A Treatise of the Affections, Treatise · Sermon 14
The XIIII. Sermon.
Col. 3. 2.
Set your affections on things that are above, &c.
A Beginning hath been made to perſwade you with motives that ye would ſet your affections on God. Five motives have been noted that our Apoſtle handles in this Chapter: and ſix motives that the theme it ſelf does afford you. Give me now leave to go on in the ſame point, and to help you with more. For if this point be not copious with motives, no point can be copious. All perſwaſion is by moving the affections, whatever the theme be; now when the affections themſelves be the theme,Other motives to move the affections. the matter of neceſſity muſt be copious and abundant: other motives remain to ſet your affections above.
The firſt is taken from the everlaſtingneſſe of the affections, 1. From the everlaſtingneſſe of the affections.Our affections are everlaſting in our ſoul, eſpecially ſome of them, and thoſe that are not, when the ſoul is in hell, the very want of them are a little hell to the ſoul, for there ſhall be no joy, no delight, no hope, no comfort, no love; and as the Stomack when it wanteth its meat, it devoureth it ſelf: ſo theſe affections, when the matter is wanting, they ſhall eat up, and devour up the ſoul. There's no matter in hell to joy at, no matter in hell to delight in, no comfortable matter to hope for, no amiable thing for to love, and this ſhall vex the ſoul with weeping and gnaſhing of teeth: nevertheleſſe, many of the affections, whether a man go to heaven or to hell, are everlaſting affections, joy and delight, and love, and all the liking affections ſhall be everlaſting in heaven: fear, and horrour, and hatred, and grief, and deſpair, and ſhame ſhall be everlaſting in hell, there ſhall be weeping and gnaſhing of teeth, ſayes the Text, he does not ſay there ſhall be love or joy, &c. Now are the affections everlaſting in the ſoul? know this, nothing but God can hold the ſoul tack, as we ſay, everlaſtingly. It's true, we may affect meat for a while, and raiment for a while, and maintenance for a while, and houſes, and wives, and husbands, and recreations for a while, till we die, but when death comes, death takes off theſe objects for ever. If thine affections were mainly ſet upon theſe things; when theſe are all gone, alas, where art thou then? thou art at a loſſe for ever and ever. As Zophar ſayes of the wicked, though he had the world at will while he was living, yet ſayes he, he ſhall periſh for ever like his own dung, they which have ſeen him ſhall ſay, where is he? Job. 20. 7. Before, he was at his pleaſures, and his profits, and his buſineſſes in the world, there he was where his affections did run: but now when his pleaſures are all gone, his houſe, and his lands, and his markets are all gone, alas! where is he? He is now at a loſſe, Zophar knew well enough where he is when he dies, he is in hell to be damned and tomented for ever; but he expreſſes it thus, to ſhew that now he is at a loſſe. Set thine affections then upon grace and upon the fear of the Lord; for though thou dieſt, this cannot die with thee. It was a good anſwer of Stilpon, when he loſt his countrey,Stilpon Plat. foreign. Sen, in Epiſt. and his children, and his wife, and his houſe, and Demetrius ſaid to him, How now Stilpon, where art thou now? art thou not at a loſſe now? foreign foreign, at a loſſe? ſayes he, No, no, I have vertue ſtill, and righteouſneſſe ſtill: ſo if thou ſhouldeſt loſe means and maintenance, friends, ſtays, hopes, health and all, thou couldeſt not be at a loſſe: were thine affections ſet upon Chriſt, thou wouldeſt have thy faith ſtill, thy comfort ſtill, thy peace of conſcience ſtill, aſſurance of heaven ſtill. Thine affections are everlaſting, and therefore ſet thine affections upon ſuch things as are everlaſting, otherwiſe thou ſhalt be at a loſſe one day for ever and ever.
