A Treatise of the Affections, Treatise · Sermon 13
The XIII. Sermon.
Col. 3. 2.
Set your affections on things that are above, &c.
HItherto I have ſhewn how the affections muſt be ſet upon God,In the context are theſe motives to ſet our affections on God. and eſpecially the zeal of them. I have ſhewn the wofull eſtate of that ſoul, that doth not ſet its affections this way, together with ſundry uſes of the point. Now let me perſwade you with motives to this duty,1. Becauſe elſe we deny our intereſt in Chriſts reſurrection. namely, to ſet your affections on God. The Apoſtle in this place uſeth five ſtrong perſwaſions hereto, as the words may alſo be conſtrued.
Firſt, by a ſtrong obteſtation, as a mother perſwades her childe, as ever thou art my childe do this for me. If ye then be riſen with Chriſt, ſeek thoſe things that are above: If ye be riſen with Chriſt, ſet your affection on things above, … as ever ye be riſen with Chriſt, do it, as he beſeeches the Philipians. If there be therefore any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowels and mercies, fulfill ye my joy, Phil. 2. 1, 2. q. d. as ever ye acknowledge any comfort in Chriſt, as ever ye beleeve any communion of the holy Ghoſt, any mercies and bowels in God, fulfill this exhortation: this is a ſtrong perſwaſion indeed, for if this cannot prevail with you, ye deny all the comforts of Chriſt, ye deny all communion of the Spirit, ye deny all the mercies of God, and therefore it is ſtrong; as a mother counts it a ſtrong entreaty to her childe; as ever thou art my childe, as ever thou takeſt me to be thy mother, obey me in this; for if her childe will not yeeld, he muſt needs deny the womb that bare him, and the paps that gave him ſuck. Wilt thou deny the Lord Jeſus? wilt thou deny his reſurrection, and all intereſt in it? if thou wilt not deny it, ſet thine affections on God, as ever thou art riſen with Chriſt, be ſure for to do it. Wilt thou ſet thine affections upon the things of this world, when Chriſt entreats thee as ever thou art his, to ſet thine affections on him?
Secondly,2. Becauſe we are dead to the things of this world. The Apoſtle here perſwades by a ſtrong argumentation; for ye are dead, ſayes he, verſ 3. Set your affections on things above, not on things on the earth, for ye are dead, ye are dead to the things of this life; will ye ſet your affections to thoſe things ye are dead to? ye are dead to the things of this life, if ye be Chriſts, and therefore ſet not your affections on them; mortui non mordent, as we ſay, dead men bite not one another with ſlanders and reproaches; did ye ever ſee a dead man go up and down drinking and bowzing, whoring and gaming, and carking and caring? I'le aſſoon beleeve that a dead man can do this, as a true Chriſtian. I confeſſe that corruption may carry a good Chriſtian into ſin, but he is dead to theſe courſes, he cannot ſet his affections hereon, he is dead; and will ye ſet your affections on the things of this world, now ye are dead? Bring a childe of God to your drinkings, and your whiffings, his affections are dead, he hath no heart to them: bring him to your ſportings, and your vain merriments, and your fooleries, you ſhall ſee him ſo dead to them, that ye ſhall have no delight in his company. S. Paul makes this an argument ab abſurdo. How ſhall we that are dead to ſinne, live any longer therein? Rom. 6. 2. How is this poſſible? I ſhall as ſoon beleeve it, as that a dead man ſhould walk along your ſtreets in a winding-ſheet: What? know you not this, ſayes he, what a Chriſtian, and yet his affections on ſuch courſes as theſe? this is impoſſible, how ſhall ye? So that this is another ſtrong perſwaſion, becauſe ye are dead, therefore ſet not your affections below.
