A Treatise of the Affections, Treatise · Sermon 1
The I. Sermon.
COLOS. 3. 2.
Set your affections on things that are above, and not on things which are on the earth.
THe ſubject of the Text and this Treatiſe is the affections, ſhewing the right uſe and ordering of them, which is a thing of continual and great concernment: for they will never be idle, but ſtill running out and bringing into the ſoul, either healing or hurtful objects, and ſo authours either of our woe or welfare: and certain ſigns either of our happineſſe, that we are riſen with Chriſt: or miſery, that we are ſtill dead. —And concerning theſe the Apoſtle
Firſt, Implies a diſeaſe and diſtemper: that they are diſjoyned from God, and that deſperately.
Secondly, Applies a medicine, a way to cure them, to bring them back, and place them upon their firſt and right object, God, and things above.
The firſt he intimates to us in three things.
Firſt, By calling them inordinate affections, and ſuch as can never be ſet right without they be mortifyed. Mortifie your earthly members, Fornication, Vncleanneſſe, Inordinate affection, &c. ver. 5. He terms them inordinate and maſterleſſe affections, and he commands us to mortifie them.
Secondly, By ſhewing they are buried in the things of the world, and never can be raiſed up again, but only by the power of the reſurrection of Chriſt, If ye be riſen with Chriſt, ſeek thoſe things that are above, ver. 1. Ye can never be able to make your affections ſeek upwards, unleſſe ye be riſen with Chriſt.
Thirdly, By ſuppoſing they are naturally (as Solomon ſaies of a fools wrath) as heavy as a ſtone; the affections are ſo naturally, as heavy as a ſtone, which fals down to the earth, and cannot aſcend, except it be heaved up: Set your affections on things above, and not on things on the earth. They naturally ſagge downwards on things that are earthly, but let them not doe ſo: no, heave them up, and ſet them upon things that are heavenly, If you be riſen with Chriſt.
Theſe words are to be conſtrued with all the exhortations Saint Paul doth here give, If ye be riſen with Chriſt, ſeek thoſe things that are above, If ye be riſen with Chriſt, ſet your affections on things that are above, If ye be riſen with Chriſt, mortifie your earthly members, and your inordinate affections, &c. If ye be not riſen with Chriſt, it is but a folly for me to bid you do this, ye cannot mortifie your affections, nor raiſe up your affections to God, ye cannot poſſibly do this, except ye be riſen with Chriſt. The point then is this, which I will handle by way of coherence,
A natural man cannot ſet his affections upon God, Doctr.or upon things above: For our more intelligible proceeding in this Doctrine, as likewiſe in the whole treatiſe of the affections, which I deſire to goe through: let me tell you,
Firſt, What the …ffections …re.What the affections be. The affections are the forcible and ſenſible motions of the heart or the will, to a thing or from a thing, according as it is apprehended to be good or to be evill. There be four things to be conſidered herein.
Firſt,1. The affe…ions are …otions. foreign. The affections are motions. They are the motions of the heart. The motions of ſinne, ſaies Saint Paul, Rom. 7. 5. that is, the affections of ſin, for ſo it is in the original: ſo that then are a mans affections ſet upon God, when the heart hath its out-goings to God, and therefore the Scriptures call the affections the feet of the ſoul: for as the body goes with its feet to that which it loves, ſo the ſoul goes out with its affections to that which it loves. I thought upon my waies, and turned my feet unto thy teſtimonies, Pſal. 119. 59. that is, I turned mine affections to thy Teſtimonies: Look to thy feet when thou comeſt into the houſe of the Lord. I have refrained my foot from every evil way, Pſal. 119. 101. Their feet are ſwift to ſhed bloud, Rom. 3. 15. The Soul hath no other way to come at that which it loves, but only by its affections: can the muck-worm bring his bags and his coffers to his Soul? can the voluptuous man bring his dogges, and his hounds, and his bowls to his Soul? No, though his Soul loves ſuch vanities as theſe, it cannot move to them but only by its affections,L. 6 de vero cultu cap. 17. By faith Noah warned of God moved with fear, &c. H…b. 11. 7. Currui ſimiles ſunt & equis pernicibus affectus, ſaies Lactantius. The affections are the Souls horſes, that draw her as it were in a Coach to the thing that ſhe affects: a man is moved by his affections. By Anger he moves out to revenge: by Deſire he moves out to obtain: by Love he moves out to enjoy: by Pity he moves out to relieve: the affections are the motions of the Soul. When the unbeleeving Jews had an affection of envy at Saint Paul, the Text ſaies, They were moved with Envy, Act. 17. 5. ſo the Soul of the godly is moved with affection to God. This is the firſt thing, the affections are motions.