The ſecond motive is taken from the infiniteneſſe of the affections, 2. From the infin…t… neſſe of the affections.the affections are infinite, and therefore nothing in this whole world is able to ſatisfie them. He that loveth ſilver ſhall never be ſatisfied with ſilver, nor he that loveth abundance with encreaſe, Eccleſ. 5. 10, give him tens, he would be glad with twenties, give him them, he could afford to have hundreds; give him them, he could deſire thouſands: when he hath thouſands, he is never the nearer, nothing ſatisfies him. Give Alexander a world, he deſires another. Take me a ſilly man, give him a Curateſhip, he deſires a Vicaridge: give him that, he deſires a Parſonage: give him that, he deſires two Benefices: give him that, he deſires a Prebendary, an Archdeaconry, and then a Biſhoprick, and if he were Pope of Rome, he were not ſatisfied. Take a voluptuous man, give him pleaſure to day, he deſires more to morrow, from Cards to the Tables, from them to Bowls, from them to huntings and hawkings, and ſo on, he is never ſatisfied till he dies, foreign foreign,Ca. 7. l. 10 Ethn. ad Nicon. ſayes Euſtratius, the affections are infinite even as the fire: all the forreſts and all the woods, and all the fewell under heaven can never ſatisfie the fire; give it faggots, it could burn logs, give it logs, it could burn whole trees: give it trees, it could burn whole houſes; give it them, it could burn the inhabitants: Nay, Solo compares the affections to the fire of hell, aud the mouth of the grave, that can never be ſatisfied. Hell and deſtruction are never full, ſo the eyes of man are never ſatisfied, Pro 27. 20. The eye is never ſatisfied with ſeeing, the ear is never ſatisfied with hearing, ſtill it deſires further, what news? Pro. 30. 15. he compares them to the Horſeleech, give, give, ſayes the Horſeleech, it's ever ſucking, more and more, and more, it's ever deſiring: the affections are infinite, there's nothing in this world can ever ſatisfie them; did ever any meals meat ſo ſatisfie the ſtomack, that it ſhould never hunger more? did ever ſuit of apparrell ſo ſatisfie the back, that it ſhould never wiſh to be cloathed more? did ever Rent ſo ſarisfie the Landlord, that he ſhould never deſire another day to receive more? The affections are infinite, nothing in the world can ever ſatisfie them. What good reaſon then is there to ſet thine affections upon God? God is infinite, and he can ſatisfie them He filleth the hungry with good things, Luk. 1. 53. If the affections hunger after God, he will fill them, and ſatisfie them. If thine affections be ſet upon God, thou ſhalt have all ſatisfaction: Hath a neighbour wronged thee? thou needeſt not ſeek after revenge, Chriſt will make thee ſatisfaction. Haſt thou had loſſes in thy eſtate, and diſgraces in thy name, or troubles in thy minde? thou needeſt not diſquiet thy ſelf, Chriſt will make thee ſatisfaction. He that complains is not content, as we ſay, thou needeſt not complain, ſaying, O I have but a poor houſe to dwell in, poor diet to feed on, poor apparel to put on, poor friends to rely on: if thine affections be ſet upon God, look what they want, Chriſt will make it up, he will ſatisfie thee. My people ſhall be ſatisfied with goodneſſe, ſaith the Lord. Ier. 31. 14. thou openest thy hand, and ſatisfieſt the deſire of every living thing, Pſal. 145. 16. Oye poor ſouls, that have gone on in your drinkings and carowſings, and are never ſatisfied, that have followed your pleaſures, and your vanities, and to this hour ye are not ſatisfied, what mean you to loſe your ſelves in the things of this life? what mean you to befool your own ſouls as ye do? Hear what the Lord Jeſus ſayes to you, Ho, every one that thirſteth, come to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money, and with…ut price; wherefore do ye ſpend money for that which is not bread? and your labour for that which ſatisfieth not? Hearken diligently to me, ſayes he, and eat ye that which is good, and let your ſoul delight it ſelf in fatneſſe, Iſa. 55. 