A treatise of the affections, or, The souls pulse whereby a Christian may know whether he be living or dying : together with a lively description of their nature, signs, and symptomes : as also directing men to the right use and ordering of them / by that Reverend and faithfull minister of Gods word, M. William Fenner ... finished by himself.

A TREATISE OF THE AFFECTIONS .

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 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est impetus , ut Salm●sius vertit . Motio animi qu● ad aliquid fertur sive sponte sive aliunde incitata 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 God-ward . 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 exhortation , 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 .

The II. Sermon . Colos. 3. 2. Set your affections on things that are above , &c.

THus I have shewn you First , what the affections be : Secondly , how a carnal man cannot set his affections upon God . But here it may be objected : Cannot a carnal man have good affections to God and to grace ? The people were so affected with Iohns preaching , and with his baptism , that they would have been angry and zealously affected against that man , whoever he was that should have said it was not of God ; they would have stoned such an one to death , Luk. 20. 6. the people most of them were carnal , yet they were thus affected with his preaching . Certainly a carnal mans affections may be marvellously wrought on . For the clearing of this doubt : Let me shew you nine degrees , wherein the affections may be wrought on : in five of them , a carnal man may have his affections to be wrought on , and in the last four of them he cannot . First , I will name you these nine degrees of the affections of the heart .

The first is , 1. The heart is enticed and allured by them . when they are so farre wrought on , that the heart is enticed and allured much by them . Thus the eloquent Ministers in Corinth , it seems they wrought upon the peoples affections exceedingly , their words were so drawing , and their speech was so inticing , that they came flocking to them . Saint Paul confesseth he would not preach so , with the enticing words of mens wisedom , 1 Cor. 2. 4. what good should I do , if my preaching were such ? it's true I might allure you and move you , and entice you , and stirre your affections ; but alas ! this would never bring you to faith and repentance with power : this might tickle your hearts peradventure a little , but not soundly comfort you .

The second is , when the affections are wrought on so far , that the heart is somewhat touched therewith . As a man when his affections are moved with any , at a disgraceful word , he saith , this toucheth me indeed . When God turned the affections of Israel unto Saul , indeed some of them had no affection to Saul , How shall this man save us ? say they , they despised him in their hearts , but God turned the affections of the rest upon Saul , for to follow him : The Text saies of them , The Lord hath touched their hearts , 1 Sam. 10. 26. That is , he set their affections upon Saul , that they might follow Saul up and down . As when the Needle is touched with the Loadstone , then it will turn it self presently to the North ; their affections were touched , and therefore they followed after Saul . So many men , their affections are touched at a Sermon ; their affections are not only allured , but receive a touch from the Word : there is some vertue goes out of the Word , as some went from Christ to the Woman that had but a touch of his garment ; so their affections have but a touch from the Word , and some vertue goes to them , for the affections are termed the touch of the heart . It 's good for a man not to touch a woman , 1 Cor. 7. 1. That is , not to set an amorous affection of the heart upon a woman Thus farre a wicked mans affections may be to the Word , they may be touched by the Word .

The third is , 3. The heart is somewhat bowed by them . When the affections are wrought on so far , That the heart is somewhat bowed thereby ; this is another degree of working on the affections , to bow the affections , as ye may reade ; David bowed the heart of all the men of Iudah , even as the heart of one man , 2 Sam. 19. 14. that is , by his kinde speeches , and friendly message he sent , he inclined and bowed their affections unto him . So a wicked man may have his affections bowed unto good , whereas his affections stood sturdy before , or may be they were bowed another way before , now they be bowed the contrary ; as wicked Ioabs affections were so bowed to God-wards , and for the good of his Church , that he was willing to die in his defence . Be of good courage ( saies he ) let us play the men , for our people and the cities of our God ; and the Lord doe what seemeth him good , 2 Sam. 10. 12. See how he rowzes up his valour , and his generous affections to fight for his God , his affections were somewhat bowed unto God , and yet he was a wicked man .

The fourth is , 4. The heart is stolen away with them . The affections may be wrought on so far , that the heart may be stolen away with them : this you may finde in the story of Absolom , who with his beauty and the propernesse of his person , and the flattery of his lips , and his courteous complement with the people of the land , he did so winne their affections , that the Text saies , He stole the hearts of the men of Israel . 2 Sam. 15. 6. So grace is so beautiful , and the Word of God hath such kinde promises and kinde speeches with it , not complemental , as Absal●ms , but real and truly amiable , that it may steal the affections of a carnal man , as the Israelites stole from the Aegyptians and they knew not how , so grace may steal thine affections and take them with its beauty , and yet thou be a wicked man for all that . As Paul with his preaching did so steal away the affections and the hearts of the Galathians , that for a need they would have pluckt out their eyes and given them to Paul , they were so strongly affected with him , and the Gospel he taught them , Gal. 4 15. Neverthelesse Saint Paul sayes they were foolish and carnal .

The fifth is , 4. The heart is enflamed by them . The affections may be wrought on so farre , that the heart may be hot and inflamed by them . That this is another degree of the affections , you may gather from the avenger of bloud ; when any had unwittingly and unwillingly killed his brother , the Lord commands him to fly quickly to a City of refuge ▪ lest the avenger of bloud should kill him in fury and anger . The words go thus , lest the avenger of bloud pursue the slayer , while his heart is hot , Deu. 16 6. While his heart is hot , that is while he is in the heat of his passion , while his anger and the affections of revenge are hot : the affections may be raised so high , that they may set the heart in a heat upon a thing which it affects , So a carnal man may have his affections heated and inflamed towards God and towards grace . Saul had a great zeal to Gods Church , 2 Sam. 21. 2. Iehu was zealous for God , Come with me ( saies he ) and see my zeal for the Lord , 2 Kin 10. 16. Zeal is the heat of all the affections , and therefore Iehu was heated in all his affections for God ; his affections were hot to root out Idolaters , his affections were hot to cut off Gods enemies , and to reform abundance of sinful abuses in the Kingdom : he was zealous , his affections were heated towards God , and yet Iehu was no better then a carnal man for all that . Thus farre may a carnal mans affections be wrought on for grace ; and this is no argument that he hath set his affections upon God as shall afterwards appear . Therefore there be four further degrees which are only to be found in the godly .

The sixth then is , 6. The heart is overturned from what it was before , The affections may be wrought on so far , that the heart is quite overturned from that it was before ; I say the affections may be wrought on so far , that the heart may be turned upside down by them . So it was with the godly ; they were even overwhelmed in affections for God with the fear of the Lord , and their hearts turned upside down with grief for their sinnes , Behold O Lord , for I am in distresse , my bowels are troubled , my heart is turned within me , for I have grievously rebelled , Lam. 1. 20. Her soul was even battered with affections of repentance and humiliation ; her soul was distressed with terrours ; her bowels were troubled and contracted with fears , and her heart was turned upside down with sorrows , and all for her sins , for I have grievously rebelled , saies she . No wicked man under Heaven had his affections ever so wrought on , that was not converted upon it . As Iob saies of his birth , Job . 10. 10 He was curdled like Cheese : so here in the second birth , her heart was curdled like Cheese , &c. My heart is turned in me , saies she . This is a higher working on the affections , then any carnal man hath .

The seventh is , 7. The heart is engaged for God . The affections may be wrought on so far , that the heart be engaged for God . As a womans affections towards a man may be so deep , as that she engageth her heart unto that man , and resolves to have none other husband but him . So when the affections are so deep in love with grace and with Christ , that the heart is once engaged for Christ , to be a widow for ever , unlesse he will be pleased to count her his Spouse : the world shall never have her heart more , the flesh shall never have her heart more , nor devil , nor lust , nor any other sin shall ever have her heart more , she is so farre in love and affection with Christ , as her heart is engaged for Christ , this is a godly soul . Who is this that engageth his heart to approach unto me ? saith the Lord , Jer. 30. 21. If pleasure come , saying , set thine affections on me ; no , saies the heart , mine affections are engaged already ; if her old lusts , and her old lovers , and her old acquaintance come , saying , set your affections on us ; no , saies the heart , I am engaged for another , even for Christ and his graces : this is a deep working on the affections indeed , when they are engaged for Christ .

The eighth is , 8. The heart is glued to a thing by them . De vita Pythag. The affections may be wrought on so far , that the heart may be glued to a thing by them . Iamblychus the heathen hath a pretty phrase to this purpose : a wicked man he cals him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bound in and nayled in his affections , he is even nayled and glued to the things of the world , his heart does even stick to them like pitch and Tarr to the Ship . So it is with a godly soul , his heart sticks fast unto Christ , and the commandments of Christ . I have stuck unto thy Testimonies , saies David to Christ , Psa. 119. 31. How came his heart to stick to Christs testimonies ? His holy affections were the glue , his affections clave to Gods Law .

The ninth is , The heart is quite given up to that which it affects . The affections may be wrought on so far , that the heart may be quite given up to the thing which it affects . Solomon had such affections to wisedom that he gave his heart to seek it , Eccl. 1. 13. As we use to say , he hath my heart , what can he have more ? all mine affections are set on him , if he have my heart and all . So a godly heart is so deeply affected with Christ and his righteousnesse , as that Christ hath his very heart and all . He gives up all that he hath unto Christ . It 's true , no wicked man in the earth hath his affections thus farre wrought on : but it is marvellous to think how far a mans affections may be wrought on for Christ , The affection may be thus raised . and yet be a carnal man . It 's proved already , he cannot set his affections on Christ , but he may raise up his affections a good way towards Christ , and now I will prove it .

First , 1. By the sparks of right reason that regulate the affections . the ignicles and embers of right reason , that God hath made natural to his heart , may regulate his affections to be chast , and sober , and kinde , and liberal , and just , and morally humble , and patient , and merciful , &c. and to observe the things contained in the Law . Natural reason directs men to love their parents and their children , and one another : thus the very Heathen themselves guided their affections with Religion as it were , the vertues of morality saies Aristotle , they doe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They finde out a Medium or a golden mean in the affections , Lib. 2. Eth. cap 6. and hold them unto it . And therefore S. Paul knoweth thus much , and how that some of the Heathen were so wicked , that they would put out the light of their own reason , and be drunk and lustful , and proud , and mercilesse , and disobedient to parents , he condemns them especially for this , that they were without understanding , and without natural affection , Rom. 1 31. that is , because they put out that natural reason , and that natural affection that were in them . Because their affections might have been naturally set upon those things . Their very natural reason might have ruled their affections , and set them upon vertues of morality . So that thus farre thou maist go , and yet be a carnalist , thine affections may run to be civil , and morally honest , and the like natural reason may raise up thine affections from drunkennesse and lust , and from natural injustice , and from swearing and lying , and filthinesse of speaking , and the like . I say , natural reason may raise up thine affections from these . Indeed it may be thine affections are violent and greedy , and sensual to tempt thee to some of these sinnes , but natural reason may take them off from such sinnes as these . Are thine affections so vile as to follow thy blowzing and thy company-keeping ? we need not quote Scripture to convince thee : thy material stomack cries out it is a sinne , for it grumbles at it . Thine eyes and thy legges , and thy heels cry out , it s a sinne ; for they doe betray it . Look upon thy purse , it cries against thee , for it thou hast emptied . Look upon thy Children , and thy Wife , they cry against it , for them thou hast beggard . Look upon thy fields and thy land , and thy inheritance , they cry against it , for them thou hast morgaged and impaired . Look upon the stinking dunghil , it bids thee hold thy nostrils at the stinkingnesse of this sinne , for there is thy spewing and thy vomiting , and so of the rest of these sinnes : natural reason may easily raise up thine affections from these . Which if thou hast done already , and art civil and moral , thou art yet gone no further then a Naturian may go . Thou maist do that , and yet be a Carnalist .

Secondly , 2. By knowledge out of the word that raiseth up the affection . Because thou hast more means then the means of bare nature , thy knowledge out of the Word , may raise up thy affections exceedingly : knowledge may awe the heart , and move it with the affection of fears , that it go not against its own knowledge . Herod feared Iohn , knowing that he was a just man . Mar. 6. 20. Herod his affection was stirred with fear at the hearing of Iohn ; why ? he knew he was a good man , and he knew it was just as he preached ; he knew it was God Word . And therefore he feared , not to obey him , he was afraid to go against him . Nay , his affections were more raised then so ; he heard John gladly and did many things . He was affected with joy at his Sermons , and his affections were wrought on to break out into act , and to doe many things . I do not reade he struck at any thing but only his darling corruption . His affections were so wrought on , that it should seem he reformed many sins in his Court and many of his Courtiers ; he began to set up some worship of God in his Palace . All this was by reason of knowledge ; he knew Iohn was a good Preacher , he knew he preached the truth , and the truth overpowred his affections . Now he had no such elbow-room for to sinne , as he had in his ignorance . Now he fears to do many sinnes that before he feared not , why ? because his knowledge was enlightned . This is no argument that thou art a childe of God , because thou reformest many things : Alas thy knowledge is convinced thou must so : the very devil himself was overpowred by his knowledge ; when the devil knew Christ was Christ , ●e could not but confesse , We know thee who thou art , the holy one of God . Mar. 1. 24. Happily thou fearest to go flatly against the Sermons thou hearest , thou fearest to live so bad as thou didst ; happily thou rejoycest to hear the Bell ring to a Sermon , and art glad to hear the preaching of a Minister ; happily thine affections are so wrought on , that thou art moved to do many things , not to suffer such potting and cupping in thy house as thou usedst , not to endure such disorders in thy family as thou wert wont ; alas ! alas ! this is good yet ; and O that others were proficients thus farre , this is further then many doe go , but this thou mayst doe , and yet be a Carnalist . Thou knowest this is the truth of God , and this stirres thine affections a little .

Thirdly , 3. By knowledge and conscience quickned . God may be , he hath quickned thy knowledge a little , and quickned thy conscience , and made it tell thee the horrour of thy sins , and this may raise up thine affections many steps higher ; not only to mourn for thy sinnes , and be full of the affections of sorrow , but also to goe mournfully and sadly up and down , to pull down thy proud looks , to take on lamentably , because of thy former iniquities ▪ As Ahab . Thus the word made Ahab rend the very clothes off his back , and fling off his royal robes , and put on sackcloth in their room , it made him have no minde to his meat , but to fast , yea , to go softly too , saies the Text : 1 King . 21. 27. When Ahab heard these words , he tore off his clothes , he abstained from his meat , and went softly . Ambulabat demisso capite ; E●estro . that is , he did not goe so proudly up and down with such a carere in the streets , as before : No , he hung down his looks , he went sadly and softly up and down as he went . Thus farre too thou maist go in raising thine affections , and yet be a Carnalist . Thou maist be smitten in thy soul for thy sins , as to go softly and sadly , and mournfully up and down , to have little lust to eat thy meat for thinking of thy sinnes , to go poorly and meanly , and have little minde to go bravely : I say , thine affections may be so quickned , as to go sadly all along as thou goest , so that all that knew thee before may wonder ; good Lord , what ails yonder man , how is he changed ? he was a Ruffian , a Royster , and who but he the other day ? what 's the matter with him ? he goes so sadly up and down , and so pensively along . But why do I speak against thee , when there be few that are a quarter so well affected as thou ? but alas ! I tell thee , thou mayst go thus far , and be thus deeply affected , and yet be a Carnalist .

Fourthly , a deep apprehension and sense of the horror of thine estate : 4. By a deep apprehension of the horrour of their estate . this may winde up thine affections many steps higher ; thou mayst be afraid to be damned , and afraid of the judgements of God , and this may fetch tears from thine eyes , sighs and groans from thy heart . This may even melt thy affections into weepings , and abundance of weepings for the sinnes thou hast done , and yet be a Carnalist . The Prophet brings in the carnal Iews so doing , This have you done again , covering the Altar of God with tears , with weeping and crying out ; insomuch that he regardeth not the offering any more . Mal. 2 13. Mark , they offered their prayers unto God , and cryed , and cryed out-right , yea , they powred out many tears , they covered Gods Altar with tears , and yet saies he , God regarded not their praiers and their offerings for all that : should we see a man come to Gods house , and hear him at the hearing of the Word , or calling upon God , make an out-cry of his sins , yea , weep and weep abundantly , cover his Pew with his tears , we would wonder at the repentance and the good affections of that man , yet so far thou mayst go , such good affections thou mayst have , as to cover thy Table with tears , yea , and Gods Altar with thy weepings , and yet be a Carnalist . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Good men ( saies Homer ) are weeping men . Nay , I say a man may be a lesse weeping man , and yet be a good man . O how mightily may a mans affections be wrought on , and yet be a stranger from grace !

Fifthly , 5. By self-love . Self-love : look how high self-love may winde up thine affections for thy sinnes , so high may thine affections be wound up . Self-love may make thee wondrous affectionate . No natural affection can possibly be raised uphigher , then self-love may . S. Paul being to reckon up all the sinne-ful affections of men in these last daies , he names self-love for the foremost . In the last daies perillous times shall come , why ? for men shall be lovers of themselves : then he names eighteen more , but this he places in the front of the Catalogue , for self-love is strongest of all , 2 Tim. 3. 2. I cite this text only to shew how our affections may be raised to God , namely , as high as ever self-love can clamber . Self-love will make a man be very affectionate . When a man knows he cannot be saved , unlesse he doe thus and thus ; O how affectionate may he be for to do it , when he knows he shall perish for ever , if he be not religious and godly ; if he do not bewail his iniquities and strive against sin , and labour to do good unto others : how marvellous full of affections may this make him to be , to doe abundance of things !

First , It may scrue up his affections so high , that he may be loth to commit sinne : Which may First , make a man be loth to commit sinne . peradventure he does often commit it , but fain would he leave it . O he is unwilling to do it , he wishes affectionately , O Lord , how shall I leave it ? O that I might leave it : yea , he seeks some means for to leave it ; he does it I confesse , but fain would he not doe it ; his affections may be wrought upon thus far , and yet be a Carnalist . Such an one was Darius , he had made a Decree , and writ it , and signed it , and sealed it . Well , Daniel would not doe according to the tenor of the Decree : and therefore the Decree was , he should be cast into the Lyons Den. The King did cast him in indeed , but lo , how unwilling he was to commit this sinne : He fasted , he waked , he could not sleep a winks sleep : He wisht , In vitus feci , as ●e said in the Comedy . O that I might safely deliver him ! O that thy God , O Daniel , would deliver thee . True , he thought I must needs now do this sin ; alas my Decree , and what may the Lords think of me ? If I should not doe it , all the Countrey would think me too blame , nay , they would rebel against me out right , for breaking the Laws of the Medes and the Persians . Alas ! I must do it ; but it appears though , how unwilling he was for to do it , he could neither eat , nor sleep , nor be merry , nor quiet , till he might hear Daniel was safe . Many a King but a quarter as great as he would have scorned to have troubled his thoughts about such a Puritane as Daniel was esteemed to be : nay , he rises early in the morning , before the time was expired , he runs in all post to the denne of Lyons , and there he cries lamentably , O Daniel , thou servant of the living God : O Daniel , he screecht it out dolefully ; and when he heard that Daniel was alive , he rejoyced exceedingly , Dan. 6. 23. These subsequent circumstances shew how unwilling he was in the punishment of committing the sin , if he could have helpt it , and saved his honour with his Lords and his Nobles . Thus he was unwilling to commit the sin , yet a wretched man for all that . Men imagine they have a good Christian plea , when they can say this for themselves ; it 's true , I doe rap out an oath in my choler , I doe pray coldly and with many by-thoughts , but God knows I am unwilling to doe so , I would very fain have it otherwise ; I am sorry I am drawn so away . Alas ! so thou mayst be , and yet be a Carnalist : thou mayst pray , and be unwilling to pray carelesly , thou mayst repent in some manner , and be sorry thou repentest no more ; thou mayst be loth to commit an offence , and yet be a meer natural man , no jot of saying grace in thee . Was not Pilate sensibly unwilling to condemn Iesus Christ ? Was not Herod unwilling to behead Iohn the Baptist ? it spoiled all his mirth at his feast , that he was compelled for to do it , for so he counted it a compulsion , otherwise he would not have done it : was not Saul unwilling to transgresse the commandment of the Lord ? He forced himself ; he had abundance of gain-sayings in his heart ▪ abundance of wishes in his breast , O I would not doe it , I would to God I were not put upon such importunate circumstances as I am , fain would I not do it ; he forced him self , there was a kinde of pitcht field in his bosome , a battel in his soul : fain would he doe it , that way went his lusts ; fain would he not do it , that way went his conscience : So he forced himself , 1 Sam. 13. 13. and yet God did reject him . Thus felf-love may winde up a mans affections exceedingly , to be loth to commit a sin .

