the grace and duty of being spiritually minded, Jono, and the work of the renovation of our affections. Chapter 13. How is this different from any other impression on or change work in them and how it is evident so to be? the first instance in the universality accompanying of affection spiritually renewed. That which is our concern in this is to inquire of what nature that work is which has been on our affections or in them, and how it differs from those which, whatever they do or effect, yet will not render us nor themselves spiritual. And we ought to use the best of our diligence in this, because a great means in which multitudes delude and deceive their own souls, persuading themselves that there has been an effectual work of the grace of the gospel in them, is a change that they find in their affections, which may be on many occasions without any spiritual renovation. Number one. As to the temporary and occasional impressions on the affections before mentioned, whether from the Word or any other divine warning by afflictions or mercies, they are common to all sorts of persons. Some there are whose consciences are seared with the hot iron, 1 Timothy 4-2, who thereon being passed feeling, senseless of all gospel calls, warnings, and rebukes, have given themselves over to lasciviousness to work all uncleanness with greediness, Ephesians 4, 19, such persons having hardened themselves in a long course of sin, and being given up to a reprobate mind or vile affections in a way of spiritual judgment. Have it may be no such impressions on their affections on any occasion as to move them with a sense of things spiritual and eternal. They may be terrified with danger, sudden judgments, and other revelations of the wrath of God from heaven against the ungodliness of men, but they are not drawn to take shelter in thoughts of spiritual things. Nothing then but hell will awaken them to a due consideration of themselves and eternal things. It is otherwise with the generality of men who are not profligate and impudent in sinning. For although they are in a natural condition and a course of sin, in a neglect of known duties, yet by one means or other, most frequently by the preaching of the Word, their affections are stirred towards heavenly things. Sometimes they are afraid. Sometimes they have hopes and desires about them. These put them on resolutions and some temporary endeavors to change their lives, to abstain from sin, and to perform holy duties. But as the Prophet complains their goodness is as a morning cloud and as the early dew, it goes away. Yet by means of this, many poor ignorant souls deceive themselves and cry, peace, peace, when there is no peace. And they will sometimes so express how they are affected with complaints of themselves as to their long neglect of spiritual things, that others may entertain good hopes concerning them. But all comes to nothing when they are put to trial. There is no difficulty to spiritual light. to distinguish between these occasional impressions on the affections and that spiritual renovation of them which we inquire after. This alone is sufficient to do it, to dare all of them temporary. They abide for a while only, as our Savior speaks, and every occasion defeats all their power. They may be frequently renewed, but they never abide. Some of them immediately pass away and are utterly lost between the place where they hear the word and their own habitations, and in vain shall they inquire after them again. They are gone forever. Some have a larger continuance, endure longer in the mind, and produce some outward effects. None of them will hold any trial or shock of temptation. Yet I have somewhat to say to those who have such impressions on their affections, and warnings by them. 1. Do not despise them, for God is in them. Although he may not be in them in a way of saving grace, yet he is in them in that which may prepare you to that end. They are not common human accidents, but special divine warnings. 2. Labor to retain them, or a sense of them, upon your hearts and consciences. You've got nothing by losing so many of them already, and if you proceed in their neglect, after a while you will hear of them no more. 3. No more confidence in them than belongs to them. Do not presently conclude that your state is good because you have been affected by the hearing of the word, or under sickness. or your life is in danger, in this you may think that now all is well with them, in which they please themselves until they are wholly immersed in their formal carnal security. We may consider the difference that is between the habitual change of the affections before described and that renovation by grace which renders them spiritual, and this is of great concern to us all to inquire into it with diligence. Multitudes who are professing Christians only are deceived and that to their ruin, for they resolve their present peace into and build their hopes of eternal life, such a change in themselves as will not abide to trial. This difference, therefore, is to be examined by scripture light and the experience of them that believe, and first there is a