, they have an infinite beauty, goodness, and amiableness in them, which are powerfully attractive of spiritual affections, and which alone are able to fill them, to satisfy them, to give them rest and acquiescency. Love is the most ruling and prevalent affection in the whole soul; but it cannot be fixed on any object without an apprehension, true or false, of an amiableness and desirableness in it, from a goodness suitable unto all its desires.
And our fear, so far as it is spiritual, hath divine goodness for its object, Hos. iii. 5. Unless this be that which draws our hearts unto God and the things of God, in all pretence of love unto him, men do but frame idols to themselves “according to their own understanding,” as the prophet speaks, Hos. xiii. 2. Wherefore, that our affections may cleave unto spiritual things in a due manner, three things are required:—
(1.) That we apprehend and do find a goodness, a beauty, and thence an amiableness and desirableness, in them, Zech. ix. 17. Many pretend to love God and spiritual things, but they know not 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 pretend so to do, though indeed they know they do not; they do but flatter him with their lips, when their hearts are far from him. Some are much affected with the benefits and mercies they receive from him, and suppose that they love him on that account; but this love is no other but what the devil falsely charged Job withal, chap. i. 8–11. Some have delight in the outward modes and rites of divine worship, wherewith they satisfy themselves that they love God and spiritual things, when they only please their own imaginations and carnal minds Many have a traditional apprehension that they ought to love God, they know no reason why they should not, they know it will be ill for them if they do not; and these take it for granted that they do. How few are there 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 thereby alone to be drawn after him, and to delight in him! yet is this the ground of all sincere, real love unto God. Two things are required that we may apprehend an amiable goodness in any thing, and cleave unto it with sincere affection:— [1.] A real worth or excellency in itself; [2.] A suitableness therein unto our condition, state, and desires after rest and blessedness. The first of these is in God, from what he is in himself; the latter is from what he is unto us in Christ; — from both he is the only suitable object unto our affections. Under this apprehension do we love God for himself, or for his own sake, but not exclusively unto our own advantage therein; for a desire of union and enjoyment, which is our only advantage, is inseparable from this love.
It may be, 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 casts the skirt of his own love over the heart of a poor sinner, and efficaciously draws it unto himself, without a distinct apprehension of these things, by a mere sense of the love it hath received. So Elijah passed by Elisha, and cast his mantle upon him, as a transient act; but there was such a communication of virtue thereby that he ran after him, and would not be deferred, though Elijah said, “Go back again; for what have I done to thee?” 1 Kings xix. 19, 20. When God hath so cast his love on any soul, it follows after him with all its affections. And whereas God may seem at some times to say, “Go back again; for what have I done unto thee?” its answer is, “Lord, whither shall I got I cannot leave thee; my heart is given up unto thee, and shall never be taken from thee.”