The Work of the Renovation of Our Affections

The work of the renovation of our affections. How differenced from any other impression on, or change wrought in them; and how it is evidenced so to be. The first instance in the universality accompanying of affections spiritually renewed. The order of the exercise of our affections with respect to their objects*

That which is our concernment herein, is to inquire of what nature that work is which hath been on our own 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 herein; because the great means whereby 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 the change that they find in their affections, which may be, on many occasions, without any spiritual renovation.

First. As to the temporary and occasional impressions in 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 a not iron, (1 Tim. iv. 2,) who thereon being past feeling, (senseless of all calls, warnings, and rebukes,) do give themselves over to lasciviousness, to work all uncleanness with greediness. Eph. iv. 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 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 Goa from heaven against the ungodliness of men $ but they are not drawn to take shelter in thoughts of spiritual things. Nothing but hell will awaken them to a due consideration of themselves and things eternal.

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 the 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 holyduties. But, as the prophet complains, ‘their goodness is as the morning cloud, and as the early dew, so passeth it away.’ Yet by means hereof do 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 in the trial.

There is no dificulty 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, that they are all of them temporary and evanescent. They abide for a while only, as our Savior speaks, and every occasion defeats all their efficacy.. 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 warning by them.

(1.) Despise them not, 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 be preparatory thereto. They are not common human accidents, but especial divine warnings.

(2.) Labor to retain them, or a sense of them, upon your hearts and consciences. You have got nothing by losing so many of them already 5 and if you proceed in their neglect, after a while you will hear of them no more.

(3.) Put no more in them than belongs to them. Do not presently conclude that your state is good, be* cause you have been affected at the hearing of the word, or under a sickness, or in a danger. Hereon many think that now all is well with them, wherewith they please themselves, until they are wholly immerse ed in their former security.

Secondly. 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 concernment to us all, to inquire into it with diligence. Multitudes are herein deceived, and that to their ruin; for they resolve their present peace in, and build their hopes of eternal life on, such a change in themselves as will not abide the trial. This difference, therefore, is to be examined by scripture light, and the experience of them that do believe. And,

1. There is a double universality with respect to the spiritual renovation of our actions.

(1.) That which is subjective, with respect to the affections themselves: and,

(2.) That which is objective, with respect to spiritual

things.

First. Sanctification extends itself to the whole spirit, soul, and body. 1 Thes. v. 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 irruptions and effects, more than in all the rest; as one affection may be more eminently sanctified in some than in others. For it may have advantages to this end from men’s natural tempers, and various outward circumstances. Hence some find little difficulty in the mortification of all other lusts or corruptions, in comparison of what they meet with in some one inordinate affection or corruption. This, it may be, David had regard to, Psal. xviiL 23. T 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 thereunto. And yet they have known that the setting themselves to the sincere vigorous mortification of that disorder, is the most eminent pledge of their sincerity in other things. For the trial of our self-denial lies in the things that our natural inclinations lie strongest towards. Howbeit, 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 doth greatly contend to use some of them to its interest and service in a peculiar manner, yet are they enabled to, and made meet for, gracious actings, and do in their proper seasons put forth themselves accordingly. There is no affection of the mind from whence the soul and conscience hath received the greatest damage, that was, as it were, the field wherein 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 therein, if they were absolutely under the power and dominion of it: yet do they also know how to be angry, and sin not in being angry at sin in themselves and others. Yea, what indignation; yea, what revenge, 2 Cor. vii. 7. Yea, God is pleased sometimes to leave somewhat more than ordinary of the power of corruption in one affection, that 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 doth relieve: and, therefore, as the remainder of sin in them that believe, is called the old man, which is to be crucified in all the members of it, because of its adherence to the whole person in all 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 the the taint of sin, so nothing in our natures is excepted from the renovation that is by grace. He in whom any one affection is utterly unrenewed, hath no one graciously renewed in him. Let men take heed how they indulge any depraved affection, for it will be an unavoidable impeachment of their sincerity. Think not to say, with Naaman, God be merciful to me in this thing, in all others I will be for him.

He requires the whole heart, and will have it, or none. The chief work of a Christian is to make all his affections, in all their operations, subservient to the life of God. Rom. vi. 17. And he who is wise will keep a continual watch over those wherein 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 wholly, 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, an heart, and a heart which he abhors; Their heart is divided, now shall they be found faulty. Hosea x. 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 degree of it, is not universal it doth not affect the whole mind in all its powders 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 in 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 x. 17 — 22.

Thus there are many who in other things are reduced to moderation, sobriety and temperance, yet there remaineth 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 bridle not 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 to, 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 Cain towards all the disciples of Christ* as it is with the principal devotionalists in the church of Rome; and elsewhere we may see some go soberly about the persecution and destruction of other Christians. Some will cherish one secret lust or other, which they cannot but know to be pernicious to their souls.