Secondly,2. The affections are motions of the Will. Stoici vocant foreign Simolicius in Epictetum As the affections are motions, ſo they are the motions of the will. I know Ariſtotle and moſt of our Divines too, doe place the affections in the ſenſitive part of the Soul, and not in the will, becauſe they are to be ſeen in the beaſts. But this cannot be ſo, for a mans affections do moſt ſtirre at a ſhame or diſgrace; which could not be, if the affections were in the unreaſonable ſenſitive part: the unreaſonable ſenſitive part of a man is not ſenſible of credit or eſteem: call the deſires of the appetite greedy and gluttoniſh; the appetite is ſenſeleſſe of any diſgrace, and therefore the affections muſt needs be in the heart: the Scripture places the affections in the heart or the will. Being affectionately deſirous of you, we were willing. 1 Theſ. 2 8. Saint Paul couples his affections and his will together in one, and his affection that he had to the Theſſalonians, he ſeats in his will. How could the Apoſtle command us to ſet our affections on God, and the things that are above, if the affections were in the ſenſitive and unreaſonable part? can a man make his material ſtomack to hunger after God? or the thirſt of his ſentitive appetite to thirſt after Chriſt? alas the ſentitive part is not capable of a command or precept. No, if the affections were only in the ſenſitive and material part of the ſoul, then how could they be in the Angels? the good Angels have affections, all the eſſential parts of the affections, and ſo have the bad. The good Angels, Which things the Angels deſire to look into, 1 Pe. 1. 12. The evil Angels or Devils, The Devils beleeve and tremble, Jam. 2. 19. I confeſſe there be certain animal and analogical affections that are in the ſenſe: there's grief for torment, and fear to touch a ſerpent or a toad; delight in meats that are pleaſant, and hatred of them that are noyſome. But the Lord doth not call for theſe ſenſitive paſſions to be ſeated upon him and on heaven, they are ſeated aright as they ſtand, ſo a moderation be kept they have no need to change objects: The affections of the heart, theſe are the affections the Lord doth call for; the out-goings of the heart: as the ſenſe is afraid of a Lyon, ſo is a godly heart afraid to ſin againſt God; as the ſenſe is joyful to have eaſe after trouble, ſo a godly heart is joyful with a good conſcience in Chriſt; as the ſenſe loves that which doth feed it, ſo a godly heart loves God that doth nouriſh it: and therefore Auſtin, and Galen, and Scotus, and why ſay I them? the Scriptures ſay, the affections are motions in the heart, Mine Eye affecteth my heart, ſaith the poor Church, Lam. 3. 51. that is, when ſhe beheld the lamentable diſtreſſes of the daughters of Sion,3. They are forcible motions of the heart. foreign eſt impetus, ut Salm… ſius vertit. Motio animi qu… ad aliquid fertur ſive sponte ſive aliunde incitata foreign vo…atur Stoicis. this ſtirred up the affection of pity in her heart.
Thirdly, As the affections are the motions of the heart, ſo they are the forcible motions of the heart; every little motion in the heart is not an affection, but only the forcible motions of the heart; a man is then ſaid to ſet his affections upon God, when his heart goes with force unto God; for as God appoints every creature his task, and to ſeek out its own good, ſo he gives it a force for to do it; the ſtone, its nature is to fall downwards, and God gives it a weightineſſe that it may fall downwards with force: the ſtomack, its nature is to take food when it is empty, and God gives it a hunger that it may take it with force: every creature hath not only its motion to move it to its own good, but it goes to it with force; ſo God hath given affections to the heart, as weight to the ſtone, and hunger to the ſtomack; ſo God I ſay hath given affections to the heart, that it may ſeek out its good with a force, ſo that then does a man ſet his affections upon God, when he ſets all his forces to Godward. When David had given 847 millions 382 thouſand 500 pound in ſilver and gold of his own charges to the building of Gods houſe, for ſo the learned may gather out of two Chapters in the Chronicles, you may well think he employed all his forces thereto; but what ſaies the Text, I have ſet mine affection to the houſe of God. 1 Chron. 29. 3. Thus ye ſee when …ht ſets his affections to Gods houſe, he put to his forces: the affections are the forcible motions of the heart; when a childe of God praies with affection he prayeth with force; when he ſtands for God with affection, he ſtands for him with force.