Thirdly,3. Becauſe Chriſt is our life. Vt vitam redimas. Horat. The Apoſtle here perſwades by a ſtrong reaſon, Chriſt is your life, ver. 4. Life is ſweet, it is true, and a mans affections are ſtrong to his life, veſtes ac omnia vendes, thou wilt part with cloaths, and part with moneys, and part with lands, and part with all for thy life: thine affections are ſtrong ſet to life. Now Chriſt is thy life, or elſe thou art but a damned wretch: if thou beeſt a true Chriſtian, Chriſt is thy life, and wilt not thou ſet thine affections on thy life; his Commandments are thy life, his Word is thy life, his ordinances are thy life, his promiſes, his favours, his bloud, are thy life, and wilt thou not ſet thine affections on thy life? If thou beeſt a true Chriſtian, thou wilt pray for life, and repent for life, and ſanctifie the Sabbath for life, and put up an injury, and be obedient to God for life, all thine affections conſpire together for life: thou loveſt thy life and thou deſireſt thy life, and thou rejoyceſt in thy life, and thou feareſt that which is hurtfull to life, and hateſt that which is contrary to life, all thine affections will be to thy life;4. Becauſe Chriſt will bring us to glory. and therefore ſet thine affections on Chriſt, for he is thy life.
Fourthly, The Apoſtle here perſwades by a ſtrong deduction. When Chriſt ſhall appear, then ye alſo ſhall appear with him in glory, ver. 4. this is an excellent motive to ſet thine affections on God, becauſe he will bring thee to glory, every man affects glory. Now all the glory of this world is a blaze, as our Proverb is, a good Proverb it is, it is but a blaze, and not worthy thine affections, none but baſe hearts will affect this; thou art the childe of wrath and damnation from the cradle to the coffin, thou art going to hell and confuſion, if thou beeſt not a new creature in Chriſt: and wilt thou affect to be a Gentleman, affect to be a Knight or a Lord? wilt thou affect to get credit and honour, and repute among men, to be praiſed by mens mouths? this is even as if a thief ſhould affect credit as he is going to the gallows. Set thine affections then upon God and upon Chriſt, when he appears he will help thee to a kingdom of glory. Chriſt is the King of glory; Who is the King of glory? it is the Lord of hoſts, he is the King of glory; ſet thine affections on him then. The vulgar have a pretty ſaying, He that is in favour with the King, is half a King. What may not ſuch an one doe, what may not ſuch an one have, if he be in favour with a King? potens potentum amicitia, Potent is the favour that a man hath with him that is potent. And therefore ſet thine affections upon Chriſt, let thine affections be in favour with Chriſt; what is that then thou canſt not have? thine affections are potent, if they be in favour with him; all power is given to me in heaven and earth, ſayes Chriſt, Mat. 28. 18. Chriſt is very potent: if thine affections be not ſet on him, he is potent enough to damn thee; if they be, he is potent to ſave thee, and when he appears, then ſhalt thou appear with him in glory.
Fifthly,5. If our aff… ctions be not let on Chriſt, they are out of order. The Apoſtle here perſwades by a ſtrong illation or inference. Mortifie therefore, ſayes he, mortifie your earthly members, inordinate affection, &c. verſ. 5. mark, he cals the affection, when it is not ſet aright upon God, he cals it inordinate affection; if thine affections run more after the things of this life, then after Chriſt and his Word, and his Commandments, and his Ordinances, thine affections are diſorderly, they are all out of order. Order is to be obſerved in all things, and wilt thou ſuffer diſorder break in upon thy ſoul? diſorder turns all topſie turvie; diſorder will undoe a whole Kingdom: if a Kingdom be out of order, it muſt needs go to wrack. If a family be out of order, it muſt needs be brought to nought; nothing can ſtand without order, no art can conſiſt without order: and certainly thy ſoul cunnot ſtand without order; if thine affections be out of order, thy ſoul is in civill wars, and cannot ſtand but muſt periſh. Now if thine affections be not ſet upon God, they are all out of order. What's the reaſon that men are ſo forgetfull of their ſouls? if their bellies do hunger, they remember to fill them; if their backs be naked, they remember to cloath them; if their markets be not made, they remember to diſpatch them; but their ſouls may periſh and be damned, they do not remember them: What's the reaſon of this? their affections are out of order. Ordo eſt mater memoriae, Order is the mother of memory; a man can never remember his buſineſſes, if all be out of order. Saint Paul rejoyced to behold their order in Coloſſe, Col. 2. 