1, 2. Ho, every one that thirſteth, come ye to the waters. What? when ye are athirſt will ye go to broken ciſterns? they cannot hold water to ſatisfie you, here be waters indeed, that Chriſts does afford you: when ye have money in your purſe to buy food, will ye buy that which is not bread? ſtones in ſtead of bread? will ye ſpend your ſtrength and your health, and your wits, and your pains, and your ſouls too upon the things of this life? alas, they can never ſatisfie you. If the fountains ſhould run wine, the people would not be content,Horat. as the Proverb is. Nemo ſuâ ſorte contentus est, ſayes the Heathen. Had ye all the beer in the barrels, all the bread at the Bakers, all the corn upon the ground, all the wealth, and riches, and honour in the earth, they can never ſatisfie you, your ſouls ſhall die beggars for all theſe, and go to hell notwithſtanding all theſe; alas, ye buy them all at a dear rate: do ye not know what they coſt Ahab? they coſt him himſelf, he ſold himſelf for them. Come ye hither, ſayes Chriſt, ſet your affections here, here is mercy for nothing, and grace for nothing, and goodneſſe for nothing, and the holy Spirit for nothing: can ye deſire it at an eaſier price? though ye have not one ſingle groat of any worth, not only ſingle farthing or a braſſe token of any righteouſneſſe of your own; yet come hither, ſayes Chriſt, ye may make as good a market as the beſt; Come and buy without money, here ye ſhall have enough for to ſatisfie you.Boeth. Benè eſt cui Deus obtulit, ſayes Boethius: it is happy for you, can ye but ſee your own happineſſe, that God gives you ſuch an offer as this. Here ye may have the pardon of your ſinnes, will that ſatisfie you? here ye may have deliverance from hell and condemnation, will that ſatisfie you? here ye may have grace againſt your ſinnes, and power to ſubdue them; here ye may have the love of God, and the favour of Chriſt, and the communion of the Spirit, will that ſatisfie you? I will promiſe you here is enough to ſatisfie you, be ye never ſo unſatisfiable. Here ye may have every manner of thing that is good; comfort againſt all troubles, ſure promiſes againſt all doubtings, ſtrength againſt all weakneſſes, ſtayes and props under all ſickneſſes, aſſurance of Heaven and a Kingdom as ſoon as ever ye die, we will warrant you ye ſhall be ſatisfied here. Old Simeon as ſoon as ever he had Chriſt in his arms, Lord, let me now die, ſayes he, q. d. Lord, now I have enough: I care for no more in the whole world now,Luk. 2. 28. Lord, now letteſt thou thy ſervant depart in peace: I am well ſatisfied now I have Chriſt. O then ſet your affections upon God and his Chriſt, and this will then ſatisfie you: your affections are infinite, and nothing can give them ſatisfaction but God that is infinite.
The third motive is taken from the cloyedneſſe of the affections: 3. From the cloyedneſs of the affections.as the affections are infinite and can never be ſatisfied with the things of this life, ſo they are ſoon cloyed▪ with any of theſe things: ſometimes affecting, ſometimes diſaffecting. Nothing can give a mans affections full content but only their God. If thou doſt not ſet thine affections upon God, thine affections can never have content: the things of this life were never made for our affections to be ſet on; if thine affections were made to be ſet upon the things of this life, they could never be cloyed with them. Is the fire ever cloyed with burning? Is a ſtone ever cloyed with lying on the ground? Is the Sun ever cloyed with ſhining? no, it is made for this end: thou wert never made to eat and to drink, for thy ſtomack will be cloyed with meat, and cloyed with drinks: the ſweeteſt meats under heaven, if ye burden your ſtomack therewith, they will cloy it: thou wert never made to hunt and to bowl, to dice, and to card, becauſe thou mayſt be cloied with pleaſure; thine affections are ſubject to a cloy, if they be ſet upon the things of this life; they are monſters and devils incarnate, that are never weary with ſwearing, and lying, and playing, and company-keeping. I ſay, theſe men are all monſters: for if a man be a man, and he be not a monſter, he will be cloyed and wearied with his waies. They are bad enough that the Prophet does ſpeak of, I am ſure they were curſed wretches, yet they were not ſuch-damned wretches as never to be weary with their ſins; they have wearied themſelves to commit iniquity, Ier. 9. 