Secondly , And vomit up a dear sin , committed by himself , and be sorry that others should commit it . It may so draw up ones affections to God , as to make one vomit up a dear sinne ones self , and be sorry that others too should commit it ; he may be vext to see other men drunk , vext to see them break the Sabbath , vext to see how slack they come to Gods house , vext to hear any body swear , or curse , or take on : he may be driven to make restitution himself . Thus it was with Micah , he had stolen a 11. hundred Shekels of silver from his Mother ; well , this man , as it appears , hears his Mother curse , and swear , and take on , she had lost so much silver , some body had stolen it from her ; when he heard his Mother curse and ban on this fashion , he was so deeply moved to hear it , that he could not abide it : nay , it made him be willing to confesse he had stolen it from her , and to make restitution of all , yea , so far as his mother did think , O what a blessed convert was her son ! he was now converted to be of so honest a minde . Blessed be thou of the Lord my son , saies his Mother . He said unto his Mother , The eleven hundred shekels of silver that were taken from thee , about which thou cursedst , and spakest of also in mine ears , behold , the silver is with me , I took it : and his Mother said , Blessed be thou of the Lord , my son , Jud. 17. 2. He had stolen the silver from his Mother , and yet when he heard his Mother curse and swear , and take on in that wise , it should seem his affections did burn him . What , shall I hear my Mother curse in this sort ? and rather then he would let her stand swearing and cursing , he would vomit up his sweet gettings . Nay , she thought him so religious as passes , because he did so . Blessed be thou of the Lord , my son : but she was deceived , for he was a wretched Idolater ; the Lord cals him an Idolater , vers. 5. Beloved , this is a strange thing indeed ; yet thus far may a Carnalist go : he may be zealous against other mens sins , and grieved to hear others transgress , and vext to see others offend . When David would sin and number the people , it vexed the soul of Ioab to see it . O my Lord the King , why wilt thou be a cause of trespasse to Israel ? 1 Chron. 21. 3. So thou mayst be vexed to see others offended , and yet notwithstanding no better then a Carnalist .

Thirdly , 3. And not dare to venture upon a sin , though he lose by it . It may so raise up his affections to God , and to be so set against sin , as to be willing to lose hopes of getting housefuls of silver and gold , to lose the favour of Kings and of Princes , to lose preferment and all , then venture on a sinne . This was Balaams case , If Balak would give me his house full of silver and gold , I cannot go beyond the commandment of God to doe lesse or more . Numb. 24. 13. He durst not go beyond the commandment of God a jot , no , not for a house full of money , which is more then a thousand can say , that will go beyond it , and beside it , and against the commandment of God for a handful of Barley , yet he though a Reprobate , durst not go beyond the commandment of God to doe good or bad of his own minde , not for a house full of coyn . Knowest thou not , saies King Balak unto him , knowest thou not that I can promote thee to honour ? yea , he knew it well enough , and yet for all that Balaam would not yeeld to him . Balaam , if he would have hearkned to carnal arguments , he might have found many . The Israelites are a people of another Nation . I am a Moabite , and they are of another generation : and what though they be better people then they , yet I am a Subject to the King of Moab , and I must be true to my Soveraign , and count them mine enemies which are the enemies of my Countrey , and are come to lick up the land . If I do obey my King , I may have money by housefuls , I may have preferment as much and more then I can wish . Thus flesh and bloud might have reasoned ; but see how his affections were better rectifyed then thus ; he durst not doe it upon any terms , because it was against the commandment of God . Thou thinkest thy cause to be happy , O thou caust be willing to passe by the wages of sin , though thou couldest get by a sin , yet thou darest not commit it : thou thinkest certainly mine affections are to God and to grace . I might get this , and I might get that , if I would but goe against my conscience a little , but I will not for money , nor favour , nor any thing . Well said yet ; better then millions can say : but this thou mayst doe , and yet be a Carnalist .

Fourthly , 4. And to be forward in Religion , run to persecution . It may elevate his affections so high , as to be so forward in religion and godlinesse : so strict in his waies , as to be persecuted too for the truths sake , and for Christs sake : he may endure persecution a good while : indeed if it go too far , he will warp : but persecuted he may be , and suffer a good while he may , and yet be a carnal man . This you may see in the stony-ground hearer , He heareth the Word and receives it with joy , Mat. 13. 20. Mark , his affections are raised , he receives the Word and the Gospel with joy , he is affected with the Word , nay , saies our Saviour , he endureth a while , and persecution arises against him , then he is offended , ver. 21. It s true , he is offended at this , that he should suffer persecution ; he would be glad to be a professour of the Word , so he might professe it in a whole skin , as we say : he does , and he will warp then , that 's certain : that 's all one ; neverthelesse ye may observe in the mean time what a great way he goes in religion , he trades so farre in it , that others will persecute him for it , and yet but a carnal man for all that . Now of the good ground .

Fifthly , 5. And to be ravished with the joys of the Spirit . It may lift up his affections so high , as to ravish him and enamour him with joys of the Spirit , He may be in some extasies of spiritual joy : as many examples might be named . Were not the Galathians enamoured with the Gospel that would have pluckt out their eyes and given them to Paul ? were not the people over-joyed , when they cryed out in the open Congregation , Lord , evermore give us this bread : O then , set your affections , &c.

The III. Sermon . Colos. 3. 2. Set your affections on things that are above , &c.

THe last thing that I told you was , what a great way a carnal man may goe in this point . His affections may be wrought on exceedingly . I promised to shew you that this was no argument that his affections are set upon God . The Apostle does not say , let the things that are above work on your affections , for so they may do , and ye be carnal for all that ; but he saies , Set your affections on things which are above .

There be four reasons to prove , Reasons 4. though a carnal mans affections be so wrought on as ye have heard , that they are not rightly wrought on .

First , 1. The carnal mans affections are not kindely wrought on . Because they are not kindely wrought on . They are chafed and heated very much , but they are not kindely wrought on . The affections must be kindely wrought on , otherwise they are not wrought on aright ; they may be violently and passionately wrought on , there may be a great deal of pudder wrought in the affections , but never are they rightly wrought on , unlesse they be wrought upon kindely . Be kindely affectioned one to another with brotherly love , saies St Paul , Rom. 12. 10. The Galatians that would have pluckt out their eyes for Saint Paul , they were strongly affected with Saint Paul , but they were not kindely affected . If they had been kindely affected with him or his Doctrine , they would not have hearkned to false Apostles , as they did . A carnal man , natural reason , and knowledge out of the Word may work on his affections , his conscience , and self-love , whereby he is loth to be damned , and glad to be saved when he dies , these may work on his affections , and cause him to weep for his sins , and give over many corruptions , and to be strongly affected , but alas he is not kindely affected . It 's only the love of God shed abroad in the heart that kindely affects one . But it 's self-love , and not love of the Lord Jesus that affects him : he is not kindely affected .

Secondly , 2. They are not judiciously wrought on . A carnal mans affections are not judiciously wrought on . They are wrought on in a fit at it , but they are not wrought on with judgement , they have not the true beginning of working , which is sound judgement . S. Hierom saies of the affections of Christ , respectu Christi semper sequuntur rationem , Christs affections had alwaies the right beginning , which was true reason and judgement . And therefore S. Matthew notes especially the beginning of his sorrow , He began to be sorrowful and very heavy , Mat. 26. 37. He had a right beginning of it . The natural beginning of the affections is this , when the judgement is first poysed , and the heart is first fired , this is the natural beginning of the affections . So that the heart must first be wrought on , and the spirit moved , before the affections can be judiciously wronght on . And therefore saies S. Iohn , Christ troubled himself . He groaned in spirit , and he troubled himself , Joh. 11. 33. He was exceedingly affected with sorrow for Lazarus his death , and his kinsfolks sorrows and distrusts they were in , and he troubled himself : we translate it , he was troubled , but in the original it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he troubled himself , his own judgement , and his spirit , and his heart stirred up his affections to be troubled . His affections were wrought on judiciously . A carnal mans affections though they be much wrought on , yet they are not wrought on judiciously . Now he is in the minde to be strict and to be godly , now he weeps and takes on , can ye wonder ? his conscience now jerks him , and is quick : but when a few tears and a few labours and endeavours that way have contented his conscience , as his conscience is apt to be satisfied , the man is of another judgement then quickly . He is of the judgement then , tush , what need I be so strict and precise ? Thus he is affected , not upon sound judgement . Affected he is , and strongly affected too for the while , but he is not affected judiciously .

Thirdly , 3. They are not regularly wrought on . A carnal mans affections are not wrought upon regularly . His affections may be are wrought upon by Gods justice and judgements , because God is a consuming fire against sin , because God is severe against the works of iniquity , because he hath made heaven-gate to be straight . These are the grounds of his work . His affections are wrought upon this way ; therefore he weeps , and therefore he praies , and therefore he reforms , and therefore he is affected . But this is not regular affection : he is affected with fear , but it is not the fear of Gods goodnesse , not Gods mercy and goodnesse , were there no other attribute in God , he might look long enough , before he would fear his mercy : that 's a ground of presumption to him , but he fears Gods judgements and his justice ; he doth not tremble and quake to consider that God is a merciful God , and a good God whom he hath sinned against . The true Israel of God , They fear the Lord and his goodnesse , Hos. 3. 5. their affections are regular , they are affected with fear of Gods goodnesse . But a carnall man is not affected with the fear of Gods goodnesse . He is affected with the fear of Gods justice , his affections are wrought on irregularly .

Fourthly , 4. They are not wrought on universally . A carnal mans affections are not wrought upon universally . Some affections are wrought on , and others are not . No , he hath a contradiction of affections . He hath some good affections to God and to grace , and he hath some affections that are contradictory to these . Some sinnes he grieves under , some he is glad under ; some commandments he delights to be doing , and some he delights to be breaking . I do not mean part flesh , and part spirit , for so the best godly souls under Heaven have a contradiction of affections : they have some affections of the spirit , and some affections of the flesh , contradicting and opposing one another . I do not mean this . But a carnal man hath such a contradiction of affections , as that his carnal affections give the other the lye . He is affected with sorrow for his sinnes , but he is not troubled for his usury . He is affected with desires to leave his sins , but not to leave his sinful dependances . As Esau , he was affected with weeping for his missing of grace and the blessing , but not for his pleasures and sensual delight . Is not this a contradiction of affections ! He found no place of repentance , though he sought it carefully with tears , Heb. 12. 17. He was affected with weeping after repentance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saies the Text. but he could finde no place to bestow it in . There was not elbow-room enough for repentance in his heart . He made some room in some part of his heart for repentance , but not in all . He found place for it in some of his affections , but not in all . He is affected , but he is not affected universally . He hath a contradiction of affections in his soul ; so that a carnal mans affections , though they be wrought on , they are not wrought upon universally .

It is true , a carnal mans affections may be exceedingly wrought on , then I pray examine your selves ; Two persons I would have to examine themselves

First , We must therefore examine our selves , especially those . Them that think their affections are set upon God . For as for them that are absolutely carnal , whose affections are buried in the things of the World , and have no affection at all unto grace or unto holinesse , speak not to them , their own consciences condemn them to be rotten , and are as good as a thousand examiners . I doe not speak to them . If they will not hear their own conscience●s , much lesse will they hear me . I speak to them that think t●eir affections are set upon God .

Secondly , That think their affections are set on God . Them that though their affections be set upon Christ , yet they think they are not affect●d aright : for many Christian souls are rightly affected , and doe not think so . Examine your selves whethe● 〈◊〉 be r●htly affected or no.

First , 1. He that truly affects grace affects nothing so much as grace . He that is truly affected with grace and with Christ and his Word , He affects nothing so much as he doth grace . A carnal man may be greatly affected with grace , b●t there is something he affects more . He affects his vanities ●ore , and his profits more , and his pleasures more . Herod it is ●rue , he affected John Baptist , he knew he was a just man , and ●e feared him : he affected his preaching , for he heard him ●●ladly , he affected the practise of his doctrine , for he did many ●●ings , he was affected greatly with these good things , but there was some things he was affected with more . The daug●ter of Herodias affected him more . She pleased Herod , saies ●e Text , Mar. 6. 22. he was not only affected with her dancing , but affected to content . She pleased Herod . Iohn Baptist did not please him , he had not content in his Ministry . Nay , her dancing affected him so much , that he was willing to part with half of his Kingdom to gratifie her . Vers. 23. Whatsoever thou shal t ask of me , saies he , I will give it thee , to the one half of my Kingdom . This was more affection then ever he shewed to Iohn's Doctrine . He never said to Iohn or his Doctrine , I 'le part with a quarter of my Kingdom , nay , he would not part with his whore no● his lusts for that . Nay , he would rather see Iohn dead , a● well as he affected him , then misse of his pleasures , or not gratifie his Lords . I 'le give thee , saies he to his damosel , I l'e give thee one half of my Kingdom . Give me then , saies she , Iohn Baptists head in a Charger . The foolish King had no● wit enough to say , Iohn is dearer then all my Kingdom . No , he affected his teaching well , but his pastime better . Examine thy soul by this mark : thou art affected with g●ace , but is there nothing thou art affected with more ? thou art glad to hear a Sermon , but may we not see thee g●adder at thy sports ? thou art glad to part with an hour a Gods worship , but art thou not gladder to part with two at thy profits ? a childe of God is affected with grace most ▪ let credit flie , let profit flie , let carnal relations flie , let life , let living , let all that he hath flie , rather then le● a good duty of grace flie away : he is most affected wit● grace , there is nothing he affects more or so much .

Secondly , 2. He must needs have expressions of grace . He that is affected with grace and godlinesse aright , m●st needs have expressions of grace ; he cannot but shew it ; ●e can as easily carry fire in his bosome and hide it , as co●●eal grace . Can a man be deeply affected with sorrows , a●d not shew it in his face ; can a man be deeply affected with passions of anger and of wrath , and not shew it in his ●ountenance ? hands , feet , lips , nostrils , eyes , forehead ● yea , and all a mans gesture and carriage will shew wha● affections are in him , Proverb . Affectio taciturna nulla est affectio . Every passion hath its proper dialect . Concealed affection is no affection at all , or but small and as good as nothing . So if thou beest affected with grace , 't will shew it self in thy speeches , in thine actions , in thy waies , 't will shew it self in thy calling , 't will shew it self in thy company , 't will shew it self at the table , 't will shew it self in the market ; thou canst not be affected with grace , but thou wilt be an open professour of grace . Can a man take fire in his bosome , and his clothes not be burnt ? Prov. 6. 27. If fire be in thy bosome , all that come near thee will feel the very smell of it in thy clothes . The affections 〈◊〉 a fire , The fire kindled , saies David , Psal. 〈◊〉 that is , 〈◊〉 affections did kindle , he strove for to hide them , but he could not ; can you not be religious but you must shew it ? saies the mocker of all goodnesse . No , it is a sign thou hast no affection to holinesse , because thou wilt not 〈◊〉 : Thou canst hear God dishonoured with Oaths , and no● shew thine affection against them : thou canst come in company and suffer unprofitable language ▪ and not shew thine affections to holy discourse , a sign thou hast no affections that way ; thou mayst say thou art affected with grace , but ●ow doth it appear ? It appears not 〈◊〉 thy praiers , little or no affec●●on in them ; it appears 〈◊〉 the Sabbath , little or 〈◊〉 to the sanctifying of it : Like the stupid fool in the Comedy , who being willing to be thought to be angry , he knew not how to shew it , but only by saying , Irascor , I am angry , saies he ; one would think if he were angry , he needed not to say he was angry ; the affection of anger would have expressed it self , but he had no other reasons to be thought to be angry , but only his saying , I am angry . So thou hast no other expressions of affection at the word , or at grace , but only thou sayest , I am affected therewith . Concealed affection is no affection , De non apparentibus & de non existentibus eadem est ratio , it s a good rule in Law . There is the same reason for things which appear not , that is for things which exist not . Certainly here it is most true , I may be confident to say , if thine affections appear not , thine affections are not .

Thirdly , 3. He is troubled with any interruption . He that is affected with grace or with holinesse , if he be never so little interrupted , he is troubled , it 's like the stopping of a water-course , the water swels and is troubled exceedingly that it cannot passe ; like the Woman in the Gospel , whose affections were to Christ to anoint his head , when his Disciples had cast in a rub in her way , that it had been better bestowed on the poor , why trouble ye the woman ? saies Christ , Mat. 26. 10. Christ knew it troubled her affections to be hindred from their course ; he that is truly affected with Christ or his Spirit , if he light not on Christ the sooner , he is even sick of love . I charge ye , O ye daughters of Ierusalem , if ye finde my beloved , that ye tell him I am sick of love , Cant. 5. 8. her poor soul was even sick at heart for her Love , because she could not come at him : examine thy self in this point . I am sure thou hast been long enough without Christ , thou art 20. or 30. years old , and all this while thou hast been without Christ : thou saist thou art affected with a Christ , O thou wouldest fain have Christ , thou wouldest fain have him live in thee ever ; answer me now , art thou sick of love for a Christ ? Hope deferred makes the heart sick . Pro. 13. 12. Thou saist thou art affected with hopes after grace , thou hopest for grace , and for strength against sin , and thy hope is deferred , thy hope comes not yet , thou art not able to withstand thy corruptions , not able to subdue such a lust ; no , if thou beest affected at all with any hope , thy hope is deferred as yet : but hath it made thy heart sick ? wert thou ever sick at heart for this grace ? if it have not made thy heart sick , it is a sign thou wert never rightly affected with hope , for if thou wert , it would make thy heart sick to be so long without it , as thou hast been . May be thine affections are so strong set on the world , that thou hast been world-sick , and crosse-sick , and trouble-sick , and anger-sick , and revenge-sick , and coveteousness-sick ; as Ahab was sick , because he knew not how to get Naboths vineyard , 1 King . 21. 4. May be thou art crost and sick of vexation ; may be thou art incensed , and sick of revenge or impatiency : but art thou sick after grace ? Aristot . Aristotle cals the affections Aegritudines animi , they are the sicknesses of the soul ; if the soul be affected indeed , she is sick if she speed not .

Fourthly , 4. He hath his conversation in heaven whence grace descends . Hereby only are we marriageable to Christ ▪ l. de sacrif , Abel & Cain . He that is truly affected with grace hath his conversation in heaven , whence all grace does descend . Animus est non ubi animat , sed ubi amat , the soul is , not where it animates , not where it sojourns , but where it affects ; and therefore thou livest in heaven , if thou beest truly affected with heavenly things : he that is truly affected with grace , is most affected with the fountain of grace , which is God . God is the fountain of all grace , and if thou beest affected with it , thou art chiefly affected with God . Alas ! thou mayst have a good memory , a good wit , and good parts , and be affected with them , and rejoyce that thou hast them . But all the question is this , art thou affected with God the fountain of grace ? a wicked man may be affected with grace in the bucket , and yet have no love to grace in the fountain : it affects him well enough to have some , but he does not so like it to have much , Omne nimium vertitur in nigrum monachum , thinks he . It 's the property of the godly to be affected with God , Rejoyce in the Lord O ye righeeous , Psal. 33. 1. Be ye affected with God himself , saies the Psalmist . One , he is affected with pleasures , another , he is affected with honour and respect , another , he is affected with profit , another , he may be affected with grace too , but it is the godly man only that is affected with God himself . Examine your affections , are ye affected with God himself ? are ye affected with his glory ?

It does infinitely stand us in hand , to have our affections set right ; which I will prove by these 8. arguments .

