Chapter 14

The second Difference between Affections Spiritually renewed and those who have been only Changed by Light and Conviction. Grounds and Reasons of Mens Delight in Duties of Divine Worship, and of their Diligence in their Performance whose Minds are not Spiritually Minded.

THe second Difference lys herein, That there may be a Change in the Affections, wherein Men may have Delight in the Duties of Religious Worship, and Diligence in their Observance; but it is the Spiritual Revovation of the Affections that gives Delight in God through Christ, in any Duty of Religious Worship whatever.

Where the truth of the Gospel is known and publickly Professed; there is great variety in the Minds, Ways, and Practices of Men about the Duties of Religious Worship. Many are profane in their Minds and Lives, who, practically at least, despise, or wholly neglect the Observance of them. These are stout hearted, and far from Righteousness, Tit. 1:16. Some attend to them formally and Coursorily, from the Principles of their Education, and it may be out of some Convictions they have of their necessity. But many there are who in the Way they choose and are pleased withal, are diligent in their Observance, and that with great Delight, who yet give no Evidence of the Spiritual Renovation of their Minds. Yea, the way whereby some express their Devotion in them, being Superstitious and Idolatrous, is inconsistent with that or any other Saving Grace. This therefore we must diligently inquire into, or search into the grounds and reasons of Mens delight in Divine Worship, according to their Convictions of the way of it, and yet continue in their Minds altogether unrenewed. And

(1) Men may be greatly affected with the Outward Part of Divine Worship, and the manner of the performance thereof, who have no delight in what is internal, real, and Spiritual therein, Joh. 5:35. He was a burning and a shining Light; and ye were willing for a season to rejoyce in this Light. So, many were delighted in the preaching of Ezekiel because of his Eloquence and Elegancy of his Parables, Chapter 33:31, 32. This gave them both delight and diligence in hearing, whereon they call themselves the People of God, though they continued to live in Sin; their Hearts went after Covetousness. The same may befall many at present, with reference to the Spiritual Gifts of those by whom the Word is dispensed. I deny not but that Men may be more delighted, more satisfyed with the Gifts, the Preaching of one than another, and yet be sincere in their delight in the Dispensation of the Word; for they may find more Spiritual Advantage thereby, than by the Gifts of others, and things so prepared as to be suited to their Edification more than elsewhere. But that which at present we insist on, has respect only to some outward Circumstances pleasing the Minds of men, Tim. 2:3, 4.

This was principally evident under the Old Testament, whil'st they had carnal Ordinances and a worldly Sanctuary. Oft times under that Dispensation the People were given up to all sorts of Idolatry and Superstition. And when they were not so, yet were the Body of them carnal and unholy, as is evident from the whole tract of Gods dealings with them by his Prophets, and in his Providences. Yet had they great delight in the Outward Solemnities of their Worship, placing all their trust of Acceptance with God therein. They who did truely and really believe, looked, through them all to Christ, whom they did foresignify; without which, the things were a Yoke to them, and a Burthen almost insupportable, Act. 15. But those who were Carnal, delighted in the things themselves, and for their Sakes rejected him who was the Life and Substance of them all. And this proved the great means of the Apostacy of the Christian Church also. For to maintain some Appearance of Spiritual Affections, men introduced Carnal Incitations of them, into Evangelical Worship; such as singing with Music and pompous Ceremonies. For they find such things needful to reconcile the Worship of God to their Minds and Affections; and through them they appear to have great delight therein. Could some men but in their thoughts seperate Divine Service, from that Outward Order, those Methods of Variety, Show, and Melody, wherewith they are affected, they would have no Delight in it, but look upon it as a thing that must be endured. How can it be otherwise conceived of among the Papists: they will with much earnestness, many Evidences of Devotion, sometimes with difficulty and danger repair to their Solemn Worship. And yet when they are present, understand not one Word whereby their Minds might be excited to the real actings of Faith, Love, and Delight in God. Only Order, Ceremony, Music, and other Incentives of Carnal Affections, make great Impression on them Affections Spiritually renewed are not concerned in these things. Yea, if those in whom they are, should be engag'd in the use of them they would find them means of diverting their Minds from the proper work of Divine Worship, rather than an advantage therein. It will appear so to themselves, unless they are content to loose their Spiritual Affections, acting themselves in Faith and Love, embracing in their stead a Carnal Imaginary Devotion. Hence, two Persons may at the same time attend to the same Ordinances of Divine Worship, with equal delight on very distinct Principles; as if two men should come into the same Garden planted and adorned with all variety of Herbs and Flowers; one ignorant of the nature of them, the other a skilful Herbalist. Both may be equally delighted, the one with the colours and smell of the Flowers, the other with the consideration of their various natures, their uses in Pyhsical Remedies, or the like. So it may be in the hearing of the Word. For Instance, one may be delighted with the outward Administration, another with its Spiritual Efficacy at the same time. Hence Austin tells us, that singing in the Church was laid aside by Athanasius at Alexandria; not the Peoples singing of Psalms, but a kind of singing in the reading of the Scripture and some Offices of Worship which began then to be introduced in the Church. And the reason he gave why he did it was, that the modulation of the Voice and musical Iune, might not divert the Minds of men from that Spiritual Affection which is required of them in Sacred Duties. What there is of real Order in the Worship of God, as there is that Order which is an Effect of Divine Wisdom, it is suited and useful to Spiritual Affections, because proceeding from the same Spirit, whereby they are internally renewed. Beholding your Order, Col. 2:5. Every thing of Gods Appointment is both helpful and delightful to them. None can say with higher raptures of Admiration, How amiable are your Tabernacles O Lord! Psal. 84:1, 2. then they whose Affections are renewed. Yet is not their Delight terminated on them, as we shall see immediately.