double universality with respect to the spiritual renovation of our affections. that which is subjective with respect to the affections themselves, and that which is objective with respect to spiritual things. Sanctification extends itself to the whole spirit and soul and body. 1 Thessalonians 5.23 When we say that we are sanctified in part only, we do not say that any part, power, or faculty of the soul is unsanctified, but only that the work is not absolutely perfect in any of them. All sin may retain power in some one affection as anger, fear, or love, as to actual eruptions and effects more than in all the rest, as one affection may be more imminently sanctified in some than in others, for it may have advantages to the sin from men's natural tempers in various outward circumstances. So some find little difficulty in the mortification of all other lusts or corruptions in comparison to what they meet with in someone in ordinate affection or corruption. This it may be. David had regard to in Psalm 18 verse 23. I have known persons shining exemplarily in all other graces who have been scarce free from giving great scandal by the excess of their passions and easy provocations in them, and yet they have known that to setting themselves to the sincere vigorous mortification of that disorder is a most imminent pledge of their sincerity and other things. For the trial of our self-denial lies in the things that our natural inclinations lie strongest toward. Albeit, as was said, there is no affection where there is this work of renovation, but it is sanctified and renewed. None of them is left absolutely to the service of sin and Satan. And therefore, whereas, by reason of the advantages mentioned, sin greatly contends to some of them to its interest and service in a peculiar manner, Yet they are enabled to, and made fit for gracious actings, and to in their proper season put forth themselves accordingly. There is no affection of the mind from whence the soul and conscience has received the greatest damage. That was, as it were, the field in which the contest is managed between sin and grace, but hath its spiritual use and exercise when the mind is renewed. There are some so inordinately subject to anger and passion in this, as if they were absolutely under the power and dominion of it. Yet do they also know how to be angry in sin not, and being angry at sin in themselves and others. Yea, what indignation! Yea, what revenge! 2 Corinthians 7 verse 11. God is pleased sometimes to leave somewhat more than ordinary of the power of corruption in one affection than it may be an occasion of the continual exercise of grace in the other affections. Yet are they all sanctified in their degree, that which is relieved as well as that which does relieve. And therefore is the remainder of sin in them that believe it is called the old man, which is to be crucified, and all the members of it, because of its adherence to the whole person and all of its powers and faculties. So the grace implanted in our natures is called the new man, there being nothing in us that is not seasoned and affected with it. As nothing in our natures escaped a taint of sin, so nothing in our natures is accepted from the renovation that is by grace. He in whom any one affection is utterly unrenewed has no one graciously renewed in whom. Let men take heed how they indulge to any depraved affection, for it will be an unavoidable impeachment of their sincerity. Do not think to say with name and, God be merciful unto me in this thing, in all others I will be for him. He requires a whole heart and will have it. or none. The chief work of a Christian is to make all of his affections and all their operations subservient to the life of God. Romans 6 verses 17 and 18. And he who is wise will keep a continual watch over those in which he finds the greatest reluctancy thereunto. And every affection is originally sanctified according to the use it is to be of in the life of holiness and obedience. To be entirely for God, to follow Him fully, to cleave to Him with purpose of heart, to have the heart circumcised, to love Him, is to have all our affections renewed and sanctified, without which we can do none of them. When it is otherwise, there is a double heart, a heart and a heart, which He abhors. Their heart is divided, now they shall be found faulty. Hosea attend verse 2. So it is in the other change mentioned whatever is or may be wrought upon our affections when they are not spiritually renewed. That very change as to the extent of it is not universal. It doesn't affect the whole mind and all of its powers and affections until a vital prevailing principle and habit of grace is implanted in the soul. Sin will not only radically adhere to all the faculties, powers, and affections, but it will under any change that may befall them refer the rule and dominion of some of them to itself. So was it with the young man that came to our Lord Jesus Christ to know what he should do to obtain eternal life. Mark 10 verses 17 to 22. Thus there are many who in other things are reduced to moderation, sobriety, and temperance. Yet there remains in