Fourthly,4. They are the ſenſible motions of the heart. As the affections are the motions, and the forcible motions of the will, ſo they are the ſenſible motions too. For the will ſtirs up the inferiour faculties of the Soul, and they ſtirre up the humours and parts of the body, to make the greater reſiſtance to that which it diſaffects, or the greater embracement of that which it affects.
This is one reaſon why the affections are called paſſions, for they make the ſoul to ſuffer, and the body to ſuffer. The affection of Joy makes the ſpleen for to ſuffer, and anger makes the gall for to ſuffer, and fear makes the heart for to ſuffer; yea, the affections make humours, bloud, ſpirits, members, even bones and all the body for to ſuffer. Hence it is, when a man ſets his affections upon God, his fear the fear of God makes him tremble; his Love, the love of God makes him to weep for his ſins; the ſhame of it that he ſhould diſhonour his God, makes him to bluſh before Chriſt; Grief for his ſins many times dries up his moiſture; and Zeal for his glory conſumeth his fleſh: ſo was it with the Pſalmiſt, when he was full of affections towards God, and ſaw how men did diſobey his Commandments, ſee what ſenſible motions were in him, Mine eyes guſh out with rivers of waters, becauſe men keep not thy Law, Pſalm. 119. 139. Ezra was ſo affectionate for God, that knowing how the people tranſgreſſed, it made the colour to come in his face, and to bluſh before heaven, Ezr. 9. 6. as Demetrius bluſht for his father Philips offences; the Orator that pleaded King Philips defence, did not doe him ſo much ſervice, as the bluſhing of Demetrius his ſonne. This was the effect of his affection to his Father, it ſhewed it ſelf in his bluſhing for the offences of his Father: Thus the affections are the ſenſible motions of the Will.
Fifthly and laſtly,5. They are ſuch motions as are according to the apprehenſion of good or evil. They are ſuch ſenſible motions as are according to the apprehenſion of good or evil. For when there is but ſmall apprehenſion of good or evil, the affections are weak, and may hardly work on the body at all; but when there is a great apprehenſion of either, not only the ſoul is deeply affected, but alſo the body is mightily compatible. Nay, if the apprehenſion be deep indeed, the affections break out into raptures, as dancings and leapings of the heart, which are the raptures of joy: raviſhments and enamorings, which are the raptures of love; meltings and bleedings, and breakings of ſpirit, which are the raptures of grief; aſtoniſhments, amazements, which are the raptures of fear; confuſion and the like, which are the raptures of ſhame; the affections burſt forth into ſuch raptures as theſe, when the apprehenſion is deep.Iudith 16. 9. Gen. 37. Olofernes his eyes were raviſht with the ſlippers of Judith, becauſe he was deeply in love with her: Iacob ſhooken almoſt dead at the ſight of his ſons bloudy coat, becauſe he was deeply affected thereat. The Roman Senate were affrighted with the ſight of the Carthaginian green figges, that Cato did ſhew them: ſuch raptures have the Saints very often in their prayers to God, being helpt with ſighs and groans that cannot be uttered, Rom. 8. 26. becauſe they have a deep apprehenſion of the corruption that is in them. Thus ye ſee what the affections be, they are forcible and ſenſible motions of the will, to a thing or from a thing, according as it is apprehended to be evil or to be good.Reaſons. The Affections are the wings of the ſoul Affections not ſubdued foreign. Simplicius in Epictetum A…ſ…l…us.
In the next place let me ſhew that a carnal man cannot ſet theſe his affections upon God or upon Grace, which may appear by Reaſons.