Secondly, Men may be delighted in the Performance of Outward Duties of Divine Worship, because in them they comply with, and give some kind of Satisfaction to their Convictions. When Conscience is awakened to a Sense of the necessities of such Duties, namely of those wherein Divine Worship does consist, it will give the Mind no rest or peace in the neglect of them. Let them be attended to in the Seasons which Light, Conviction, and Custome call for, it will be so far satisfyed, as that the Mind shall find present Ease and Refreshment in it. And when the Soul is wonted to this Relief, it will not only be diligent in the performance of such Duties, it will not only not omit them, but it will delight in them, as those which bring them in great Advantage. Hence many will not omit the Duty of Prayer every Morning, who upon the matter are resolv'd to live in Sin all the day long. And there are but few who sedulously endeavor to live and walk in the frame of their Hearts and Ways answerable to their own Prayers; yet all that is in our Prayers beyond our Endeavours to answer it in a conformity of Heart and Life, is but the Exercise of Gifts in answer to Convictions. Others find them an allay of Troubles in them, like that which sick Persons may find by drinking cold Water in a Feaver, whose Flames are asswaged for a season by it. They make them as an Antidote against the Poison and Sting of Sin, which alays its rage, but cannot expel its Venome.

Or these Duties are to them, like the Sacifices for Sin under the Law. They gave a guilty Person present Ease. But as the Apostle speaks, they made not men perfect. They took not away utterly a Conscience condemning for Sin. Presently on the first Omission of Duty, a sense of Sin again returned on them and that not only as the Fact, but as the Person himself was condemned by the Law. Then were the Sacrifices to be repeated for a renewed Propitiation. This gave that Carnal People such delight and satisfaction in those Sacrifices, that they trusted to them for Righteousness, Life and Salvation. So it is with Persons who are constant in Spiritual Duties meerly from Conviction. The performance of those Duties gives them a present Relief and Ease, though it heal not their Wound, it asswags their pain, and dispells their present Fears. Hence are they frequent in them, and that oft times, not without delight; because they find ease thereby. And their Condition is somewhat dangerous, who upon the sense of the guilt of any Sin, do betake themselves for relief to their Prayers; which having discharged, they are much at ease in their Minds and Consciences, although they have obtained no real sense of the Pardon of Sin, nor any strength against it.

It will be said, Do not all men, the best of men, perform all Spiritual Duties out of a Conviction of their Necessity? do they not know it would be their Sin to omit them, and so find Satisfaction in their Minds upon their performance; I say they do; but it is one thing to perform a Duty out of conviction of a necessity, as it is Gods Ordinance, which Conviction respects only the Duty it self; another thing to perform it, to give satisfaction to Convictions of other Sins, or to quiet Conscience under its trouble about them, which latter we speak to. This begins and ends in self, self-Satisfaction is the sole Design of it. By it men aim at some Rest and Quietness in their own Minds, which otherwise they cannot attain. But in the performance of Duties in Faith, from a Conviction of their necessity as Gods Ordinance, and their Use in the way of his Grace, the Soul begins and ends in God. It seeks no Satisfaction in them, nor finds it from them, but in and from God alone by them.

