Chapter 13. How The Renovation Of Our Affections Is Evidenced.
CHAPTER 13. HOW THE RENOVATION OF OUR
AFFECTIONS IS EVIDENCED.
The work of the renovation of our affections — How it is differentiated from any other impression on or change wrought in them, and how it is evidenced to be so — The first instance, in the universality accompanying affections that are spiritually renewed
— The order of the exercise of our affections with respect to their objects.
THAT which is our concern in this, is to inquire about the nature of that work which has been on our own affections, or in them, and how it differs from those which, whatever they do or effect, will not render us nor themselves spiritual.
And we ought to use the best of our diligence in this, because the great means by 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 the change that they find in their affections — which on many occasions may be without any spiritual renovation:
1. As to the temporary and occasional impressions on the affections (mentioned before), whether from the word or any other divine warning, by afflictions or mercies, they are common to all sorts of persons. There are some whose "consciences are seared with a hot iron," 1Tim 4.2, "who" thereupon, "being past feeling" (senseless of all calls, warnings, and rebukes), "have given themselves up to lasciviousness, to work all uncleanness with greediness," Eph 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 judgment, may perhaps have 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 but hell will awaken them to a due consideration of themselves and things eternal.
It is otherwise with most men who are not profligate and impudent in sinning. For although they are in a natural condition, a course of sin, and the neglect of known duties, yet by one means or another —
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 push them to 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 like a morning cloud, and like the early dew, it goes away." Hos 6.4 Yet, many poor ignorant souls deceive themselves by this means, and cry
"Peace, peace, when there is no peace." Jer 6.14 And sometimes they express how affected they are, with complaints about themselves as to their long neglect of spiritual things, so that others may entertain good hopes concerning them; but it all comes to nothing in the trial.
It's not difficult for spiritual light to distinguish between these occasional impressions on the affections, and that spiritual renovation which we inquire about. This alone is sufficient to do it: that all of them are temporary and vanishing. They abide "for a while" only, Luk 8.13 as our Savior puts it, and every occasion defeats all their efficacy. They may be frequently renewed, but they never abide. Some of them pass away immediately, and are utterly lost between the place where they hear the word and their own homes; and in vain 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 withstand any trial or shock of temptation.
Yet I have something to say to those who have such impressions on their affections, and warnings by them:
(1.) Don't 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 what may be preparatory to it. They are not common human accidents, but special divine warnings.
(2.) Labor to retain them, or a sense of them, on your hearts and consciences. You gained nothing by losing so many of them already; and if you proceed in their neglect, then after a while you will hear of them no more.
(3.) Put no more in them than belongs to them. Don't quickly conclude that your state is good because you've been affected by the
hearing of the word, or under a sickness, or in danger. Upon this you may think that all is now well with your affections, having what pleases them — until they are wholly immersed in their former security.
2. We may consider the difference between the habitual change of the affections described before, 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 deceived in this, and that is to their ruin. For they resolve their present peace, and build their hopes of eternal life, on a change in themselves that will not abide the trial. Therefore, this difference is to be examined by Scripture light, and the experience of those who believe. And —
(1.) 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.
[1.] Sanctification extends itself to the "whole spirit, soul, and body," 1The 5.23. When we say that we are sanctified in part only, we're not saying 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 (such as anger, fear, or love) more than all the rest, as to its actual eruptions and effects. Just 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 mortifying all other lusts or corruptions in comparison to what they meet with in some inordinate affection or corruption. This may be what David referred to in Psa 18.23.94 I have known persons shining exemplarily in all other graces, who have been barely free from giving great scandal by the excess of their passions, and being easily provoked. Yet they knew that 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 toward. However, as I said, there is no affection in which this renovation is at work, that is not sanctified and renewed; none of them is left absolutely to the service of sin
and Satan. Therefore, because of the advantages mentioned, sin greatly contends to use some of them to its interest and service in a peculiar manner. Yet they are enabled and made fit for gracious actings; and in their proper seasons, they will display themselves accordingly. There is no affection of the mind from which the soul and conscience have received the greatest damage — i.e., the field on which the contest is waged between sin and grace — that does not have its spiritual use and exercise when the mind is renewed.