5. he was glad to ſee that all their affairs were in order, why? then he hop't all would go well with them: David prays God to order his ſteps: Order my steps in thy Word, and let not any iniquity have dominion over me: Pſa. 119. 133. He knew that his luſts would be like maſterleſſe hounds, he ſhould have no hoe with them, if his ſoul were out of order. Order my ſteps in thy word, ſayes he, and let not any iniquity have dominion over me. If thine affections be out of order, alas, every luſt will domineer, every corruption will be like a maſterleſſe hound, as we ſay. Iob ſaith, that death is out of order, Iob 10. 22. And Aquinas and other Divines thence do obſerve, that hell is out of order; and wilt thou ſuffer a diſorder to come among thine affections? alas, they will be ſo buſie about the things of this life, that thou ſhalt finde no while for better employments, no while for repentance and amendment, no while for bethinking thy ſelf of thy waies to provide for thy ſoul. Diſordered perſons are buſie-bodies, ſaies the Text. We hear there be ſome among you that walk diſorderly among you, and are buſie-bodies, 2 Th. 3. 11. If thine affections be diſorderly, they will be ſo buſie, that thou ſhalt never finde leaſure to trafick for Heaven, or the ſalvation of thy ſoul. Beloved, this muſt needs then be a ſtrong perſwaſion to ſet your affections above, becauſe otherwiſe thine affections are all out of order. Thus far the Apoſtle here helps us with motives expreſſed in the context.
That which the Apoſtle begins,Other motives to ſet our affections on God. let the theme of my Text go further in the ſame. Many and ſweet motives there are that we may be ſtirred up to this duty by, to ſet our affections on God.
The firſt motive is taken from the eaſineſſe that our affectiput us in to proſecute any thing we affect: 1. Becauſe it is eaſie to proſecute that we affect.if our affections be ſet on a thing, they make it eaſie to proſecute; if thou affect the things of the world, thine affections make it eaſie to labour and to toyl, eaſie to riſe early, eaſie to ſit up late, eaſie to travell, and go through any other difficulty: the covetous man thinks his labour to be eaſie, ſo he may gain and get profit; the voluptuous man thinks it eaſie to hunt and to hawk, and ride himſelf out of breath, ſo he may have pleaſure and delight. Take thine eaſe, ſayes the rich man in the Goſpel, take thine eaſe, eat, drink, and be merry, Luk. 12. 19. He thought it eaſie to pull down, and to build up, eaſie to gather in his harveſts and his wealth, eaſie to be an Epicure and a drunkard, and voluptuous, why? becauſe his affections were ſet hereupon: is it ſo that thine affections are able to make any buſineſſe eaſie, O ſet thine affections upon God, repentance will be eaſie, mortification will be eaſie, and ſelf-denial will be eaſie, and to ſuffer all the reproaches of Chriſt will be eaſie, if once thine affections were ſetled that way; knowledge is eaſie to him that underſtandeth, Prov. 14 6. The ſcorner ſeeks it, ſayes Solomon, and he cannot finde it; the worldling ſeeks it and he cannot finde it; it is hard, ſayes one, to know how to pray and be holy, it is hard ſayes another, to know how to repent and give over my ſinnes, and be ſtrict, and I cannot do it. No? that is, becauſe thine affections are bent another way? but if thine affections were ſet upon Heaven, this knowledge were eaſie. Come unto me ye that labour, ſayes the world, I will make it eaſie to travell, and cark, and care; come unto me, ſayes pleaſure, I will make it eaſie to be merry and to laugh: come unto me, ſayes the fleſh, I will make it eaſie to be revenged on him that does wrong thee; I will make it eaſie to obtain this and that. So ſayes the Lord Jeſus, Come unto me ye that labour, and I will give you reſt, my yoke is eaſie, Mat. 11. 