Thirdly, The principal reason why Men whose Affections are only changed, not Spiritually renewed, do delight in holy Duties of Divine Worship, is, because they place their Righteousness before God in them, whereon they hope to be accepted with him. They know not, they seek not after any other Righteousness but what is of their own working out. Whatever Notions they may have of the Righteousness of Faith, of the Righteousness of Christ, that which they practically trust to, is their own; and it discovers it self so to be in their own Consciences on every Tryal that befalls them. Yea, when they cry to the Lord, and pretend to Faith in Christ, they quickly make it evident that their principal trust is resolved into themselves. Now in all that they can plead in a way of Duties or Obedience, nothing carris a fairer pretence to a Righteousness, than what they do in the Worship of God, and the Exercise of the Acts of Religion towards him. This is that which he expects at their hands, what is due to him, in the Light of their Consciences; the best that they can do to please him, which therefore they must put their trust in or nothing. They secretly suppose not only that there is a Righteousness in these things which will answer for it self, but such also as will make Compensation in some measure for their Sins; and therefore whereas they cannot but frequently fall into Sin, they relieve themselves from the reflection of their Consciences by a Multiplication of Duties, and Renewed Diligence in them.

It is inconceivable what Delight and Satisfaction men will take in any thing that seems to contribute so much to a Righteousness of their own. For it is suitable to, and pleass all the Principles of Nature as corrupt, after it is brought under the Power of a Conviction concerning Sin, Righteousness and Judgement.

This made the Jews of old so pertinaciously adhere to the Ceremonies and Sacrifices of the Law, and to prefer them above the Gospel, the Kingdom of God, and the Righteousness thereof, Rom. 10:3, 4. They looked and sought for Righteousness by them. Those who for many Generations were kept up with great difficulty to any tolerable Observance of them, when they had learned to place all their hopes of a Righteousness in them, would, and did adhere to them, to their temporal and eternal Ruine. Rom. 9, 31, 32, 33. And when men were perswaded that Righteousness was to be attained by Works of Munificence and supposed Charity, in the dedication of their Substance to the Use of the Church; they who otherwise were covetous, and greedy, and oppressing, would lavish Gold out of the Bag, and give up their whole Patrimony with all their ill gotten Goods to attain it, so powerfull an Influence has the Desire of self Righteousness upon the Minds of Men. It is the best Fortification of the Soul against Christ and the Gospel, the last Reserve whereby it maintains the Interest of self against the Grace of God.

Hence I say, those that place their Righteousness, or that which is the principal Part of it, in the Duties of Religious Worship, will not only be diligent in them, but oft times abound in a Multiplication of them. Especially will they do so, if they may be performed in such a way and manner, as pleass their Affections with a show of Humility and Devotion, requiring nothing of the Exercise of Faith, or sincere Divine Love therein. So is it with many in all kinds of Religion, whether the way of their Worship be true or false, whether it be appointed of God, or rejected by him. And the declaration hereof is the subject of the Discourse of the Prophet, Isaiah, 1.11, 12, 13, 14, 15, 16, 17, 18, 19. Also, Mich. 6.7, 8.

Fourthly, The Reputation of Devotion in Religious Duties, may insensibly affect the unrenewed Minds of Men with great diligence and delight in their performance. However Men are divided in their Apprehension and Practice about Religion; however different from, and contrary to each other, their ways of Divine Worship are; Yet it is amongst all sorts of men, yea, in the secret thoughts of them who outwardly contemn these things, a matter of Reputation to be devout, to be diligent, to be strict in and about those Duties of Religion, which according to their own Light and Persuasion they judge incumbent on them. This greatly affects the Minds of Men, whil'st Pride is secretly predominant in them, and they love the Praise of Men more than the Praise of God.

Especially, will this Consideration prevail on them, when they suppose that the Credit and Honor of the way which they profess, in competition with others, depends much on their Reputation as to their strictness, in Duties of Devotion. For then, will they not only be diligent in themselves, but zealous in drawing others to the same Observances. These two Principles their own Reputation, and that of their Sect, constituted the Life and Soul of Pharisaism of old. According as the Minds of men are influenced with these Apprehensions, so will a love to, and a delight in those Duties whereby their Reputation is attained, thrive and grow in them.

I am far from apprehending that any Men are, (at least I speak not of them who are) such vile Hypocrites, as to do all that they do in Religion to be seen and praised of Men, being influenced in all public Duties thereby, which some among the Pharisees were given up to. But I speak of them who being under the Convictions and Motives before mentioned, do also yet give admittance to this corrupt end of desire of Reputation, or the Praise of Men. For every such end being admitted and prevalent in the Mind, will universally influence the Affections to a delight in those Duties, whereby that end may be attained, until the Person with whom it is so, be habituated to them with great Satisfaction.