First , Hereby only are we marriageable to Christ , When a man goes a woing for a wife , all his care is to get her affections , he will never marry her if he be wise , if he may not have her affection , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saies Philo , The affections are the womanhood of the soul , he will never marry her , if she be nor a woman for him , much lesse will he marry her , if she be not a woman at all , he will not have a man for his wife , she shall be a woman certainly , if he ever mean for to marry her ; she is not marriageable , but only for her affection ; what a miserable soul then is thy soul , if thy affections be not right ? thou art not marriageable to Christ . This is the rule of all wives and of all Spouses , thy desire shall be to thy husband , Gen. 3. 16. Thine affections shall be to him , or thou caust not be his wife . He is a monster in nature that will have a wife , whose affection is set on another . What , dost thou take Christ for a monster , that thy soul should be married to him , when thine affection is forestalled ? If thine affections be to the world , and to the strumpet-like things of the world , Christ cannot abide thee . Knowest thou not that the love of the world is enmity with God ? Out thou filthy strumpet-like soul , betrothest thou thine affections to the world , and yet hopest to be married to Christ ? thou art not marriageable to him : if gains and pleasures and vanities , and such like base paramours be welcomed to thy heart , thou canst not be married unto Christ , thou art the worlds Spouse and the devils Spouse , when thine affections be inordinate . Uncleannesse and inordinate affection , the Apostle puts them together , Mortifie your members which are on the earth , fornication , uncleannesse , inordinate affection , Col. 3. 5. So that thy soul is a filthy and an unclean soul , that hast these inordinate affections unmortified in thee , thy soul is a fit Spouse for the unclean spirit , and not for Christ , and therefore it deeply concerns you to have your affections set right , 2. Hereby only doth the soul set favourites in the heart . because thereby only are ye marriageable to Christ .

Secondly , Hereby only doth the soul set up favourites in her heart : those are the hearts favourites whom the heart most affects . Now if Christ be not thy hearts favourite , what a woful condition art thou in ? It hath been the undoing of many a Prince , the having of ill favourites ; and that soul must needs be for ever undone , that hath ill favorites in her heart . As soon as Joseph was in favour with the Keeper of the prison , Ioseph presently had all at command , nothing was done but Ioseph was the doer of it , Gen. 39. 21. He was no sooner in favour but he was Dominus fac totum , as we say ; he ruled all then . Look what thy heart does affect , that is in favour with thy heart ; that is dominus fac totum . If thy pleasures and thy vanities be once in favour with thy heart , Christ can have no command of thy heart , no further then thy lusts will give leave : thou canst not reform any thing that is amiss , no further then thy lusts will give leave : wouldst thou repent , or stand for Gods glory ? thou canst not unless thy lusts do give leave : wouldst thou be reproved , or well counselled ? thou canst not unless thy lusts will give leave : as long as thy lusts are in favour with thy heart , they govern all , they command all , thy minde goes as they tend , thy thoughts come as they call , thy courses are as they will . I will give this people favour in the sight of the Egyptians , and they shall spoil the Egyptians , Exo. 3. 21 , 22. When they were once in favour with them , they might spoil them , and rob them , and borrow Jewels of them , and never pay them again ; they might do any thing , when they were in favour with them . O the misery of the soul , when the world , or pleasure , or sinne , or the like are in favour with it , they spoil it , and rob it , and bereave it of all the jewels it hath ; Christ can doe nothing to any purpose with that soul , that favours other things besides Christ . Now if thine affections be not set right , thy favour is not right set : this is the reason why thou art wedded to the world , and wedded to thy lusts , that thine affections cannot be unto Christ . When Hadad had great favour with Pharoah , Pharaoh even married his own wives sister unto Hadad , 1 Kin. 11. 19. He made him his brother , he brought him into the nearest relation he could , whenas his favour was set towards him . So if thou favourest the things of this life , thou weddest thy soul to them . What an infinite indignity is this unto Christ , that such base and sordid things should be in favour , and Christ not be thy souls favourite !

Thirdly , 3. Hereby the soul is conver●ible and reconcileable to God . Hereby the soul is convertible and reconcilable to God . Be a man never so crosse and crooked , never so cruelly and implacably bent to transgresse , yet as long as there be affections in him to be wrought , his heart may be won . Though a Kings wrath be as the roaring of a Lyon , though he be never so fallen out with a man , yet as long as there be affections in the King , patience , wisedom , and humbling ones self , and the like , these things may perswade him : by long forbearing is a Prince perswaded , Pro. 15. 15. Without a man have any affections in him , he is not capable of perswasion , R●et . c. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saies Aristotle . The affections are they whereby a man is mutable . For though it be a weaknesse to be mutable , yet when a man is evil and wicked , it 's a blessed weakness that he is mutable from that wickednesse . Now if a man be grievously set upon mischief , though he be an enemy of all grace and of goodnesse , yet as long as there be any affections left in him , he is not an implacable enemy : no , his affections are a possible subject to be wrought on , the Word and the Spirit may perswade him ; and therefore what a care should we have of our affections , because thereby we are placable and reconcilable to God ? The Apostle yokes these two together , without natural affection , implacable , Rom. 1. 31. for a man as long as he hath any natural affection left , he is never implacable : still he may be perswaded , unlesse he degenerate in his affections , and prove to be unnatural : if the affections depend on this fashion , he is not only wicked and an enemy to grace , but he is an implacable enemy : think then what wrong ye do to your own souls , so unnaturally to set your affections , to let them degenerate as you do , and wander after vanity . Beware how ye doe so , ye goe about to divert all possibility of conversion , and provoke the Lord to count you implacable enemies to grace and to the scepter of his dear Sonne .

Fourthly , 4. The affections are the hands of the soul . It may appear how infinitely it stands you in hand to set your affections aright , because the affections are the hands of your souls . Ye cannot take hold of any thing in the world to doe you any good , but by your affections . For as hands are to the body , so the affections are to the soul . Will a man be so mad as to put his hand and his fingers out of joynt ? alas ! he cannot take hold of so much as his meat for to eat it . So the affections are the hands of the soul . He that hath clean hands & a pure heart , Ps. 24. 4 that is , he whose affections are clean , and heart pure . I will wash my hands in innocency , and so will I compasse thine Altar , Psal. 26. 6. that is , I will purge mine affections , and so I will pray . I will that men pray every where , lifting up holy hands without wrath , 1 Tim. 2. 8. that is , lifting up holy affections , without the distempered affections of wrath or anger or the like : the affections are the hands of the heart , whereby it takes the word or the Commandment , or any thing to it , Now what a horrible thing is it that these hands of thine should be put out of joynt ? as long as thine affections are to the things here on earth , they are all out of joynt ; thou canst never take grace . Ye cannot take hold of a promise , nor of the word , unlesse your affections be right . I know that Faith is the right hand of the soul , whereby it takes hold of that which is good . But alas ! the hand of Faith is clumbsie without the affections . Such a one had a crosse , how did he take it ? say we : that is , how is he affected under it ? ye take it ill to be reproved of your sins : ye take it ill to be warned and admonished either in publike or private . Ye take it ill to be told of the judgements of God against your lusts . Alas ! how can ye do otherwise ? ye cannot take it well , when your affections that should take it well are set upon vanity ? wilt thou binde up and hamper thine affections in the things of the Earth ? alas ! thy hands are quite bound , thou canst not take hold of Christ or of Heaven . Thou dost even pinion thine own soul and shackle it for Hell . What does the Devil when he shackles a man like a prisoner for hell and damnation ? Mat. 22 1● . he bindes him hand and foot , and so casts him into utter darknesse ; he bindes up his heart and affections , that he cannot weep , nor he cannot repent of his sins , he cannot rejoyce in grace , nor in goodnesse , he cannot delight in the word , he bindes up his affections which are the hands and feet of the soul , and so fits him for hell and destruction : above all things then be sure that thy hands be loose , and thine affections at liberty to set them upon Heaven .

Fifthly , 5. The affections are the handles of our hearts . It may appear how infinitely it stands you in hand to set your affections aright , because they are not only the hands , but the handles of your hearts , as your hearts can catch hold of nothing that is good , unlesse your affections take hold , so nothing can take hold of your hearts , but by your affections . If ever the word do convert you , it must catch hold of you . Jesus said unto Simon , henceforth thou shalt catch men , Luk. 5. 10. that is , the preaching of the Word , it shall catch men , when thou preachest . Now one of the first holds that it catcheth , is by the affections . Men are affected with the Word , and so it comes to convert men ; now beloved , had you not need to have a care of affections , seeing they are the handles of your hearts ? were it not for them , the word could never catch hold on you . There is no hold to be had of such a man , as we say ; that is , his affections are slippery . Beloved , here you come to Gods house , miserable wretched souls , in your sinnes , alas ! how is it possible that ever Gods Ministers should catch hold of your hearts ? your affections are the main hold that we can catch of you . If your affections be not here , but run after the things of this life , we can have no hold of you , you have nothing that we should take hold by . Indeed we may catch hold of your understandings : that 's nothing unlesse we take hold of your affections , they are as slippery Eels , we can scarce ever hold them . O could we take hold of them , it were well : they are fair handles for us to take hold by . O if we could but truly affect your hearts with the truth , then we might have some hope to convert you . As Epictetus saies of wrongs , and of injuries , and all things in the world , Epist. every thing hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every thing hath two handles , O saies he , if a man could take hold of every wrong at the right handle , then he would bear it patiently : so I may say of your haarts . Your hearts have two handles . I pray God the Word may take hold at the right handle of your hearts . The true affections of the heart , if ever the Word take hold of them , it hath taken hold of the right handle ; Is it not then a lamentable thing that mens affections are misplaced ? alas ! they are the hold of the heart , and the heart can never be taken , unlesse they be set right .

Sirthly , 6. Affections are the souls stomack . It may appear how infinitely it stands you in hand to set your affections aright , because they are the souls stomack : that which the soul doth affect , that reedeth and filleth the soul , as meat doth the stomack . Is it not necessary to be careful what meat we doe eat ? if we eat trash it will kill us , if we feed upon poyson , it will poyson and infect us . Now that is the food of thy soul , which thy soul does affect , and thine affection is thy souls stomack to hunger after it , thine affections are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saies Aspasius , L. 3. ad Nico. c. 3. they are the appetite of the soul . Such then as your affections are , such is your food . Should you see a man feed upon dirt , and upon Bricks , and upon carrion , certainly you would say , unlesse he be broken therefrom , it will kill him . No remedy but it will kill him without doubt . And wilt thou feed thy soul with vanities , and with trash , and with poyson ? Every thing is trash besides Christ , every thing is poyson besides Christ and his graces ; if thou feedest upon any thing besides Christ and his spirit , thou feedest upon trash and upon poyson . Now , if thou set thine affections here below , thou feedest upon trash . Thou murderest thy soul with such food , its rank poyson , and yet thou feedest upon it . That which thou affectest , that 's thy souls food . As new born babes desire the sincere milk of the Word , that ye may grow thereby , 1 Pet. 2. 2. milk , you know , is the babes food : if it have not its food , it cannot possible live . But the word is the milk and the food of the soul , and that the Apostle would have you to set your affections upon . Desire it , or affect it , saies he : where note your affections are the stomack of your soul . The Word is your food . All other food is but trash , and it feeds you accordingly . O ye poor souls that feed upon poyson all the day long , that diet your souls with nothing but trash and filth , and froth , how long will you do thus ? O set your affections on things that are above , these are the wholsome food of your souls , &c.

Seventhly , 7. Affectio●s are the main m●tter of ●race . Arist. it may appear how infinitely it stands you in hand to set your affections aright , because they are the main matter of grace . They are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They are the materials of grace : as Aristotle saies of the vertues , they are nothing but the right ruling of the affections , so may I say of grace with a little alteration , the main work of grace is the ruling of the affections aright , it takes them off from the things here on earth , and lifts them up to the things that are in Heaven . When grace d●th convert a man , it doth not take away the affections , but it ruleth them . Thou wert angry before , grace doth not take away thine anger . No , oportet virum bonum esse iracundum , saies Cicero . A good man must be angry , I say grace does not take away thine anger , but it ruleth thine anger , and teacheth thee to turn it against sinne , and against the dishonour of God . Thou wert merrily disposed before , of a cheerful constitution , grace doth not come to take away thy mirth , but to rule it . Whereas thou wert merry with vanity , and ever laughing at jests and at fooleries , now grace makes thee merry in Gods service , and to rejoyce in the Lord . Thou wert of a sad spirit before , but perhaps it was for crosses and losses , and discontents and the like : grace comes not to take away thy sorrows , but to rule them , to make thee weep and mourn at thy deadnesse and unthankfulness toward the Lord Jesus Christ .

Gratia non tollit , sed attollit naturam . Grace does not take away nature , but it taketh it up . The affections are natural , grace turns them into spiritual ; this I say brethren , that ye may see how that grace runs along in the affections , as water in the pipe . The affections are the matter of grace . As the soul is in the body ; the body is the matter ; and the soul is in it , and so makes up a living creature . A man had need look to his body , for it is the due matter of his soul ; so it is with the affections , thou hast need to be careful of them , for they are the matter of grace : and therefore the Apostle cals the affections the members ; yeeld your members servants unto righteousnesse , Rom. 6. 19. that is , as expositors expound it , yeeld your affections thereto .

For they are your souls members , and the materials of grace : is not fear the matter of the fear of the Lord ? and love the matter of the love of the Lord ? and sorrow the matter of repentance from sin ? now , if the affections be the materials of grace , what a desperate condition are ye in , that set your affections upon the things here below ? you throw down all the matter of grace . How can ye have any grace , when ye cast away in the kennel all the matter for grace . Grace requires the affections for its matter , and thou hast no matter for this grace . Thou hurlest away all thine affections upon thy pleasures , and thy profits , and thy vanities , thou art so far from all grace , as that thou hast no matter for grace .

Eighthly , 8. Affections are arguments what we be . It may appear how infinitely it stands you in hand to set your affections aright , because they are arguments what ye be . According as your affections are , so are your souls : if I could see what your affections run on , I could see what ye all be ; whether Saints or wicked , whether of God or the Devil . The affections are the arguments that a man is a man . When the people of Lystra took Paul and Barnabas for gods , and would have sacrificed to them , Sirs , saies Paul , Why do ye thus , whereas we are men of like passions with you ? Act. 14. 15. that is , affections : we have fear , and joy , and grief , and love , and the like passions with you . Now if the bare having of affections be the arguments that a man is a man , then surely the goodnesse or vainesse of these affections are the arguments that a man is a Christian man , or an ungodly man . I beseech you consider what a woful distressed condition ye are in , if your affections be vain and earthly , ye carry a brand in your hearts that ye are not of God , that ye are yet the slaves of Satan and the servants of unrighteousness , and your end is no better then eternal death and destruction . Affectus virum indicat . Your affections shew you what men and women ye be , &c.

The IV. Sermon . Colos. 3. 2. Set your affections on things that are above , &c.

HItherto it sufficeth to have spoken of the coherence of the words , wherein ye ●ave heard .

First , What these affections be .

Secondly , That a wicked man cannot set his affectious on God .

Thirdly , How far forth a wicked man may have good affections , and how they differ from the godlies .

Fourthly , How they may examine themselves , and finde that their affections are not set right .

Fifthly , Eight several arguments to convince them , what a woful condition they are in , till their affections are set upon God .

Now for the words , It is a Christians duty to set his affections upon God . they contain a special duty , that a Christian is bound to , namely , to set his affections upon God . The Apostle presses it strongly .

First , Because it is an infallible mark of our being or not being in Christ . If ye be risen with Christ , &c. set your affections on things above . 1 Reason . Because it is an infallible argument of our being or not being in Christ . As if he should say ; Ye say ye are risen with Christ , come then and demonstrate it now that ye are risen with Christ . If ye be risen with Christ , this will infallibly follow . Ye will set your affections above ; it cannot be otherwise . If your affections be not set above , doubtlesse you are not risen with Christ . Those that are Christs , saies St Paul , have crucified the flesh with the affections and lusts , Galat. 5. 24. He takes it for granted , that if they be Christs , they have crucified the flesh and the affections to the World-ward , and set them upon God .

Secondly , 1 Reason Because it is a matter of reasonable equity . He presseth it as a matter of reasonable equity ; the competition stands but between two , Either things in heaven , or things on earth . One of them ye must set your affections upon , ye cannot set your affections upon both ; if ye set your affections any where , ye must needs set them upon one of these two . Mark the competition . Set your affections on things that are above , not on the things on the Earth ; now there is a necessity of reason , that election should be made of the best , that we should set our affections on the better of the twain ; to wit , the things that are in Heaven , which are infinitely better then the things here on Earth . Set your affections on things that are above , and not on the things on Earth . Yea of necessity . So that hence ye may see the necessity of this duty . We must set our affections above , or which is all one , upon God . The strength of this necessity will the better appear , 1. Because God is the principal object of our affections . if we consider these four things .

First , That God is the principal object of our affections : as the eye is made to be set upon colours , and the ear is made to be set upon sounds , and the smell is made to be set upon odours ; so the affections are made to be principally set upon God . The affections are so naturally due unto God , that if it be not God the souls affections are set on , it makes it a God or an Idol . And therefore the Apostle bids us mortifie our inordinate affections , evil concupiscence , and coveteousness , which is Idolatry , Col. 3. 5. when our affections are set upon gains , and upon profits , and the things of this life , the Apostle cals this coveteousnesse , and this coveteousnesse he saies it is Idolatry ; because the soul makes Gold a god , and silver a god , and profit a god , by setting its affections thereupon . As the eye doth either see colours , or else it sees a thing under the likenesse of a colour : colour is the principal object of the sight , and therefore if it be not a colour which it sees ( as the eye may see light , as the light of the fire , the light of the Sun , but it sees it under the likenesse of rednesse or whitenesse , or some other colour . ) It appears by a colour , or else it cannot see it : So beloved , it is either God our affections are on , or we idolize it as a God . Indeed we may affect other things as mediums and in reference to God , but look where we set our affections , that is our God . Only fear the Lord , and serve him with all your heart , 1 Sam. 12. 24. We must set our affection of fear only upon God . The affections are the souls attendants . Doth not a servant wait only upon his own Master ? whom he gives his attendance unto him he maketh his Master , and whom should the soul wait on but only upon God ? the affections are the souls attendances ; upon whomsoever she bestows them , she waits upon it as true God . My soul , saies David , my soul wait thou only upon God , Psa 62. 5. Give thine attendance to none but to him . Thine affections of love , and of joy , and of hope and desire , these must wait upon God for to worship him . Thine affections of fear and of care , these must wait upon God to provide what ever may please him . Thine affections of hatred , and of grief , and sorrow , and the like , these must wait as a guard to keep off what ever may offend him ; thine affections are principally for God ; this is the first ground , the affections were made for God .

Secondly , 2. Nothing but God hath that which the affections look for : Because nothing is good but God . Chrysoft . As the affections were principally made for this purpose , to be set upon God , so nothing but God hath that which the affections look for . It is God which the affections look for , and where can the affections finde it but only in God ? there is none good but one , that is God , Mat. 19. 17. The young man would have thought he sought for good in a right place , when he sought for it in Christ . But as Chrysostome observes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when he lookt upon Christ as a meer man , Christ tels him he was mistaken in calling him good , there is none good but one , that is God . Christ himself , as near as he was unto good , as he came nearer to it then any creature in heaven or in earth , yet if he had been a creature , and men had set their affections on him as their good , being a creature , they had set their affections amisse : why callest thou me good ? saies he ; so much more doth every creature answer , Thou thinkest riches , honors and pleasures are good . Why call ye me good ? may they all say , there 's none good but one , that is God . Will a man seek for the Sun in a pale of water ? Indeed , if the Sunne shine on the water , there may you see it . But if the Sun do not look on it , you may look over all the waters in the world , and never finde the Sunne in them all . So will you set your affections on the things of the world ? it is good your affections look for , can ye finde any good in these things ? alas ! alas ! thou mayst have all the things of this world , yet if God do not shew thee his face , and his grace in the same , stultus ad cribrum , thou runnest to them as a fool to a sive . The sive seems to hold a great deal of water , but by pulling the sive from the water , the fool lost all the water . So riches , and wealth , and pleasures , as long as thou hast them in grace and in God , they are like sives in the water , full of water as long as they are in . So these are full of good , as long as they are in God and in grace ; But if thou dost not set thine affections upon God , thine affections are befooled , and therefore thou must set thine affections upon God , because nothing but God hath that which thine affections look for . It is Good which the affections look for , and thine affections can finde it no where but in God .

