A Treatise of Original Sin, Part 3 · Chapter 5
CHAP. V.
Of the Pollution of the Affections.
SECT. I.
This Text opened.
COL. 3. 2.
Set your Affections upon things above, not on things on the earth.
THe exceeding great pollution of the Will by original ſinne being largely diſcovered, both in the acts of it, as alſo in its ſtate. We now proceed to the Affections which are ſeated in the ſenſitive appetite of a man; For as ſenſe is a kind of imperfect underſtanding, ſo the affections are a kind of an imperfect will, and the defilement of theſe is ſo palpably and experimentally diſcerned, that Heathens have complained of God the Author of Nature, for implanting ſuch things in us, which are for the moſt part the cauſe of all our ruine and calamity.
Now it is not my intent to declare the depravation of every affection in a man, for that would make the work to ſwell too big, but I ſhall ſpeak in the general of them, inſtancing in particulars, as occaſion offereth.
The Scripture doth not ſpeak of the ſeveral parts of the ſoul, according to that Philoſophical diviſion, as is generally received; and therefore that which Philoſophers call foreign affections, or paſſions, as diſtinguiſhed from the underſtanding and will, that is moſt commonly called the heart and the ſoul; Thus love, fear, hope and anger are attributed to the heart of a man. It is true, the word foreign, is uſed in the New Teſtament three times, where the word Affection is not barely intended, but an horrible depravation of it, even to unnatural uncleanneſs, as Rom. 1. 26. God gave them up to vile affections, and how unnatural they were is immediately ſubjoyned, Col. 3. 5. The Apoſtle there reckoning up ſeveral ſinnes to be mortified, fornication, uncleanneſs, addeth foreign, which ſome underſtand the ſame kind of uncleanneſs the Apoſtle mentioneth to the Romans, So doing, or that mutum percatum, a ſinne that they ſay Socrates was guilty of, though ſo admired for his wiſdome and morality; Hence thoſe that have given themſelves up to this dreadfull pollution are called Pathici from foreign, we render it inordinate affection in the general; and therefore ſome do underſtand foreign here for thoſe ſinnes which ariſe from the iraſcible appetite, and ſo take the word, though generally ſpoken in an ill ſenſe; Even as the Stoicks held all paſſions and affections to be ſinne; and the affections which are placed in the concupiſcible appetite the Apoſtle meaneth (ſay they) by the next expreſſion foreign, evil concupiſcence, If this be ſo (as Grotius expounds it) then we have here the Apoſtle ſpeaking of affections according to philoſophical notions, but I will not determine this to be the meaning.
The laſt place is, 1 Theſſ. 4. 5. where the Apoſtle ſhewing, God hath called us to holineſſe, he addeth foreign, not in the luſt, or affection of concupiſcence; Here it ſeemeth to be taken ſtrictly for thoſe luſtfull affections, which flow from the ſinfull concupiſcence in a man; But if the Scripture doth uſe the word differently to Philoſophers, to be ſure the thing it ſelf is acknowledged, as appeareth by my Text, where we have a Command directing of us about the Object we are to place them upon, and that is ſet down, Firſt, Affirmatively, and then Negatively. The Directive Duty is in that expreſſion, foreign, Set not your affections, we render it in the margin, or mind; ſo that the Greek word doth ſignifie the acts of the mind, but not them onelyonly, it comprehendeth alſo the affectionate part of a man; It includeth the mind and affections alſo, becauſe commonly the intenſe actings of the mind excite and ſtirre up proportionably the intenſe actions of the affections: Therefore it's ſometimes tranſlated ſavouring, Matth. 16. 23. So Rom. 8. the foreign, doth not onelyonly comprehend the mind, but chiefly the affectionate workings of the fleſh againſt the Spirit of God.
We ſhall treat of it, as relating to the affections, therefore we have the Object preſcribed them, they are to be upon things above, heavenly things This implieth naturally they are placed other where then they ſhould be, upon earthly and ſading objects. The Serpents ſeed (and ſo we are all by nature) cannot but lick up the duſt of the earth, and live upon that; So that there is (for more emphaſis) added the Negative alſo, Not on things on the earth; By theſe ſome mean thoſe humane and ſuperſtitious Ordinances that the Apoſtle mentioned before, for theſe were not of the Fathers heavenly planting; and indeed it is true, the more a man is made ſpiritual, and hath had the experience of that wonderfull reſurrection of his ſoul from the ſtate of ſinne, in which it was dead, the more doth he nauſeate and reject all ſuperſtition and humane wayes of devotion, rejoycing in the purity and ſimplicity of Chriſts Inſtitutions, as thoſe alone by which he can obtain any ſpiritual proficiency. But the Context ſeemeth to extend this Object further to all ſinfull objects, yea and to lawfull objects, that we are not in an immoderate and inordinate manner to let our hearts runne out upon them.
So then we have in the Text a moſt divine Injunction impoſed on us, To ſet our affections upon things above, alwayes to put in practice that Exhortation, Surſum corda, but ſuch is the horrible corruption of theſe affections by nature, that they can no more aſcend up to them, then a worm can flie upwards like a Lark; Therefore the Apoſtle ſuppoſeth, that ere this be done, there muſt be the foundation laid of a ſpiritual Reſurrection, If ye be riſen with Chriſt, ſeek thoſe things that be above; Our ſpiritual Regeneration and Reſurrection is both a cauſe of our heavenly affections, and alſo it is a motive and obligation, it being contrary to the nature of ſuch things that aſcend upwards, that they ſhould deſcend downwards: How can fire fall like a ſtone to the center? From the Text then we may obſerve.
That ſuch is the corruption of the affections of man by nature, that till the grace of regeneration come, they are placed only on earthly objects, and cannot move towards heavenly.
SECT. II.
Of the Nature of the Affections.
BEfore we come to anatomize their evil and ſinfulneſs, let us take notice a little of The Nature of theſe Affections, And
Firſt, You muſt know that in man (beſides his underſtanding and will, which are either the ſame with the rational ſoul, or powers ſeated in it) there is alſo a ſenſitive appetite placed in the body, from whence ariſe thoſe motions of the ſoul, which we call affections and paſſions, ſuch as anger, love, joy, fear and ſorrow, &c. It is true indeed, many learned men place affections in the will alſo, they ſay, The will hath theſe affections of joy and ſorrow, and ſo Angels alſo have, onelyonly (they ſay) theſe are ſpiritual and incorporeal, and this muſt neceſſarily be acknowledged; But then in men (beſides thoſe affections in the will) there are alſo material ones ſeated in the ſenſitive appetite; for man being compounded of ſoul and body, hereupon it is, that as in his rational part, he doth agree with Angels, ſo in his ſenſitive part with the bruits; Therefore in man there are three principles of actions that are internal, his Vnderſtanding, Will and Affections, theſe later are implanted in us only to be ſervants and helps, but through our corruption they are become tryants and uſurpers over the more noble powers of the ſoul; ſo that man is not now as reaſon, much leſſe as grace, but as affections do predominate. The Scripture (you heard) calleth theſe affections by the name of the heart, though ſometime that comprehendeth the mind and will alſo. The common Greek word is foreign, which is rendered paſſions, and they are ſo called, becauſe of the effect of them, for when put forth, they make a corporeal tranſmutation and change in a man: Some make this difference between foreign (a word that Quintilian ſaith, there is no proper Latine expreſſion for, Vide Voſſ de inſtitut. Orat.) and foreign, they make paſſions to be, when in a mild and moderate motion of the ſoul without any violence or exceſs, and foreign, when they are turbulent and troubleſome, but foreign doth rather ſignifie the manners of men, then their affections. Theſe paſſions have ſeveral names, ſometimes they are called perturbations, but that is moſt properly, when they have caſt off the dominion of reaſon; Sometimes the motions and commotions of the ſoul; ſometimes paſſions, which expreſſion is diſliked by ſome; That which ſeemeth to be moſt proper and full, is to call them affections, becauſe the ſoul of a man is affected in the exerciſe of them; So that by theſe we mean no more, then that whereby a man about good or evil is carried out with ſome affection and commotion of his ſoul, onelyonly you muſt know, that when we call them paſſions, it is not to be underſtood formally, but cauſally; In their nature they are not paſſions, but motions and actings of the ſoul, onelyonly they cauſe a paſſion and ſuffering by ſome alteration in the body.