5. They were weary with ſinning, and cloyed with their waies, and yet they would on: on they went, but it ſeems they were not quite monſters to go on and never be wearied, there is nothing in this life thou canſt ſet thine affections upon, but it will weary and cloy thine affections, and therefore without doubt they are not the true objects of thine affections. What baſe Proverbs have the wicked, when they come from their ſports? ſometimes ye ſhal hear them ſay, I am as weary as a dog; when the drunkard hath barreld himſelf with his liquor, he is as ſick as a dog otherwhiles, as we ſay; ſuch filthy-mouthed ſpeeches we have, which ſhew they are cloyed now and then with theſe things; as the Poet ſayes of the Horſe and the Oxe,Hor. Ep. 14 Optat ephippia Bos piger, optat arare caballus, the lazie Oxe that is toyling at the Plough, he is weary with it, he could wiſh he were uſed like a Horſe to the ſaddle, that would be leſſe weariſome he thinks then the Plough; the Horſe that is toyled with its riding, O he is weary with it, he could wiſh he were uſed to the yoke, that would be a far eaſier life. Thus mens waies do weary and cloy their affections: the proud Minion is wearied and cloyed with ſuch an odde faſhion, O ſhe muſt have another; the gameſter is wearied with ſuch a kinde of ſport, he muſt have another; the delicate palate is cloyed with ſuch taſted meats, it muſt have others, Certainly thine affections are wrong ſet, when they are apt to be cloyed on this manner. O therefore ſet thine affections on God, there thou ſhalt never be cloyed. I know a man may ſet his affections to Godward, and be weary, but then they are not right ſet when he is weary. They ſerved God amiſſe when they ſaid, behold, what a wearineſſe is it: Mal. 1. 13. If they had gone a right way to work, they had never been weary nor cloyed with ſerving of God. But ye brethren, be not weary with well-doing, 2 Theſ. 3. 13. that is, ſet your affections aright upon, and ſo be never weary with it: the affections will never be cloyed when they are truly ſet upon God: the fleſh will be weary, but the ſpirit cannot be weary. God gives the ſoul full abſolute content; the ſoul is at reſt when it is ſet upon God. As the ſtone is never cloyed with lying on the ground, becauſe there is its reſt, ſo God is the reſt of the ſoul. The greateſt glutton in the world will come at laſt to ſay,In omnibus rebu… magis offend… nimium quam parum. Cic. I have eaten too much; the greateſt drunkard, I have drunken too much; the greateſt ſpend-thrift, I have ſpent away too much; his affections are cloyed: but ſet thine affections upon God, thou canſt never come to too much, never be godly too much, never be heavenly too much, never be in Gods favour too much, never in Chriſt too much, thy ſpirit can never be cloyed: too much of one thing is good for nothing, ſay people, it is not needfull to be too much pure and too much preciſe, leſſe would ſerve the turn: whoſoever thou art that canſt ſay or think ſo, it is ſure thou never kneweſt the meaning of grace, O ſay they, does not Solomon ſay, a man may be too much iust, Be not righteous overmuch, neither make thy ſelf overwiſe: for why ſhouldeſt thou deſtroy thy ſelf? Ecc. 7. 16. Is it not enough to be weary of goodneſſe, but ye muſt miſconſtrue and blaſpheme the Word of God too? This is the meaning of Solomon. Solomon never ſaid ſo himſelf, but he brings in thy filthy blaſphemous mouth thus ſaying, Tuſh, be not thou righteous overmuch, why ſhouldſt thou deſtroy thy ſelf? why ſhouldſt thou be ſo preciſe, to be called a Puritan, to be hated and reviled, to deſtroy thine own credit, and thy pleaſure, and thy liberty? Indeed as it follows, we would not have thee overmuch wicked, &c. ver 17. A little pleaſure will do well, a little vanity, a little liberty, a little revenge, a little gaineſſe of apparrell, a little mirth at the pot will doe well; but be not wicked overmuch. I ſay, theſe are thy helliſh ſpeeches, and none of Solomons. Solomon does but bring thee in ſpeaking, as the Prophet Iſay does ſuch as thou, Let us eat and drink for to morrow we ſhall die. O beloved, if ye would ſet your affections on God, your affections could never be cloyed.