Thirdly , 3. Because nothing is my good but only God . As nothing but God hath that which the affections look for , nothing is good but he , so nothing is my good but only he , for if it be good , and not my good , this discontents mine affections ; mine affections look at my good . I know compassion , and mercy , and love may look at the good of another ; but then they consider some kinde of propriety in that other , either as my brother , or friend , or my neighbour , still the affections have an eye unto my good , thine affections to thy good Now nothing in the world can so truly be said thy good , as thy God . Other goods are called this worlds goods , 1 Joh. 3. 17. They are the goods of this World rather then thy goods : But God is thy goodnesse : Thou art my goodnesse , O Lord , saies the Psalmist , Psal. 144. 2. Thou canst not say of thy pleasures , this is my goodnesse , nor of wealth , this is my goodnesse ; nor of any thing in the world , this is my goodnesse : the good that is in it , is the goodnesse of the thing , not thy goodnesse ; if I should say , this is thy goodnesse , it 's all one as if I should say , thou hast no goodnesse , for that is none of thine , but only by possession , it is not thy goodnesse . And therefore how canst thou set thine affections upon it ?

First , 1. The good of the creature not thy good , because but the good of the body . It is only the good of thy body , it is not thy good , Anima hominis est homo , saies Plato . The soul is the man rather then the body . If the things of this life be the goods of the body , then how canst thou set thine affections upon them ? Thine affections are the affections of thy soul . Meat is good , let thy body hunger after it , and thou sinnest not : drink is good ? let thy body thirst after it , thou errest not ; but wilt thou set thine affections upon it ? when it is not thy good , but only the good of thy body , it is not thy good : means and maintenance is the good of thy body , house , and lands , and livings , these are the good of thy body , let the desires of thy body be to them , this is well yet ; but if the desires of thy soul be thereto , if thou set thine affections upon them , thou art a beast , because they are not thy good . As Theophylact well observes upon the rich man in the Gospel , Soul , thou hast much goods laid up for many years , Luk. 12. 19. take thine ease , eat , drink , and be merry ; see the basenesse of this fools affections , saies Theophylact : to eat , to drink , and to be merry : these were the goods of his unreasonable part ; to rejoyce in Gods Law , to rejoyce in holy thoughts and meditations , these are the goods of the soul , of the reasonable soul of a man . Now the fool he had none of these goods laid up ; and yet he saies , Soul , thou hast much good laid up for many years , whereas that very night he died and was damned for ever ; the things of this life then are not thy good , and therefore thou must not set thine affections upon them .

Secondly , 2. Because not so long as thou art . It is not thy good , because it is not as long as thou art . Thou must live for ever in heaven or in hel . Now all the goods of this life last but this life , and when thou diest , thou must leave them to others , and therefore they are not thy goods . Were they thy goods , thou mightest carry them away with thee when thou diest ; but this cannot be . Canst thou carry thy barns and thy houses to heaven or to hell with thee ? canst thou carry thy dogs and thy hounds , and thy pleasures , and thy preferments to another world with thee ? No , no , and why then dost thou set thine affections upon them , when they are not thy goods for to carry with thee where ever thou goest ? if thou wouldest set thine affections upon grace and upon God , thou shouldest set thine affections upon thy goods ; these are thy goods as long as thou livest , and these are thy goods when thou dyest , and these thou mayst carry with thee whithersoever thou goest . Wilt thou set thine eyes upon that which is not ? saies Solomon ; for riches certainly make themselves wings , they fly away as an Eagle , Pro. 23. 5. wilt thou set thine affections upon that which is not ? Wealth is not , and pleasure is not , and all the things of this world are not , they make themselves wings : now may be they are a bird in the hand , but by and by they are gone , there 's a wing of prodigality , a wing of change , and of mishaps and of casualties , wings of losses and other occurrences , and though thou couldest clip all these wings with thy wisedom , yet the wing of death and mortality will carry them all away in a moment , and then whose shall they be ? thy pleasures , then whose shall they be ? thy gains and thy comings in , whose shall they be ? sure it is , they shall be none of thine , and therefore set thine affections elsewhere , thou must set them upon God .

3. They are not thy good , 3. Because they will not take thy part . because they will not take thy part . Will any man set his affections on him that will not take his part ? how can I affect him that will not affect me ? if he will leave me in the lurch , I can never affect him as my friend . Alas ! all the things of this life will leave thee in the lurch , thou mayst perish and be damned for all them . They will never deliver thee from the hand of hell ; when thou comest before the tribunal of Christ , dost thou think it will profit thee to say , Lord , I have hunted and hawked , and gamed and sported , and I have been merry ; will it benefit thee to say , Lord , I have builded and purchased , and encreased my livings and my rents , I have a good house , and a good farm , and good friends , Will this advantage thee ? No , miserable comforters are they all ; canst thou say , Lord , I have built up thy Church and thy worship , I have purchased zeal and holinesse , and purenesse , and glory to thy name , I have been persecuted and hated of all men for thy Name sake , and I am in Christ , &c. If thou canst say thus , this would be thy good indeed ; but if thou canst not say thus , Iuv. Sat. 13. though thou beest Gallinae filius albae , thou mayst perish with the devils and cursed fiends for evermore for all the blessings of this life . Set thine affections then upon God : truly God is good to Israel , saies the Psalmist , Psal. 73. 1. He is good , and he truly is good ; thou canst not say so of all the things under Heaven ; thou canst not say , truly riches are good to me . Pleasure truly is good to me ; peace and plenty and liberty truly is good to thee ; they are good , but they will never be good to thee ; when thou hast most need of good , then they will leave thee in the lurch , these do thee no good then . This is the third ; as nothing but God is good , so nothing is thy good , but God .

Fourthly , 4. Nothing can rest the soul but only God . As nothing is thy good but God , so nothing can rest thine affections but God . When thou affectest any thing , wherefore dost thou affect it , but only to rest contented therewith when thou hast it ? and therefore thou must set thine affections upon God , because nothing can rest thy soul , but only thy God . Rest in the Lord . Psal. 37. 7. Return unto thy rest O my soul , Psa. 116. 7. God is the rest of the soul ; if the soul ever get him , it resteth content ; the affections are in a maze , if they be not set upon God , like a man in a quagmire , he sinks deeper and deeper , so a man sinks deeper and deeper in desires and in wishes , that hath not his affections upon God ; there is nothing can give the soul rest , if the soul rest not in God . Will meat in a dream , and drink in a dream give satisfaction to our hunger , & our thirst ? So are all the good things in this world , Is. 29 8. Go to all the wicked men in the earth , let them desire and have their desires , still they desire and further their desire , and yet they desire after millions of desires , their affections are as far for to seek for rest , as if never they had sought . All the things in the world are like some Ale-house-beer , which will never quench the poor Travellers thirst , like the eating of salt neats-tongues ; the more they do eat , the more they are athirst : hungry meat , He that desireth silver , shall never be satisfied with silver , he that affects pleasure and vanity , shall never be contented nor satisfied therewith ; give him ones , he affects tens , give him tens , he affecteth hundreds ; give him hundreds , he affects thousands ; give him them , he affecteth millions ; thou canst never get rest , till thine affections are pitcht upon God . Quo plus sunt potae , plus sitiuntur aquae . It 's God only that resteth the affections . Now if these be so , is it not our best way to set our affections on God , where we may have rest for our souls ? nothing besides can give us any rest .

First , 1. Because nothing but God is all good . because nothing but God is all good . Every good besides God hath but one or two goodnesses in it . None but God hath all goodnesses in him ; what is meat good for , but only to feed one ? when thou hast it thou must desire again to have rayment , for meat will not cloth thee ; what is rayment good for , but only to cover one ? when thou hast it , thou must desire again to be fed , for rayment will not feed thee ; what is money good for , but only to buy with ? when thou hast it , thou must desire again to be recovered of thy sicknesse , for money will not cure thee of the Feaver : thus no good thing in the world can give thine affections a rest , because they have but one or two goodnesses a piece in them , but the Lords goodnesse is infinite , he is all good ; if thou hast him , thou wantest no manner of thing that is good . They that seek the Lord shall not want any good thing , Psa. 34. 10. for every good thing is in him . He is bread to the hungry , and drink to the thirsty , and health to the sick , and liberty to the captive , all in all to them that set their affections on him . Frustra fit per plura quod fieri potest per pauciora . If thine affections go to any creature , thou fetchest but a little good at once , thine affections will be fain to go a thousand and a thousand times over and over , thou gettest so little at once , that thou shalt be tempted to be affecting the oftner ; but if thine affections go to God , thou goest to the fountain , there thou hast it by drops , 2. Nothing but God is the ultimate good never enough , here thou mayst have it at once . Who would be so mad to fetch water at a Cock that runneth by drops , when the Fountain is by ?

Secondly , because nothing but God is the ultimate good . Thou affectest the things of this life , alas ! they will never giverest , for still there is something beyond them , but God is the utmost of all goods , when the soul is once setled on him , it hath no further to go , like a stone when it 's come to the centre , it hath no further to go . I am Alpha and Omega , the beginning and the end , the first and the last , saies Christ , if the soul be in Christ , Christ is his last , the soul is at rest ; why ? it hath no where to goe : whether should we goe ? saies Peter to Christ , thou hast the words of eternal life , Joh. 6. Christ first , and Christ next , and Christ last ; Christ is the utmost and ultimate good of the soul ; the soul hath no further to go : and therefore here thou must fix thine affections , fix them upon Christ .

Thirdly , 3. Nothing is it self without God . because nothing is it self without God , the things of this life , they are good I confess , but they are not themselves without God ; if God be not in them , the very good that they have is not in them . When thou affectest pleasure and delight , answer me , why dost thou affect it ? is it not for the good that is in it ? when thou affectest profit , or health , or peace , or friends , or credit , or whatever thou affectest , tell me in thy conscience , why dost thou affect them ? is it not for the good that is in them ? they are good , therefore thou affectest them : but if thou hast not Christ , and God , and his Spirit , and his grace , if thou hast not the Lord in these things , they are not themselves , neither have they the good that is in them . Riches is no riches without grace , but a snare : health is no health without Christ , but a curse : peace and pleasure are not themselves without God , but poyson : thy good parts are thy bane , thy money is thy vengeance , thy goods are a witnesse against thee without Christ . If thou beest not in Christ , if not a new creature , one day thou shalt curse that ever thou wert born , and therefore much more shalt thou curse that ever thou hadst means , or maintenance , or life , or health , or any thing ; the more thou hadst of these blessings , if Christ be not with them , as he is not , if thou beest not a new creature : I say , if Christ be not in them , the blessings are not themselves : they have not the good that is in them without Christ . David had a Castle , and a Buckler , and a Horn , but they were not themselves without God . Lord , thou art my Castle , and my Buckler , and the Horn of my salvation . David had a servant to make his bed in his sicknesse , but to let us know that this blessing was not it self without God , he puts the phrase upon God , who made his bed in his sicknesse ; no blessing is it self without Christ , or without God . He hath all the goodnesse that is in it . The Heathens have a pretty phrase , whereby they set out a happy man , Vndecunque Deus , When God is every where about him ; about him in his means and his riches , about him in his house and in his goods , about him in his friends and acquaintance , about him in his pleasure and mirth : he is not happy unlesse God be in every thing that is about him ; they are but the carcasses of good , if God be not in them . Thus you see we must set our affections on God .

Here then we are taught , Vse . It is a blessing of God that we have affections . Apud Cic Tuscul . 4. The affections are not in themselvs sinful . That it is the blessing of God that we have affections implanted in our hearts . For how could they be set upon God , if it were not a blessing that we have them ? There is a main controversie between the Philosophers , the Stoicks , and the Peripatetiques , concerning the affections : the Stoicks do stifly maintain , that it is an evil to have any affections at all : and therefore Zeno defines the affections to be unnatural stirrings of the heart , averse from right reason , which is false ; for this is the definition of affections , as they are corrupt , and not as they are affections ; the affections in themselves are not sinful .

First , 1. Because Adam and Eve had affections in innocency . Because Adam and Eve had affections in innocency , If the affections were all sinful in themselves , Adam and Eve in their innocency could not have had them , for they were created without sin : but they were created with affections , as love , and joy , and delight , and hope , and fear , and the like . Before Eve ever sinned , we see plainly she was afraid to eat of the forbidden fruit ; indeed when the devil had-ripened his temptation , then she went fearlesly on for to eat it ; but when the devil assaulted her at the first , O saies she , We may not eat of it , lest we die , Gen. 3. 3. Lo , she was afraid for to eat it at first . I confesse before the fall , may be they had not all the affections in act , because there were no objects for all the affections to work on ; they had nothing to grieve for , nothing to be angry at , nothing to despair of ; but for my part , I think they had distinct objects to work on , though not in themselves , for they had not sinned as yet , yet they had distinct objects in the world for all their affections to work on , for should they not grieve to see God dishonoured by the fall of the Angels ? should they not hate and abhor backsliding from God ? though there were none in themselves , neverthelesse the affections of fear and hatred were given them to keep away sin and apostasie from God . Now if the affections were in Adam in innocency , they could not be sinful in themselves .

Secondly , 2. Because Christ took our affections upon him . Because Christ took our affections upon him . If the affections were sinful in themselves , he could not take our affections upon him ; for he was made like unto us , sin only excepted : and therefore if the affections were sins , he could not have taken our affections ; but he did take them , as the Gospel doth abundantly shew . He had our affection of joy , Iesus reioyced in Spirit , and said , I thank thee , O Father , &c. Luk. 10. 23. He had our affection of sorrow , My soul is exceeding sorrowful unto death , Mat. 26. 38. He had our affection of anger : He looked round about on them with anger , being grieved at their hardnesse of heart , Mar. 3. 5. He had our affection of desire , with desire I have desired to eat this Passeover with you before I suffer , Luk. 22. 15. And so of the rest . If Christ took our affections upon him , our affections are not sinful in themselves . Nay , he did not only as the Son of man take our primitive affections , as we are men , but he was Ben En●sh , he was the son of frail man , Psa. 8. 5. And he took out miserabiles affectiones , our affections of infirmity upon him ; I do not mean the affections of sinful infirmity , for he knew no sin : but I mean the affections of our frailty and infirmity , as fear , and fellow-feeling , and the like . We have not a High-Priest , which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin , Heb. 4. 15. This then is an undeniable argument , that the affections are not sinful in themselves , because Christ did assume them .

Thirdly , 3. Because God doth command the use of the affections . Because the Lord doth command us to be angry . Be angry and sin not , saies he , he commands us to grieve and be sorry for our sins . Therefore also now saith the Lord , turn ye even to me with all your heart , and with fasting , and with weeping , and with mourning , Joel 2. 12. He commands us to fear . Work out your salvation with fear and trembling ; passe the time of your sojourning here in fear . Be not high-minded but fear , I will forewarn you , saies Christ , whom ye shall fear ; fear him which after he hath killed , hath power to cast into hell , yea , I say unto you , fear him . Luk. 13. 5. He commands us to be ashamed of our evil doings , and is offended if we be not ; thou hast a whores forehead , and refusest to be ashamed , Jer. 3. 3. If the affections were sinful in themselves , the Lord would not command us to shew our affections on this wise ; it 's true , they are sinfully used , and corruptly perverted among men , the more is the pity , but they are not so in themselves . Neither do I deny but there be some natural affections that are naturally now , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vol. Ar●●● ▪ Eth. l. 2. c. 6. as corrupt nature does stand , that be sinful in themselves , as envy and malice , and the like ; which never can be regulated , nor guided by any moderation , but are quite to be rooted out : but these affections are not properly natural , they are no otherwise natural then lice and vermin are natural to Carrion , then filthy and noysome weeds are natural to a cursed ground ; these must be utterly rooted up and stubb'd out of our hearts , because to speak properly they are unnatural affections and sinful in themselves , but our natural affections are not sinful in themselves . Reasons why affections are necessary . Nay more , let me tell you , the affections are not only not sinful , but it is an infinite blessing of God , that God hath given us affections .

First , 1. Because without affections we should be like stocks . Because if we had no affections at all , we should be like stocks and like senselesse stones . The Philosopher was in a doubt , whether Brutus were not a block or a brute , because he had no affection at all to his own children , whom he could see murthered before him with dry eyes . The Lord himself counts that man a very block that hath no affection in his heart . Have ye no regard , all ye that passe by ? behold and see if there were any sorrow like my sorrow , Lam. 1. 12. ( q. d. ) What are ye such blocks and stupid stocks , that ye can shew no affections at my sorrow ? And therefore it 's reckoned among the symptomes of a heart that is desperately hardned , not to be affected with any thing : to hear the Word , and not to be affected therewith , to pray unto God , and not to be affected with Gods presence ; to be in affliction , and not to be affected with remorse . I say , this is a symptome of a hard heart . And therefore it is a blessing of God that a man hath affections within him . 2. Because without affections we should be lazie and idle . l , de virtute morum , in fine Secondly , because as Plutarch the very Heathen observes , were it not for our affections , our nature would be lazy and idle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Like a Pilot at sea without winde : alas ! the ship would goe slowly , were there no windes stirring to drive it . So the affections , saies he , are to the soul , as the winde to the sails of the ship ; as the ship could not sail apace without windes , so the soul would go slowly about any thing , if the affections did not carry it . When Davids affections were hampered about with worldly fears , fears of his enemies , and griefs at his persecutions which he suffered , he went slowly on in obedience , but as soon as his sails were up , then he ran like a ship in the sea with a great winde , I will run the way of thy Commandments , when thou shalt inlarge my heart , Psa. 119. 32. As soon as God would help him to spread the sails of his heart , and enlarge his affections , then he would run like a Fleet pinnace in the Seas . I will then run the way of thy Commandments , saies he ; this is an infinite mercy of God , who seeing how dull we are unto good , how slack to good duties , how slow to holy performances , vouchsafes us these windes and these sails for to carry us , Plutarch . ubi supra . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saies the same Philosopher . The affections are like wheels , and like Chariots unto reason . If a mans reason be never so good , he knows he is bound to repent , and be godly , and obey ; yet if he have no affections thereto , he goes like a chariot without wheels ; he goes without force , he cannot go at all ; but if he have affections thereto , the affections are like wheels , and like horses to carry him amain . Draw me , saies the Christian soul unto Christ , draw me , and I will run after thee , Can. 1. 4. She praies that Christ would draw her by the affections of love , for she speaks of love ; the virgins love thee , saies she , ver. 3. Draw me with thy love too , and then I shall run after thee , like the Chariots of Aminadab , that is , drawn by quick Horses : she would run as with wheels unto Christ , if her affections did once carry her . As Cicero saies of the affections of anger , it is eos fortitudinis , it is the whetstone to valour ; so I may say of all the affections , they are all whetstones to good , if a man have any grace . Hast thou love ? It is a whetstone to obedience ; hast thou grief ? It is a whetstone to repentance ; hast thou anger ? it is a whetstone to zeal , &c. What is the reason men come so slowly on unto good ? the reason is this , because their affections stand another way . Men repent but slowly , and amend their lives but slowly , encrease in grace but slowly ; why ? this is the cause , their affections are to the world ; they run on in their pleasures and their vanities , they run on in their earthly employments and businesses ; why ? their affections are thereto . O beloved , it is an infinite mercy of God , that we have affections given us of God , for these may quicken our dulnesse unto grace . 3. Because affections are the channels of grace . Thirdly , Because the affections are good channels for grace to run downin : Be there never so full a fountain of good water , yet if it have not a channel to run all along in , the fountain may be ever a bubling , but it choaketh it self for want of a channel . So though God should put never so much grace into thy heart , yet if it should have no channel to run down in , it would smother it self . Now God hath given thee affections like channels , for grace to run down in . Art thou covetous and full of desires ? what a fine channel is that for grace to run down in ? it is the easier for thee to covet the best things : art thou of a cholerick and angry constitution ? what a fine channel is that for zeal to Gods glory to run down in ? it is the easier for thee to be zealous in Gods worship : art thou melancholy and of a sad disposition ? what a fine channel is that for repentance to run down in ? it is the easier for thee to despise the vain pleasures of the world , and to sorrow for sin : art thou merry and of a cheerful nature ? what a fine channel is this for delight in the Lord to runne down in ? it is the easier for thee to joy in the holy Ghost ; art thou fearful and of a timorous spirit ? what a fine channel is that for fear of Gods judgements and truth to runne down in ? it is the easier for thee to tremble before God , and fear to offend him . Solomon was full of the affections of love , it is true , he let lust after women , and uncleannesse a while run down in that channel , but when grace and repentance recovered his soul , what an excellent channel was it for love unto Christ to run down in ? Never was there such a lovesong to Christ , as the Canticles , since the creation of the world to this day ; and therefore it is called Canticum Canticorum , The Song of Songs , Cant. 1. 1. Certainly Ieremy was a man of a sad constitution , but see what an advantage this bent of affection was to him , it was a channel for spiritual sadnesse to run down in . Oh that my head were waters , and mine eyes a fountain of tears , to weep day and night for the slain of the daughter of my people . Jer. 9. 1. The woman in the Gospel which was a sinner , a whore in plain terms , one bewitched with the affections of love to her lovers ; as soon as ever any grace did look into her heart , see how these affections of love did advantage her . She loved our Saviour more affectionately then Saint Peter himself , She loved much , saies the Text , Luk. 7. 47. Before no question but she was full of her whorish and strumpet-like tears ; now the channel was turned , she washt Christs feet with her tears , and wipt them with the hair of her head : and she loved much , saies the Text. It is such an admirable advantage to be full of affections , that the Lacedemonian Schoolmaster thought that if he had a young scholar full of affections , full of shamefastness , and full of fear , and full of cheerfullnesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. He thought it was easie for him to make him ashamed of all filthinesse , and delighted in goodnesse , and fearful to do evil , I am not of his minde , but this I am though , he hath an exceeding good advantage to do it . If a man have spent his affections upon sin , and eaten out the heart of his affections upon vanity ; or if a man have no affections at all , as some have but few , a man shall as soon work on a beast as such a man . Nay , if grace should come in into such a man , alas ! he shall never be able to come to much good ; if best come to the best , he shall have infinite adoe to doe any duty without wofull dulnesse and senselessenesse ; it is an admirable blessing that God gives unto men , to give them affections , and therefore the Stoicks are infinitely too blame to cry out of the affections as if they were evil in themselves . To speak truly and rightly of the Stoicks , I do not think the Stoicks were ever so sottish as to mean so ; but their intent as Austin saies of them was , to pare off the affections that are evil , and to rule the affections that are natural : and therefore it was that they declaim'd so bitterly against the affections . You see now by this Text I have chosen , that the affections are great gifts of the Lord , for how could the Apostle command us to set our affections upon God , if the affections were evil in themselves ? Nay , it follows from hence , that it is a great blessing of God , that we have any affections at all , that we may set them upon God .