Secondly, Theſe affections in the ſoul are of a various nature, yet by Philoſophers they are reduced into two heads, according to the ſubject they are ſeated (viz.) The appetite concupiſcible, and the appetite iraſcible; not that this is a two-fold diſtinct appetite, onelyonly the ſame appetite is diſtinguiſhed according to its diverſity of objects; The appetite concupiſcible, doth contain thoſe affections that relate to good or evil abſolutely conſidered; For if it be good that is propounded, then there is firſt the affection of love, if this good be not enjoyed, then there is the affection of deſire; if it be obtained and enjoyed, then it is the affection of joy; if it be evil that is preſented, then there is the affection of hatred, whereby we diſtaſt it, and hereupon we flie from it; This is called Fuga, or abomination; but if we cannot eſcape it, then there is the affection of ſorrow; Thus there are ſix affections in the concupiſcible part; The object of the iraſible appetite is good, as difficult or evil, as hardly to be avoided; good, if it be poſſible to be obtained, then there followeth the affection of hope, if it be not poſſible, then of deſpair, and as for the evil, that is difficulty overcome, if we can maſter it, then there ariſeth the affection of boldneſs or confidence, if we cannot, then of fear; if the evil preſſe us hard, that we cannot obtain what we would have, then ariſeth the affection of anger; Thus there are five affections in the iraſcible appetite, ſo that in all there are eleven paſſions, although from theſe come many other affections of the ſoul, that we may call mixt ones, as Errour, Zeal, Pity, &c. in which many and ſeveral affections are ingredient: If then there be ſo great a number of theſe in man, and they all corrupted, yea predominating over a man, what ſea is more troubled and toſſed up and down with ſtorms and tempeſts, then the heart of a man? What a miſerable wretched creature is man, who hath every one of theſe paſſions tyrannizing over him, if God leave thee to an inordinate love of any thing? What unſpeakable bondage doth it put thee into, if to exceſſive anger? What torments and vexations doth it work, making thy ſoul like an hell for the preſent, if to exceſſive fear and ſorrow? Will not theſe be like rottenneſſe in thy bones immediately? In how many particulars may thy condemnation ariſe? Thy love may damn thee, thy fear may damn thee, thy anger may damn thee, or any other affection, which yet do continually work in thy ſoul.
SECT. III.
How the Affections are treated of ſeverally by the Philoſopher, the Phyſitian, the Oratour, and the Divine.
THirdly, Theſe affections may be treated of in ſeveral reſpects, but what is moſt advantagious to the ſoul, is to handle them, as a Divine, enlightned and directed by the Word of God.
1. The Natural Philoſopher he is to treat of them, while he writeth De animâ, of the ſoul; and certainly the nature of them is as neceſſary to be known as any other part of men: Hence it is ſaid, Ariſtotle did write a book of theſe nature affections, (but it is loſt,) The Philoſopher he diſcourſeth of them, but as to their natural being, not at all regarding the holy mortifying of them; and therefore a man may be an excellent Philoſopher, but yet a ſlave to his corrupt affections.
2. The Phyſitian he alſo treateth of the affections; Galen wrote a Book concerning the curing of them, but he alſo conſiders them onelyonly as they make for, or againſt the health of the body, they attend not to the ſouls hurt, how much the ſalvation of that is indamaged thereby, onelyonly they treat of them as they are hurtfull in the body; Eraſiſtratus diſcovered the inordinate love of a great man by his pulſe; Amnon did pine and conſume away by his inordinate affection to Tamar; Therefore the Phyſitian he conſiders them no further then how they may be cured, that the health of the body may be preſerved; And indeed this is alſo a good Argument in Divinity, to urge, that you muſt take heed of the ſinnes of the paſſions, for they torment the body, indiſpoſe the body, they kill they body, Worldly ſorrow worketh death, ſo doth worldly anger and worldly fear; But of this hereafter.
3. The Rhetorician and Oratour he alſo writeth of the affections, as Ariſtotle in his Rhetoricks; Now the Oratour he diſcourſes of them no further, than as they may be ſtirred up or compoſed by Rhetorical ſpeeches, how to put his Auditors into love, anger, fear and grief, as he pleaſeth; for it is a ſpecial part in Oratory to bow the affections; This was repreſented in Orphens harp, which is ſaid to make beaſts follow him, yea very trees and ſtones, that is, Oratory doth civilize and perſwade the moſt rude and ſavage. Now although thoſe who write of the method of preaching, do much commend this gift in a Miniſter of the Goſpel to be able to ſtirre up, and quicken the affectionate part, yet the grace of God is required to go along herein; For it is eaſie for a Tully or Demoſthenes to ſtirre up the affections of their Auditors, when they declaimed about ſuch civil and temporal matters, that they ſaw themſelves deeply concerned in; The very principles of nature did inſtigate them to this; but we preach of ſupernatural things, and the matters we preſs are diſtaſtfull and contrary to fleſh and bloud, therefore no wonder if men hear without affection, and go away without any raiſed affection at all.
4. There is the Moral Philoſopher, and he looketh upon it as his moſt proper work to handle the affections; for what hath moral virtue to do, but to moderate the affections, that we do not over-love, or over-fear; This is the proper work of the Moral Philoſopher, but neither is this handling of them high enough for a Divine; The curing and ordering of them, which Moraliſts do preſcribe, is but to drive out one ſinne with another, ſo that their virtues were but vices, if you regard the principles and ends of their actions; Therefore
In the laſt place, The Divine or Miniſter of God, he is to preach of them, and he only can do it ſatisfactorily having Gods Word to direct him, for by that we find they are out of all order, by that we find they are to be mortified, by that we find only the Spirit of Chriſt, not the power of nature is able to ſubdue them; The true knowledge therefore about the pollution of them, will greatly conduce to our humiliation and ſanctification.
SECT. IV.
The Natural Pollution of the Affections is manifeſt in the Dominion and Tyranny they have over the Underſtanding and Will.
¶. 1.
SOmething being already premiſed about the nature of the Affections, we ſhall in the next place conſider the horrible and general depravation of them, and that originally.
Firſt, The great pollution of them is evidently and palpably manifeſted in the dominion and tyranny they have over the underſtanding and will, which are the ſuperiour magiſtrates (as it were) in the ſoul. Thus the Sunne and Starres in the ſouls orbs are obſcured and obnubilated by the miſty vapours and fogs which ariſe from this dung-hill: A man doth now for the moſt part reaſon, believe and will according to his affections and paſſions; Ariſtotle obſerved this, That Prout quiſque affectus eſt it a judicat, As every man is affected, ſo he judgeth; They are ſinfull affections which make the erroneous and heretical judgements that are, they are ſinfull affections, which make the raſh, corrupt and uncharitable judgements that are: Thus the vanity may be obſerved in the ſoul, which Solomon took notice of to be ſometimes in the world, Princes go on foot, and ſervants ride on horsback; God did at firſt implant affections in us for great uſefulneſs and ſerviceableneſs, that thereby we might be more inflamed and quickned up in the ſervice of God; They were appointed to be hand-maidens to the rational powers of the ſoul, but now they are become Hagars to this Sarab, yea they are become like Antichriſt, for they lift themſelves up above all that is called God in the ſoul. The underſtanding and conſcience is made to us, as God appointed Moſes to Pharaoh, it is ordained as a god to us; but theſe paſſions will be exalted above it, and ſo man is led, not by reaſon, not by conſcience, but by affections; This is the very reaſon, why either in matters of faith towards God, or in matters of tranſactions with men, our judgements are ſeldome partly and ſincerely carried out to the truth, but ſome affection or other doth turn the balance in all things; Therefore as Abraham was to go out of his own Countrey, and ſo to worſhip God in a right manner: Thus if we would ever have a ſound faith, a right judgement, we muſt come out of all affections that may prepoſſeſs us; What a wofull aggravation of our ſinfull miſery is this, that our affections ſhould come thus boldly and ſet themſelves in the throne of the ſoul, that they ſhould bid us judge, and we judge, that they ſhould bid us believe, and we believe? So that we moſt juſtly in a ſpiritual ſenſe complain, as the Jews in a temporal one, Servants have ruled over us; Is not this a more troubleſome judgement then that of the Aegyptians, when Frogs came croaking into their very chambers, or when vermine and lice aſſaulted them every where? But who it there by nature, that though he be toſſed up and down by theſe ſtorms and tempeſts and ready to ſink into hell, yet doth not lie faſt aſleep, not thinking he is ready to periſh?
¶. 2.