The fourth motive is taken from the preciouſneſſe of the affections: 4. From the preciouſneſſe of the affections.the affections are the precious motions of the heart, the heart counts that precious which moſt it affects. Now what a ſhame is this, to ſet thine affections then upon the things of this life? thou haſt a baſe heart to do ſo. Haſt thou a Kingdom to ſet thine affections upon? Haſt thou a God, and a Chriſt, and a Crown for ever and ever, all glory and honour to ſet thine affections upon? and wilt thou ſet thine affections upon droſſe and dung, and ſuch baſe things as theſe? doſt thou not know that all thy vanities and thy pleaſures are baſe in compariſon of Chriſt? all thy ſilks and thy ſattins, all thy gentility and thy pomp in the world, are vile in compariſon of grace and of glory? Doſt thou not know how God ſcorns all theſe things in compariſon of the excellency of his grace and favour? thou haſt a very baſe and a vile heart, if thou wilt ſet thine affections upon theſe things. So every wicked man is called a vile perſon, Pſal. 15. 4. The vile perſon will ſpeak villany, Iſa. 32. 6. Great Nineveh, the Prophet cals it vile, Nah. 1. 14. The vileſt men are exalted, Pſa. 12. 8. If we ſhould ſee a Lords ſon keep company with them that are meaner then is fitting, will ye not ſay he is baſe? If we ſhould ſee how Sadernapalus a King, would ſit ſpinning and wheeling with the Maids; and Domitian the Emperour ſit catching of flies, and hanging them up, would ye not ſay they are baſe? they do things unworthy themſelves: themſelves ſhould be Noble and Honourable, and Royall, and yet ſhould ſo vilifie and debaſe their own ſelves on this faſhion. What, a Chriſtian be gaming, and hoyting, that might have joys unſpeakable and glorious? a Chriſtian going to Alehouſes, or oother baſe places, that might go into the Courts of the Almighty? a Chriſtian complain of the frown of a man whoſe breath is in his noſtrils, that might have the favour of Heaven? a Chriſtian angry at a trifle? a Chriſtian not able to endure the loſſe of a little earthly ſilver, that might have all the riches of glory? what a baſe man is he? what baſeneſſe is this in thee? Ah, thou thinkeſt baſely of God, and baſely of Chriſt, and baſely of grace, and baſely of the Kingdom of Heaven, that ſetteſt thine affections more on the dirty and beggerly things of this life, then on him The Proverb of a fool is, He is penny-wiſe and pound-fooliſh: So thou art penny-wiſe and pound-fooliſh: wiſe for the things of this world, and fooliſh to the things of God The beſt things of the earth compare them to grace, are no better then a penny to a pound: what a ſtrange thing is this that we ſhould be thus baſely fooliſh? not affect a Sermon more then a Play; not affect the grace of our Lord Jeſus Chriſt more then an earthly bargain. There is a homely ſaying, but it is a moſt true one. A Fool will not give his bawble for the Tower of London: his affections are more on his Hat and his Feather, then on any thing elſe, foreign, He is very ſerious about ridiculous things. Fie for ſhame brethren, let us not be ſo prophanely conceited of grace, ſo baſely minded as to ſet our affections here below, when we are called to ſet them on God.
The fifth motive is taken from the inſtability of our affections:5. From the inſtability of the affections. if our affections be ſet upon the things of this life, they muſt be fain to repent of it at laſt, whatever come of it: whether we be ſaved or damned, it is certain we ſhall repent of it: if ever thou go to Heaven, God will make thee repent that ever thou haſt been ſo vain, ſo carnall ſo voluptuous, ſo proud, God will make thy heart ake for it. I abhor my ſelf, ſayes Iob, and repent in duſt and aſhes, Job 42. 6. O I could even ſpit in mine own face, I could even be content to gnaſh my teeth at mine own ſoul, that ever I ſinned thus and thus, now I repent it in duſt and aſhes, O that I had never done ſo; were it to do again, I would never do it for a thouſand worlds: thus if thou go to heaven thou wilt be fain to repent it. And if thou go to hell, thine own horrour and thine intollerable torments and plagues will force thee to repent it too, that ever thou haſt ſet thine affections on earth; then thou wilt curſe thine own ſelf, and ban thine own thoughts, and fret and ſtamp at thine own madneſſe, that thou ſhouldeſt ſet thine affections upon the things of the world, when thou mighteſt have had a Saviour, and a God, if thou hadſt been wiſe and wouldeſt have been ruled. Magni emitur poenitentia, alas, ſuch repentance coſteth thee dear. When it hath coſt thee thy ſoul and brought thee to hell, and utterly undone thee for ever, then thou learneſt how to repent. When Dives was in hell, then he repented that ever he was ſo hard-hearted to Lazarus: Send Lazarus, &c. O he would now ask him forgiveneſſe; ſend ſuch a poor wretch now, I will make him reſtitution. Lord ſend now thy commandments, and now we will obey them; Lord, now ſend thy Miniſters unto us, and we will hear them; ſend us one Sermon more, and now we will do it. As ſure as God is in Heaven, you will repent it another day, that ever you ſet your affections thus on the things of this life. Beloved, were it not better by ods, not to ſet your affections thus at all, then when ye have done it, repent it, when all comes to all? Non admiſeris cuius poſtea paeniteat. Do not commit that if ye be wiſe, which ye muſt repent when ye have done it. This very Sermon, if ye will not hearken now to obey it, I ſay this very Sermon your conſciences will be ſure to vex you withall. Such a Sermon I heard, and there I had a warning, then I was told of this vengeance I endure, but I would not liſten. O woe is me and my rebellion, that I did not. I beſeech you conſider it, ſet your affections otherwiſe then ye doe, ſet them graciouſly on God, or elſe ye will be forced to repent for ever.