them the love of money in a predominant degree, which to them is the root of all evil, as the Apostle speaks. Some seem to be religious, but they do not bridle their tongues. Through anger, envy, hatred, and the like, their religion is vain. The most of men in their several ways of profession pretend not only to religion, but to zeal in it, yet set no bounds to their affections, to earthly enjoyments. Some of old who had most eminently in all other things subdued their passions and affections were the greatest enemies too and persecutors of the gospel. Some who seem to have had a mighty change wrought in them by a superstitious devotion do yet walk in the spirit of keen towards all the disciples of Christ. As it is with the principal devotionists of the Church of Rome and elsewhere, we may see some go soberly about to persecution and destruction. of other Christians. Some will cherish one's secret lust or other, which they cannot but know to be pernicious to their souls. Some love to praise a man which will never permit them to be truly spiritually minded. So our Savior testifies as some that they could not believe because they loved to praise a man. This was a known vice of all the ancient philosophers. They had Many of them, on the principles of reason and by severe exercise, subdued their affections to great moderation about temporary things, but in the meantime were all of them slaves to vainglory and the praise of men until by the public observation of it, and some contradictions in their lives to their pretenses and to virtue, they lost that also among wise and considerate men. And generally, if men not spiritually renewed were able to search themselves, they would find that some of their affections are so far from having any change wrought in them, is that they are a quiet habitation for sin, where it exercises its rule and dominion. Number two, there is a universality that is subjective in spiritual things with respect to the renovation of our affections. That is, affections spiritually renewed fix themselves upon and cleave to all spiritual things in their proper places and to their proper ends. For the ground and reason of our adherence to any one of them is the same with respect to them all. that is, their relation to God and Christ. Wherefore, when our affections are renewed, we make no choice in spiritual things, cleaving to some and refusing others, making use of Naaman's restraint, but our adherence is the same to them in all their proper places and degrees. And if by reason of darkness and ignorance we know not any of them to be from God, as for instance the observation of the Lord's Day, it is of unspeakable disadvantage to us, and equal respect is required in us unto all God's commands. Yet there are various distinctions and spiritual things and thereon a man may and ought to value one above another. as to the degrees of His love and esteem, although He is to be sincere with respect to them all first, God Himself, that is, as revealed in and by Christ, is in the first and chiefest place the proper and adequate object of our affections as they are renewed. He is so for Himself for His own sake alone, This is the spring, the center, the chief object of our love. He that loves not God for himself, that is, for what he is in himself, and what from himself alone he is and will be unto us in Christ, which considerations are inseparable. has no true affection for any spiritual thing whatever, and not a few do hear deceive themselves or are deceived, which should make us a more diligent in the examination of ourselves. They suppose that they love heaven and heavenly things and the duties of divine worship. which persuasion may befall them on many grounds and occasions which will not endure the trial. But as to God Himself, they can give no evidence that they have any love to Him, either on the account of the glorious excellencies of His nature with their natural relation to Him and dependence on Him, or on the account of the manifestation of Himself in Christ and the exercise of His grace therein. But whatever may be pretended, there is no love unto God whereof these things are not a formal reason that proceeds not from these springs. And because all men pretend that they love God, and defy them that think them so vile as not to do so, though they live in open enmity against Him and hatred of Him. It becomes us strictly to examine ourselves on what grounds we pretend so to do. Is it because indeed we see an excellency, a beauty, a desirableness, and the glorious properties of its nature, just as our souls are refreshed and satisfied with the thoughts of, by faith, in whose enjoyment our blessedness will consist, so that we always rejoice at the remembrance of His holiness? Is it our great joy and satisfaction that God is what He is? Is it from the glorious manifestation that He is made of Himself and all His holy excellencies in Christ, with the communication of Himself unto us in and by Him? If it be so indeed, then our love generous and gracious from the renovation of our affections. But if we say we love God, yet truly know not why or upon principles of