2. In regard of the firſt Motions and Riſings of them.
SEcondly, The ſinfulneſs of theſe paſſions is ſeen, In regard of the firſt motions and riſings of them; whereas God made them at firſt to ſerve the more noble parts of the ſoul, and to ſtirre at their command; Now upon every temptation preſented, they flie about us as ſo many Hornets, and we cannot keep them down; Adam being made in integrity, as he had a command over all the beaſts of the field, and birds of the air, ſo alſo much more over his affections and paſſions, which were the bruitiſh part in him; He was, as the Poets ſeign of their Aeolus who had all the winds in a bladder, and ſo could make them blow when he pleaſed and no longer: Thus Adam could love, deſire, as he pleaſed; Theſe did not move in him, till he commanded: But now wo and again, wo to us who are brought into ſuch vaſſalage, that we are indeed Servi ſervorum, ſlaves to ſlaves; Now our love riſeth whether we will or no; now our fear, our anger breaketh into the ſoul, and it cannot reſiſt it: Now that which Ariſtotle ſaid of anger, is true of the other paſſions, that they are like an unnurtured dog, which runneth and faſtens upon an object before his maſter ſetteth him on; or like an over-haſty ſervant that runneth upon his errand, before he doth underſtand it: This then is greatly to be bewailed, that our affections riſe firſt in us, they move before our underſtanding moveth; Theſe ſwarms flie out before the King-Bee leadeth them the way; That expreſſion concerning Chriſt, where it is ſaid, He was troubled, is noted to be in the active ſenſe, in the original foreign, John 11. 33. He troubled or moved himſelf; for it was not with the holy humane nature of Chriſt, as it is with ours, he being without ſinne, had the Sovereign power over every affection that was in him, he loved and grieved, as he pleaſed, they were under the free exerciſe of his will, but we are sold under theſe affections, they bind us and lead us whether we would not: Oh what an unſpeakable glorious priviledge are we deprived of; What an admirable honour is it to have a command and power over our own ſelves, our own affections? Doth not Solomon ſay, Prov. 16▪ 32. He that ruleth his ſpirit, is better then he that winneth a City; He is more then the mighty ones of the world that can maſter his affections? How many that have conquered others in the world, have yet themſelves been conquered by their inordinate affections? The very Heathens did give teſtimony to this, that it was Melius imperat re ſibi, quam aliis, to have command over himſelf, then over all the world. Luther that great Reformer, who removed the Maſs, Indulgences, and many other ſoul abominations out of the Church, yet could not ſometimes remove ſinfull paſſions, eſpecially anger from his own breaſt, which made Melancthon of a more moderate ſpirit, ſpeak in an Ex temporary verſe to him, when he was once in a great paſſion, Vince Animos iraſque tuas qui caetera vincis. This Pope in Luther's belly (as he would call it) was more difficultly ovecome then the Pope of Rome.
¶. 3.
3. In reſpect of their Progreſs and Degrees.
THirdly, As theſe affections are not in ſubjection to the noble power of the ſoul in reſpect of their riſe, ſo neither in reſpect of their Progreſs or Degrees; but they grow hotter and more vehement, ſometimes even like Nebuchadnezzar's furnace, and we cannot repreſs them, ſo that in all things wherein they put forth themſelves, there is an exceſſe, we over-love, we over-fear, we are over-angry; Indeed the having of affections is not a ſinne, no nor the workings of them, but the immoderate exceſs of them. It was a great Diſpute between the Stoicks and the Peripateticks about theſe paſſions; The Stoicks ſaid, They were to be wholly eradicated, they were not to be moderated, but to be extirpated, therefore they preſſed their wiſe and good men to an foreign, to be without affection, which yet the Apoſtle reckoneth amongſt the notorious ſinnes; And we know Chriſt himſelf wept; Theſe held all affections to be ſinnes; The Peripateticks held the exceſs onelyonly to be a ſinne, when they did go beyond the bounds of Reaſon; but ſome learned men think there was but a meer Logomachy between thoſe two great Sects, that they did agree in the ſame thing, onelyonly quarrelled about words; Howſoever all agree in this, That when the affections do overflow the banks, when they ſwell higher than they ought to do, then ſinne lieth at the door: But who can command theſe winds and waves to be ſtill? Do not theſe paſſions like armed men prevail over us, that as it is with paralitical bodies, the members do continually ſhake and trepidate, becauſe of ſome corporeal infirmity that they cannot keep them in uniform and equal motions? Thus it is with us in regard of theſe commotions of the ſoul, as they begin not at the command, ſo neither do they ſtop at the guidance of reaſon, but from a natural, they turn into a preternatural and feavouriſh heat immediately.
¶. 4.
Thoſe Affections are not ſubject to the more noble guiding parts of the Soul, in reſpect of the Continuance or Duration of them.
FOurthly, Theſe affections are not ſubject to the more noble guiding parts of the ſoul, in reſpect of the continuance or duration of them. We are commanded not to let the Sunne go down upon our wrath, and this holdeth true alſo in any other affection when immoderate, we are not to let it continue burning, leſt at laſt it conſume; The Church indeed doth often complain of the continuance of Gods anger, Will the Lord be angry for ever? and will he ſhew mercy no more? But Gods anger, though never ſo continuing, though laſting to eternity it ſelf, yet it is juſt and holy, but we have a time prefixed to our affections, hitherto, and thus farre they muſt go and no further. Thus you ſee how unſpeakable our thraldome is by reaſon of pollution in our affections, that we can neither command them in the riſe, degree or duration of them; we have power over the members of our body, we bid them move, and they move; we command them to ceaſe from motion, and they ceaſe; but now when we ſpeak to theſe affections to lie ſtill and be quiet, it is as ridiculous, as when Xerxes threatned the Sea to come no higher, or commanded Mount Athos to remove.
SECT. V.
They are wholly diſplaced from their right Objects.
THirdly, The great ſinfulneſs of the affections is ſeen, In that they are wholly diſplaced from their right Objects. The objects for which they were made, and on which they were to ſettle, is God himſelf, and all other things in reference to him; our love God onelyonly challengeth in that command, Thou ſhalt love the Lord with all thy heart and ſoul, &c. Our hatred that is properly to be againſt ſin, becauſe it diſhonours God; our ſorrow it is principally to be becauſe of our offences to him; ſo that there is not any affection we have, but it doth either primarily or ſecondarily relate to God, but who can bewail the great deſolation that is now fallen upon us; Every affection is now taken off its proper center; In ſtead of loving of God, we love the world, we love our pleaſures rather then God; Inſtead of hating of ſinne we hate God, and cannot abide his pure and holy Law and Nature: Thus we fear not whom we ought to fear, viz. God, That can deſtroy both ſoul and body in hell; and what we ought not to fear, there we are afraid, as the frowns and diſpleaſure of men, when we are to do our duties; Our ſorrow likewiſe is not that alſo corrupted, How melting and grieved are we in any temporal loſs, in any worldly evil, but then for the loſs of God and his favour by our iniquities, there our bowels never move within us. Thus our affections, out of all order to their proper objects, ought to be groaned under, more than if all our bones were out of joynt, for that is only a bodily evil, hindring a natural motion, this is a ſpiritual one, depriving us of our enjoyment of God. This particular pollution it is, that the Text doth immediately drive at, when it commands us, To ſet our affections above, it plainly ſheweth, where they are naturally, viz. upon things of the earth; and therefore as it was Chriſts divine power that made the woman bowed down with her infirmity for ſo many years to be ſtrait; Thus it muſt alſo be the mighty and gracious power of God to raiſe up theſe affections that are crawling on the ground to heavenly things; Poſſeſs then thy ſoul throughly with this great evil, that thou haſt not one affection within thee that can go to its proper object, but ſome thing moveth it from Go! to the vain and fading creatures; If theſe affections be the pedes animae, the feet of the ſoul, then with Aſa, thou haſt a ſad diſeaſe in thy feet, and if thy whole body elſe were clean, theſe feet would need a daily purifying.
SECT. VI.
The ſinfulneſs of the Affections is diſcovered in reſpect of the End and Uſe for which God ingraffed them in our Natures.
FOurthly, Their ſinfulneſs is diſcovered in reſpect of the object about which, So alſo in reſpect of the end and uſe for which God firſt ingraffed them into our Natures; They were given at firſt to be like the wheels to the Chariots, like wings to the bird; To facilitate and make eaſie our approaches to God, the ſoul had theſe, to be like Elijah's fiery chariot to mount to Heaven, and therefore we ſee, where the affections of men are vehement and hot, they conquer all difficulties, that Adam might in body and ſoul draw nigh to God, that God might be glorified in both, therefore had he theſe bodily affections; And we ſee David, though reſtored to this holy Image but in part, yet he could ſay, His ſoul and his fleſh did rejoyce in the Lord, his fleſh deſired God, as well as his ſoul, that is, his affections were exceedingly moved after God, as Pſal. 84. 2. For the ſoul being the form of the body, whatſoever that doth intenſly deſire by way of a ſympathy or ſubordination there is a proportionable effect wrought in the inferiour ſenſitive part. As Aaron's oyl poured on his head, did deſcend to his skirts; Thus by way of redundancy, what the ſuperiour part of the ſoul is affected with, the inferiour alſo doth receive, and by this means the work of grace in the ſuperiour part is more confirmed and ſtrengthned, and the heat below doth encreaſe the heat above: Thus you ſee that theſe affections had by their primitive nature a great ſerviceableneſſe to promote the glory of God, to prepare and raiſe up men to that duty: But now theſe affections are the great impediments and clogs to the ſoul, that if at any time it would ſ…ar up to Heaven, if light within doth inſtigate to draw nigh to God; Theſe affections do immediately contradict and interpoſe, and the reaſon is, becauſe they are ingaged to contrary objects, ſo that when we would love God; love to the world, that preſently ſtoppeth and hinders it; when we ſhould delight and rejoyce in holy things, worldly and earthly delights they do immediately like the ſtring to the birds feet, pull down to the ground again; Hence it is that you many times ſee men have great light in their minds, great convictions upon their conſciences, they know they live in ſinfull wayes, they know they do what they ought not to do, yea they will ſometimes complain and grieve bitterly, becauſe they are thus captivated to thoſe luſts which they are convinced will damn them at laſt, but what is the ſnare that holdeth them ſo faſt? What are the chains upon them, that bind them thus hand and ſoot, even their ſinfull and inordinate affections, their carnal love, their carnal delight keepeth conſcience priſoner, and will not let it do its duty? Oh that we could humble our ſelves under this, that what was wine is now become poiſon, that what we had to further us to Heaven, doth hurry us to hell, that our affections ſhould carry us to ſinne that were for God, that they ſhould drive us to hell, which were to further us to Heaven! Oh think of this, conſider it and bewail it! Many things loſe their uſe, and they only become unprofitable, they do not hurt by that degeneration, as ſalt when it hath loſt its ſeaſoning; but now theſe affections are not onelyonly unprofitable, they will not help to what is good, but are pernicious and damnable; we that were of our ſelves falling into hell, they thruſt us, and move us headlong to it, ſo that they ſeem to be in us, what the Devils were in the herd of Swine; Theſe are the wild horſes that tare thy ſoul in ſo many pieces; Thus our gold is become droſs.
