could not drink them; by the casting of a tree into them, they were made sweet and useful. So was it with the waters of Jericho, which were cured by casting salt into them. Our affections continue the same as they were in their nature and essence, but they are so cured by grace, as that their properties, qualities, and inclinations, are all cleansed or renewed. The tree or salt that is cast into these waters, by which the cure is wrought, is the love of God above all, proceeding from faith in him by Christ Jesus.

CHAPTER XIII.

How

The work of the renovation of our affections. distinguished 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 affections spiritually renewed. The order of the exercise of our affections with respect to their objects.

OUR present concern is to inquire of what nature that work is, which hath been in our own affections, and how it differs from those which, whatever they 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 grace 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 on the affections before-mentioned, whether from the word, or any other divine warning by afflictions or mercies, they are common to all persons. Some there are, whose "consciences are seared with

a hot iron," who, being past feeling, (senseless of all calls, warnings, and rebukes,) "give themselves over unto lasciviousness, to work all uncleanness with greediness." 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, as to move them with a sense of things spiritual and eternal. They may be terrified with dangers, 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 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 endeavours to change their lives, to abstain from sin, and to perform holy duties; but, as the prophet complains, "Their goodness is as the morning cloud, and as the early dew, so passeth it 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 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 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, that they are all of them temporary and evanescent.

They abide for a while only, as our Saviour 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 for ever. Some have a larger continuance, endure longer in the mind, and produce some outward effects. None of them will stand 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. AL though he may not be in them in a way of saving grace, yet he is in them in that which may be preparatory to it. They are not common human accidents, but especial divine warnings.

2. Labour to retain them, or a sense of them, upon your hearts and consciences. You have 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. Put no more in them than belongs to them. Do not presently conclude that your state is good, because 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, with which they please themselves, until they are wholly immersed 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 concern to us all to inquire into it with diligence. Multitudes are herein deceived, and that to their ruin. For they resolve their present peace into, 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 those that do believe. And,

First, There is a double universality with respect to the spiritual renovation of our affections.

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." 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 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: "I was also upright before him, and I kept myself from mine iniquity. 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 thereto: 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. However, 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, as 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!" Yea, God is pleased sometimes to leave more than ordinary power of corruption in one affection, that it may be an occasion of the continual exercise of grace in the other affections. Yet they are 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 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 in any depraved affection, for it will be an unavoidable 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."

none.

He requires the whole heart, and will have it or The chief work of a Christian is to make all his affections, in all their operations, subservient to the life of God. And he who is wise will keep a continual watch over those to which he finds the greatest reluctancy. 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