30. Whatever thou affecteſt, come to it, and thou ſhalt finde it to be eaſie. A man would wonder how the labouring man will ſweat and work till he is faint, to get a little maintenance, the reaſon is this, he affects it. One would wonder what dangers Alexander did run through, to enlarge his kingdom and his power, the reaſon is this, he affects it. One would wonder how Baals Prieſts cut themſelves after their manner with knives▪ and with lancers, till the bloud guſhed out upon them, 1 Kin. 18. 28. the reaſon was this, they affected will-worſhip. Any thing is eaſie when a man does affect it: wouldſt thou perſwade a man to any hardſhip under heaven?L. 4. c. 12. de doctr. Chriſt. do but turn his affections unto it, and thou haſt prevailed: Flectere eſt victoriae, ſayes Auſtin, do but bend a mans affections, and thou haſt prevailed with him. O ſayſt thou, I finde it ſo hard to be heavenly, ſo hard to be zealous, ſo hard to depend upon God; what is the reaſon of this? thine affections are earthly; if thine affections were ſet right, it would be the eaſieſt of ten thouſand My heart hath ſuch a haunt, and I finde it ſo hard to break my ſelf of it; I am cholerick, and I finde it ſo hard for to bridle it; I am poor and afflicted, and I finde it ſo hard for to bear it; alas, alas, it is the eaſieſt thing in the world, if thine affections were to it. Wouldeſt thou not be glad to count it to be eaſie to ſerve God, eaſie to walk in all holineſſe; no ſuch treaſure as to live at eaſe, as we ſay. I know thou wouldeſt be glad to finde it eaſie to abandon thy corruptions, and pleaſe God better then thou doſt, O labour then to ſet thine affections on God, and all things are eaſie. Should we perſwade thee to part with thy geegaws, thou art ſo loth, it is a hard task to perſwade thee, that is, becauſe thou wilt be proud ſtill: ſhould we perſwade thee to diſcard wicked company out of thy houſe, thou keepeſt an Alehouſe, and thou art loth to thruſt them forth of thy houſe, that is, becauſe thou wouldeſt fain have their cuſtome, thine affections are that way, and therefore it is not eaſie to perſwade thee, but ſet thine affections aright, and every difficulty is eaſie.
The ſecond motive is taken from the ſhameleſſeneſſe of the affections: 1. A man is not aſhamed of what he affects. Ageſilaus. Philopaem.If thou beeſt once deeply affected with any thing, thou wilt never be aſhamed of it. See a proud phantaſticall fool that affecteth his long locks, and his lovelock. Every one that is ſober-minded and ſees him, is ready to ſay, what a humerous fool is yonder man, what a ruffian he is! how like a Maſtiffe or a Bedlam does he look! yet the fool is not aſhamed thereof, becauſe he affects it. See a light-headed wretch that is ever a fooling, and ever a jeſting, and ever a toying, and playing, and this ſport, and that ſport. Every grave man that beholds him is apt for to ſay, what a vain man is this? I never ſaw ſuch a light-headed ſot in my life; yet the wretch is not aſhamed thereof, becauſe he affects it. The ſwearer ſwears, and is not aſhamed: the worldling covets, and is not aſhamed; the mocker mocks, and is not aſhamed; though every man in his wits that does view them, marvels at their madneſſe, and how deſperate they be: all cry ſhame on them, yet they are not aſhamed becauſe they affect it. Thou haſt a whores forehead, thou refuſeſt to be aſhamed, Jer. 3. 