SECT. VII.
When the Affections are ſet upon inferiour objects that are lawfull, yet they are greatly corrupted in their Motion and Tendency thereunto.
IN the next place, If the inferiour objects they are placed upon, be lawfull and allowable, yet they are greatly corrupted in their motion, and tendency thereunto; For they are carried out exceſſively and immederately; They do unlawfully move to lawful things: As man …ands corrupted by nature, his affections are defiled two wayes in reſpect of the objects; For ſometimes they are carried out to thoſe things that are abſolutely prohibited, that are no more to be imbraced then abſolute poiſon is to be eaten, ſuch are the pleaſures of ſinne, and the luſts of the fleſh; when the affections doth entertain theſe, they imbrace preſent deſtruction; here is no moderation or ſtint allowed in theſe, but there is an abſolute prohibition to give theſe any entertainment, yet poor wretched and corrupt man is hurried to theſe things, and drinketh down iniquity as a thirſty man water; ſo that it can never enough be bewailed to ſee what a grievous change ſinne hath made in the affections, that they are now moſt propenſe and inclining to thoſe things which are to be moſt abhorred by them; even as the corrupt appetite in ſome perſons, delighteth to feed on traſh and moſt offenſive matter to a found ſtomack. But
In the ſecond place, there are other objects which the Scripture doth allow us to let our affections runne out about, and theſe are not evil in themſelves, no more then to have affections is a ſinne: love in it ſelf is not a ſinne, neither is love of husband, health, and ſuch comforts, but when we go beyond our bounds, when theſe are loved more then God, or the love to them doth hinder and dead the heart to holy things, then doth love become ſinfull and damnable: Now ſuch is the original depravation of all the affections, That they cannot in a moderate and well-regulated way, with ſubordination to God move to any lawful object, but they do exceedingly tranſgreſs, and that many wayes. For
1. Whereas they ſhould be carried out to theſe lawful things only with reference to God, as the cheifeſt end, to love them, to deſire them, no otherwiſe then thereby to be brought nearer to the end; we are apt to make them the end, to ſtay there, to make a full ſtop at a Colon or Comma; Even as the children of Reuben, who deſired to take up their reſt in a country on this ſide Cannan, becauſe it was a fruitfull place, and fit for cattel: Thus we who ſhould let our affections ſtirre to theſe things only as a way to heaven, or meanes to bring us nearer to God; we center in them, deſiring them for their own ſakes; It is a rule, That the deſire of the end, is a rule to the deſire of meanes; we deſire drink to ſatisfie thirſt, we deſire garments to cloath us, and we deſire no more then is commenſurate to ſuch an end; and indeed thus it ought to be with us in our affections to all things upon the earth, not to be affected with wealth, health, learning, or any advantage any otherwiſe, then to be more enabled to do God ſervice, and thereby to enjoy him; but as the dark night cannot be diſpelled till the Sunne doth ariſe, ſo neither can the regulating and ordering of the affections (with ſubordination to God in lawful things) ever be accompliſhed till ſanctifying grace doth interpoſe.
2. We are apt in the affecting of theſe things to find more ſweetneſs and delight in a ſenſible manner, then when our heart is turned unto God. The objects of ſence do more affect us ſenſibly, then Chriſt laid hold on by faith, and the Apoſtle John ſuppoſeth ſuch a proneneſs in us, when he ſaith, He that loveth not his brother whom he hath ſeen, how ſhall he love God whom he hath not ſeen? 1 Joh. 4. 20, Hence, it is that the Schooles have a diſtinction, about the love of God appretiative and intentive; The former is, when in our judgement we do more highly eſteem of God, then all the things of the world, and therefore are ready to part with all (even life it ſelf) to pleaſe him: But the other, they make to be a ſenſible paſſionate moving of the ſenſitive part, which is (they ſay) very variable, according to the complexion and conſtitution of the body; and therefore ſuch do adviſe, That believers ſhould not be diſcouraged, if they cannot find ſuch ſenſible affections of love to God, as they do to their freinds, or ſuch ſenſible ſorrow about ſinne, as they do about the loſs of a dear freind; and this diſtinction may be received (in ſome ſence,) yet there, are learned men that do greatly diſlike it, and do poſitively affirm, That appretiatively and intentively, both intellectually, and affectionately, we are to love God and to delight in him: Certainly we find David acknowledging, That God had put more joy and gladneſs in his heart, then they had, whoſe wine and oil encreaſed, Pſal. 4. And when God doth require us, to love him with all our heart, mind, and ſtrength, there is both the intellectual, and ſenſitive part of a man underſtood. No doubt but Adam in the ſtate of integrity would have found his very affectionate part carried out to God, preemiently to all creatures, ſeeing the affections were implanted only as Handmaids to wait on thoſe noble parts of the ſoul; yea David (you heard) profeffing that his fleſh, as well as his ſoul did long for the living God: Beſides, ſeeing the ſoul is the forme of a man, thereby becometh ſuch a natural and eſſential union between the ſoul and body, that what the ſpiritual part doth ſtrongly and ardently cloſe with, the ſenſitive part by its eſſential ſubordination, doth find a proportionable intenſitiveneſs in the affections threof, even the waters from the hils do overflow the valleys, though therefore the ſenſible part of a man be not abſolutely ſubject to his will: (hence thoſe who have deſired ſenſible ſweetneſs, or melting teares in a bodily manner could not enjoy them, though they would give a world for them) yet this we may conclude of, That whenſoever thy want of ſenſitive affections doth ariſe from the want of powerfull impreſſions upon thy ſpiritual part, and therefore thou canſt not find ſuch joy, or ſorrow, becauſe the mind and will are not powerfully quickned by grace, this is alwaies a ſinne; if thy mind were more enlightned, thy will more ſanctified, thy affections would be more enflamed.
3. (Not to enlarge in this more) The affections are ſinful when carried out even to lawful things, Becauſe thereby is retarded or ſtopt the current of them after heavenly things: We ſee the Apoſtle; 1 Cor. 7, admirably preſcribing a diet to our affections, Thoſe that marry muſt be as if they married not; Thoſe that weep as if they wept not, and ſo thoſe that rejoyce as if they rejoyced not: Thus whatſoever affections we are allowed to have, they muſt not in the leaſt manner diſtract or dull the motions of our ſoules to heavenly things, but ſuch is our corruption, that our affections though to lawful things put quite out, or (at leaſt) exceedingly hinder our affections to heavenly things.
SECT. VIII.
Our Affections are corrupted, in reſpect of the Contrariety and Oppoſition of them one to another.
AGain, Our affections are greatly corrupted, in reſpect of the contrariety and oppoſition of them one to another: They hinder one another operation; ſo that the iraſcible part was given us to make effectual the concupiſcible part, now this kingdome is divided againſt it ſelf, our fear doth put out our joy; we do not take that quiet delight which might be in having any temporal good, becauſe we are ſo moleſted with feares leſt we ſhould looſe it; How often are we diſtracted Inter ſpem & metum, between hope and fear? Thus theſe affections, that by their primitive inſtitution were all of one accord, they all mutually aſſiſted one another, now they are become like contrary winds; hope driveth one way, fear another; love one way, anger another; ſo that by this meanes every man is miſerably tormented within himſelf: There is an heartquake as well as an earthquake, and as this later is produced by winds got into the bowels of the earth which cannot find any vent; Thus it is with theſe paſſions of man, they are all pent up (as it were) cloſe in his heart, one is ready violently to break out one way, another, another way; ſo that no ſea is more toſſed up and down when contrary Euroclydons fall upon it, then the heart of man, while moved with different paſſions: It's the contrariety of thy paſſions maketh all thy diſcontents, and all the turmoiles that are in thy ſoul; thy love that haleth thee one way, thy anger draggeth another way; Thus thou art like one that is to be torn in peices by wild horſes, one draweth one limb aſunder, another teareth another part aſunder; ſo that thy ſoul is become like the Levites wife's body, that was cut into ſo many peices. Adam in reſpect of his affectionate part, was like the upper region where there is no moleſtation, or confuſion; but now that part in us is like the middle region, where tempeſts and ſtormes, thundring and lightning are daily produced.