The V. Sermon . Colos. 3. 2. Set your affections on things that are above , &c.

THe Christians of the Primitive Church had learnt this lesson very well , to set their affections on Gods Kingdom , they were often thinking of it , often speaking of it in the companies they came in , they would be discoursing of it , insomuch that the foolish Heathen , hearing them talking so often of a Kingdom , took them for affecters of Kingdoms , and accused them of aspiring to be Kings , Iust. Mar. Apol. 8. pro Christ . ad Ant●● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saies Iustin Martyr . Ye hear , saies he , that we expect for a Kingdom , Ye imagine we look after humane Kingdoms . No , No , saies he , we mean the Kingdom with God and with Christ in Heaven above . Their affectious were much there ; Ye have heard beloved , the necessity of this duty , that we must set our affections upon God and his Kingdom and grace . Ye have heard the reasons why we must do so ; for the use of the point , ye have heard a confutation of the Stoicks , that teach a vacuity of affections , and say the affections are all evil in themselves . They cannot be evil in themselves , because we must set them upon God ; were they evil in themselves , it were unlawful to set them upon God . But it is not only not unlawful , but also it is very necessary to set our affections upon God . O this is a hard duty to our corrupt flesh , and so ye shall finde it , to set your affections on God . There be many lets that hinder us from so doing .

First , The first impediment that hinders the setting the affections on God , because it is an hard thing to turn an antipathy or sympathy . Because it is a very hard thing to turn an antipathy or a sympathy ; our hearts are so deeply affected with the things of the world , as that they have a sympathy with them , and an antipathy against a removal therefrom . When the affections are deep set with or against , they prove to be sympathies and antipathies , which are infinitely hard to be changed . The Philosophers call them occultae qualitates , hidden qualities , no reason can be given of them . No man can give a reason why the load-stone should be so deeply affected with iron , as to draw it unto it . It hath a sympathy with it ; the wilde Bull hath a sympathy with a figge-tree ; nothing can tame him but it ; the Elm hath a sympathy with the Vine : the Vine hath a sympathy with the Olive . No man can give a reason why it should be so . So beloved , our deep affections are the sympathies of our hearts , and therefore seeing they are set to the things of the world , they are hardly removed . No reason , scarce any reason can sever them . Demas when he set his love upon the world , the text saies he forsook Paul , and he embraced this present word , Demas hath forsaken me , and embraced this present world . 2 Tim. 4. 10. We translate it , he loved this present world , but the word signifies , and so other translations render it , he embraced this present world ; that is , the affections of his heart had a sympathy with it , as the Ivie with the Elm , he embraced it . S. Paul could not hold him , no reason could withhold him , he had a sympathy with it . Now when the heart hath a sympathy with the things of the world , it must needs have an antipathy at grace ; the proud man hath an antipathy at the parting with that which he prides in ; the revengeful man hath an antipathy at the putting up of an injury . The stubborn man hath an antipathy at a sound reproof , he cannot endure to be sharply rebuk't for his sinnes . As some men ( suffer a homely similitude ) I say , have an antipathy with Cheese , they will goe out of the room where it is . As the mullet hath an antipathy with the Pike ; the Coleworts have an antipathy with the Vine ; they will die rather then grow together . So men are vext to be curbed of their lusts . The affections are the sympathies and the antipathies of the heart , and therefore it 's very hard to remove them , it will cost thee a mighty deal of labour to pull off thine affections from all the things in the world , and to set them upon God . 2. The 2. impediment . Because affections are the bewitchings of the heart . Secondly , it is a hard thing to work on the heart , when the heart is bewitcht . The affections are the bewitchings of the heart , when the heart hath once set its affections on the things of the World , it is even quite bewitched therewith . Foolish people talk much of bewitchings ; Brethren let me tell you , here 's a bewitching ye little consider . Your affections bewitch you . O foolish Galatians , who hath bewitched you , that ye should not obey the truth ? Gal. 3. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saies S. Chrysostome . this is the bewitching of the devil ; the false Apostles had wrought upon the Galatians affections , and drawn them from the truth , and now when their affections were set on it , the Apostle saies they were bewitcht . The affections when once they are up about a thing that is earthly or carnal , they are like a company of devils in hell to bewitch one : there be abundance of bewitchings in nature . The bird Galgalus , Plutarch , sympos . l. 5 c. 7. Heliodor . lib. 3. Hist. 2. Del-Rio Disq . mag. lib. 2. c 3. if she see a man that is sick of the Jaundies , the man recovers , and she is so bewitched therewith that she dieth . If a Toad be seen by the Wesil to gape , the Wesil is so bewitched , that she gives up her self to be devoured : but of all the bewitchings in the world , the bewitching of the affections are the most dangerous . Eucilides was in so deep an affection to his own beauty , that he was bewitcht with it : were not Sampsons affections bewitched with Delilah ? were not Herods affections bewitcht with Herodias ? were not Judas his affections bewitcht with the gain of thirty pence , that for it he should deny his own Master ? S. Paul tels the Galatians their affections were bewitcht . S. Hierom thinks verily the devil was in them . The Drunkard is bewitcht with his cups : the Adulterer with his whore , the angry man with his choler , the vain man with his vanities , the carnal man with his flesh ; that they will damn their own souls , rather then be new creatures . Beloved , are not ye bewitched in your sins , when all the preaching and teaching and warning ye have had , cannot yet turn you from your sins unto God , to set your affections above ? this is a grievous let that sends millions to hell , their affections bewitch them . Ye need no Devils to tempt you to sinne : if your affections be once set on it , they will bewitch you as bad as any devil can bewitch you . Nay , the devil cannot bewitch you to sin , but only by your affections . If ever thou save thy soul , thou shalt finde it a great task to unbewitch thine affections , to set them upon grace .

Thirdly , 3. The 3. impediment . Because affections are the estimations of the heart . Another let is , that as the affections are the bewitchings of the heart , so they are the estimations of the heart , If the thing be not good enough to be affected , which the affections are set on , they esteem it worthy to be affected . Quisquis amat ranam , ranam putat esse Dianam . Many of you know the old Proverb , If a man should set his affections on a frog , there 's little goodnesse in a Frog , why it should be affected ; but if a man should set his affections on a Frog , he would esteem it as comely , as another would Diana . The affections if they be set upon vanity , they do utterly besot one . Look upon the Drunkard , he thinks it 's a fine life to be potting and piping in the Ale-house : which a man in his wits knows to be base and brutish , and hellish . Look upon the vain Gentleman , he thinks it a fine life to be hunting and gamballing and bragging and flanting , and challenging , and to be sird and to be worshipt at every word . Which a wise man knows to be foppish , and foolish , and devillish . The affections blinde the judgement , and befool the understanding , and make a man to defend himself in a course which in very deed will leade him to hell . When the children of Israel had set their affections on their lusts ; Moses thus speaks to them . Do ye thus requite the Lord , ye foolish people and unwise ? Is not he thy Father ? &c. Deut. 32 6. Natural affection would leade a childe to be obedient to his father , and seeing their affections were crosse set , the Lord cals them a foolish people . Their sinful affections did besot them and befool them . Chrys. hom. 7. in Iob. Samosatenus was so besotted with the love of a certain woman , that he forsook his faith and religion for her . I reade of a pretty parable to this purpose . When Vlysses had left his men with Circe the witch , she changed them all into diverse sorts of beasts , Dogs , Swine , Lyons , Tygers , Vlysses complained she had done him great wrong for changing his men into beasts on that fashion : wrong ? saies she : I have not done thee nor them any wrong . Doe but ask them now whether they doe not like the condition they are in . So Vlysses demanded first of the Hogge , whether he would be a man again or not . He answered no , by no means ; For now he could fill his belly , and lie down on the dunghil and sleep . And so he demanded of the rest , and they all save only the Elephant , they all replyed they had rather be beasts as now they were . This parable is made to shew how the carnal affections besot one , to esteem the pleasures of sin , the gains and profits and beggerly things of the World , and prefer them before holinesse , and righteousnesse , and purenesse , and strictnesse of living . One , his affections besot him in a love-lock ▪ or long hair , that he cannot be perswaded to shave it off : another , his affections besot him in a Tobacco-pipe , another in a filthy gotten custome , another in some other base haunt of the heart , all the preaching under Heaven cannot disswade them , therefore they do so esteem them and prize them , and think they are so pleasing : a noble minded Christian would wonder how it is possible they can so .

Fourthly , 4. The affections are the most natural temperaments of the heart . Another let is , that as the affections are the estimations of the heart , so they are the most natural temperaments of the heart . Spiritual and heavenly affections are the good temper of the heart , and carnal or earthly affections are the evil temper of the heart , and therefore it 's hard to change ones affections , because the heart it self must be taken a peeces as it were , if one would alter his affections . An earthly heart is not a right soyl for the spiritual plants to grow in . Gardners have daily experience what a coil they have to keep an herb from dying in their gardens , when the garden is not a right soyl for it : they are fain for to dig it , and dresse it , and water it , and tend it , yet scarce will it grow there when it is not a right soyl for it . Men must get themselves new hearts and new mindes , if ever they would have their affections renewed . Fashion not your selves to the world , saies the Apostle , but be ye transformed by the renewing of your minde , Rom. 12. 2. Unlesse your minde be renewed , ye can never spy a pleasing fashion of the world , but O your affections will be to it . When David had misplaced his affections on Bathsheba another mans wife , and his affections had been mad upon adultery , and on murther , what does he doe ? He goes to God in praier for a new heart , he could never have new affections else ; Create in me a clean heart , O God , and renew a right spirit within me , Psa. 51. 10. He could not get new affections , till he had gotten a new heart . This is a miserable impediment that lets multitudes of men and women from setting their affections upon God ; because their hearts are not a right for such affections as these . May be they trim their affections , as the very heathens have done , with morality ; as a Barbor trims and shaves a mans head , but the hair grows again , because the head is the hairs soyl . So the carnal affections will grow again : spiritual and heavenly affections will not grow there , for the heart is not a right soyl : and this is a shrewdlet , and you must labour continually to remove it .

And therefore , before I help you with means how to set your affections on God , let me give you these two grounds .

First , 1. Ground We cannot set our affections on God , unlesse we have a new heart . You must have this same new heart , otherwise ye cannot set your affections on God . For there is a heart that will set its affections on God , and there is a heart that will not . The Lord wishes his people to have the former kinde of heart , the heart that will set its affections on God . O that there were such a heart in them , that they would fear me , and keep my Commandments alwaies , Deut. 5. 29. There is such a heart beloved , O that we had it ; I say , there is such a heart that will fear God , and set all its affections on God ; and such a heart ye must get , or else it is in vain to command you this duty : all the Sermons ( ye see ) are in vain that ye have heard to this day ; all the exhortations and admonitions ye have had since ye were , ye see plainly they are in vain to many of you : as your affections were earthly twenty years ago , so they are still ; as they were carnal and worldly heretofore , so they are still ; your hearts are the same hearts , your hearts are stark naught , and therefore your affections cannot sore up unto God . Ye can have no quick affections in praier , no melting affections at the word : The Sabbath comes , but your affections are not on it : a Sacrament comes , but what poor affections you have to it , your consciences may witnesse . Ye sit in your shops , or ye follow your callings , or ye go about your earthly employments , and your affections are below ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saies Maximus , the Sparrows foot is bound with a cord , she cannot fly up unto God . Your hearts are not spiritual , and this is the cause your affections are so carnal . Peradventure ye lop off now and then some part of your carnal affections , as Tarquinius lopt off the heads of his poppies , but ye do not cut up the roots . Estsimill tudo Angeli Poli●ia●● , de irâ , sed paulo secus applisat . It may be ye go about to heave up your affections in good duties sometimes , as the key lifts up the spring in the lock , but the key is no sooner turned but down goes the spring , so down go your affections presently again . And therefore I premise this as a first ground , ye can never set your affections on God , till ye have gotten new hearts .

The second ground is this , 2. Ground Nor unlesse we feed on Christ . Ye can never set your affections upon God , unlesse you feed upon Christ by faith . If ever the soul feed upon Christ by faith , it cannot but set its affections upon God . I remember an invention of Queen Artemesia , who when her husband Mausolus was dead , not knowing how to keep him fresh in her affections as long as she lived , she caused her husband Mausolus his body to be turned into ashes , and mingled them in her drink ; so she buried her husband in her bowels , and this way she took to keep her affections fresh unto him . This indeed was unnatural in her , to eat and drink her own husband ; but faith teacheth us to feed upon the Lord Iesus Christ : this will take off our affections from the world , we shall never hunger after the world more , nor thirst after the things of this life more , if ever we feed upon him I am the bread of life , saies Christ , he that cometh to me shall never hunger , and he that beleeveth on me shall never thirst , Joh. 6. 35. If ever we beleeve the sweetnesse of the promises of Christ , the pleasantnesse of the commandments of Christ , the preciousnesse of the graces of Christ , and the love of Christ , and the benefit of Christ , our affections will be to him . Nothing can take off thy affections from the world but faith in Christ . He that beleeveth in Christ cannot set his affections upon the world . Can a man set his affections upon the world , when he verily beleeves it to be drosse and dung in comparison of Christ ? Can he set his affections upon earthly pleasure , that beleeves it is madnesse ? It is certain , men never beleeved in Christ since they were born , that set their affections upon the things of the world ; they have not one dram of Christ . Christ is altogether lovely , Cant. 5. 16. He is all love , one that commands the affections . Thou beleevest in the world and not in Christ , if thou set thine affections upon any other but Christ . Thou beleevest thou canst have pleasure and delight in something beside Christ , profits and gains in something beside Christ ; ease , and content , and comfort in something beside Christ ; if thou set thine affections upon any thing beside Christ . Alas ! thou canst never set thine affections upon Christ , as long as thou beleevest not only in Christ . If thine earthly affections transport thee to be earthly , fly under the wing of Christ , as Chickens under the wing of the Hen , lest the Kite devour them . These are the two Grounds that I give you . First , ye must have new hearts : and secondly , ye must be beleevers in Christ , or else ye cannot set your affections upon God .

The foundation being layd , Means to set our affections on God . let me now help you with some means to set your affections on God . I could help you to abundance of means , but I desire to help you to such means as are easier to use , then to set your affections on God . For if they be not easier then this duty , they cannot properly be said to be helps to this duty .

The first then is this , 1. Pray to God to gether up your affections from the things of the world . Often pray to God that he would gather up our affections from the things of the world , and unite them unto him . Our hearts are divided and scattered up and down among the things of the world . Carnal friends have some of your affections ; our gains , and our livings , and our maintenance , have other-some : our pleasures and delights , and fleshly refreshments , have other-some : our earthly businesses , and cares , and employments , our credit , and the like : these have abundance of our affections . Thus our hearts and affections are scattered up and down among the things of the world ; if ever we would have them set upon God , we must be frequent in praier ; that God would unite together our scattered hearts , to set our affections upon God . This was the practice of David , O Lord , saies he , unite my heart to fear thy name , Psa. 86. 11. His heart was scattered up and down in a thousand peeces . Some peeces of his affections run after one thing , some after another . And therefore he praies God to unite his heart together , to fear his Name . If God would once gather up his heart from all its vain haunts , and unite it together ; then he could set his affections , his fear , and his love , and his delight , and the rest , upon Gods Name : Iejunio passiones corporis , oratione pestes sanandae sunt mentis , saies Hierom ; Hierom in Marcum . as the affections of the body are to be healed by fasting , so the affections of the soul are to be healed by praier : as long as they are carnal , they are the plague and pestilence of the soul , and praier must heal them . As Father Latimer said to good Ridley , pray , pray , O pray , pray ; so may I say , Pray , pray , I beseech you , pray unto God evermore , again , I say , pray . I have not time to pray so often , I do pray in the morning and evening , but my businesses are so many , &c. This may be thou objectest . Not time enough , sayst thou ? Finde out some odde times besides morning and evening : steal into some corner or other , belabour thy heart before God . O sayst thou , I finde it a hard thing to stir up mine affections , I am a very Stoick , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have no affection , I cannot compel mine affections to God . Canst thou not ? but thou canst compel thy heart for to pray ; thou canst tug and pull at thy heart in thy praiers , and this will fetch up thine affections . Praier is not only a mouth to beg Physick , but also it is Physick it self , whereby Christ cures the affections of the heart . The poor beggar , the more he is driven to beg , the more affectionate he is in describing his miseries : you shall see some beggars to set forth their misery , and cry so lamentably , as it would burst a mans heart with pity and compassion , ones bowels would even yearn but to hear them . I doe not mean your lazie canting beggars , but distressed Lazars indeed . So beloved , pray ; if ever thou be used to it , it will scrue up thy heart , and raise up thine affections exceedingly . I doe not mean that lazie-hearted and canting kinde of praying of most wretches , that hath no more affection in it , then there is savour in the white of an Egge . But set thy self to prayer indeed , and by it Christ will quicken thine affections . Alas ! thy heart is divided and scattered up and down among the things of the world , and therefore strive with God that he would gather up all the peeces into one ; thou must have all thine affections and all the peeces of thy heart gathered up into one , if thou wouldst set them upon God . I will give them one heart that they may fear me for ever , saies God , Ier. 32. 39 your heart and the affections of your heart are divided and scattered up and down into a thousand peeces , one upon one thing , another upon another ; and God hath promised that he will gather up your hearts into one , and give you this same one heart , that ye may fear him and set all your affections upon him ; will ye misse such a gracious promise as this for want of asking it , and begging it , and praying for it ? this is the reason why men have such earthly affections as they have , because they are not frequent in praier to God to be helped ! Prayer is an excellent help to winde up your affections to God . This is the first , Often prayer to God .