Some love the praise of men, which will never permit them to be truly spiritually minded so our Saviour testifieth of some, that they could not believe, because they loved the praise of men. This was the 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 mean time, were all of them slaves to vain glory, and the praise of men, until by the public observation of it, and some contradictions in their lives to their pretences 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, as, that they are a quiet habitation for sin, where it exerciseth its rule and dominion.

Secondly. There is a universality that is objective 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, are the same with respect to them all; that is, their relation to God in 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 ad» herence is the same to them all, in 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. An equal respect is required in us to all God’s commands: yet there are various distinctions in 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, or his own sake alone. This is the spring, the centre, and 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 to us in Christ, which considerations are inseparable, hath no true affection for any spiritual thing whatever. And not a few here deceive themselves, or are deceived, which should make us the more strict and 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 excel* lencies of his nature, with their natural relation to him, and dependence on him, nor on the account of the manifestation of himself in Christ, and the exercise of his grace therein. But whatever be pretended, there is no love to God, whereof these things are not the formal reason, that proceed not from these springs. And because that all men pretend that they love God, and defy them that think them so vile as not so to do, 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. It is because, indeed, we see an excellency, a beauty, a desirableness, in the glorious properties of his nature, such as our souls are refreshed and satisfied with the thoughts of by faith, and in whose enjoyment our blessedness will consist, so that we always rejoice at the remembrance of his holiness: It is our great joy and satisfaction that God is what he is; is it from the glorious manifestation that he hath made of himself and all his holy excellencies in Christ, with the communication of himself to us in him and by him ] If it be so indeed, then is our Lord 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, because it is esteemed the height of wickedness to do, otherwise we shall be at a loss when we are called to our trial. This is the first object of our affections.

Secondly. In other spiritual things, renewed affections cleave to them, according as God is in them. God alone is loved for himself, all other things for him, in the measure and degree of his presence in them. This alone gives them pre-eminence in renewed affections; for instance, God is in Christ, in the human nature of the man Christ Jesus, in a way and manner singular, in concern alike incomprehensible, so as he is in the same kind in nothing else. Therefore is the Lord Christ, even as to his human nature, the object of our love and 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 and use. Accordingly they are, or ought to be, the object of our affections, as to the decree of their exercise. Evidence of the presence of God in things and persons, is the only attractive of renewed affections.

Thirdly. In those things which seem to stand in an equality as to what is of God in them, yet on some especial occasions and reasons, our love may go forth eminently to one more than another. Some particular truth, with the grace communicated by it, may have been the means of our conversion to God, of our edification in an especial manner, of our consolation in distress; it cannot be, but that the mind will have a peculiar respect to, and 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, do cleave to 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 Saviour distributes spiritual things into those that are heavenly, and those that are earthly, that is, comparatively so. John iii. 12. £ If I have told you earthly things, and you believe not, how shall ye believe if I tell you heavenly things % ’

The heavenly things are the deep dnd mysterious counsels of the will of God. These renewed affections cleave to, with holy admiration, and satisfactory submission, captivating the understanding to what it cannot comprehend. So the apostle declares it, Rom. xi. 33 — 36. c O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! for who hath known the mind of the Lord, or who hath been his counselor? Or who hath first given to him, and it shall be recompensed to him again 1 For of him, and through him, and to him, are all things, to whom be glory for ever. Amen.’ What the mind cannot comprehend, the heart doth admire and adore, delighting in God, and giving glory to him in all;

The earthly things intended by our Saviour in that place, are the work of God upon the souls of men in their regeneration, wrought here in the earth. Towards these the affections act themselves with delight and with great thanksgiving. The experience of the grace of God in and upon believers is sweet to their souls. But one way or other they cleave to them all they have not a prevailing aversation to any of them; They have a regard to all God’s precepts, a delight in all his counsels, a love to himself and all his ways.

Whatever other change is 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, in a due manner, because of the evidences of the presence of God in them so there are always some of them, whereto those whose affections are not renewed, maintain an

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aversation and an enmity. And although this frame doth not instantly discover itself, yet it will do so upon any especial trial. So was it with the hearers of our Saviour, John vi. There was a great impression made on their affections, by what he taught them concerning the bread of God, that came down from heaven, and gave life to the world. For they cried thereon, Lord, evermore give us of this bread, v. 34. But when the mystery of it was farther explained to them, they liked it not, but cried, This is a hard saying, who can bear it 1 v. 60 and thereon fell off both from him and his doctrine, although they had followed him s6 long as to be esteemed his disciples, v. 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 aversation 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.