SECT. IX.
The Pollution of the Affections in reſpect of the Conflict between the natural Conſcience and Them.
AGain, The great and notorious pollution of the affections doth appear, In that fight and conflict, which is between the natural conſcience and them, ſo that no ſooner doth the reaſon and affections of men begin to work in them, but preſently there is a civil warre begun in a man, his mind that inclineth one way, and his affections they carry another way: The very Heathens acknowledged this, as Ariſtotle in his incontinent perſon, and the Poet in his Medea, Video meliora, probe que deteriora ſequor; yea there are ſome interpreters, Socinians and Papiſts, and Arminians, to whom alſo Amyraldus in this particular adjoyneth himſelf, though diſalowing their other opinions, that would have the Apoſtles complaint which he maketh Rom 7, to be nothing more then the contrariety of the mind and affections in an unregenerate man, eſpecially when the mind is legally convinced, and that hath ſome powerfull influence upon it, and among other reaſons, he giveth this, that it would be very injurious to regenerating grace, as if that could or did carry a man no further, the Ariſtotle's incontinent perſon was, wheras indeed convinced of better things, but had no power to follow them: But there is a two-fold conflict and combate to be acknowledged; The firſt a natural one, betwen conſcience and affections; The other a ſpiritual one, and that is not between theſe ſeveral powers in the ſoul, but between the regenerate part in every particular, and the unregenerate, ſo that there is not only ſpiritual light againſt corrupt affections, but affections ſanctified againſt unſanctified ones, they have love againſt love, fear againſt fear, hope againſt hope; This oppoſition in the regenerate man is univerſal, whereas this natural conflict is ſeated only in ſome particular parts of the ſoul: The Apoſtle Rom. 7, doth ſpeak of this ſpiritual fight in himſelf as regenerate, as appeareth, becauſe he ſaith, In the inward man he delighted in the Law of God, which no unregenerate man can do; and although the Apoſtles and ſome other eminent and godly men, may attain to farre higher degrees of greace then others, yet it may not be thought, that there is any godly man living or did live that doth not more or leſs find this combate of fleſh and ſpirit in him: Certainly, if it ſhould be ſo in any man, we might ſay that in that man original ſinne was quite ſubdued, the flux of bloud was wholly dried up in them, but that is the prerogative of heaven. But our work is to conſider the ſad difference that is now brought upon all men by original corruption, between the rational and affective part, our very conſtitution is in diſcord, there is no more agreement then between fire and water; Even as in the Romane Governement, there was commonly perpetual oppoſition between the Senatus, and the Plebs, The Senate and the common People, they were very difficultly ever reconciled: Thus in man, his intellectual and ſenſitive part they are carried out to contrary objects, one inviting to one way, another to another: Indeed even the rational part is in the Scripture ſence become fleſh, that is wholly corrupt and mindeth only ſinful things, yet this corruption doth not put out thoſe natural dictates and practical maxims which conſcience hath, againſt which the affections of men do naturally ſo rebell: It is true, that there are ſome who have ſo hardned themſelves in evil, by a voluntary obſtinateneſs, and are made ſuch bruits in their luſts, that they have none of this conflict at all they are hurried on with all delight to ſinne, and have not ſo much as the leaſt regreet within themſelves, but this is acquired partly by the juſt judgement of God upon mans wilful impiety, being from him delivered up to ſuch a ſenſleſsnes, otherwiſe there is in all ſuch a fundamental contrariety between the ſuperior and inferior part of his ſoul, that there is no reſt within: It is true, the Papiſts and ſo the Socinians they affirme his repugnancy to have been in Adam in the ſtate of integrity, yea a Remonſtrant attributeth it blaſphemouſly to Chriſt himſelf, but ſeeing that God made man right, this rectitude is to be underſtood univerſal, and that could not be without an admirable harmony and agreement between the ſpiritual and, ſenſitive part in a man: There are ſome alſo who place the hurt that we have by original ſinne in this affectionate part only, as if the mind and the will they did eſcape in Adams fall, and no ſinne infected them, only the ſenſitive part becomes all over poiſoned, but the contrary to this hath already been demonſtrated; yet we grant that in the affectionate part is the Serpents brood there are the Cockatrices eggs, that is the womb wherein many ſinnes even all the bodily ones are conceived, and brought forth.
SECT. X.
The Sinfulneſs of theſe Affections is ſeen in the great Diſtractions they fill us with, when we are to ſet upon any holy Duties.
FUrther, The ſinfulneſſe of theſe affections is ſeen in the great diſtractions they fill us with when we are to ſet upon any holy Duty. What is the reaſon we do not make God the delight of our ſoul? Why is not our converſation in Heaven? Why do we not pray without diſtraction, hear without diſtraction? Is it not becauſe theſe affections hurry the ſoul otherwayes? In Heaven, when we ſhall enjoy God face to face, and the affections be fully ſanctified, then the heart will not for one moment to all eternity be taken off from God; but now becauſe our affections are not ſpiritualized, neither are we fully conquerours over them; Hence they preſſe down continually the creature; for where a mans affections are, there is his heart, there is his treaſure; The godly they do exceedingly groan under this exerciſe of diſtractions in holy duties: Oh how it grieveth them, that their hearts are not united, they cannot hoc agere, they cannot be with God alone, but ſome thoughts or importunate ſuggeſtions do moleſt them like ſo many croaking frogs, many flies fall upon their Sacrifice; Now whence is all this? Our unmortified affections are the cauſe of this, if they were more ſpiritual and heavenly, there would be more union and accord in holy duties.
SECT. XI.
Their Deformity and Contrariety to the Rule and exemplary Patterne.
IN the next place, Herein doth their depravation appear. Becauſe they are ſo full of deformity and contrariety to their rule and exemplary pattern which is in God himſelf, for we are to love as God loveth, to be angry as God is angry. It is diſputed by the learned, Whether affections be properly in God? Now it muſt be, As affections do denote any paſſions, or imperfections intermixed with them, ſo they cannot be attributed to him, who is the fountain of perfection, yet becauſe the Scripture doth generally attribute theſe affections unto God, he is ſaid to love, to grieve, to hope, to be angry: Hence it is that Divines do in their Theological Tractates, beſides the attributes of God, handle alſo of thoſe things, which are (as ſome expreſſe it) analogical affections in him; They treat of his love, his mercy, his anger, which are not ſo properly Attributes in God, as analogical affections; As when the Scripture ſaith, God hath eyes and hands, theſe are expreſſions to our capacity, and we muſt conceive of God by thoſe words according to the ſupream excellency that is in him: Thus it is alſo in affections; There is an foreign, in the former, and an foreign in the later. It was of old diſputed by Lactantius, Whether anger was truly and properly in God? Some denied it, ſome affirmed it; But certainly the difference did ariſe from the different uſe of the Word; for take anger, as it ſignifieth an humane imperfection, ſo it cannot be ſaid to be in God, but as it is a Will to revenge an impenitent ſinner, ſo it is in God; Hence theſe things are ſaid to be in God per modum effectus, rather than affectus; And ſome learned men like this expreſſion better than of analogal affections, ſaying that metaphorical ſpeech applied to God (viz. about deſire, hope, &c.) is rather equivocal then analogical, concerning deſire, hope and fear in God: Some Arminianizing or Vorſtizing have ſpoken dangerouſly: Yea ſome Socinians, as Crellius (Vide Horndeeck. Socin. Confut. lib. 2.) doe poſitively maintain affections to be properly in God; And although to mollifie their opinion, they ſometimes have fair explications of themſelves, yet they grant the things themſelves to be in God, which we call affections; Hence they call them often, The commotions of Gods will, which are ſometimes more, ſometimes leſſe; Yea they are ſo impudent, as to ſay the denial of ſuch affections in God, is to overthrow all Religion: But this opinion is contrary to the pure ſimplicity and immutability of Gods Nature, as alſo to his perfect bleſſedneſſe; and by the way obſerve the wickedneſſe of theſe Heretiques who take from the Divine Nature, the perſons thereof, as alſo ſome glorious Attributes, ſuch as Omniſcience, &c. and yet will give to the ſame ſuch things, as neceſſarily imply imperfection.