There are some who are so inordinately subject to anger, and passionate in it, as if they were absolutely under its power and dominion; yet they also know how to be "angry and sin not," to be angry at sin in themselves and in others: "What indignation; what revenge!" etc. 2Cor 7.11 Yes, God is sometimes pleased to leave more than the ordinary power of corruption in one affection, that it may be an occasion for 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 relieves. And therefore, the remainder of sin in those who believe is called "the old man," which is to be crucified in all its members, because of its adherence to the whole person in all its powers and faculties. So too, 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 comes by grace.
The one in whom any one affection is utterly unrenewed, has none graciously renewed in him. Let men take heed how they indulge any depraved affection, for it will be an unavoidable impeachment of their sincerity. Don't think to say with Naaman, "God be merciful to me in this thing; in all others I will be for him." 2Kng 5.18
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 6.17,18;95 and he who is wise will keep a continual watch over those affections in which he finds the greatest reluctance to do so. Every affection is originally sanctified according to its use in the life of holiness and obedience.
To be entire for God, to "follow him fully," to "cling to him with purpose of heart," to have the "heart circumcised to love him," is to have all our affections renewed and sanctified; without this we can do none of them. When it is otherwise, there is a "double heart," "a heart and a heart," which God abhors: "Their heart is divided; now they shall be found faulty," Hos 10.2.
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 its extent, is not universal. It does not affect the whole mind in all 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 in some of them to itself.
So it was with the young man who came to our Lord Jesus Christ to know what he should do to obtain eternal life, Mar 10,17-22.
There are many who in other things are reduced to moderation, sobriety, and temperance, yet there remains in them "the love of money" to a predominant degree; to them, this is "the root of all evil," as the apostle says. 1Tim 6.10 Some "seem to be religious," but they don't "bridle their tongues;" through anger, envy, hatred, and the like, "their religion is vain." Jas 1.26
Most men, in their several ways of profession, pretend not only to religion, but to zeal in it; yet they set no bounds to their affections for earthly enjoyments. Some of old, who subdued their passions and affections most eminently in all other things, 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, still walk in the spirit of Cain 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 the persecution and destruction of other Christians.96 Some will cherish one secret lust or other, which they cannot help but know is pernicious to their souls. Some love the praise of men, which will never permit them to be truly spiritually minded: so our Savior testifies of some, that they "could not believe, because they loved the praise of men." Joh 12.43 This was the known vice of
all the ancient philosophers. 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, all of them were slaves to vainglory and the praise of men. This continued until by the public observation of it, and some contradictions in their lives as to their pretenses to virtue, they lost that praise among wise and considerate men. Generally, if men who are not spiritually renewed were able to search themselves, they would find some of their affections are so far from having any change wrought in them, that they are a quiet habitat for sin, where it exercises its rule and dominion.
[2.] 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 cling to all spiritual things, in their proper places, and for their proper ends. For the ground and reason for our adherence to any one of them, is the same with respect to all of them — which is their relation to God in Christ. That's why, when our affections are renewed, we don't choose between spiritual things, clinging to some and refusing others, making use of Naaman's restraint. Rather, our adherence is the same to all of them in their proper places and degrees. And if, because of darkness and ignorance, we don't know if any of them are from God — for instance, the observation of the Lord's day — it is of unspeakable disadvantage to us. An equal respect is required for all God's commands. Yet there are various distinctions in spiritual things; and thus a man may and ought to value one above another, as to the degrees of his love and esteem, even though he is to be sincere with respect to them all:
1st. God himself — that is, as revealed in and by Christ — is in the first and chief place. He is the proper and adequate object of our affections as they are renewed. He is so for himself, or for his own sake alone. This is the spring, the center, and the chief object of our love. Whoever does not love God for himself — that is, for what He is in himself alone, and from what he is and will be to us in Christ (which are inseparable considerations) — has no true affection for any spiritual thing whatsoever. And not a few deceive themselves here, or they are deceived. This should make us more diligent in examining ourselves. They suppose
that they love heaven and heavenly things, and the duties of divine worship. This persuasion may be based on many grounds and occasions which won't endure the trial. But as to God himself, they can give no evidence that they have any love for him — either on account of the glorious excellencies of his nature, with their natural relation to him and dependence on him — or on account of the manifestation of himself in Christ, and the exercise of his grace in that. But whatever may be pretended, there is no love of God of which these two things are not the formal reason, and that doesn't proceed from these springs. And because all men pretend they love God, and defy those who think them so vile as not to — even though they live in open enmity against him and hatred of him — it becomes us to strictly examine ourselves on what grounds we pretend to love
Him. Is it indeed because we see such an excellency, beauty, and desirableness in the glorious properties of his nature, that our souls are refreshed and satisfied with thoughts of it by faith; and in whose enjoyment our blessedness consists, 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 has made of himself and all his holy excellencies in Christ, with the communication of himself to us in and by Christ? If it is so indeed, then our love is generous and gracious, from the renovation of our affections But if we say we love God, yet truly don't know why, or it's on principles of education (what we've been taught), or because it is esteemed the height of wickedness to do otherwise, then we will be at a loss when we are called to our trial. This is the first object of our affections.