3. The whore whoſe affections are ſet on her lovers, and her adulterers, cannot be aſhamed, but ſhe dares go on for all the ſhame of the earth; why? becauſe ſhe affects them. Nero was not aſhamed of his villanies in the open market of Rome. Veſpaſian was not aſhamed of his ſtinking coveteouſneſſe by urine. If it be thus, O why doſt thou not ſet thine affections on God, and on Chriſt, and his laws? thou couldeſt never be aſhamed hereof, if once thou didſt truly affect them. When Davids affections were ſtirred to dance before the Ark of God, and put off his garment to do it the better, fie upon thee, fie upon thee, ſayes Micol fie for ſhame, what art thou not aſhamed to make thy ſelf vile on this faſhion? I will be more vile yet, ſayes he, if this be vileneſſe, to rejoyce before God, if this be eſteemed a vileneſſe, I will be more vile yet: he could not be aſhamed, becauſe his affections were ſet upon Gods Ark. Out you Puritan, you are a vile companion, to be ſo preciſe as you are; you muſt be reproving and talking of the Scripture upon every occaſion, out you hypocrite you, are you not aſhamed to do thus? No, no, he is not aſhamed, he can never be aſhamed: if this be to be a Puritan, to be holy and ſtrict againſt ſin, I will be more a Puritan yet; If this be to be an hypocrite, to be labouring to draw others from their luſts, I will be a more hypocrite yet. If this be ſingularity, not to do as the men of this world do, I will be more ſingular yet; I will ſpeak of Gods teſtimonies and it were before Kings; and I will not be aſhamed, Pſal. 119. 46. Impudence, and not to be aſhamed, is a very great matter; if it be in ſin, it is deſperate, it is a ſign a man is deſperately affected towards ſinne; but if it be in good, it is admirable; it is a holy kinde of impudence, it is a ſign a man is deeply affected towards good, ſo affected that nothing can make him aſhamed. Never will a man be aſhamed of that which he affects; fie for ſhame, will you be rich and take in ſuch profits? will you be in ſuch credit? fie, will you be a Lord and a Nobleman in ſuch honor? will you be learned and gather ſo much knowledge? He conceives they are all fools that ſay ſo, though peradventure they do not affect ſuch things, yet he does, and therefore he will not be aſhamed of them. So if thine affections be ſet upon Chriſt, thou wilt never be aſhamed of his croſſe, never aſhamed of his badge, never aſhamed of his Word. The children of the devil are not aſhamed of their abominations; they can drink and be drunken, and vomit, and reel, and not be aſhamed; they can be proud and carnal, and have no more religion in them then the ſtock, and not be aſhamed. Ageſilaus will not be aſhamed of his halting, Philopaemenes will not be aſhamed of his deformedneſſe, when they hold it their credit to be thus as they were. O therefore ſet thine affections on God, and thou ſhalt never be aſhamed of his waies.
The third motive is taken from the hankeringneſſe of the affections.3. What the …ffections be upon, they will hanker after that. Look what thou ſettest thine affections upon, that thou wilt hanker after. If thou ſet thine affections on the things of this life▪ thy heart will ſo hanker after them, that they will haunt thee whatever thou goeſt about; they will haunt thee at prayer time, and haunt thee at Church time▪ they will haunt thee in the Sabbath, and haunt thee at the Sacrament; like the Fly in Albertus, that was ever hankring after the bald head: though he flapt it off again and again, yet ſtill it would be hankring, he could never be rid of it, it would ſtill be a hankring. Who would be thus troubled with his affections? he cannot go by an Alehouſe, but his affections water to go in: he cannot ſee a pair of Tables, but his affections hanker after a game: he cannot meet with an injury, but his affections itch to revenge; he cannot ſpeak well nor do any thing which is commendable, but his affections muſt be ſwelling with pride. Who, I ſay, would be thus troubled with his affections? Though God had forbid Lots wife to look back upon pain of his heavy diſpleaſure, nevertheleſſe her affections did ſo hanker after her houſe, and her countrey, and her ancient acquaintance, that ſhe looked behinde her, Gen. 19. 26. Her carnall affections did ſo haunt her every ſtep ſhe took, that they never lind till that ſhe lookt back. They are greedy dogs, they look to their own way, Iſa. 56. 