To return, Affections are not in God as they imply any defect, yet we are by Scripture to conceive of ſome tranſcendent perfection in God eminently containing them; and this being laid for a foundation, we may then bewail the great deformity that is upon our affections, the unlovelineſſe of them, if comp…ed to the Rule; Do we love as God loveth? He doth infinitely love himſelf, and all things in ſubordination to his own glory. But the love of our ſelves, and all things in reference to our own ſelves, is that which doth moſt formally exclude and oppoſe the love of God: The poiſon and ſinfulneſſe of all the affections doth ariſe from the ſinfulneſſe of our love. It is corrupt love that cauſeth corrupt anger, corrupt hatred, corrupt ſorrow, and therefore the way to crucifie all other affections is to begin with love: But oh the irreconcilable and immediate oppoſition that is between our love, and his love, our love is to be copied out after his; We are to imitate God in our love, but we place our ſelves in Gods room, and are carried out to love our ſelves, not rationally, but according to a bruitiſh appetite. as it were, hence whereas in the love of others, we require ſome preſuppoſed goodneſſe, in the love of our ſelves we look for none at all. The vileſt and moſt prophane ſinner, who ought to judge himſelf worthy of the hatred of God and all creatures; yet he doth intenſively love himſelf even to the hatred of God: Had we infinite holineſſe, infinite purity and perfection as God hath, then we might love our ſelves principally; but becauſe the goodneſſe we have is a rivolet from that Ocean, a beam-line from that Sun, therefore we are to love our ſelves in reference to God; Our love to God ſhould make us love our ſelves; but how impoſſible and paradoxal is this to our corrupt natures? As our love is thus diſtantial from Gods love, ſo our hatred and anger alſo is, for the hatred of God is only againſt ſinne; It's ſinne he puniſheth, it is ſinne that he hath decreed to be avenged of to all eternity; Wicked men and Devils are damned, becauſe of ſinne in them, could that be taken out of their natures, they would be the good and acceptable creatures of God: But oh the vaſt difference between Gods hatred and ours, for that is not againſt ſinne, but that which is truly godly and holy; ſo deſperately and incurablely are we corrupted herein!
SECT. XII.
Their dulneſs and ſenſleſneſs, though the Underſtanding declare the good to be imbraced.
SEcondly, The native defilement of the Affections is greatly demonſtrated in that dulneſſe and ſenſleſneſſe which is in them, even though the underſtanding doth powerfully and evidently declare the good they ar to imbrace. And this can never enough be lamented, that when we have much light in our mind, we find no heat in our affections: Indeed the Queſtion is put, How the affectious, though in regenerate perſons can be affected with any thing that is ſpiritual, for they being of a material and corporeal nature, have no more proportion, or ſutableneſſe with ſpiritual and ſupernatural objects, then the eye hath with immaterial ſubſtances; ſo that as the eye cannot ſee a ſpirit, neither can material affections terminate upon immaterial objects?
But the Anſwer is, That the affections being implanted in us, as hand maids to the rational parts, and ſubjected to them by an eſſential ſubordination; therefore it is, when thoſe ſuperiour parts of the ſoul do ſtrongly imbrace any ſpiritual good, the affections alſo by way of concomitancy are ſtirred up therein, onelyonly as it is with the will, though that be made to follow the underſtanding, and (as ſome ſay) doth neceſſarily yeeld to the ultimate and practical Dictate thereof, yet the will doth need a peculiar ſanctification of its own nature, neither is the illumination of the mind all the grace the will wanteth; So it is with theſe affections, although they be appointed to follow the directions and commands of the mind and will, yet they muſt be ſanctified and enlivened by the peculiar grace of God, elſe they move no more than a ſtone: Now this neceſſity of enlivening and quickning grace upon the affections, the godly are experimentally convinced of: How often doe they complain, they know Chriſt is the chiefeſt good, they know eternal glory is an infinite treaſure? Oh but how barren are their hearts, no affections, no cordial ſtirrings of their ſoul when they think of theſe things? Doe the children of God complain of any thing more than their want of affections in holy things? They have them as hot as fire for the things of the world, but are clods of earth in ſpiritual duties; This maketh them cry ſo often with the Church, Draw us, and we will runne after thee; This maketh them pray, Ariſe, O Southwind, and blow O North, upon the garden of my ſoul, that the flowers thereof may ſend forth a ſweet fragrancy; Thus that ſaying is true, Citò prevolat intellectus, tardus ſequitur affectus: If therefore there were no other pollution upon the affections, then their dulneſſe and ſenſleſneſſe as to holy things; This may make the godly go bowed down all their life time; Their affections are green wood, much fire and frequent blowing will hardly inflame them; and hence it is that the godly are ſo well ſatisfied, and do ſo thankfully acknowledge the goodneſſe of God to them, when they find their affections ſtirring in any holy thing: Inſomuch that they judge that duty not worth the name of a duty, which is not an affectionate duty; That prayer not worthy the name of prayer, which is not an affectionate prayer; But how dull and heavy are theſe till ſanctified, as to any holy object; Yea, ſuch is the perverſe contrariety that is now come upon the ſuperiour and inferiour parts of the ſoul, that when the more noble parts are intenſively carried out to any object, the inferiour are thereby debilitated and wholly weakned, ſo that many times the more light, the leſſe heat; the more intellectual and rational, the leſſe affectionate; Now this is contrary to our primitive creation, for then the more knowledge of heavenly things, the more affections alſo to them did immediately ſucceed: But now experience doth confirme, That thoſe men whoſe underſtandings are moſt deeply ingaged in finding out of truths, their affections are at the ſame time like a barren wilderneſſe; Hence you may often find a poor inconſiderable believer more affectionately tranſported in love to Chriſt and holy things, than many a great and learned Scholar; That as natural fools have a greater ſtomack to meat, and can digeſt better than wiſe men, whoſe animal ſpirits are much tired and wearied out; So it is here, the leſſe diſputative, the leſſe head-work a godly man hath, many times he hath the better heart-work: Oh then bewail this in thy ſelf as a moſt degenerating thing from primitive rectitude, when thou findeſt thy knowledge, thy controverſal Diſputes dry up thy affections! So that truth is indeed earneſtly ſought after, but the goodneſſe of it doth not draw out thy affections. When David commended the word of God above the honey and the honey-comb, it was evident he found much experimental ſweetneſſe of the power of it upon his affections.
SECT. XIII.
The Affections being drawn out to holy Duties from corrupt Motives, ſhews the Pollution of them.
THirdly, Herein alſo is apparent the original pollution of our affections, That when they are moved and ſtirred up in any holy duties, yet it is not a ſpiritual motive that draweth them out, but ſome corrupt or unlawfull reſpect. Thus there is a world of guile and hypocriſie in our affections, we think it is the love of God that affecteth us, when it is love to our ſelves, to our own glory, to accompliſh our own ends: Thus in our ſorrow, we think it is for ſinne that we grieve, when it is becauſe of temporal evil, or ſome outward calamity: Inſomuch that this very conſideration of the hypocriſie and deceitfulneſſe of our affections may be like an Abyſſe or deep to ſwallow us up, when the heart is ſaid to be ſo deſperately wicked, and that none can know it but God; by that is meant in a great part our affections: none knoweth the depths of his love, of his fear, of his ſorrow; How often doth he bleſſe himſelf, when he finds theſe things moving in him, eſpecially in holy duties? Whereas (alas) it is not any conſideration from God, any heavenly reſpect moveth him, but ſome earthly conſideration or other: You may obſerve this in Jehu, what ardent and burning affections did he ſhew in the cauſe of God, deſtroying Idolatry, and executing the judgements of God upon his enemies? But what moved his affections all this while? It was not the glory of God, but ſelf-reſpects, ſelf-advancement: Oh this is the treacherous deceitfulneſſe of our affections, we may find them very ſtrong in preaching, in publick prayer with others, and the fire to them be onelyonly vain-glory! Yea our affections may be blown up with our own expreſſions and delight in them; ſo that as it is a long while ere thou canſt get thy affections up to any holy duty, ſo it is as difficult to ſearch out, What is the cauſe of them? Why they riſe up? Thoſe in Mat. 7. 21. that would cry Lord, Lord, did by the ingemination of the word demonſtrate lively affections, yet they were ſuch whom God would bid depart, as not knowing of them: Here therefore is the miſery of man, that as all the ſpeculative knowledge in the world, unleſſe it be alſo accompained with an affectionate frame, doth not at all commend us to God, ſo all hot and ſtrong affections do not preſently ſuppoſe the truth of grace within: Experience doth ſadly confirm this, that many who have had great affections and workings of heart in the profeſſion of godlineſſe, have yet deſperately apoſtatized, and become at laſt a ſenſleſſe and as ſtupid about heavenly things, as any prophane ones are: The Jews are ſaid for a while to rejoyce in Johns light, Joh. 5. 35. The word ſignifieth more then ordinary affections, even ſuch as to make them trepidate and leap for joy, yet this was but for a ſeaſon: So Mat. 13. there are ſome hearers, who yet had not root enough, that did receive the Word with joy. By theſe inſtances it is plain, That our affections are full of deceit, full of falſhood, we know not when to truſt them; It is hard to tell, what it is that draweth them out, even in our holy duties; and if the godly (though in ſome meaſure regenerated) find the power of this deceit upon their affections, certainly the natural man, he is all over coſened, his affections are altogether a lie to him; he ſaith, he loves God with all his heart; he ſaith, he is grieved for all his ſins, when all the while his affections are moved from other reſpects.