The second is this , 2. Light up 2 Candle in thy heart . Light up a candle in thy heart , that it may see what to set thine affections on in God . Get knowledge of God : Ignoti nulla cupido , unknown unaffected ; thine affections are unruly , and thou canst not rule them to Godward , yea , but thou canst get knowledge . Knowledge will help thee exceedingly . The affections we see plainly that come nearest to reason , are soonest of all ruled . And the affections that are remotest from reason , are more hard to be ruled . A man commonly will sooner rule his affections aright , then a woman or a childe , because a man hath more reason . The Philosophers shew this by the example of a Horse or a Bul. A Horse is sooner tamed then a Fish , because a Horse is more capable of knowledge and of reason ; as natural reason and knowledge can naturally rule the affections , so spiritual reason and knowledge can spiritually rule the affections . And therefore if thou wouldest rule thine affections aright to set them on God , labour to know God , every one that loveth God knoweth God , 1 Joh. 47. He must must needs know God that loveth God , for how can he set his affections of love upon God , if he doe not know God ? knowing therefore the terrour of the Lord , we perswade men , 2 Cor. 5. 11. S. Paul perswades the affections of the people , why ? because he knew the terrour of the Lord , and he was able to make them to know it too ; and therefore hereby he endeavoured to perswade their affections to fear God and to serve him . They that know thy Name , will put their trust in thee , for thou never forsakest them that seek thee , Psal 9. 10. David speaks peremptorily , they that know thy Name , they will place their hope , and their trust , and their confidence and all their affections on thee . They will so certainly , if they know thee , if once they know what a good God thou art , how true of thy promise , how gracious to thy children , how sure a friend thou art , never forsaking them that seek thee . He concludes it positively , they that know God will set their affections on God . Can a covetous man know a rich purchase , and not have an affection to it ? can a beggar know his alms is a hundred pounds , and have no affection to take it ? as long as the woman of Samaria did not know Christ , she stood pratling and wrangling and jeering at Christ , she had no affection neither to him nor the water of life that he could give her , she had more minde of her well , and her water-pot : though she were in Christs company , yet because she did not know , she never askt him a drop of grace , nor would she give so much as a draught of her water to Christ . But what answer did he make to her ? If thouknewest , saies he , who it is that saith to thee , give me to drink , thou wouldest have asked of him , and he would have given thee living water , Joh. 4. 10. If thou hadst known who I am , thine affections would have been eagerer then they be . Beloved , ye hear the word , and have no affection to tremble at it . Ye hear Gods Commandments , and have no affection to do them , ye live in your sins , many of you poor damned souls to this day , and ye have no affection to be humbled . Alas ! alas ! ye are blinde , and ye know not . But if ye had known what a damnable case ye are in , what a word it is ye reject , whose Commandments they are which ye break , whose bloud it is ye contemn ; if ye had known God and the truth that is of God , ye would have been otherwise affected then ye are . Suetonius . Occultae musices nullus respectus , saies Suetonius . Be the musick never so pleasing , yet if it be not known , none is affected therewith . You 'l say ye do know God ; what doe ? and have no more affections to obey the Commandments of God ? ye lie in fiat terms , saies S. Iohn . He that saith I know him , and keeps not his Commandments , is a lyar , and there is no truth in him , 1 Joh. 2. 4. I confesse thou mayst know many things about God , and never have thine affections set upon God to obey him ; but this knowledge is in a reprobate , there 's no truth in this knowledge . The truth is not in him , saies the Text. Knowledge may be in him , but the truth of knowledge is not in him . And if thou dost not know God , no marvel though thine affections be not set on him . Incognitum non amatur , Unknown unkist , as we say . This is the second help to set our affections on God , to know God .

The third is this , 3. Occasion thine affections this way . Occasion thine affections this way , Be it never so hard to 〈◊〉 corrupt nature to set thine affections upon God , it is easier a great deal to give them frequent occasions to be set upon God . A theevish companion , may be , is afraid for to steal , lest he should be taken , yet if a booty do ever and anon offer it self pretty handsomely and fairly and covertly unto him , then he will steal it .

Occasio facit furem , O●casiones faciunt latrones . Occasion makes a filcher ; the postern door maketh a thief , as the Proverb is . That gives him an occasion for his villany ; as it is in evil , so also in good . Occasion thine affections alwaies to good , at last they may take hold of it . Be often thinking , and meditating , and remembring of God , let thy thoughts and meditations give occasion to thy heart , in the end it may take it . The Apostle gives this as a reason why Titus was so well affected with the good people in Corinth , namely , because he thought of and remembred their obedience to God . His inward affection is the more abundant toward you , whilest he remembreth the obedience of you all , 2 Cor. 7. 15. if we would often busie our thoughts and remembrances of God , this might winne our affections to God . Thou givest thine affections so many thousand occasions to be set upon the things of this life , thy tongue is accustomed to speak of little else , thine ear accustomed to hear little else , thy minde and thy memory accustomed to think of little else , thou givest thy heart so many occasions to set its affections on the things of this life , that I wonder not thine affections are not set upon God . This is the reason why men are so touchy and so cholerick , and revengeful and envious and malicious ; this is the reason why they are so apt to be overtaken with inordinate pleasure , or covetous desires , or carnal sorrows and griefs and the like , they give their hearts occasions to be so ; they are not choice of their company , they are not wary of the beginnings of sin , they entertain too many thoughts of injuries and crosses , and afflictions , and profits , and vanity in the world , many occasions they give to their hearts to set their affections thereon . The heart when it ha●● an occasion to sin , is like the wilde asse in the Prophet : in her occasion who can turn her away ? Ier. 2. 24. The wilde asse if she have an occasion of lust , no body can turn her away from her lust , as Tremellius observes : occasion is a main thing in matters either of sin or of grace . If Peter had not given his heart an occasion to be tempted by being in the Hall , doubtless he would have been better occupied then in denying his Master ; if David had not give occasion to his lusts by looking carelesly from his roof , for all that I know , he had been at his prayers , when he was a whoring with Vriah his wife . If Lot had not given occasion to his flesh by drinking of Wine , he had been a blessing of God for his mercy the while he was committing of incest . Capillataest occasio , Occasion hath a foretop , how easy is it to be taken hold of ? The Galatians are commanded , that their liberty be not used as an occasion to the flesh , Gal. 5. 13. for as soon as the flesh hath an occasion offered , presently it 's likely to take it . Women must not give an occasion to the Adversary to speak reproachfully , 1 Tim. 5. 14. Let no man put a stumbling block or an occasion to fall in his brothers way . Rom. 14. 13. Occasions to evil are all dangerous , as the flesh is ready to take all occasion to sinne , so the spirit to take an occasion to good . And therefore if thou wouldest set thine affections on God , give thy heart as many occasions that way as thou canst ; keep such company as may occasion thy heart to be affected with Christ . Compose thy self to be often thinking and meditating of the Word , and of such things as may occasion thy heart to set its affections above . And when thy heart hath such occasions as these offered unto it , presse it and urge it to take hold of the occasion . Horat. Premenda occasio , saies Horace ; good occasions are to be prest upon . If thou wouldest make conscience of this duty , to occasion thine affections aright , they would be set quickly upon God . This is the third help , to set thine affections on God , give thine affections often occasion that way .

The fourth is this . 4. Let thine affections be often wooed to God ▪ Let thine affections be often woed to God , never misse , if thou canst choose , the preaching of Gods word : there is never a godly Minister but is Christs paranymph , he is a friend of the Bridegroom , Joh. 3. 29. Whensoever he preaches , he comes on Christs errand to wooe thine affections to Christ . Christ does as a great Prince , that minding to marry a wife out of a far Countrey , sends over his paranymphs to wooe for him , to get her affections , if it be possible . So beloved , we that are Gods Ministers , we are Christs paranymphs , we preach to wooe your affections to Christ . And therefore never misse the preaching of the Word , it 's the wooing of your affections to Christ ; they say , women love to be much wooed . Love then the preaching of the Word , that wooes thee and wooes thee again and again . O what infinite need hast thou of coming continually to the Word ; thine affections are infinitely coy ; this they must have , and that they must have . Like a vain Damosel , she must have her geegaws , and her fashions , she must have her pleasure and her will , and her ease , and thus it must be , and so it shall be , if she marry him , she will not have the man else , He hath such adoe to get her affections , either he is too homely , or too base , or too strict , or too ill-favoured , or too poor , or somewhat . Now may be he hath her , and then her thoughts change , then again she is inclined , and then her affections are off . My brethren , so it is with our souls ; our affections are to this and that and I know not what . If Christ will not let them have their pleasures , and their ease , and their profits , and their vanities , Christ is not for them . They must have the credit in the world , they 'l not be mockt at for puritans and for hypocrites , they 'l not deny father nor mother , nor self , nor any of these things , they are loth to be held in so strictly , as Christ doth indent . But Christ will not marry us , unlesse our affections be wholly upon him . Blessed is he that is not offended in me . Many are offended at the precisenesse of his word , many at the bitternesse of the Crosse , many at the shame of the world , they are offended in Christ , their affections are quite against these things . They are unwilling to be alwaies a talking of Sermons and of Heaven , to be alwaies a wracking their thoughts about their sins , and about repentance and faith , to be hated of all men , to goe through tribulations and persecutions for the Gospels sake , to part with their customes , and their own natural inclinations and their lusts , their affections are against these conditions . O it 's wondrous hard to wooe the affections of the heart unto Christ . And dost thou think that Christ will marry thee till thine affections come down to his conditions ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . will a man marry a woman whom he sees is contrary-hearted unto him ? Mulier inquieta tempestas in domo , A crosse wife is a tempest and a storm in a house . Come then continual to the preaching of the word , if ever thou desire to have thine affections wrought on . Gods Ministers are Christs paranymphs , they preach for this purpose to wooe thine affections to Christ . If there be any one Sermon that thou refusest to be at when thou mayst , thy conscience tels thee thou mayst be at it , and wilt not , if there be any one Sermon , I say , that thou wilt not be at , thou rejectest Christs paranymphs . Like a crosse mayd , that when her suiter comes to her , he shall have no speech with her , She will not be spoken with . O what a provoking is this unto Christ ? if thou wilt not be spoken with , take heed least the Lord Jesus abhorre for to own thee . Nay , if she be so strange forsooth , let her keep her affections for who 's will , I scorn to wooe her any more . How long hath Christ wooed your affections ! beloved , and yet he 's pleased to wooe you . Bring hither your affections , that here they may be wrought . Frequent the Lords house , for here be Christs paranymphs : if ever your affections can be gotten , here they may be won some time or other . Many other means may be used to help you in this task , namely , to set your affections on God . But these may suffice for the present . Set your affections on things that are above , and not on things that are on the earth .

The VI. Sermon . Colos. 3. 2. Set your affections on things that are above , &c.

THe fifth means to set our affections on God , 5. To be sober and temperate in all things . is to be sober and temperate in all things . For if we be not , our affections cannot stedfastly settle upon God . And this is the reason why the Apostle joyns sobriety with praier . Prayer is a duty that requires most freedom of affections for God , and if it be not backt with sobriety , will soon be affectionless and deadish , Be ye sober and watch unto prayer , 1 Pet. 4. 7. Titus must exhort young men to be sober minded , Tit. 2. 6. Young mens affections , ye know , are more unruly then others , and therefore they had need of sobriety , otherwise their affections will be grievously exorbitant . If thou take any recreation take it very soberly : one little game at bowls , one hours play at a shovel-board , or at Chesse , or the like : if thou dost not take heed , it is strange how it will dull thine affections to good duties ; if thou follow thy businesse in the world , follow it soberly , be not over-eager upon it , lest it blunt thine affections to Godward . If thou eat , and if thou drink , if thou sleep , or if thou talk , whatever thou dost , be sure to do it soberly . A man may be drunk with any passion . Beware of the least excesse , lest thine affections be suddenly tickled therewith .

If thou let thine affections ramble upon too much in this kinde , they will quickly be mad . Either to make thee drunken with the cares of this life , Luk. 21. 34. Or to be quite drunken with pride , Isa. 28. 1. Drunken with pleasure , drunken with fury , and so forth . All drunkennesse is not drunkennesse with drink , Hier. Com. in Ezek. cap. 34. saith S. Hierom. Amore & odio mens inebriatur , saith he . A mans soul may be drunken with a passion , drunken with love , and drunken with hatred , and drunken with any other affection . Thus civil men , and sober men , as we call them , though they will never be drunk with wine , or with beer , yet they are drunkards in this sense , they are drunk with affections to other things in this life . A man may be drunken with sorrow . saies the Prophet , Thou shalt be filled with drunkennesse , and with sorrow , Ezek. 23. 33. That is , thou shalt be filled with sorrow , till thou art drunk with it again . So a man may be drunken with fear , drink and be drunken , spue and fall , and rise no more , because of the sword which I will send among you , Jer. 25. 27. That is , ye shall be drunken and reel too and fro with fear . A man may be drunken with delights and with pleasures , and drunken with security : they are drunken , but not with wine , for the Lord hath powred out upon them the spirit of a deep sleep , Isa. 29. 9 , 10. That is , ye are so secure , and so fast asleep in your lusts , as if ye were dead drunk with security . Thus all the affections may be drunk with the things of this life . And therefore if ever we would have our affections to be right , let us be sober in all the things of the world . Ye desire food and rayment , there bound thine affections with sobriety , and be content Ye love the world for the use that ye have of it , there limit your affections with sobriety , and use it as if ye used it not , Buy as if ye bought not , go to the Markets and your Fairs , as if ye went not . Sow , and reap , and gather in , as if ye did it not . And ye will needs be merry and harmlesly jest now and then , O be marvellously sparing and sober . Eating must be and drinking must be , and sleeping must be , and providing for your selves , and your family must be : if ever ye love your own souls and salvation , be sparing and sober in these things , lest supersfluity of affections step in in a moment : the devil is alwaies a catching for his opportunities to deceive you ; he is ever as a roaring Lion seeking by all means to devour you , Be sober then and vigilant , for your adversary the devil walketh about seeking whom he may devour , 1 Pet. 5. 8. When a man is to fight with a stout enemy , will he go and make himself drunk , that his enemy may set upon him drunk ? Ye had need to be sober , if it be to fight with the devil ; if ever ye be never so little overtaken , never so little giddy , then is the devil most busie . Temperance and sobriety hath a very good name in the Greek tongue , the Spirit of God cals it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the keeper of the minde safe , or the keeper of a man in his wits . Do so , otherwise thou shalt never be able to set thine affections on God . This is an admirable means to keep our affections in tune , to be sober in all things : to be sober-thoughted , and sober-hearted , and sober-minded , and sober-mouthed , and sober-meated , and sober-clothed , and sober-employed . This is the fifth means to set our affections on God , To be sober in all things .

The sixth is this , 6. To clip the wings of our affections , by abstaining from much of our lawful liberty Vid banc regulam apud Greg l. 5. moral . & hom. 3. super Evang. when we see how apt our affections are to fly out upon vanity , to clip their wings of much of their lawful liberty ; not only to abstain from things that are evil and unlawful , but also to abstain from many things that are lawful . There be a thousand lawfuls that thy heart does affect , which if thou do not abridge thy self of , thou shalt never be able to set thine affections upon God . This rule Socrates the very Heathen observed ; no man can be safe from falling into unlawfuls , but only this man , saies he , that abstains from many things that are lawful . It 's lawful to drink strong drink , but for thee that art apt to over-desire it , it is dangerous . It 's lawful to go finely ; but for thee that art apt to be proud of it , It is not safe to goe to the utmost of what is lawful . If thou usest the utmost of a thing that is lawful , one step further is unlawful . It is not wisedom to go to the utmost ridges of a rock , just at the brow of a high cliff ; though the ground thou goest on be sure , yet thy going is not sure : how soon mayst thou slip with thy foot ? how soon may a giddiness in the head come upon thee , and then thou break thy neck ? Perhaps thou mayst go steady , yea , but perhaps not , but topple down on a sudden and be dashed to peeces . It was lawful for Dinah to go forth , and to see the daughters of the land , but thus she fell to be ravisht and used like a whore , Gen. 34. 1. It was lawful for Iehoshaphat to visit King Ahab , but his using this lawful visitation drew him to partake in some measure of his sins . It was lawful for Daniel to eat the portion of meat that the King gave him , but he would not , Dan. 1. 8. That very lawful thing if he had used it , it would have defiled him . All these things are lawful for me , sayst thou , yea , but all these things are not expedient ; because if thou takest thy liberty in all things that are lawful , thou wilt quickly be a slave to thy lusts , and under the power of inordinate affections . All things are lawful for me , saies the Corinthian , yea , but I will not be brought under the power of any , sayes S. Paul , 1 Cor. 6. 12. As if he had said , all things of this nature are lawful , but I count it not expedient to use them for all that : why ? because if I should take liberty in this kinde , I should be brought under the power of my sinful affections . Cavendi sunt affectus , ne illius nos ipsos subjiciamus , Pet. Mart. sayes Peter Martyr , Take heed of thine affections , they will instantly inslave thee . Follow not thy pleasure so much as thou mayst , nor thy profits and earthly employments so much as thou mayst ; drink not , and sleep not , and jest not so much as thou mayst , for if thou dost , thine affections will be caught or ere thou art aware . Many men and women , they will be enquiring and questioning , what ? is not this lawful ? and is not this lawful ? Is it not lawful to have a little recreation every day ? Is it not lawful to be merry , and to tell a merry tale , and to break a jest now and then ? Is it not lawful to sell Ale , and keep a victualling house ? Is it not lawful to wear such a geegaw ? or to plat ones hair after such or such a fashion ? These questions sound like the speeches of fools that are likely to be gulled in their affections by Satan . For what though they be lawful ? I do not deny they are lawful ; but the question is this , Be they safe and expedient for thee , when thine affections are sure to be needlesly agog upon these things ? O do not needlesly endanger thine affections , if ever thou mayst remedy it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saies Chrysostome . Chrysost. in 1 Cor. 6. 1. Look thou be not a slave of thine affections : thine affections itch after this and that , look thou do curb them : if thou dost not curb them of many things that are lawful , thou wilt never be able to set them upon God . This is the sixth means to set our affections on God , to clip their wings from flying upon the things here below .

The seventh is this , 7. To be abundant in the exercise of godliness . to be abundant in the exercises of godlinesse , We must be abundant in prayer , and in all other exercises of godlinesse . When Paul had exhorted good Timothy to be exercised in godlinesse , 1 Tim. 4. 7. in the next verse , he gives him a reason why he so exhorts him . Because saies he , godlinesse is profitable unto all things , If godlinesse be profitable for all things , then certainly its profitable for this , to set our affections upon God . Abound then in good duties , abound in good conference , abound in good and gracious acquaintance , abound in godly meditations . This was Davids means whereby his affections came to be earnest upon God . O how I love thy Law , it is my meditation continually ! Psal. 119. 97. his affections were even wrapt up in his God , O how love I thy Law ! he was not able to expresse how his affections were wrapt . O how love I thy Law ! How came they to be so ? the reason was this , He was abundant in godly meditations ; It is my meditation continually , Abundance in any thing , causes the affections to abound . The voluptuous man is abundant in his pleasures , he abounds with his hunting , and hawking , and gaming , and merriments , and therefore his affections are abundantly set hereupon . The covetous man his minde abounds in thinking of the world , his memory abounds with remembring the things of the world , his tongue abounds in talking of such matters , his labours and his cares abound in this kinde , and therefore his affections are abundantly set upon these things . There is nothing makes the affections so excessive as abundance , Abound then in the exercises of Gods worship , if thou wouldest have thine affections to be abundant that way . Never think thou canst pray enough ; hear enough , speak holily enough , examine thy soul enough , nor sanctifie the Sabbath enough , never think thou canst reform enough , or do any duty enough . Men serve God as little as they dare , they pray and hold out in their prayers as little as they dare , they shew themselves for God as little as they dare , these mens affections can never be upon God , because they love not to be abundant in good duties : thy heart is a great deep , Psa. 64. 6. It is not a little winding , or a little turning will fetch up a Bucket out of a deep Well . So the heart I say is a great deep , a little praying , and a little hearing , and a little amending will not fetch up the affections from this great deep unto God , no , Thou must be abundant in goodnesse and in the duties of goodnesse , if thou wouldst have thine affections set upon God ; provided alwaies that thy heart be renewed and quickned , otherwise abundance will cloy thee . The more thou prayest , the lesse affections thou wilt have : the more thou hearest , and the more thou speakest of Religion or of grace , the more formall thou wilt be , thine affections will be lesse set hereupon . O my brethren , this is a cursed crasis and disposition of soul , to be spiritually cloyed in this manner ; abound and abound right , else it s to small purpose ; if thou abound in good duties , and abound right , this will set their affections upon God . Abound in a thing , and be the thing never so bad , it will soon command thine affections . Let a man be abundant in playing , drinking , or abundant though it be but in the taking of hot waters , I have known some their affections were so to it , that it killed them . Beloved , abound then in good duties , this will take off thine affections from the world , and set them on God . This is the seventh means , to set our affections on God , to be abundant in the duties of holinesse .

