There is no difficulty unto 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 evanid. 'They abide for awhile only,' as our Saviour speaks, and every occasion defeats all their effi- cacy. 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 con- tinuance, endure longer in the mind, and produce some out- ward effects ; none of them will hold any trial, or shock of temptation.
Yet I have somewhat to say unto 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. 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 awhile vou will hear of them no more.
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3. Put no more in the mthan belongs unto 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 you may think that now all is well with them, wherewith they please themselves, until they are wholly immersed in their former security.
2. 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 unto us all to inquire into it with diligence. Multitudes are herein deceived, and that unto 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 ex- perience of them that do believe. And,
1. There is a double universality with respect unto the spiritual renovation of our affections.
1. That which is subjective with respect unto the affec- tions themselves ; and,
2. That which is objective with respect unto spiritual things.
1. Sanctification extends itself unto the whole spirit, soul, and body ; 1 Thess. 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 unto actual irruptions and efiects, more than in all the rest. As one affection may be more eminently sanctified in some than in others. For it may have advantages unto 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 withal in some one inordinate affection or corruption. This, it may be, David had regard unto ; Psal. xviii. 23. I have known persons shining exemplarily in all other graces, who have been scarce free from giving great scandal by the ex- cess of their passions, and easy provocations thereunto. And yet they have known that the setting themselves unto the sincere vigorous mortification of that disorder, is the most
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eminent pledge of their sincerity in other things. For the trial of our self-denial lies in the things that our natural in- clinations lie strongest toward. 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 unto the service of sin and Satan. And therefore, whereas by reason of the advantages mentioned, sin doth greatly contend to use some of them unto its interest and service in a peculiar manner, yet are they enabled unto, 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, 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;' 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 unto the whole person in all its powers and faculties ; so the grace im- planted 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 to 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.