SECT. XIV.
Alſo they are more zealouſly carried out to any falſe and erroneous way, then to the Truths of God.
FOurthly, Herein alſo is manifeſted the great pollution of our affections, That they are more earneſtly and zealouſly carried out to any falſe and erroneous way, then to the truths of God. Let a man be in an heretical way, in a ſuperſtitious way, in any deluded way of Religion, and you will find ſuch to be more affectionate in their way, then the godly can be in a true way, and the reaſon is, becauſe our affections have more ſutableneſſe with what is corrupt and falſe, then with what is true and of God: Obſerve all the falſe religions that are in the world, may you not admire at the zeal, at the pains they take for the propagation of their opinions, how reſtleſſe they are? Which certainly may exceedingly ſhame the children of the truth, that men ſhould be more active for the Devil, then they can be for God: Our Saviour obſerved it of the Phariſees, how they compaſſed ſea and land to make proſelytes; And Paul ſpeaking of the Jews, Rom. 10▪ 2. He beareth them record that they have a zeal of God, but not according to knowledge. The more affection in a wrong way, the more dangerous it is. It is good to be zealouſly affected (ſaith the Apoſtle) in a good thing, Gal.4. 18. This he ſpeaketh, becauſe the falſe apoſtles did appear with a great deal of affection, none ſeemed to manifeſt ſuch paſſionate bowels to people as they did, but (ſaith Paul) they zealouſly affect you, but not well; It is not from ſpiritual and heavenly motives that they are thus affectionate towards you; Well then, this is ſadly to be bewailed, that our affections will vehemently runne like a torrent down any falſe or erroneous way, whereas to that which is truth indeed we can hardly raiſe them up. Wonder not then, if you ſee the Papiſt in his ſuperſtitious way, the erroneous perſon in his falſe way to be ſo full of affections and devotion in his perſwaſions; for (alas) it is eaſie falling down the hill; error and ſuperſition is agreeable with the corrupt nature of man: When we read what ſome Monks and Hermites have done in ſolitary places, afflicting themſelves, macerating their bodies, we may admire, how their affections in that way could hold out ſo long, but mans heart like the earth will bring forth nettles and weeds of it ſelf, but it cannot corn or flowers without diligent managing of it. Let us then mourn for this evil that is come upon our affections, look upon all the ſuperſtitious and falſe wayes in the world; See with what greedineſſe and vehemency they are carried out to them; but as for thee, whom God preſerveth in the truth, and keepeth in his wayes, thou art quickly weary in well-doing: Oh be afraid, leſt all the pains and diligence of man in falſe wayes, do not riſe up to condemn thee for thy ſlothfulneſſe in Gods wayes!
SECT. XV.
They are for the moſt part inlets to all ſinne in the Soul.
HErein are theſe motions of the ſoul greatly depraved, In that they are inlets for the moſt part of all ſinne into the ſoul: They are the weakeſt part of the wall, and therefore Satan doth commonly begin his batteries there, this is (as it were) the thatcht part of the building, and ſo any ſpark of luſts falling upon it doth immediately ſet the whole building on fire: It is true, the ſenſes they are the out-works and porches (as it were) of the ſoul, and therefore temptations begin there; but then the affections are the ſecond Court (as it were, ſo that for the moſt part the mind and the will are carried on to ſinne, becauſe the affections are firſt corrupted; theſe lye as Saul's men did, all aſleep, while his enemies had the opportunity to take away not only his ſpear, but his life: Now it is good to know, that the order and method of the ſouls motions to any outward objects in its firſt creation, was very rational, and commenſurate to the true rule, for then the underſtanding did firſt apprehend and take notice of the objects to be loved, which it did conſider without any ignorance or error, upon this clear propoſition of the object: The will did readily receive and imbrace it, and when this was all done then the affections were ſubſubſequent, they immediately followed without any delay, ſo that Adam had this perfect method in all his actions before his apoſtacy, reaſon did begin and affections did end, but what confuſion and diſorder is now brought upon us, affections do now begin, not the eies but the feet do lead, the Devil and ſinne get their firſt entrance into the ſoul by the affections; ſo that as the Philoſophers ſay in a natural way, Quicquid eſt in intellect…, prius fuit in ſenſu, whatſoever is in the underſtanding, was firſt in the ſence, ſo may we ſay morally, Quicquid eſt in voluntate, prius fuit in appetitu ſenſitivo, whatſoever is in the will was in the affections, and no wonder it is ſo now, ſeeing that the Devil did bring ſinne into the world by beſeiging the affections at firſt, and thereby corrupting the underſtanding; for as Satan did firſt tempt Eve the weaker veſſel, and ſo beguiled Adam, whereupon the woman is ſaid to be firſt in the tranſgreſſion, ſo even in man, he did firſt begin with the affectionate part, the Eve (as it were,) and by that did overcome the rational part which was like the Adam; Eve then was tempted to ſinne, although ſhe had no corrupt principles within her, meerly becauſe the bait laid for her, was ſutable to her ſenſe and affections: how much more then do affections like ſo many thieves open all the doors, and let iniquity come in every where, when reaſon and grace have no command over them. Sit down then and well conſider this particular, That thy affections do firſt beatray thee, Thy ruin doth begin in them, and therefore whoſoever would keep any ſinne from taking the Caſtle of the ſoul, he muſt watch over his affections, he muſt be ſure to put out every ſpark of their fire (as it were) Job made a covenant with his eyes, becauſe they would quickly carry ſinne to the affections, Vt vidi, perii ſaid he, from ſeeing he came to periſh, but that was from ſeeing he came to be affected with the object, and ſo periſhed. This is notably expreſſed, Joſ. 7. 20. 21, When Achan was tempted to ſteal the Babyloniſh garment, he acknowledged that when he ſaw them, that he coveted them, and coveting of them made him ſteal them; we may then conclude that there is ſcarce any ſinne committed by thee, but thy corrupt affections do begin it, the frame (as it were) is firſt laid there, all bodily ſinnes of drunkenneſs and uncleaneſs; It is plain, that they are the product of ſinful affections, ſinful love, ſinful deſires, ſinful joyes, and pleaſures are the puddle, (as it were) wherein theſe vermin are bred: That as in muddy lakes, frogs, and toads are produced, thus it is in theſe groſs and polluted affections, and it is no wonder that theſe come out from the affections, ſeeing the ſinnes of the more noble rational part are alſo procreated by theſe corrupt affections; Hereſies and Idolatry, theſe are ſinnes of the underſtanding, yet they ariſe from ſinful and inordinate affections; The ruſhes grow in ſuch miry places, men ſeek after profit, applauſe, or other carnal advantages, and thus theſe are like a bribe to blind the eies of wiſdome; ſo that it behooveth every one in the way of Religion that he profeſſeth, to conſider, whether they be pure conſcientious grounds, or corrupt affections that inſtigate therein: There are very few that have the Scripture, lay the firſt ſtone in the building of their faith, their affections have firſt cloſed with an opinion, their affections have ſecretly imbraced ſuch a religious way, and then they go to Scripture to confirme it; Thus they bring Scripture to their affections, not affections to Scripture, thus as any little duſt doth quickly hinder the eie in ſeeing, ſo the leaſt corrupting of the affections doth obnubilate the underſtanding, and what the Sun and the Earth are in the great world, the ſame is the ſenſitive part in man the little world, and as their conſtant vapours and exhalations from the earth, do frequently cloud the Sunne and deprive us of the comfortable light thereof, ſo here our affections do continually aſcend like ſo many ſmoaking vapours, whereby we runne into dangerous wayes: It is therefore a rare and a moſt bleſſed thing, when a man is able to ſay, O Lord it was no affection, no paſſion, no corrupt intereſt hath prevailed with me to take up this way, to forſake my former opinions, but the powerful light of the Scripture ſhining into my heart: But theſe precious flowers are hardly to be found, as affections corrupted do generally corrupt the underſtanding in matters of faith, ſo alſo in matters of publique adminiſtration. What is the reaſon of unjuſt Magiſtrates, of unjuſt Officers, that righteouſneſs in places of judicatory is ſo often perverted, is it not becauſe affections do judge, affections do determine, how many times doth the Law ſay one thing, conſcience and righteouſneſs ſay one thing, but affections they cry another thing: They were ſinful and wicked affections that put the High Preiſt and Elders upon the condemning of Chriſt, Pilate ſaw that they did it for envy, and that is a compounded affection; hence are thoſe frequently commands to all that are concerned in righteous adminiſtrations to have covetouſneſs, to accept of no mens perſons, to do nothing for fear or favour; what doth this ſignifie, but that all juſtice and righteouſneſs is perverted by ſinful affections, ſinne is not puniſhed, offenders are not reſtrained, wholeſome Lawes are not put in execution, becauſe men are carried by ſinneful affections: Therefore in the Aereopagite Court, which was ſo famous for integrity, and their Decrees were reverenced like Oracles, all cauſes were pleaded in the night, in the dark, that the Judge might not know who pleaded leſt his affection might be pre-poſſeſſed, and here all their pleadings were to be without any Preface or affectionate expreſſions, all which ſhew how hardly it is to be a righteous man in his place, while affections are not conquered.