2dly. In other spiritual things, renewed affections cling to them according to God's presence in them. God alone is loved for himself; all other things are loved for Him, in the measure and degree of His presence in them. This alone gives them preeminence in renewed affections. For instance, God is in Christ, in the human nature of the man Jesus Christ, in a singular way and manner, in concern alike, incomprehensible, such that he is in the same kind in nothing else. Therefore the Lord Christ is, even as to his human nature, the object of our affections in such
a way and degree as nothing else is or ought to be, spiritual or eternal, except God himself. All other spiritual things become so from the presence of God in them; and they have their nature and use from the degree of that presence. Accordingly they are, or ought to be, the object of our affections as to the degree of their exercise. Evidences of the presence of God in things and persons, are the only attractants of renewed affections.
3dly. In those things which seem to stand equally as to what is of God in them, yet for some especial occasions and reasons our love may incline 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 can't be helped 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 our duties. We may have found such a lively intercourse and communion with God in some of them, that may give us a peculiar delight in them.
But, notwithstanding these differences, affections that are spiritually renewed, cling to all spiritual things as such; for the true formal reason of their doing so is the same in them all — namely, God in them. Only, they have several ways of acting towards them. I will give one instance of this.
Our Savior distributes spiritual things into those that are heavenly and those that are earthly, and that is comparatively so: Joh 3.12, "If I have told you earthly things, and you don't believe, how will you believe if I tell you heavenly things?" The "heavenly things" are the deep and mysterious counsels of the will of God. Renewed affections cling to these with holy admiration and satisfactory submission, captivating the understanding toward what it cannot comprehend.
So the apostle declares in Rom 11.33-36, "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 has known the mind of the Lord? Or who has been his counsellor? Or who has first given to Him, and it shall be paid back to him? 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 admires and adores, delighting in God, and giving glory to Him in 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 on the earth. The affections act toward these 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 another they cling to them all; they don't have a prevailing aversion to any of them. They have a regard for 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 are not spiritually renewed, it is not so with them. For they don't cling 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. And so for those whose affections are not renewed, there are always some spiritual things to which they maintain an aversion and an enmity.
Although this frame doesn't instantly reveal itself, yet it will do so upon any especial trial. So it was with the hearers 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 to the world." Joh 6.33 For upon hearing it, they cried, "Lord, give us this bread evermore," verse 34.
But when the mystery of it was further explained to them, they didn't like it, and cried, "This is a hard saying, who can hear it?" verse 60.
And thereupon they fell away both from him and his doctrine, although they had followed him long enough to be esteemed his disciples, verse 66. Therefore I say, whenever men's affections are not renewed, whatever other change may have been wrought upon them, just as they have no true delight in any spiritual things or truths for themselves, and in their own nature, so there are some instances in which they will maintain their natural enmity and aversion to them.
This is the first difference between affections that are spiritually renewed and those which, from any other causes, may have some kind of change wrought in them.