The ſixth motive is taken from the …ealouſie of the affections: 6. From the jealouſie of the affections.Beloved, when a Husband ſuſpects his wives affections are not to him, there is an affection of jealouſie ariſes in his heart to revenge it: a man cannot abide that his wife ſhould give her affections to another. So beloved, God is a jealous God, when he ſees he cannot have thy affections to him: he hath made thee his creature, he hath hired thee for his ſervant, nay he eſpouſed thy ſoul as a wife and a Spouſe to his own Son; and if he may ſuſpect that thy affections are otherwiſe ſet, he will be jealous againſt thee. This will be the grievouſeſt revenge of all revenges that are poſſible. No revenge like the revenge for the turning ones affections awry. Let a man be wronged though never ſo much, nothing but anger and choler does ariſe to revenge it; but if he ſuſpect the want of affection in his own wife, then it is not an anger alone that ariſes to revenge it, but a jealouſie. Doſt thou not know what jealouſie is? I tell you, it is the revengefulleſt paſſion that ever aroſe in the breaſt. Jealouſie is the rage of a man, therefore he will not ſpare in the day of vengeance; he will regard no ranſome, neither will he reſt content, though thou giveſt many gifts, Pro. 6. 34, 35. We have a good Proverb, From jealouſie the good Lord deliver us, foreign, ſayes Oppia, The heart of jealouſie is wilde and all ſavage. A man is not only angry, but directly in a rage, that is jealous, So God expreſſes himſelf by a fury and a rage, ſaying, my fury ſhall break out againſt them, and I will not pity them. When thine affections go a whoring from God, he will be revenged on thee deeply; he will take no ranſome; no ranſome by Chriſt, no ranſome in the world: couldeſt thou give him a whole world for the ſin of thy ſoul, he will not accept it. What ſayes the Husband when he is jealous, what haſt thou defiled my bed and played the whore? and ſo forth. I will make you an example: he eats himſelf up, till he is revenged: he will mark every caſt of her eye, every geſture of her body, every tread of her foot, every thing now ſhall be matter of ſuſpicion: ſhe ſhall not ſpeak to any man in the ſtreet, but he will ſuſpect it is wantonneſſe▪ She ſhall not be able to go one ſtep out of doors, but he will ſuſpect it is to her baſe lovers. So if we ſet our affections wrong upon other things beſides God, God will never put it up at our hands. He will then be extream to mark whatſoever is amiſſe; not one idle word, but he will be preciſe to obſerve it; not one vain thought, but he will be curious to note it; not one fooliſh faſhion, but he will ſet it down in his note-book, he will then be extream with thee. Ye have read and heard the Ten Commandments often and often. Ye know what is ſaid in the ſecond Commandment, Thou ſhalt not do thus and thus, For I the Lord thy God am a iealous God, and viſit the ſins of the fathers upon the children. If thou ſet up theſe Idols in thy heart, to affect the things of this life, take heed of this jealouſie, I the Lord thy God am a jealous God, &c. He will viſit not only thy ſins upon thee, but he will look what thy father hath done, and thy grandfather hath done, and thy great grandfather hath done. If any of them have been drunkards, he will viſit it on thee: if any of them have been ſwearers and worldlings, and wicked, he will viſit it on thee. From his jealouſie the good Lord deliver us.7. From the tyranny … affection…, foreign.