11. Thine affections if they be not ſet right, they are like greedy dogs in the Kitchin, that are ever looking to the platters, be the Miſtreſſe eye never ſo little off, they are licking inſtantly. So thine affections are ever hankering after that which thou affecteſt: and therefore thou art beſt to ſet thine affections on God: for look where they are ſet, there they will be hankering. If ever thy heart be turned to God, and thine affections converted to him, they will ever be hankring and looking after God. At that day ſhall a man look to his maker, and his eyes ſhall have reſpect to the holy one of Iſrael, Iſa. 17. 7. At that day, that is, when God ſhall convert them, then their hearts ſhall ever be hankring and looking after God. O then ſet thine affections on God, if thou deſireſt thy heart ſhould hanker after God. Thou art yet no better then a wretch, till thus it be with thee. If thine affections be ever hankering after thy pleaſures and thy copeſmates, and thy vanities, thou art never well but when thou art at them. The Sermon is quickly tedious, and prayer tedious, and godly diſcourſes are tedious unto thee: why? becauſe thy minde hankers about othergates matters; as long as it is thus thou canſt not be ſaved. Look unto me, ſayes Chriſt, and be ye ſaved all the ends of the earth, Iſa. 45. 22. Ye can never be ſaved, unleſſe ye hanker and look after me, ſayes the Lord; as the Heliotrope or the turn-ſol that ever looks towards the Sun, ſo a gracious heart does after the Lord. God counts it an honour unto him, that the ſoul ſhould be ever a hankering and ever a looking after him;Seneca de tranq. Aestimari nos put amus toties, quoties aſpici, ſayes Seneca; it is a true ſaying; we think we are eſteemed when men do look after us; So God counts it an honour to his Majeſty, when our ſouls do hanker and look after him. It is true, the things of this life may chance to draw away our mindes now and then, and make us look after them: but if we have any grace, ſo much as a grain of muſtard-ſeed, our ſouls will ever be hankering and looking after God. So it was with Ionas, though his corruptions had made him to look off from God, nevertheleſſe he could not abide to be in that caſe, his heart is again looking and hankering after God: oh for the light of his countenance, oh for his grace and his Spirit, oh for power and ſtrength yet to be reſolute for God, Yet will I look again towards thy holy Temple, Ionah 2. 4. Let God afflict me, I cannot but look to him; let God fling me into the Whales belly, I cannot but hanker after him, let him caſt me into the belly of hell, yet will I look again ſayes he: his affections were ſet upon God, and therefore did his heart ever hanker and look after God. This is a ſweet motive to perſwade us: if we would once ſet our affections on God, our ſouls would ever hanker and look after God.
The fourth motive is taken from the ſpurrings of the affections,4. Our affections ſpur u…on to what we affect▪ Melan. in Ethic. Lud Viv. l 3 de animâ. they ſpur a man to that he affects: they are animi calcaria, as Melancthon does call them, they are as it were the ſpurs of the ſoul. What is the reaſon that men go on in any buſineſſe like lazie jaded Aſſes, ſayes Vives, becauſe they have no affection to it. What is the reaſon they go ſo ſluggiſhly on to good duties, they ſit ſo ſenſeleſly ſtill in ſeats at a Sermon, they kneel ſo lumpiſhly and dead-heartedly in prayer to God? becauſe they have no ſpurs in their ſides, they have no affection to theſe things. Now if we would ſet our affections on God, we would feel in our boſomes a certain ſpur that ſpurs us to every good word and work? a gracious heart is ſaid to ſtir up it ſelf, Exod. 36. 2. God counts thoſe prayers no prayers, that are not full of theſe ſpurrings and ſtirrings; there is none that calleth upon thy name, that ſtirreth up himſelf to take hold on thee. Iſa. 64. 7. Doſt thou call upon God, and haſt thou no ſpurrings nor ſtirrings in the duty? doſt thou not ſpur up thy ſelf to pray with good life? the Lord ſayes▪ thou doſt not call upon his name at all. As ever thou deſireſt to be ſtirred up and ſpurred on to good exerciſes, ſet thine affections on God, they are the ſpurs of the ſoul: the ſoul goes cheerfully on, when it goes with affection.
