CHAP. VIII.

Pointing out the difference between a change in the affections, which will not bear the trial; and that renovation by grace which renders them spiritual.

THAT there is an important difference must be universally acknowledged; and to ascertain it, that we may not be of the number of them that are deceived to everlasting ruin, we should spare no trouble, nor suffer a moment to run waste. Mere thinking and hoping will not suffice; the difference must be examined by scripturelight, and by the experience of them that do believe in Jesus.

1. Spiritual renovation extends itself to the whole spirit, soul and body. 1 Thess. v. 23. When we say that we are sanctified in part only, it is not meant, that any faculty of the soul is unsanctified, but only that the work is not absolutely perfect in any of them. Sin may retain power in

some one affection, as anger, love, fear, &c., more than in all the rest besides; and to which men's natural tempers, or their situation and circumstances in life, greatly contribute. Hence, some men find more difficulty in the mortification of one inordinate affection than in crucifying all others. I have known professors shining exemplarily in all other Christian graces, who have been scarce free from giving great scandal by the excess of their passion and easy provocation to it; and yet they have known, that the vigorous mortification thereof is the most eminent pledge of their sincerity in other things. The trial of our self-denial lies in the things that our natural inclinations are strongest towards. However, in spiritual renovation, there is no affection, but is sanctified; no one is left absolutely to the service of sin all are made meet for holy exercises and operations, and do in proper seasons exert themselves accordingly, if the mind is renewed. The grace implanted in us is called "the new man," because all the powers and faculties of the Christian are seasoned and affected with it. As nothing in our natures escaped the taint of sin, so

nothing is accepted from the renovation that is by grace. He, in whom any one affection is utterly unrenewed, hath not one graciously renewed in him. Let professors then take heed how they indulge in any depraved affection, for it will be an unavoidable and a strong impeachment of their sincerity. Think not to say with Naaman, "God be merciful unto me in this thing; in all others I will be for him." To be entire for God, to cleave unto him, to have the heart circumcised, to love him, is to have all our affections renewed or sanctified; when it is otherwise, there is a double heart, or a change which is not spiritual, because not universal. Thus there are many who are sober and temperate in most things, but the love of money prevails in them in a great degree, which to them "is the root of all evil." Again, some seem to be religious, but, through anger, envy, and the like, they bridle not their tongue; and so prove their religion is also vain. Some, likewise, who seem to have had a mighty change wrought in them, and are superstitiously devout, do yet walk in the spirit of Cain towards the disciples of Christ; and if permitted,

would soberly and resolutely set themselves to persecute and destroy. Some love the praise of men, which will never permit them to be truly spiritually minded: and this was the vice of the ancient philosophers. By the principles of reason, and by severe exercise, they subdued their affections to great moderation about temporal things, but at the same time they were slaves to vain glory and human praise. And, in general, if men not spiritually renewed, were able to search themselves, they would find, that some of their affections are so far from having an effectual change wrought in them, that they are rather a quiet habitation for sin, and that one secret lust or other is cherished, which they must know to be pernicious to the soul. But in spiritual renovation, as just observed, every affection is sanctified according to its use in the life of God and holiness.

2. Spiritual renovation engages the affections to fix upon, and cleave to all spiritual things in their proper places, and for proper ends. The reason of our adherence to one is the same with respect unto all; that is, their relation unto God in Christ.

Wherefore, when the affections are renewed, the Christian makes no choice in spiritual things, as cleaving to some and refusing others; he adheres unto all; and an equal respect is required from us to all the commands of God. Yet there are various distinctions in spiritual things, so as that a man may, and ought to value one above another, as to the degrees of his love and esteem, although his love is to be SINCERE with respect to all. For instance,

First, God himself, as revealed in and by Christ, is not only the proper and adequate, but chief object of the affections as renewed. He is so, for his own sake alone; and whosoever loves not God for what he is in himself, and what from himself he is, and will be to us in Christ, (which considerations are inseparable,) that man hath no true affection for any spiritual thing whatever. Not a few professors do in this deceive themselves, or are deceived; they suppose that they love heaven, and heavenly things, and the exercises of divine worship; but as to God himself, they can give no evidence of any love to him, either on account of the glorious excellencies of his nature, or