The ſeventh motive is taken from the tyranny of our affections if they be not ſet right. If our affections be not ſet upon God, they are the ſoreſt Tyrants that can be to tyrannize over us. Philo compares the tyranny of our affections to the four hundred years bondage of the Iſraelites in Aegypt. Ye remember what wofull and ſlaviſh bondage they were put to in Aegypt, inſomuch that they groaned under it, and cryed out unto God. Pharaoh played the Tyger-like Tyrant over them, and made them weary of their lives: ſo do the affections tyrannize over a man that is carnall and earthly, they do ſo beſot him, and befool him, that he knows not how to come out of his ſins; they do ſo harden him and obdurate him, that no preaching nor counſell can convert him; they do ſo occupie and task him, and buſie him, that he can finde no while to ſave his own ſoul, or bethink himſelf of eſcaping of hell and damnation, he is in hell before ever he thinks on it ſeriouſly; they plague him like Tantalus, ſayes he, and leave his ſoul in the lurch after all his vain hopes, he can never be free for God. The Apoſtle ſpeaking of the luſt and affections of the world, how they allure men into vanity; he ſayes they promiſe men liberty, but they are the ſervants and ſlaves of corruption. 2 Pet. 2. 19. A man would wonder how one ſhould be in bondage with a pot or a pipe, with a bowl or a game, with a carnall friend, or an uſe he hath gotten; but ſo it is, that nor Miniſter, nor Sermon, nor warnings from God, nor any thing can free him: ſtill he is enthralled. Now conſider, are our affections ſuch tyrants, when they be ſet upon the things of this life? O let us ſet them upon God. If they can captivate us to God, and bring us into a golden bondage with grace and with goodneſſe, we are happy. Seeſt thou how the wicked are tyed to their ſins, and their luſts? ſo if thine affections were ſet upon God, thou wouldeſt be tyed unto God. O it's an admirable tye, this, to be tyed unto God. This is it that the wiſeſt man in the earth adviſeth us to, My ſon, ſayes he, keep thy fathers commandments, binde them continually upon thy heart, and tye them about thy neck, Pro. 6. 21. Thine affections are theſe ſtay-bands, and theſe typers: if thine affections be ſet upon the Word, they will tye it to thy ſoul; if they be ſet upon grace, and love to Gods Ordinances, his Sabbaths and his waies, they will tye them to thy heart: if thou wilt not ſet thine affections upon God, thou art a very ſlave, a very ſlave unto Satan and to ſinne; thou art not only in a wofull condition, as thou art, but they tye thee faſt to it; and if God may not be ſo much beholden to thee for thine affections to himward, he will intrap thee, and take thee by them, as a Bare is taken by a Collar, and hale thee to judgement. Thou haſt little affection or none at all to the Word; may be thou comeſt not to be reproved and amended by the Word, but thou comeſt to have ſome knowledge, and ſome pretty ſentence to talk on, or ſome fine ſtory or paſſage to ſpeak on: As I live, ſaith the Lord, I will anſwer thee according to thy thoughts: may be thou comeſt that thou mayſt ſcrape up ſome hopes to have mercy, and heaven at the laſt; may be thou comeſt to ſnatch up ſome ſentence or other that may ſecure up thy conſcience: if there be ever a paſſage of mercy, that thou wouldeſt fain have; As I live, ſaith the Lord, I will anſwer thee according to thy thoughts, and thine own vain heart:Vid. Ezek. 14. 3, 4, 5. &c. that which thou cameſt for in the Word, as I live ſaith the Lord, thou ſhalt have it. Thou doſt not come to learn how to be holy and be ſtricter then thou art, but though thou beeſt no ſtricter then thou art already, yet to have ſome hopes to be ſaved for all that.
FINIS.
End of the text · William Fenner, A Treatise of the Affections (1650)