of
life, declare we unto you," &c.

Things that are excellent in themselves will be loved for themselves; but
they become the more suitable object of affection, if they have withal
some suitableness and conveniency to us. Yet neither the excellency nor
conveniency of the object is sufficient to engage the heart, if there be
not something in the mind too, suitable to the object; that is, the
apprehension of that reality and good that is in it. For, as there is a
certainty in the object, that makes it a real, not imaginary thing, so
there must be a certainty in the subject, whereby the thing is apprehended
to be true, good, and excellent, and then the object of affection is
completed. Some things there are in nature, excellent in themselves, but
they rather beget admiration than affection, because they are not suitable
to our necessities. Other things of a more ordinary purchase have some
conveniency to supply our wants, and though they be less worth in their
own nature than precious stones and such like, yet they are more desired.
But there is this lamentable disproportion betwixt our apprehensions and
the things themselves, which is the ground of much disappointment, and so
of vexation. The things of this world having nothing of that solid
excellency, or true worth, and conveniency to our souls nothing suitable
to our immortal spirits, but being empty vain shadows, and windy husks,
instead of substantial true food, yet there are high apprehensions, and
big conceits of them, which is a kind of monstrous production, or empty
swelling of the mind, which because it hath no bottom of solidity, it will
fail and vanish. Again, take a view of spiritual things, holden out in the
gospel, and there is as incongruous and unproportioned carriage of our
hearts toward them. They have a certainty and reality and subsistence in
themselves, they alone are excellent, and suitable to our spirits.
Notwithstanding, the mind of man is most hugely misshapen towards them by
unbelief, and hath nothing in his apprehension suitable to the things
themselves. They are represented as far below in the true worth, as things
temporal above their just value, and therefore men are not enamoured with
them, souls are not ravished after that beauty that is in them.

Now the end of these words read is, to reform this irregular, disorderly
posture of our minds, to hold out to you things truly excellent, and
exceedingly convenient,--things good and profi