The fifth motive is taken from the heartineſſe of the affections;5. and therefore the heart is many times and often in Scripture put for the affections. My heart, ſayes Deborah, is towards the Governours of Iſrael, Iud. 5 9 that is, mine affection is towards them. O ye Corinthians, our mouth is open unto you, our heart is enlarged, 2 Cor. 6. 11. that is, our affections are enlarged. Look whatever thou affecteſt, thy heart is ſet upon it; this motive is ſtrong to perſwade, for if the affections be in a manner the very heart of the ſoul, this may well move us to ſet our affections upon God; wilt thou ſettle thy heart any where elſe but only upon God? O how hainouſly does the Lord take it at thy hands, that thou haſt no more heart unto him? He gives thee his Word, and thou haſt no heart to it; he gives thee his Sabbath, and thou haſt no heart to it; he gives thee his Sacrament, and his Ordinances, and his Sanctuary, and his Commandments, and thou haſt no heart to them. O the Lord is ſo angry with thy ſoul, that he cals thee a fool and a ſot, and he repents that ever he hath vouchſafed theſe things to ſuch wretches as thou art. Wherefore is there a price in the hand of a fool to get wiſedom, ſeeing he hath no heart to it? Prov. 17. 16. Wherefore, ſayes God, and to what end is a price put into your hand to get wiſedom? Ye might have gotten wiſedom a long time or ere now, how to be new creatures and in Chriſt, how to get grace, and peace, and mercy with God; ye have had abundance of prices put into your hands, a price of abundance of Sacraments, and Sabbaths, a price of abundance of Sermons and exhortations, many mercies and favours, many threatnings and warnings, health, ſtrength, life, liberty; ye have had a fair time to get grace and holineſſe in Jeſus Chriſt; prices have been put into your hands, but ye have had no heart nor affection to them. The Lord is exceedingly wroth with you, he caſts the fool in your face, and repents that ever he hath lent you theſe things; wherefore is a price put into the hand of a fool, ſeeing he hath no heart to it? no heart nor affection to make uſe of it? Wherefore? ſayes he, to what end? wherefore is a price put into a fools hand, that ſees not the worth of it? better he had been ſent to hell quick and never heard Sermon: better he had been damned many years ſince and never had the means. What, will ye be drunkards in ſpite of preaching? and adulterers, and fornicators, in ſpite of Gods threats? mockers and deſpiſers of them that are good, lovers of pleaſures more then lovers of God, in ſpight of the Lord Jeſus? O this does wofully provoke God, that ye ſhould have no more heart nor affection to theſe things then ye have. Set your affections then upon God, if ever ye will be wiſe to eſcape the vengeance to come; your affections are your heart, be not ſo rebellious as to deny your heart unto God.
The ſixth motive is taken from the ſoftnes of the affections;6. Affections are the ſoftneſſe of the he…rt. Phi. Iud. l. de ſacrif. Ab. & Cain the affections are the ſoftnes of the heart, Affectus ſunt foemineus animae partus, ſayes the Philoſopher, they are the feminine and ſoftly brood of the heart. They heart is a ſoft heart where thine affections do ſtand; if thine affections be ſet upon the things of this life, thy heart is a ſoft heart thereunto, thy heart is ſenſible of every profit, ſenſible of every vain pleaſure: the things of this life can eaſily ſink down into thy heart, if thine affections be to them. O let thine affections then be ſet upon God: what wilt thou have a ſoft heart to the world, the things of the world may eaſily work on it? and wilt thou have a hard heart to God, that he may not work on it? Hardneſſe of heart is an argument that a man is damnably and deſperately impudent, and will neither obey God not his Miniſters. So God tels Ezechiel the houſe of Iſrael will not hearken to thee, ſayes he, for they will not hearken unto me; for all the houſe of Iſrael are impudent and hard-hearted, Ezek. 3. 