Fifthly, I should in the last place insist on Superstition. As this is an undue Fear of the Divine Nature, Will, and Opperations, built on false Notions and Apprehensions of them, it may befall the Minds of Men in all Religions, true and false. It is an Internal Vice of the Mind. As it respects the outward Way and Means of Religious Service, and consists in the devout Performance of such Duties, as God indeed accepts not, but forbids; so it belongs only to Religion as it is false and corrupt. How in both respects it will engage the Minds of Men into the performance of Religious Duties, and for the most part with the most scrupulous diligence, and sometimes with prodigious attempts to exceed the measures of humane Nature in what they do design, is too long a work here to be declared. It may suffice to have mentioned it among the Causes and Reasons why men whose Affections are not Spiritually renewed, may yet greatly delight in the diligent performance of the Outward Duties of Religion. Our design in these things is the discovery of the true nature of this Grace and Duty of being Spiritually-Minded. Hereto we have declared that it is necessary that our Affections be Spiritually, and Supernaturally renewed. And because there may be a great Change wrought on the Affections of Men, with respect to Spiritual things, where there is nothing of this Supernatural Renovation; our present inquiry is, what are the Differences that are between the actings of the Affections, of the one sort and of the other; whether Spiritually renewed, or Occasionally changed. And wherein the great Exercise of them consists in the Duties of Religious Worship; I have declared what are the grounds and reasons, whence Men of unrenewed Minds do delight oft times in the Duties of Divine Worship, and are diligent in the performance of them.

From these and the like Considerations it may be made manifest that the greatest part of the Devotion that is in the World, does not spring from the Spiritual Renovation of of the Minds of Men, without which it is not accepted with God. That which remains to give in Instance, farther Evidence to the Discovery we are in the pursuit of, is what are the grounds and reasons whereon those whose Minds and Affections are Spiritually renewed, do delight in the Institutions of Divine Worship; and attend to their Observance with great heed and diligence. And because this is an Inquiry of great Importance, and is of great use to be stated in other cases, as well as that before us; I shall treat of it by it self in the ensuing Chapter, that the Reader may the more distinctly comprehend it, both in the Nature of the Doctrine concerning it, and in the place it holds in our present Discourse.

What is required of our affections for them to be spiritual. A threefold work on the affections described.

To explain the role of our affections in being spiritually minded and what they contribute to it, I will do three things.

First, I will explain what is required for our affections to be spiritual — which is where the foundation of the whole duty lies.

Second, I will describe how the affections act when they are spiritual.

Third, I will describe the means by which they may be kept and preserved in that condition, along with various related matters. How our affections are involved in the frame of mind we are examining has already been explained. Without spiritual affections, we cannot be spiritually minded. And for them to serve this purpose, three things are required.

First, their source or principle.

Second, their object.

Third, the way and manner in which they are applied to their proper object, by virtue of that principle.

First, concerning the source or principle that operates in them: for our affections to be spiritual and the foundation of our being spiritually minded, they must be changed, renewed, and filled with spiritual and supernatural grace. To understand this clearly, we must briefly consider their natural condition and then the means by which they can be worked upon so as to be changed and renewed. For they are like certain things that are in themselves and in their own nature poisonous — but when corrected and properly balanced through a mixture of other ingredients, they become medicinal and of excellent use.

First, by nature all our affections are corrupted and depraved. Nothing in the whole nature of a human being — no power or faculty of the soul — has fallen into greater disorder and depravity through sin than our affections. Through and by them the heart has entirely turned away from God, as Titus 3:3 describes. It would take a long discussion to set out the full extent of this depravity of our affections, and it does not belong to our present purpose. I will briefly note a few things about it to prepare the way for what is to be said about their renewal.

First, this is the one corruption and depravity of our nature following the fall that is evident to reason and natural light itself. Wise people among the pagans both saw it and complained about it. They perceived a weakness in the mind but could see nothing of its darkness and depravity in relation to spiritual things. But they were clearly aware of this disorder and tumult of the affections in moral matters, which makes the minds of people like a troubled sea whose waters cast up mud and dirt. This greatly increases the guilt of those who are not aware of it in themselves, since it is visible even in the light of nature.