Firſt, Affectus ſunt alae animae, as the Proverb goes, The Affections are the wings of the ſoul. If the birds wings be lime-twig'd and glued to the ground, ſhe cannot fly up; now a carnal man his affections are glued and lime-twig'd to the things of the world, or the things of this life; and therefore it is impoſſible he ſhould flie up unto God I reade in the life of good Anſelm, walking in the fields he ſaw a ſhepherds boy that had taken a bird, and tyed a ſtone to her legge, and as the bird would be offering to mount, the ſtone pulled her down; ſhe had ſuch a weight on her leg, ſhe could not fly up: this good father fell a weeping, to conſider, that ſo it was with men, carnal men; though perhaps they think to flie up to God by many good purpoſes, they are ſtill born down with their ſinnes, their affections are clog'd, ſecurity, deadneſſe of heart, ſelf-love, and love of the things here below, like milſtones made faſt to their heels, their affections cannot mount up to God. Haſt thou more affection to a game then a Sermon? more affection to ſit drinking in Ale-houſes, then to be reproved for thy ſins? more affection to a good booty, then a good duty? alas! how canſt thou ſet thine affections upon God? thine affections are earthly affections, and therefore they cannot be placed upon God, Rom 1. 26. there reade of vile affections. God gave up the Heathen to baſe and vile affections: ſo theſe are baſe and vile, and carnal affections, that thou art given unto: thine affections are malice, and envy, and revenge, which cannot be ſet upon God: they are worldly fears, and worldly ſorrows, and worldly joys, and worldly pleaſures, and worldly delights, theſe are thine affections, theſe can never be placed upon God. They are vile affections, too baſe and diſhonourable to God. Thine affections are lime-twig'd by Satan, they cannot ſore up unto God. This is the firſt reaſon, why a carnal man cannot ſet his affections upon God,They are the Inclinations of the Soul. becauſe his affections, which are the wings of his ſoul, are glued to the earth.
Secondly, Affectus ſunt inclinationes animae, The affections are the inclinations of the Soul: as a man is affected ſo he is inclined; and therefore the affections in Scripture are called the bent of the ſoul, My people are bent to backsliding from me, Hoſ. 11. 7. that is, their affections to me are unſtable, unconſtant and fickle. How ſtands ſuch a one bent? as we ſay; that is, how ſtands he affected? A man is bent to that which his affections are on; now then is it poſſible that a carnal man ſhould ſet his affections on God, when his heart does not ſtand bent unto God? the muck-worm, his heart ſtands bent to the world, the voluptuous his heart ſtands bent to his pleaſures; the proud man, his heart ſtands bent to get credit and be well thought on; the natural man ſtands bent to be carnal and earthy, and how can ſuch men ſet their affections on God, when their hearts ſtand that way bent? are thy affections bent? that way that thy bent goes, that way do thine affections go: Thou art merry and jocond, and joyful to day, tell me what is it for? is it becauſe God is glorified by thee? No, No, thy mirth and thy joy ſtand otherwiſe bent. Thou haſt been angry and revengeful, what was it for? was it becauſe God is diſhonoured, and thy luſts have been violent? Alas no, thy anger and thy wrath ſtand otherwiſe bent: thine affections are the bent and inclinations of thy heart, and therefore if thou be inclined to things that are earthy, thou canſt not place thine affections upon God; nothing can go againſt its own bent and inclination, unleſſe by the omnipotent power of the Spirit of Chriſt. David knew this well enough, that his affections could never be to God and his righteouſneſſe, if his heart did not that way ſtand bent; and therefore he praies God, Incline not my heart to any evil thing, Pſal. 141. 4. Let not mine affections be on any evil thing, for then I ſhould be that way inclined.3. They are the paſſions of the Soul. Elias was …u…ject to like paſſi…ns as we are. Jam 9. 17 That is, ſubje… to like af…ctions with us. This is the ſecond reaſon why a carnal men cannot ſet his affections upon God, becauſe the affections of the heart are the bent of the heart.
Thirdly, Affectus ſunt paſſiones animae, ſaies Damaſcen, The affections are the paſſions of the Soul. When the heart is affected with a thing, it lets in that thing, and it ſuffers a change by that thing; when a man is affected with anger at a wrong or an injury, we ſay he is in a paſſion; that is, he lets in the wrong, and there does his heart bite upon the wrong, and chafe at it; thus he is paſſionate: When a man is affected with love to a pleaſure, he lets in the pleaſure, and ſuffers it to prevail on the heart: now then a carnal man cannot ſet his affections upon God nor his Grace, becauſe he cannot let it in to prevail over his Soul, he will not ſuffer it to enter; can he be in a good paſſion for God? can he be angry and cholerick to ſee how Gods Spirit is grieved? can he be grieved at the luſts of his heart, which he joyes in? can he be zealous for Gods truth, and for the beauty of holineſſe? Alas, alas! no, He cannot let in theſe things into his heart, nor Chriſt, nor grace, nor holineſſe, nor humility, nor ſelf-denyal, nor any ſaving grace that is Chriſts, can get entrance into his heart; and therefore he cannot ſet his affections upon God. When the Apoſtle had exhorted the Hebrews, and now was concluding, that he could exhort them no further, he concludes on this manner: And I beſeech you brethren, ſuffer the word of exhort ation, Heb. 13. 22. He labours to work on their affections, that they would let in his exhortations into their hearts, he does not ſay, Suffer me to exhort you, for he had exhorted them already, and had taken their leave, but ſuffer it to enter into your hearts; now if you be carnal, thou wilt never ſuffer Gods counſels to enter; you will never ſuffer the word of reproof, neither will ye ſuffer a reſignation: Suppoſe we ſhould pull down all the unneſſary Ale-houſes in the Pariſh, would ye ſuffer it? Suppoſe we ſhould root out all your game-houſes and the like, would ye ſuffer it? Suppoſe we ſhould make every man pay his 12. pence a day for every time he is abſent from Church, and have all diſorders puniſht in the Town, would ye ſuffer it? Suppoſe we ſhould come to your houſes and exhort you, and reprove you, and tell you of your ſins, and labour to reform you and your families, alas! would ye ſuffer it? No, your paſſions will riſe, ye would be ſo farre from affecting theſe things, as that your affections would be againſt them, nay, ye would be in paſſion againſt me; carnal hearts cannot ſet their affections upon God, why? becauſe the affections are paſſions, as I have proved already, and the ſoul doth ſuffer its affections. The affections do alter the heart, but a carnal heart will not be altered by the word, nor by Chriſt; nor ſuffer his graces to enter.