SECT. XVI.
The Privacy of the Affections.
ANother particular is, The privacy of them, they do inordinately impropriate all things to a mans ſelf, ſo that they are ſelf-affections, not affections for Gods glory, or the publique good, they are private affections, not publique affections; ſo that herein they are greatly diſtempered, in that they are not carried out to the moſt common and univerſal good, but to what is ſelfiſh and particular, whereas if our affections did retain their primitive integrity, they would have been in the firſt and moſt principal manner carried out to what is the chiefeſt, and moſt principal object, whereas naturally every man is a Nero, and will foreign Let Heaven and Earth be mingled together when I am dead; And thus though God have no glory, though the publique be ruined, ſo as he have his ſelf-affections promoted, he mattereth not! This is that which you have heard, that man in his Apoſtaſie from God did cadere à Deo in ſeipſum, he fell from God into himſelf, and hereupon referreth the whole world, even God himſelf to his own welfare, as if God were for him, and he not made for God: It was not thus from the beginning; but as we ſee in natural things, they all deny their particular motions to ſerve the publique; or as Philoſophers ſay about the Orbs, they are carried on by the motion of the primum mobile, even contrary to their particular motions: Thus it was alſo in the firſt conſtitution of man, yea better; for the affections had no private particular propenſity to any object, which the rational part did not direct unto: But oh the ſad change that now ſinne hath made upon our affections in this particular, making them to monopolize all things, and to preferre our ſelves more then the honour of God himſelf, eſpecially in two particulars we may greatly lament the ſinne of our private affections, in oppoſition to publique.
Firſt, The glory and honour of God is to be eſteemed by us, as infinitely more worthy then all the world, then all Angels and men, and therefore not to be affected to our ſelves more then that. It will eaſily be granted, That an infinite good is to be preferred before a finite one, an univeſal illimited one before what is particular, and limited, an ocean before a drop; Now ſuch is God comparatively to man, yea to all the Nations of the world, Iſa. 40. If then God be thus infinitely tranſcending us in goodneſſe, and our love is to be drawn out according to the goodneſſe of the object; if a greater good, then a greater love; if the greateſt good, then the greateſt love, then it followeth that our affections are to be carried out infinitely more to the honour of God, then to our own glory: If the people of Iſrael could ſay to their King, becauſe a publique perſon, Thou art worth ten thouſand of us; How much more may we ſay to God, his glory, his honour, his truth is worth all our eſtates, all our lives, yea ſuch ought to be our affections to Gods honour, that we ought to preferre it above our own ſalvation, ſo although through the goodneſſe of God, his honour and our ſalvation are ſo inſeparably joyned together, that one cannot be parted from the other, yet in our mindes we are to eſteem of one above the other, Gods glory above our own happineſſe; But the higheſt degree of grace in this life doth hardly carry a man to this, much leſſe can nature elevate him thus high.
The ſecond particular, wherein the privacy of our affections is to be lamented, is in reſpect of the publique good, we are not onelyonly to preferre the glory of God above our ſelves, but alſo The publique good of the Church, yea the publique good of the Commonwealth above our particular advantages. What a notable demonſtration of this publique affection do we find in Moſes and Paul, which may make us aſhamed of all our ſelf-affections? We have Moſes his ſelfdenial mentioned Exod. 32. 32. where he deſireth to be blotted out of the book of life, then that the ſins of the people ſhould deſtroy them, he had rather be undone in his own particular, then have the general ruined; and when God profered to make him a great name by conſuming the Iſraelites, he would not accept of it; It was Tullie's boaſt, That he would not accept of immortality it ſelf to the hurt of the publique; but this was breath, and ſound of words only, Moſes is real and cordial in what he ſaith. As for Paul's publique affections to the ſalvation of others, viz. his kinſmen after the fleſh, Rom. 9. 3. they break out into ſuch flaming expreſſions, that great are the diſputes of the learned about the lawfulneſs of Paul's wiſh herein, however we find it recorded as a duty, that we ought to love our brethren ſo much, that we are to lay down our lives for them, 1 Joh. 3. 16. Now how can this ever be performed, while theſe ſelfiſh-affections like Pharaoh's lean kine devour all things elſe? Groan then under theſe ſtreightned and narrow affections of thine, thou canſt never preferre Jeruſalem above all the joy while it is thus with thee.
SECT. XVII.
The hurtfull Effects of the Affections upon a mans body.
THirdly, The ſinfulneſſe of our affections naturally is perceived by the hurtfull and deſtructive effects which they make upon a man. Therefore you heard they were called paſſions; Theſe affections immoderately put forth, do greatly haſten death, and much indiſpoſe the body about a comfortable life, 2 Cor. 7. 10. The ſorrow of the world is ſaid to work death: Thus alſo doth all worldly love, all worldly fear and anger, they work death in thoſe where they do prevail. If Adam had ſtood they would not have been to his ſoul, as they are to us, nor to the body, like ſtorms and tempeſts upon the Sea; They would not have been paſſions, or at leaſt not made any corruptive alteration upon a man, whereas now they make violent impreſſions upon the body; ſo that thereby we ſinne not onelyonly againſt our own ſouls, but our own bodies alſo, which the Apoſtle maketh an aggravation in the guilt of fornication, 1 Cor. 6. 18. Inſtances might be given of the ſad and dreadfull effects which inordinate paſſions have put men upon, and never plead that this is the caſe onelyonly of ſome few, we cannot charge all with this, for its only the ſanctifying or reſtraining grace of God that keepeth in theſe paſſions of thine; ſhould God leave thee to any one affection, as well tempered as thou thinkeſt thy ſelf to be, it would be like fire let alone in combuſtible matter, which would preſently conſume all to aſhes, of thy own ſelf, having nomore ſtrength than thy own, and meeting with ſuch temptations as would be like a tempeſtuous wind to the fire, thou wouldſt quickly be overwhelmed thereby.
SECT. XVIII.
The ſad Effects they have upon others.
FOurthly, The ſinfulneſs of theſe affections are ſeen, not only in the ſad effect they have upon our ſelves, but what they produce upon others alſo. They are like a thron in the hedge to prick all others that paſſe by; Violent affections do not only diſturb thoſe that are led away with them, but they do greatly annoy the comfort and peace of others; The Prophet complained of living among ſcorpions and briars; and truly ſuch are our affections if not ſanctified, they are like honey in our gall, they imbitter all our comforts, all our relations, They diſturb families, Towns, yea ſometimes whole Nations, ſo unruly are our affections naturally: Why is it that the tongue (Jam. 2.) is ſuch an unruly member, that there is a World of evil in it? It is becauſe ſinfull affections make ſinfull tongues.
SECT. XIX.
They readily receive the Devils Temptations.
LAſtly, In that they are ſo readily receptive of the Devils temptations. Herein doth appear the pollution of them; The Devil did not more powerfully poſſeſs the bodies of ſome men, then he doth the affections of men by nature; Are not all thoſe deluſions in religious wayes, and in ſuperſtitious wayes, becauſe the Devil is in the affections? Hath not the Devil exalted much error, and much falſ-worſhip by ſuch who have been very affectionate? Many eminent perſons for a while in Religion, as Tertullian, have greatly apoſtatized from the truth, by being too credulous to ſuch women who have great affections in Religion; So that it is very ſad to conſider, how greatly our very affections in religious things may be abuſed, how buſie the Devil is to tempt ſuch above all into errour, becauſe they will do him the more ſervice; affections being among other powers of the ſoul like fire among the elements; They are the Chariot-wheels of the ſoul, and therefore the more danger of them, if running into a falſe way. The Devil hath his falſe joy, his falſe ſorrow, and by theſe he doth detain many in falſe and damnable wayes: Hence the Scripture obſerveth the ſubtilty of the Devils inſtruments, falſe teachers, how buſie they are to pervert women, as being more affectionate, and ſo the eaſilier ſeduced, Matth 23. 14. The Phariſees devoured widows houſes by their ſeeming devotions. Thus falſe teachers (1 Tim. 3. 6.) did lead captive filly women; by which it appeareth how dangerous our affections are, what ſtrong impreſſions Satan can make upon them; So that it is hard to ſay whether the Devils kingdome be more promoted by the ſubtilty of learned men, or the affections of weak men.