Second, in their depraved state, the affections are the seat and subject of all sinful desires — both of the flesh and of the spirit. Indeed, lust or evil desire is nothing but the irregular movement and activity of our affections as they are depraved, defiled, and corrupted, as Romans 7:9 describes. Therefore, no single sin can be put to death without a change being worked in the affections.

Third, they are the source, root, and cause of all actual sin in the world, as Matthew 15:19 says. The evil heart spoken of in Scripture is the corrupt affections of it, together with the imaginations of the mind by which they are stirred up and acted upon, as in Genesis 6:5. These are what fill the whole world at this time with wickedness, darkness, confusion, and terror. We can learn something of their force and effectiveness from these effects — just as the nature of a plague is most evident when thousands are dying from it every week.

Fourth, they are the means by which the soul applies itself to all sinful objects and actions. This is why they are called our members — our earthly members — because just as the body applies itself to its activities through its physical members, so the soul applies itself to what belongs to it through its affections, as in Romans 6:13 and Colossians 3:5.

Fifth, they will not submit to the direction of the mind — to its light or its convictions. Rebellion against the light of the mind is the very form in which their corruption expresses itself, as in Job 24:13. Whatever the mind's understanding of good and evil may be, the corrupted affections reject it and drive the soul in pursuit of their own inclinations. Therefore no unrenewed person, in any degree, lives up to the light of his mind or the convictions of his understanding; instead, he sees and approves of better things while following what is worse. And there is no greater spiritual judgment than for people to be given over to themselves and their own evil affections, as in Romans 1:26.

Many other instances could be given of the greatness of the depravity into which our affections have fallen through sin; these may be sufficient for our present purpose.

In general, this natural depravity of our affections can be summarized under two headings.

First, a complete aversion from God and all spiritual things. This is the root of all the dislike of God and His ways that fills human hearts. In fact, the corrupted affections do not only produce an aversion from God and a distaste for Him — they fill the mind with outright hostility against Him. This is why people say in their hearts to God, "Leave us alone, for we do not desire the knowledge of Your ways. Who is the Almighty, that we should serve Him? Or what do we gain by praying to Him?" as in Job 21:14-15. See also Romans 1:28 and Romans 8:7-8.

Second, an excessive clinging to things vain, earthly, and sensual — driving the soul to pursue them as a horse charges into battle.

While our affections are in this state and condition, we are far from being spiritually minded, and it is impossible to draw them into any attachment to or delight in spiritual things.

In this state, the affections can be worked upon in two ways — and yet still not be renewed in a way that makes them serve the purpose of spiritual-mindedness.

First, various temporary impressions may be made on the affections. This sometimes happens through the preaching of the Word, causing people to receive it with joy and do many things gladly. Sometimes it happens through judgments, dangers, sickness, or the sense that death is approaching, as in Psalm 34 and Psalm 78:35-37. These things pull people away for a time from their eager delight in earthly things and from pursuing the satisfaction of the flesh. On many other occasions and through a wide variety of causes, temporary impressions may be made on the affections that seem for a time to have redirected them. This results in many people who on any given day seem entirely devoted to God, resolving to forsake sin and all its pleasures — only to return to all their former excesses the next. The reason is this: ordinarily people are mainly driven by love, desire, and delight, which lead them to act according to the true natural principles of the soul. But under these impressions, they are for a season driven by fear and dread, which impose a kind of force on all their inclinations. During that time they think differently about good and evil, eternal and temporal things, God and their duty. And some of them persuade themselves that a real change has taken place in their hearts and affections — when in fact it has not. It is like a person who convinces himself he has been cured of a recurring fever because his current episode has passed. The next temptation carries them back to the world and to sin.

There are sometimes sudden impressions made on the spiritual affections of believers, which are always greatly beneficial to the soul, renewing their commitments to God and duty. So it was with Jacob in Genesis 28:16-20. So it often is with believers in hearing the Word and on other occasions. In all such experiences they renew their clinging to God with love and delight. But the effect of these kinds of impressions on unrenewed affections is neither spiritual nor lasting. For the most part, they are simply restraints placed by God's providence on the raging of sinful desires, as in Psalm 9:20.

Second, the affections are capable of a habitual change. The experience of every age testifies to this. There can be a habitual change worked in the passions and affections of the mind — reducing the violent and excessive pursuit of their inclinations — without any gracious renewal of them. Education, philosophy, reason, long-sustained affliction, and spiritual light and gifts can all produce this kind of change. So Saul, when called to be king, became a different person. Through such means, people who were naturally hot-tempered and aggressive have been made calm and moderate; those who were sensual have become temperate; and even those who hated religion have become its professors. All these things, and many more of the same kind, have come from a change worked on the affections only — while the mind, will, and conscience remained entirely unsanctified.