7. When their hearts were once hardned, they were ſo impudent that they would not hearken and obey the Miniſters of God, nor God himſelf. This is a lamentable condition then thou art in: if thine affections be earthly and carnal, the heart is quite hardned to Godward. Now then my brethren, we ſee here the reaſon why ye can refuſe to obey, and be divorced from your ſins: we ſee the reaſon why ye neither yeeld to God, nor his Miniſters; this is the reaſon ſayes God, ye are impudent, and your hearts are deſperately hardned. And this is the brand the holy Ghoſt ſets upon you; when your hearts are thus hardned, he cals you plainly, wicked men and wicked women. A wicked man hardneth his face, Prov. 21. 29. Is it not a pitifull thing that a man ſhould go to hell, and have no remedy to deliver him? to be damned, and have no remedy in the world to eſcape it? in ſuch a caſe is thy ſoul, whoſe heart is thus hardned. He that being often reproved hardneth his heart, ſhall be deſtroyed without remedy, Prov. 29. 1. Haſt thou not been often reproved? I know thy conſcience can tell thee thou haſt been often reproved; haſt thou not hardned thy heart? I know thy conſcience can witneſſe that thou wouldeſt not leave off thy courſes; but haſt hardned thy heart to this day, thou knoweſt I ſay true; well then, reade what a piteous condition thou art come to, there is no remedy for thee to avoid the damnation of hell: thou ſhalt be deſtroied without remedy, ſayes God, I confeſſe there is a remedy, but he ſhall be deſtroyed without it. The remedy that God uſes to deliver men from hell, is to reprove them for their ſins, but thou putteſt off reproofs, the preaching of the Word, but thou doſt diſobey it, the bloud of the Lord Jeſus, but thou doſt defile it, and wilt not lay down thy corruption for it, there is a remedy but thou wilt not uſe it; no, thy heart is hardned and thou ſhalt be deſtroyed without remedy: aſſure thy ſelf of it, for the mouth of the Lord hath ſpoken it. I ſpeak to you who ſpeak evill of the good way, and call it all to nought; your hearts are all hardned on this manner: when divers were hardned, ſayes the Text, and ſpake evill of that way, Act. 19. 9. They that ſpeak evill of the waies of God are all hardned. O ſayſt thou, I do but ſpeak againſt Puritans and Hypocrites, God forbid I ſhould ſpeak evil of the waies of the Lord: God forbid, yea, God forbid indeed; but does not thy conſcience witneſſe thou ſpeakeſt evill of the waies of the Lord? Thou knoweſt the Lord commands exhorting and reptoving one another, and thou ſpeakeſt evill of it: what hath he to do to reprove me? ſayſt thou. Thou knoweſt God hath commanded us to walk ſtrictly, and preciſely, and purely, and thou ſpeakeſt evill of it: what muſt we be ſo pure ſorſooth? and ſo preciſe, and ſo ſtrict? Thou ſpeakeſt evill of the way of the Lord, and the Lord ſayes thou art the man that art hardned. I ſpeak to you that break the limits of God. God hath commanded you a great while ago to repent and beleeve, and caſt away the evill of your doings. Many daies are paſt ſince ye were called hereto; yeſterday, and to day thou art called, and thou amendeſt not, thou art the man that is hardned. Again, he limits a certain day after ſo long a time, as it is ſaid, to day if ye will hear his voice, harden not your hearts, Heb. 4. 7. thou haſt broken this limit, and thou art not converted to this day, thou art the man that is hardned. I ſpeak to you who refuſe to amend your lives: ye do not only not amend, but alſo ye refuſe to amend, ye are the men that are hardned; they have made their faces harder then a rock, they have refuſed to return, Ier. 5. 3. When men refuſe to return, they have hardned their hearts like a rock, and more too, ſayes the Text. Ye have refuſed, and it is not unknown to your conſciences that ye refuſe, therefore ye are the men that are hardned; ye are the men that ſhall be deſtroyed without remedy. I pray God help you with a remedy, and awaken your ſouls, that ye may be hardned no longer; for if ye be, ye ſhall be deſtroyed without remedy. I beſeech you conſider your poor ſouls, and underſtand, if perhaps ye may finde mercy. Schola cuj …ſque ordinis homines admittit, ſayes Quintilian, Quint.the ſchool admits all ſorts of ſcholars. So I may ſay of you, the School of Chriſt admits all ſorts of ſinners among you. There is never a wretch among you all, but if now ye will be content to go to Chriſts ſchool, ye ſhall be admitted to learn. The Lord give you hearts ſo to do. O then ſet your affections on God; the affections are the ſoftneſſe of the heart, and this is the way for to ſoften them.