Fourthly,4. They are the perturbations of the ſoul. Put the caſe a man ſet himſelf wrong, Affectus ſunt perturbationes animae, The affections are the perturbations of the Soul; if once they go wrong, and the reins be laid on their necks, they are like wilde horſes to the ſoul, to carry her whether ſhe would not; they are the diſturbers of judgement, and violent tyrants over the ſoul, they make a man walk as they liſt; and therefore the Apoſtle cals them, the luſts of concupiſcence, wherein a man walks, 1 Theſ. 4. 5. in the original it is the affections of concupiſcence, foreign.they are cruel and maſterleſſe miſleaders of a man; now a carnal man, his affections are ſuch, they are diſturbances and perturbations unto him, they will ſo trouble him, and toſſe him up and down, from luſt unto luſt, from ſin unto ſinne, that he ſhall never be able that is carnal, to ſet them upon God. Iambiychus cals them the nayls of the ſoul, whereby it's nayled to the things of the body; would a carnal man repent? alas! his affections diſturb him; would he pray and hold out in that duty? his affections are importunate to be otherwiſe occupyed; would he exhort and reprove, and be rebuking his neighbour for ſinning againſt God? his affections they are againſt it, he is aſhamed for to doe it, he is afraid he ſhall have a flout for his labour; would he forſake his coveteouſneſſe and drunkenneſſe and company? O his affections are ſo ſtrong to them, that he is not able to draw his heart from them. The very Heathen brings in all the world thus ſpeaking of themſelves, nitimur in vetitum ſemper cupimuſquè negata, ſo headſtrong are the affections when they are wrong: as Medea in the Poet, video meliora proboque, ſhe ſaw the good and ſhe liked the good, but her affections tranſported her quite to the contrary; thus it was with Herod the king: when he heard there was another king of the Jews born in the world, and that Wiſe men from the Eaſt were come for to doe homage to that new King; the Text ſayes, he was troubled, Matth. 2. …. fear and ſhame, and grief, and vexation, and all his affections, they were all up in arms, and would not let him be quiet: they troubled him, ſaies St Matthew. Yea, they made ſuch a diſturbance in Herod, they did ſo baffle his judgement, and buſie his thoughts, and torture his minde, that they drove him to murther God knows how many ſcores of poor Infants: before they would be quiet, they made him a mad man. Thus the affections are grievous perturbations, when they are once come to be miſ-placed; and if they be ſuch perturbations as they are, alas! how can a carnal man ſet his affections upon God? they are maſterleſſe wilde horſes, and he cannot ſubdue them: they are bedlams and frantick miſleaders, and he cannot overcome them: they are deſperate things, his affections are ſo giddy and unruly, that he can never be Chriſts, as long as his affections are alive; unleſſe they be ſet upon the tenters, and put upon the wreck, and tamed perforce, they will never be right: and therefore ſaies the Apoſtle, Thoſe that are Christs have crucifyed the fleſh, with the affections and lusts, Gal. 5. 24. Thoſe that are Chriſts have done ſo, or elſe they could never be Chriſts, becauſe the affections are perturbations and diſturbances, moſt woful perturbations they are. And this is a fourth reaſon why a carnal man cannot ſet his affections upon God, becauſe his affections are perturbations, and like a company of wilde horſes, that will not be ruled.