education, and because it is sustained the height of wickedness to do otherwise, We shall be at a loss when we are called to trial. This is the first object of our affections. Secondly, in other spiritual things renewed affections cleave unto them according as God is in them. God alone is love for himself, all other things for him and the measuring degree of his presence in them. This alone gives him preeminence in renewed affections. For instance, God is in Christ in the human nature of the man Christ Jesus in a way and manner singular and concern alike. incomprehensible so as he is in the same kind and nothing else. Therefore is the Lord Christ, even as to his human nature, the object of our affections in such a way and degree as no other thing, spiritual or eternal, but God himself is or ought to be. All other spiritual things become so from the presence of God in them, and from the degree of that presence have they their nature in use. Accordingly are they, or ought to be, the object of our affection, since to the degree of their exercise Evidences of the presence of God in things and persons are the only attractives of renewed affection. Thirdly, in those things which seem to stand in an equality as to what is of God in them, yet on some special occasions and reasons our love may go forth imminently to one or more than another. Some particular truth, with the grace communicated by it, may have been the means of our conversion to God. or our edification in a special manner, of our consolation in distress. It cannot be but that the mind will have a peculiar respect to the valuation of such truths and the grace administered by them, and so it is as to duties we may have found such a lively intercourse and communion with God in some of them as may give us a peculiar delight in them. But, notwithstanding these differences, affections spiritually renewed cleave unto all spiritual things as such, for the true formal reason of their so doing is the same in them all, namely, God, in them. Only they have several ways of acting themselves towards them, whereof I shall give one instance. Our Savior distributes spiritual things unto those that are heavenly and those that are earthly, that is, comparatively, so John 3 verse 12. If I have told you earthly things and you believe not, how shall you believe if I tell you of heavenly things? Duh! Heavenly things are the deep and mysterious counsels of the will of God. These renewed affections cleave unto what holy admiration and satisfactory submission, captivating the understanding to what it cannot comprehend. So the apostle declares it in Romans 11, 33-36, Though the depths are the riches both of the wisdom and knowledge of God, How unsearchable are His judgments and His ways past finding out! For who has known the mind of the Lord, or has been His counselor? Or who has first given to Him, and it shall be recompensed unto Him again? For of Him, and through Him, and to Him are all things, to whom be glory forever. Amen. What the mind cannot comprehend, the heart doth admire and adore. delighting in God and giving glory unto Him all. The earthly things intended by our Savior in that place are the work of God upon the souls of men in their regeneration wrought here in the earth. Toward these, the affections act themselves with delight and with great thanksgiving. The experience of the grace of God in and upon believers is sweet unto their souls. But one way or other, they cleave unto them all, they have not a prevailing aversion to any of them. They have regard to all God's precepts, a delight in all His counsels, a love to Himself in all His ways. Whatever other changes wrought on the affections, if they be not spiritually renewed, it is not so with them. For as they do not cleave to any spiritual things in their own true proper nature and a due manner, because of the evidences of the presence of God in them, so there are always some of them wherein to those whose affections are not renewed, to maintain an aversion and an enmity. And although this frame does not instantly discover itself, yet it will do so upon any special trial. So was it with the heirs of our Savior in John 6. There was a great impression made on their affections by what he taught them concerning the bread of God which came down from heaven. and gave life unto the world. But it cried thereon, Lord, evermore give us this bread. Verse 34. But when the mystery of it was further explained unto them, they liked it not, but cried, This isn't hard saying. Who can hear it? verse 60, and Aaron fell off both from him and his doctrine, although they had followed him so long as to be esteemed his disciples, verse 66. I say, therefore, whensoever men's affections are not renewed, whatever other change may have been wrought upon them, as they have no true delight in any spiritual things or truths for themselves and in their own nature, So there are some instances wherein they will maintain their natural enmity and aversion to them. This is the first difference between affections spiritually renewed and those which, from any other causes, may have some kind of change wrought in them.