The eighth is this , 8. Dive down to the bottom of thine affections . Labour to dive down to the bottom of thine affections : the sweetest is at bottom as we say . So the affections that are sweetest to the heart are at bottom . And therefore dive down to the bottom and get up the bottom of thine affections , and set them upon God ; thine affections are never set upon God , till them at the bottom are set upon God . A man may set the shallow of his affections upon God , when the bottom is set upon the things of the world . There is many a close hypocrite , he thinks his affections to the world are now dead ; but they are not dead ; the Fox seems often to be dead , to seize the more cunningly on his prey . So the affections will seem to be dead to the world , that so they may be the more cunning to feed upon the things of the world ; they seem to be dead , that is , the shallow of them seems so , but the bottom still is alive to the world , that is not set upon God . Beloved , a man may set the shallow of his affections upon a thing , which the bottom of his affections doth hate . See this in Ammon , his affections were to Thamar , and he loved her . O he would seem to be sick for her . I , the shallow of his affections were to her , but anon , out comes the bottom : when the bottom of his affections once did come out , then he did hate her . He hated her worse then he loved her , 2 Sam. 13 15. dive down then to the bottom of thine affections , and labour with all might to get up the bottom , and set them upon God . Here 's a man , he hath good affections to repentance and amendment , good affections to be godly and have grace ; he reforms much , and he professes much ; you would wonder to see this man a year hence to persecute the Minister , and to oppose Gods people and make a mock of the power of Religion : but this you may see , if the bottom of his affections be not got up and set upon God . Get up the bottom , and set that upon God , or it is nothing .

There be three means to get up the bottom of thine affections , Means to get up the bottom of the affections . and set them upon God .

First . Be humbled after all thy turning unto God , this will get up the bottom of thine affections to God . A wicked man before he is turned unto God may be humbled ; 1. Be humbled after thy turning unto God . as Ahab was humbled , and Iudas was humbled , and Pharaoh too , and many other sinners they are humbled before ever they have turned from their sins . When once they have turned from their prophanenesse , and their impieties , then they begin to think well of themselves , now they are well , think they : indeed before ever they are turned , they may be humbled . Thus a drunkard and a whoremonger may be humbled , thus a mocker and a prophane person may be humbled , their consciences may pull them by the throat as long as they live in these sins , and then their affections are stirred exceedingly : they may weep , and sigh , and groan , and tremble , and be ashamed of their doings ; they may be humbled thus before they are turned : but when they are once turned from these sinnes , then they begin to be quiet and secure , and to hope well , Alas ! alas ! the bottom is not up yet . But if thou wouldst get up the bottom of thine affections , be humbled after all thy turnings to God . So it was with good Ephraim : Surely after that I was turned , I repented : and after that I was instructed , I smote upon my thigh , I was ashamed , yea , even confounded , Jer. 31. 19. Ephraim was humbled after that he was turned . It was not before he was turned , but after he was turned , he repented and was humbled . This got up the very bottom of his affections and all unto God . See how full of affections he was . He smote upon his thigh , he was in a holy rage at his own soul , he blushed , he was ashamed , yea , he was even smitten with confusion of face before God . All the bottom of his affections was up , his zeal his sorrow , his shame , and the whole bottom of all came up then , because he was thus humbled .

Secondly , 2. Keep no close lust unmortified . Keep no close lust , no corruption in secret unmortified : As this is a means to get up all the bottom of our affections , and set them upon God , so it is a sign too whether we do so or no. For when a man is willing to be searcht , who may be was suspected of stealing , if he be willing to be searcht , to have his pockets , and his house searcht , and his coffers searcht , and all his haunts searcht ; Search me , sayes he , I have it not : he that is willing thus to be searcht , it is a sign he hath not stoln it . So it was with the Psalmist : for having sayd that his affections were set upon God , and against them that were against God : he bids God search him , and see if he could finde that it was contrary . Search me , O God , and know my heart , or as some translations have it , and try the ground or the bottom of my heart , see if there be any way of wickednesse in me , Vid. v. 21 , 22. Psal. 139. 23 , 24. As if he had said : If I have any secret corruption that I favour my self in , I confesse the bottom of mine affections is rotten ; but I am willing to be searcht ; Search me , O God , and try the ground , or the bottom of my heart , and see if it be not so as I professe it to be ; I say , as this is a means , so it is a sign too . A means it is to get up the bottom of the affections , and set them upon God . For as long as a man hath any secret lust , any bottom corruption which he favours himself in , he can never set the bottom of his affections upon God .

Thirdly consider , 3. Consider God will shame thee one day , if the bottom be not sound . God will shame thee one day , if the bottom be not sound ; thou mayest have good affections for the while , and be held for a very good Christian , and a forward Professour : but if thine affections be not solid and sound at the bottom , God will shame thee . Though the Apple look never so well , yet if it be not sound at the core , at last it will be manifest . Though the Egge look never so lovely , yet if it be addle within , at last it shall appear . God will unmask thee one day , and make it appear thine affections were never right at the bottom . This David used as a means to provoke him to get a sound heart at the bottom . Let my heart be sound in thy statutes , that I be not ashamed , Psal. 119 80. The affection of shame a man would be loth to be put to , and he knew he should be put to it one time or other , if he were not sound at the bottom : And therefore he labours with God , that his heart might be sound in his statutes , he was not content to have good affections that way , but he labours to have sound and solid affections that might be sound at the bottom . That I be not ashamed , sayes he , What a shame will it be to see thee a damned Goat at Christs left hand , that now art esteemed a good Christian ? If thou beest not right at the bottom , so it will be . Give me leave to tell you one thing that occurred in an experience of mine own . I was once a saying to a Gentleman who was exceedingly affected at the Word , and professed great love to my Ministry , and that he would defend it , and make much of the Word : O ( said I ) there be many that yet seem very forward to approve of the Word , and to defend it , &c. that when the Word comes to meet with their bosome sins , and gives them no rest in their consciences , I fear me will set against Minister , and Word , and all ere it be long . O no , God forbid ( sayes he ) I were unworthy to live , if I should do so : Well , well ( said I ) I pray God it may not be so as I say : but mark it , and peradventure you shall see it with your eyes . Within one fortnight , this Gentleman that seemed to be such a friend at my first coming to the Parish , being met with in a Sermon , and feeling his sin ( a sin I little imagined he was guilty of ) to be reproved and condemned in the Pulpit , he never would be known to me more , but opposed me as long as I stayed there : he was affected , but his affections were not sound at the bottom , and therefore he came to this shame ; God grant it have humbled him by this time , if now he be alive . It is a good rule in morality , Regula moralis . Affectus mendaciter se subjiciunt rationi : The affections will fain a submission to right reason . It is true in Divinity , the affections will seem to submit unto grace , when they do not . For as long as the bottom is not sound , they cannot be set truly upon God : they are nothing but flashes , like plushes of water after a showr , that are dried up quickly . This is the eighth means to set our affections on God , to get up the bottom of our affections , and set them on God .

Beloved , It concerns us to use all these means . these are the means whereby ye may set your affections on God : now see how nearly it concerns you to use all these means , and to make conscience of this duty : and this will appear , if ye consider these two things .

First , 1. Because the affections are the bonds of the soul . The affections are the bonds of the soul , that is , wicked , whereby it is fast bound unto sin : thou canst never repent nor be saved , as long as thine affections are not turned . Can a prisoner go that is fast bound in the stocks ? Thine earthly and carnal affections fast binde thee in sinne , if these bonds be not broken , thou canst never go to God . When Peter saw a carnal affection in Simon Magus the Sorcerer , presently he tels him , I perceive thou art in the gall of bitternesse , and in the bond of iniquity , Act. 8. 23. He does not say only , in iniquity , but also in the bond of iniquity : for his carnal affection was a bond , and he was fast bound in his sins . The Prophet preaches hell and damnation against such men , and such women : for alas ! how can they get out , when they are bound and corded to their pleasures , and the things of the world ? Wo unto them that draw iniquity with cords of vanity , and sin as it were with a cart-rope , Isa. 2. 18. Great carts are drawn by the cart-ropes ; so all a mans sins are drawn to him by these cords . Chrysost. Chrysostome expounds these words , both of their sinnes and their woes ; they draw both them . The cords of our affections are the hearts tyers to sin , they do even tye the soul unto sin , that it cannot get loose . Wo is to them , sayes the Lord . Be the affections all like unto bonds , and cords , and cart-ropes , to tye the heart to sin ? What a woful case are ye in , till your affections are set right ! look what ye tie them unto , that do ye draw after you ; if you fasten them on the things of this life , them ye draw after you ; if ye fasten them on Grace , and on Christ and his Word , them ye pull after you . Never was Sampson so fast bound with Delilahs withs , as he was with his affections to Delilah , sayes Gregory . Ah poor slavish soul , thou art in the Devils stocks : as long as thine affections are not fastened aright , thou art heart-bound , and soul-bound , and conscience-bound , thou art fast bound in his cage . How neerly then concerneth it you all , to get your affections to be set upon ? Ye are even the slaves and bond-slaves of hell : and therefore as ever ye desire to flie from the vengeance to come , use all these means with all conscience , that ye may set your affections on God .

Secondly , 2. Because earthly affections are the fore-stallers of the heart . Earthly affections are the fore-stallings of the heart , the heart is prepossest already with the things of this life , and is prejudicate against the things that are above , and therefore there is no hope to perswade you , as long as your affections are set upon the things of this life . When our Saviour Christ perceived how the Pharisees affections hawkt after credit and honour from men , being prepossest with desire of humane applause , he tels them plainly they could never beleeve , nor seek the honour of God . Ye cannot beleeve , sayes he : how can ye beleeve which receive honour one of another , and seek not the honour that cometh from God only ? Ioh. 5. 44. It is a grievous thing to be prejudicate and prepossest with another good beside God . It is a miserable task to be to reason with a prejudicate man , he will not yield , no , by no means will he yield , when once he is prejudicate . As long as our affections are set on the world , our hearts are prejudicate : and therefore go we about the means prescribed , whereby our affections may be set at rights ; never till then can we hope to convert you , or to work any good on your souls .

The VII . Sermon . Colos. 3. 2. Set your affections on things that are above , &c.

ARe the affections the motions of the heart , Ministers must labour to stir up the affections of their hearers . L. 1. de invent . c. 1. and must we set them on God ? this may teach us one lesson by the way ; we that are Gods Ministers must take notice from hence how to qualifie our preaching , namely , to stir up the affections of mens hearts . Every man sayes Rodolphus Agricola , that hath any learning at all , is able to teach ; but concutere affectibus audientem , to shake mens affections , and turn mens hearts ; he is an extraordinary man that can doe this : after this manner was the preaching of our Saviour , he did so move the affections of his hearers , that the Text sayes , they were astonished at his doctrine , Mat. 7. 28. Why so ? the Exangelist makes answer in the next verse , for he taught them as one having authority , and not as the Scribes : that is , Keck . Ecc. Rhet. l. 1. c. 3. non ita frigidus ut Pharisaei , he was not such a frigid and cold Teacher as the Pharisees and Scribes were ; the people sate like immoveable stocks in their seats , when the Scribes were a teaching , they were not moved a jot ; but our Saviour was a powerful Teacher , he taught them as one having authority , and not as the Scribes : his Sermons were moving and forceable . Iohn the Baptist wrought strongly on the affections of his Auditors , they could not possibly hold , but cryed outr●ght , as they heard him . The people askt him , What shall we do ? the Publicans cryed out , Master what shall we do ? the Souldiers also , whose affections are as hard to be moved as any , yet they cried out too , and what shall we do ? Luk. 3. 14. This use is plainly grounded on my Text. Gods Ministers ye know are Gods Instruments to bring men to faith and repentance , and reconcile them to God : and therefore if this be your duty , to set your affections on God , we must labour to work on your affections to provoke you to doe it . The reasons of it are these .

First , Reasons . Because the Word is full of affections ; full of affections of love to wooe a man to God , 1. Because the Word is full of affections . full of affections of pity to yern upon men in their misery , full of affections of terrour to terrifie the wicked ; and therefore that Minister that preaches not affectionately , preaches but one half of the Word , he preaches but the dead corps of the Truth , as I may call it : he does not preach the life and the soul of the truth . The affections of a speech are the soul of a speech , both make up the whole of the Word . Is not my Word like unto fire , and like a hammer that breaketh the rocks in peeces ? Ier. 23. 29. If the Word be a fire , he that delivers it coldly , delivers the Word otherwise then it is . Would you not say that a man were ridiculous , who when his neighbours house is on fire , should go and coldly advise the Parish in this manner ; O my dear neighbours , you should do well to look to your houses , lest fire fall upon them , as now of late I understood it hath done ; I pray let me perswade you to provide water , otherwise all your goods and mine too will be consumed to ashes : it is true that this man sayes ; but would not men deem him a fool ? the truth , is the truth of affection , and he leaves out the affection of the truth . Nature hath taught us another course in such a case , He would run crying into the street , fire , fire , help , help , for the Lords sake ; water , water , in all haste , alas ! alas ! we are undone , quickly , speedily , run for ladders ; pull down this rafter here , cut down that beam there , untile the house , what mean you ? stir hands , arms , legs , hie thee for water , run thee for iron crooks , crows , hooks , buckets , haste , haste ; we are all undone . Here now is the affection of the truth : the like must a Minister do , who knowing his people wallow in sin , in the state of hell and damnation , as many as go on in their courses , he ought not with filed phrases and mellow-mouthed words , nor with cold exhortations admonish his hearers , but he must put in the affection of the Word in his Sermons : he must cry fire , fire , the fire of hell is among you , the fire is kindled , sin is entred into the soul : O the water of tears , tears , repentance , repentance , help your selves for Gods sake : the devil stands ready to devour you , death watches unawares to strike you , hell-mouth gapeth to swallow you ; look about you , stirre your selves and consider , or ye perish in a moment . Leave off your ryots , down with your pleasures , away with your vanities , put on Christ quickly , work out your salvation with fear and trembling . See ye not men die daily before you on a sudden , falling to hell , haste , haste , flatter not your souls , time is uncertain , the danger is too certain , the punishment eternal , damnation is intolerable . Thus must a Minister preach this truth , It is a truth full of affection , the affection must be delivered as well as the body of the truth . All the imaginations of the thoughts of mans heart are only evil , &c. Gen 6. 5. As this is a truth , so there is a great deal of affection in this truth , the affection of loathing . Do we think when the Lord said it , he said it coldly and nakedly ; all the imaginations , &c. No , he said it with a great deal of affection , of loathing , &c. O Jerusalem , Jerusalem , &c. O that thou hadst known , &c. As this is a truth , so there is a great deal of affection in this truth , affection of pity . There is a great deal of affection in every threatning , a great deal of affection in every command , a great deal of affection in every promise , in every truth . Christ does not bid us preach the letters , and syllables , and propositions of his Word , but his Word . Now my Word is like fire , sayes God ▪ fire is the stirringest element of all elements , and therefore if there be any feeling at all in you , the Word is able to stir you , even as if ye had a fire in your bowels . Beloved , either we that are Gods Ministers are unskilful to handle the Word , or else ye are senselesse and stupid , if ye do not sit upon hot coals for to hear it : it will make the drunkards heart ake to hear what this Word sayes to him : it will make the worldlings heart ake , and the secure Christians heart ake . The Word is fire , Did not our hearts burn within us , while he opened to us the Scriptures ? Luk. 24. 32. The Word did so inflame their affections , that their hearts burned to hear it . Does not the godly heart burn to hear the sweetnesse of Gods promises ? and burn when the Scriptures are opened to direct thee ? And so on the other side , does not the Usurers heart burn , when the Scriptures are opened that rip up his sins ? Does not the carnal professors heart burn now and then as he sits , when the Scriptures are opened to shew him his rottennesse ? there be such scorching texts in the Word ; texts of death , texts of judgement , texts of hell and damnation , they may well make a wicked heart burn for to hear them ; and therefore the Word being so full of affection , a Minister that preaches it , must needs be an affectionate preacher , if he be a true preacher , otherwise he doth not preach the whole Word .

Secondly , 3. The word looks to be obeyed with affections . As the Word is full of affection it self , so it looks that a man should be full of affection that obeys it . God loves no other obedience , but obedience with affection ; he loves a cheerful giver . 2 Cor. 9. 7. So God loves a cheerful obeyer , a cheerful repenter , a cheerful beleever ; whatever we do in his service , he loves we should do it with affection ▪ Should a Minister preach without any affection , happily he may reason men out of many of their sins , and prevail with them to take up the duties of religion , but all would be formality , without any affection . It is a good saying of Austin , the godly must have affections in obedience , otherwise they are not obedient .

There be two things in every Commandment of God .

First , The duty commanded to be done , Fear God and keep his Commandments . This is the whole duty , Eccles. 12. 13. That is , there is never a duty that a man hath commanded him , but it is within the compass of the Commandments of God . So that in every Commandment there is a duty .

Secondly , The strength of affection wherein the Commander commands it , and therefore the Commander commands it , and therefore the Commandment is called Gods will . Teach me to do thy will , O God , Psa. 143. 10. It is called Gods pleasure , Blesse the Lord ye Ministers of his that do his pleasure , Psa. 103. 21. It is called Gods desire , Thou desiredst truth in the inward parts , Ps. 51. 6. Because the strength of Gods will and desire , and pleasure , and affection lies in it . These two things being in every Commandment of God , it follows of necessity , that a man must have his affections in obedience , otherwise he is not obedient . As God doth not only command me , but also with affection he commands me : so I must not only do the thing he commands , but with all affection I must do it , or else I never obey him . Virtuti immitte furorem , sayes Homer , Adde affections to thy vertue , Vertue is no vertue without the affections , prayer is no prayer without thine affections be in it , repentance is no repentance without thine affections be in it . Whatsoever duty thou dost , if thou dost it not with all thine affections , it is abomination to God : and therefore the Minister that preaches must stir up affections : if he do not stir up affections , the religion he begets in the hearts of his hearers , is likely to be little better then wretched formality .

Thirdly , 3. Men are very dull in affections to embrace the Word . As the Word is full of affection it self , and requires affection in them that obey it , so men are very dull in affection to embrace it ; they are dull of hearing , Heb. 5. 11. They have dull ears , and dull hearts , and dull affections : tell them they shall perish because they doe not repent ; they will be damned because they will not obey : they shall be saved that will ; they are like Gallio , they care for none of these things ; and therefore now we that are Ministers , must strive to make them ●are whether they will or no. Cry aloud , sayes God , spare not , lift up thy voice like a Trumpet , shew my people their transgressions , Isa. 58. 1. Do not only say a Sermon to them , but cry it : nor only so , but cry aloud , they are deaf : spare not , thou wilt never stir them if thou sparest . Spare not , spare neither rich nor poor , neither great nor small , lift up thy voice like a Trumpet , that is , preach so , that if it be possible , thou mayst move their affections . It is a similitude taken from the Trumpet in battel , though the Souldier be faint-hearted , it will stir him up with affection to fight . Great Alexander was so stirred up at the trumpetting of one Antigenida an admirable trumpetter , that all his couragious affections were up , and his fingers did itch to be fighting . So lift up thy voice like a Trumpet , stirre them up , if by any means thou canst . O they are very dull and senselesse , and hard to be affected , and therefore we must study how to work on their affections .

If ye ask me how must the Minister stir up affections ? I answer .

First , A Minister must not stir up affections by the enticing words of mans wisdome . Negatively , not with the enticing words of mans wisedom , 1 Cor. 2. 4. Some men indeed out of these words do gather , that S. Paul condemned all eloquence and affectionate preaching . But this cannot be , that he should condemn that which he most shewed himself , most of all the Apostles of Christ . He was such an eloquent golden mouthed man , that the Lycaonians thought he had been another Mercury , he was such a sweet speaker , Act. 14. 12. He was such an affectionate Orator , that he made Agrippa's bowels even earn to be a Christian , and Felix to tremble . S. Austin conceived him to be gifted with such an admirable power this way of Almighty God , that it was one of his three wishes , if he might have it for wishing ; namely , to hear S. Paul to preach in a Pulpit ; and therefore he does not condemn all affectionate and eloquent preaching ; but he condemns that flattering kinde of affected Rhetorick , whereby men that preached themselves , tickled mens ears , and delighted them with luscious phrases of Oratory ; handling such points as might please the phantasies of their hearts , rather then to convince them of their sins : thinking it too precise , too base to preach of mens damnable estate and condition in sin , the curse of the Law that all men are under till they be new creatures in Christ ; the taking up of Christs Crosse : to be hated , and mocked , and persecuted of all men , for Christs sake and his Gospel . These points , they either thought to be too rustick , and burly , and austere , or they sugred them over with their comments , and tickled the people with more velvet-like passages of mercy . I say , this kinde of eloquence , and this kinde of preaching , with the enticing words of mans wisedom , does the Apostle condemn , and therefore I doe not mean this . How then must a Minister stirre up affections ? I answer , he must stir up affections five waies .