This kind of change, when it is all that is present, has never made anyone spiritually minded. For the depravity of our affections has two parts: the part whereby they are turned away from God, and the part whereby they cling excessively to other things. This habitual change primarily — if not exclusively — addresses the second part. The affections are brought into some order with respect to present things. The mind is no longer constantly tossed about by them like troubled waves that cast up mud and dirt. They no longer drive those in whom they work into openly immoral and sensual behavior, but allow them to make virtue — in moderation, sobriety, self-control, faithfulness, and usefulness in various ways — their aim. It is remarkable to consider what heights of excellence in all kinds of moral virtue many among the pagans reached through this one principle of moderating the affections. But when it comes to their aversion from God and spiritual things — truly and spiritually understood — this kind of change does not cure it. At the very least, this change can exist without that aversion being removed.

Furthermore, this alteration only redirects the course or flow of a person's affections — it does not change their nature. They remain the same in their source and spring as they ever were; they have simply been habituated to a different course than what they naturally incline toward. You can take a young cub of the most fierce and savage creatures — a tiger or a wolf — and through handling and training make it as tame and harmless as any domestic animal. But though it has been directed into a completely different way of acting than what it was inclined to by nature, its nature has not changed. And so, often enough on a given occasion, opportunity, or provocation, it will revert to its savage instincts. And once it has tasted blood, it will never be fully reclaimed. So it is with the depraved affections of people with respect to this kind of change: their stream is redirected, they are habituated to a new course, but their nature is not altered — at least not from what is merely rational to what is spiritual, from earthly to heavenly. Yet this moral transformation is the most beautiful and desirable thing in unaided nature — the glory of it and the highest it can reach. The person who has by any means achieved such a moderation of his affections as to make him kind, gentle, patient, useful, setting public good above private interest, and temperate in all things, will stand as a rebuke on the day of judgment to those who, while claiming to be guided by the light of grace, show by their moroseness, anger, selfishness, and worldliness that their affections have not been subdued by the power of that grace. Therefore, for us to be spiritually minded, another work on our affections is required beyond these — an inward renewal by which not only the course of their activity is changed but their nature is altered and spiritually remade. I mean what is expressed in that great gospel promise of Isaiah 11:6-9: "And the wolf will dwell with the lamb, and the leopard will lie down with the young goat, and the calf and the young lion and the fatling together; and a little boy will lead them. Also the cow and the bear will graze, their young will lie down together, and the lion will eat straw like the ox. The nursing child will play by the hole of the cobra, and the weaned child will put his hand on the viper's den. They will not hurt or destroy in all My holy mountain." A change and transformation is promised in the very natures, principles, and first inclinations of the worst and most hardened sinners who come under the power of gospel grace.

This is what is required of us as a duty in Ephesians 4:23: "And be renewed in the spirit of your mind." There is a renewal of the mind itself, through the communication of spiritual and saving light and understanding to it — which I have treated at length elsewhere; see Romans 12:2 and Ephesians 1:17-18. But the spirit of the mind — that by which it is enlivened, directed, and disposed toward its activities — must also be renewed. The spirit of the mind in this passage is contrasted with the old self, which is corrupted according to deceitful desires — that is, depraved affections, as verse 22 says. The affections, therefore, are that spirit of the mind which inclines, bends, and leads it to act according to its inclinations — and it is these that must be renewed. When our affections are inclined by the saving grace of the Holy Spirit, they are renewed — and not otherwise. No other kind of change will produce a spiritual renewal in them. Through this renewal, things that are merely natural affections in themselves become, in believers, fruits of the Spirit, as in Galatians 5:22: "The fruit of the Spirit is love, joy, peace..." These affections continue the same in their essence, substance, and natural powers, but they are changed in their properties, qualities, and inclinations when a new nature is given to them. So the waters at Marah were the same waters before and after they were healed. But in themselves and by their own nature, they were bitter — so bitter the people could not drink them. When a tree was thrown into them, they became sweet and useful, as in Exodus 15:25-26. So also with the spring at Jericho, which was healed by casting salt into it, as in 2 Kings 2:19-21. Our affections continue the same in their nature and essence, but they are so healed by grace that their properties, qualities, and inclinations are all cleansed and renewed. The tree or the salt cast into these waters — the means by which the healing is accomplished — is love for God above all things, proceeding from faith in Him through Jesus Christ.