First , 1. A Minister must stirre up affections by preaching to the life . By preaching to the life , As a Painter then paints a man well , when he paints him to the life ; he paints it so to the life , as if it were a living man indeed So then does a Preacher preach affectionately , when he preaches to the life ; when he preaches of hell , he preaches to the life , as if hell were before mens eyes ; when he preaches of heaven , as if the people did see it with their eyes as it were . As King Iames said of a good preacher in this Kingdom ; A saying of K. Iames this Preacher , saies he , preaches as if death were at my back : so a good Preacher preaches to the wicked , as if vengeance were at their backs , as if hell were at their backs ; he preaches to the godly as if Christ were at their backs , and heaven at their backs . If this kinde of preaching will not work on mens affections , their affections are bewitcht , O foolish Galatians , who hath bewitcht you , that ye should not obey the truth , before whose eyes Iesus Christ hath been evidently set forth , crucified among you ? Gal. 3. 1. Paul among them had preached Christ to the life ; so evidently , and so plainly , had he preached Christ crucified , as if they had seen him crucified before their eyes . Certainly thought he , these peoples affections are bewitched , that are no better wrought on . When Galba would perswade the Spaniards against Nero for his cruelty , he set out so visibly his cruelty , that they might even see it with their eyes . Lycurgus so expressed the difference of good education and of bad , that the people might even see it with their eyes . Not as though preachers should do as they did , or as some that I have read of , have done ; who brought a dead skull into the pulpit , that the people might see death even with their eyes . We have no such warrant in Scripture ; but they must do it with the lively teaching of the truth . And therefore the Apostle sayes , that true preaching is in the demonstration of the spirit , 1 Cor. 2. 4. When the truth is demonstrated with evidence .

Secondly , 2. By being full of affections himself . By being full of affections himself : Affection in the speaker is likely to beget affection in the hearer . It cannot be otherwise , saies Cicero . Cicero being an excellent spokesman , whenever he pleaded before the people of Rome , to beget any affections in them , he would be sure to put on those affections himself . If he would move them to grief , he would be full of affection of grief . When to pity he would be full of affections of pity , Summa movendorum affectuum in eo est , ut prius ipse sis molus . Quin Hor. de art. Poet when to anger , his countenance would be ful of anger . The highest point of moving the affections in another , is to be endued with those affections thy self , sayes Quintilian . It is an old maxime in Oratory , and in all moving of the affections of others , Pectus est quod facit disertos . It is a mans own breast that makes him to be affectionate and eloquent . If a mans own breast be piteous , and full of compassion and bowels , that man is an e●oquent perswader to pity . If a mans own breast be loving , and kinde , and full of affections , that man is an eloquent speaker to move love : Si vis me flere , dolendum primum ipse tibi , If thou wouldest have me weep , weep thy self first . What mean you to weep and break my heart , Com. in 1 Cor. 2. 4 Cal. Mult● sunt clamosi reprehensores , qui in vitia deciamitando vel potius fulminando mirum zeli ar●orem prae se ferunt , interea ipsi securi ut videantur per lusum latera & guttera ●xercere vesle : at Christiani ●astorus est flere secum priusquam alios ad fletum provocet , & plus apud se retinere doioris quam aliis faciat . Dabis voci tuae vo cem virtutis , si quod suades , prius ipse tibi persuasisse cognoscaris Bern. sayes the Apostle , Act. 21. 13. it burst his very heart to see others stand weeping about him . There be many clamorous Preachers , sayes Calvin , who declaim against the sins of the people , and thunder against the iniquities of their Parish , and make as though they had a great deal of zeal , that never move a jot ; the affections of the people are not stirred up a whit ; because the people see plainly , through all their actings and vehement enforcements , that such Ministers are not affected themselves , but only exercise their sides and their throat , as if they would act it on a stage . But O , sayes he , labour to mourn for their sins in thine heart , before thou labour to move them . Be thou more affected thy self , then thou undertakest to affect them . S. Paul did so move the affections of Dionysius and Damaris , and others at Athens , that the Text sayes , they clave to S , Paul . Certain men clave to him , and beleeved , Act. 17. 34. He preached so movingly , that their affections did even cleave to him as he preached . How came it about that he stirred up affections in them ? look into the 16. verse , and there you shall see he was greatly affected himself . His spirit was stirred in him , sayes S. Luke , when he saw the city wholly given to idolatry . He could not have stirred up affections in them , if he had not been filled with affections himself . O beloved , our hearts are grievously straightned , and our souls are wofully stopt , that we are not more affected our selves at your miseries then we be : would it not fetch tears from our eyes , and groans from our bowels , to see how desperately ye are hardned , but that we are too little affected our selves ? you know the damned abuses in your Parish , the cursed sins that reign in your houses , and the stupid security ye are in , yet nothing can move you . Your consciences cannot be ignorant ye are carnal , and are not yet Saints , nor born again many of you ; your consciences can tell you ye are Saints , or else ye are hell-hounds , and if ye die as ye are , ye have no evidence for heaven , but ye may be damned ere long for all that ye know . Ye can hear this every time ye to Church , and yet no reformation , no shew of humiliation , no shew of grace nor repentance nor any thing , Simonides apud Arist. Epiced 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; what weeping Simonides can weep sufficiently for these things ? Paul knowing some abuses among the Corinthians , that many of them were like to be damned for ever , out of much affliction and anguish of heart , sayes he , I wrote unto you with many tears , 2 Cor. 3. 4. penè quot syllabas , Haymo . tot lacrymas , as Haymo speaks , that is , he shed as many tears as he wrote syllables , he could hardly write for wetting the paper with tears which he wrote on . O that we who are Gods Ministers could be so affected ! the Lord lay it not to our charge that we are not : Jer. 9. 1. but O that our heads were water , and our eyes were a fonntain of tears , that we might weep day and night for these things . Ye think your souls are safe , alas ! we know they are desperate . We know that your drunkennesse will damn you , and your swearing and lying and company-keeping will undoe you . We know your pride and your hardnesse of heart are symptomes and infallible marks of such as are yet no better then reprobates . Ye hope your crying God mercies will help you , we know they cannot . Ye hope that Gods mercies will relieve , we know they will not , unlesse ye be new creatures . Ye trust God will not be so strict as we say , we know he will . Ye imagine ye are not led by the devil , though ye sin thus and thus , we know ye be , and the devil the God of this world rules in your mindes and your consciences . Neither are ye able , unless ye be Atheists and devils incarnate , to deny God to be God , and his Scripture to be Scripture , ye are not able to deny it . O that we would sigh , and sob , and groan in our pulpits . O that we could even wet our cushions with tears , and yearn over your souls as we preach ; I beseech you consider , will you never beleeve nor be affected till ye feel it ? Lord , when thy hand is lifted up they will not see , but they shall see and be ashamed , and the fire shall devour them , Isa. 26. 11 , I protest unto you , I could finde in my heart to fall down on my knees to every one of you all , were it profitable to beseech , you to consider this , now Gods hand is lifted up , and he cals to you and ye will not hear , he shews you your sins , and ye will not see , you shall see , sayes he , and be ashamed , and the fire of hell shall devour you . Take heed ye see not too late . O that ye had known at least in this thy day , before they be hid from thine eyes . God will hide his grace from thine eyes , and his spirit from thy heart , if nothing can move thee . I pray God affect our hearts with these things , that we who are your Ministers may be more touched our selves . This is the second means whereby we might move you , if we were affected our selves .

Thirdly , 3. A Minister may stirre up the affections of others by being godly himself . L. 1. Rhet. cap. 2. Quis tulerit Gra●chos , &c. Iuvenal . By being godly our selves . As we must be affected our selves , so if ever we mean to stir up affections in the heart , we must be godly our selves . Aristotle requires this in an Orator , that he be a good man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the good manners and the life of the speaker have the greatest power to perswade the affections . Hence is that usual saying of the vulgar . He that preaches well , and lives ill , puls that down with one hand which he built with the other : Nay commonly a man loaths a good saying out of a foul mouth . Let a drunken Minister exhort to sobriety , for the most part the people do loath it . Let an adulterous or covetous Minister exhort to be godly and religious , for the most part they abhorre it . Let a loose Minister preach of strictnesse of life and conversation , and zeal and purity , Solomon sayes it is like a lame mans legs , when one is shorter then the other , Prov. 26. 7. that is an ill sight : A wicked Minister can never stir up the affections of the people aright . Gregory Nazianzen would have a Minister 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Either not preach at all , L. 1. Sent. Spiritual . Tetrast . 4. or preach by a good and godly life . Otherwise the people will have little affection to hear him : nay , which is lamentable , it is usual in the world , not only to set their affections against a wicked Ministers preaching , but also to loath the very ordinance it self : when Eli his sons were wicked , and sons of Belial , the Text sayes , the people loathed Gods offerings . The sinne of the young men was very great before the Lord , for men abhorred the offering of the Lord , 1 Sam. 2. 17. At the best , the people , though never so greedy otherwise for to hear , yet if the Minister do not as he saies , they have smal affection to hear him : Christ knew this by his Disciples , who were willing to hear him whensoever he preached , but he knew they had little affection to hear a Sermon of the Pharisees , who said and did not , And therefore he was fain to command them not to be offended at that , but to hear them . It was not then in vain , that the Apostle exhorts Titus to look to his own life . Tit. 2. 7. In all things shew thy self a pattern , sayes he , a patern of good works . For if the Minister that preaches be not a good pattern to his people , his Sermons will not be so able to stir up affections in their hearts . Pasce verbo , pasce exemplo , Gregory . sayes Gregory : we must feed them by doctrine , and feed by our example : this is the way to stir up affections in our hearers . It is true , the people ought to be stirred up by the Word , in whose mouth soever it be , and it is their fault that they be not , but yet it will never be so : the Ministers contrary life in any particular , as it is cursed of God , so likewise it is a scandalous thing unto others , and an infinite occasion of offence , and takes off the edge of the Word . Yea , commonly it does more hurt then all the preaching can do good . For thus men will argue , If it be necessary to live as he sayes , then why does not he live so himself ? He hath more learning then I , and the like : nay , they call the Word into question , and hoodwink their souls with presumptuous pretences . Thus millions of souls are gone to hell with their Minister for company : Malus Minister est nisus Diaboli , It is a true saying of a Father , An evil Minister is the devils Gos-Hawk or Sparrow-Hawk . He goes a birding for hell . But why speak I of these things among you whom it concerneth not ? Yea , it concerns you much every way . For as it is a curse to a Parish that a Minister is wicked , so is the Parish tied as ever they love their own souls , to pray unto God that he would sanctifie their Minister more and more , that the Word may runne and be glorified , for the life of the Minister hath a great hand in moving the affections . The holiest Ministers move most .

Fourthly , 4. A Minister may stirre up affections by his voice . By the due carriage of their voices , when the Minister is affected himself : I do not say it is alwaies so , for some have not the same command of themselves through accidental reasons : but commonly when the Minister is affected himself , the inward affections of his own breast dispose the voice into some gracious manner of expressing the same . As Paul that was full of grief and sorrow for the peoples sinnes , he for the most part preached with a weeping voice , Many walk , sayes he , of whom I have told you often , and now again tell I you even weeping , they are enemies of the Crosse of Christ , whose end is destruction , &c. Phil. 3. 18 , 19. and truly if we consider the iniquities of the times , and the sinnes of most men , how lamentable their conditions be , no other affection better suits then this . Loquere flebiliter , sayes Bucolcerus to a preather , speak mournfully , and sorrowfully , the very voice it self will somewhat mollifie the affections of the people . Certainly it is an ordinance of God , and very moving , to speak according to the point in hand . To speak compassionately in points of pity , to speak rejoycingly in points of comfort , to speak most terribly in points of terror . As Cato advised that souldiers should terrifie their enemies with terrible voices . Neither is it amiss , that when the Minister threatens the judgements of God against rebellious sinners , he should compose his voice accordingly . I know not what hidden occult influence the voice hath into the affections , saith S. Augustine , but a great influence it hath . When a Minister goes dreamingly on , the people sit carelesly and regard it not , and let him say never so good matter , they heed it not ; let him threaten , or comfort , or command , or reprove , they respect all alike , for they see no difference in the Minister , I know the people should not do thus , but such is the corruption of men , thus they will doe ; now God hath given many of his messengers more wakening voices , as petty instruments to provoke mens affections somewhat the more . And truly we are bound to make conscience thereof , that our very voice may be a comment upon our matter ; 't was a pretty story of Demosthenes , Plutarch . in Demost. when one told him that he was beaten and misused exceedingly by such a companion . It seems he told it so by rote as we say , shewing no affection at all in his telling : Why ? sayes Demosthenes : hath he beaten thee ? I do not beleeve he hath beaten hee . No ? sayes the man : he was much troubled to hear him deny it , and so he spake eagerly and in a chafe , I am sure he beat me , thus he did , and thus he did , and do you not call this beating ? now I beleeve , sayes Demosthenes , I beleeve now he hath beaten thee indeed , now I hear the voice of a man that was beaten . So if we should dreamingly utter our voice , and reprove our hearers , they scarce beleeve they are reproved , because they do not hear the voice of a reprover . Let us deliver uses of terror to them , they hardly beleeve any terrour in it , because they do not hear the voice of terrour . But when the Minister is affected aright , and his affections direct the carriage of the voice along , the voice it self does more significantly expresse the matter ; and this no question is very moving .

But then let me tell you , if this be it ye look for , and if ye can be carping at a Minister for the want of this , what the Lord accounts of you . He sets it as a brand upon the wicked Jews that they were affected with the Prophet Ezekiels pleasant voice , when they were affected with little else , Ez. 33 32. even a rare and a worthy Moses may be defective in this case , and wo is the people that findeth fault . But however , be the voice of a godly Minister never so mean , yet there will be ever some hidden grace in it , whereby more or lesse , it appears unto the consciences of them that have ears to hear . This is the fourth thing whereby a Minister may stir up affections , by the due carriage of his voice .

Fifthly , 5. By a decent action . I might adde by a decent action . For my part , I have little reason to name it , but verily , it is a blessing of Christ to them that have it , for they have a great advantage over the affections of their hearers . Cicero sayes , some were esteemed viri diserti , eloquent and moving men , but for want of action they could not put their gifts in practise , habiti sunt infantes , they were esteemed infants in this profession , sayes he . Action we see is much employed in the preaching of the Prophets and the holy men of God . Ezechiel was commanded to stamp with the feet , Isaiah commanded to go naked , Ieremy commanded to put a yoke on his neck . Iohn Baptist was tota vox , he was all-voice ; the voice of a cryer in the wildernesse , Mat. 3. 3. his eyes spake , and his face spake , his hands spake , and his body spake , yea , his life , and dyet , and all spake , he was all-voice . The Prophets streched forth their hands to the people in fulnesse of affection . I have spread forth my hands all the day unto a rebellious people , Isa. 65. 2. S. Paul set his eyes upon Elymas the sorcerer , Act. 13. 9. O full of subtlety , and all mischief , thou childe of the devil , thou enemy of all righteousnesse , wilt thou not cease to pervert the right waies of the Lord ? the Lords hand is upon thee , and thou shalt be blinde , &c. It is counted a grand sin in old Eli , that he did not frown on his sonnes , 1 Sam. 3. 13. why does the Text express Elies not severely threatning his sons , by this action of frowning ? but only because they that do severely threaten , do use to frown , Thus ye see how that Gods Ministers have used action to move affections .

The VIII . Sermon . Colos. 3. 2. Set your affections on things that are above , &c.

MUst our affections be set upon God ? It is a great sin to set our affections on the earth . Four Arguments to convince this truth . then this reproves them , who set their affections on the earth . The matter is reduceable to four heads .

The first is the multiplicity of the affections , they are very many in number .

The second is , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Checker-wise order of the affections . As they are many , so they are complicated and platted one within another , that look what they are set on , they knit the heart to it .

The third is , the degree the affections are in , in regard of other acts of the soul .

The fourth is , the extremity of the affections , which is zeal . From all these four heads I will shew you the wofull aggravation of this sin , not to set our affections on God .

First , 1. If a man sets his affections on the earth , he sets all his affections on it . From the multitude and multiplicity of the affections : a man cannot set his affections upon earth , but he must set them all upon earth : the affections they all go together , and are many . Not only four , as Boethius doth count them : nor only five , as Galen does reckon them : nor only eleven , as Aristotle does number them : nor only twenty , as Cardan does sum them ; but they are like a swarm of Bees , as Laelius Peregrinus does compare them for multitude . Plato sayes they are innumerable , without question they are many . Now , what a wofull aggravation is this of this sin , to set thine affections on the earth ! Thou settest all thine affections thereon , if thou settest one thou settest all ; for they all go together . Like the Angels that sinned , they all fell together , So when the affections fell off from God , they all fell together . Like the two eyes of the body , they both look one way ; like the two ears , one doth not hear one sound , and another another . If thou lovest those things that are carnal , it is certain thy desires are all carnal , thy joys , and delights , and thy hopes are all carnal , thy fears , and thy griefs , and thy sorrows are all carnall ; if one of them be set on the things here on earth , all are : were there but one affection that way , it were the lesse ; but if thine affections be set upon these things , not one , nor two , nor ten , but numberlesse multitudes , whole swarms of affections are all earthly . Thou art altogether brutish and foolish , Ier. 10. 8. That is , thine affections are altogether brutish and beastly , altogether filthy or stinking , for so the word signifies , Psal. 14. 3. That is thine affections are altogether stinking and noysome affections . I proved before , that when the affections are carnal , Gal. 3. 1. they all like so many devils do bewitch thee . O foolish Galatians , who hath bewitched you ? It is grievous enough to be plagued with one devil , He must needs run whom the devil drives : one devil will drive thee fast enough to hell . One affection if it were single , will hurry thee fast enough to hell , what then are the whole legions of affections ? they are like the legion of devils that entred into the Swine , the herd ran violently down a steep place into the sea , Luk 8. ●3 . They ran with all violence to be drowned , when a legion of devils did drive them . So thou must needs run with all violence down into the lake , when a legion of affections , like a legion of devils doth hurry thee , S● acuique Deus fit d●ra cupido , sayes the Poet. The very heathen man saw this , that every mans evil affection was his devil , and therefore the whole legion of affections are a legion of devils . Do ye not see how ye are tost up and down all the day long , tanquam pila diaboli , as the devils tennis-bals , as Odo speaks : from worldly delights unto wordly desires , from desires unto fears , from fears unto melancholies , from melancholies to angers and vexations , from them again unto carnal comforts ? these are all like a legion of devils that hurry thee up and down till thou art hurried to hell , &c. If thine affections be carnal , they are a legion of devils to drive thee . It is a merry devil that makes thee so greedy of pleasure and of mirth ; a surly devil , that makes thee so cholerick and touchy ; a giddy devil , that makes thee so fearful and timorous ; an unclean devil , that makes thee so desirous of drinking and company-keeping . Anger and wrath is a devil ; Let not the soul go down upon thy wrath , neither give place to the devil , Eph. 4. 26 , 27. That is , do not give way to thy wrath , when thou givest way to thy earthly desires , thou givest way to the devil . When thou givest way to thine earthly delights , and thy sorrow , and thy melancholy , thou givest way to the devil . Look how many earthly affections thou hast that thou givest the way to , so many devils are in thee . Dost thou think thou art a childe of God , when thy conscience tels thee , that such and such earthly affections have way in thy heart ? alas ! thou hast a devil . Be sober , for your adversary the devil , 1 Pet. 5. 8. mark , every giddy affection is a devil , our adversary the devil comes with it . Yea , so many earthly affections , so many devils , and wilt thou set thine affections upon things that are earthly ? if thou dost , thou hast a legion of devils within , This is the first head , the multitude and the multiplicity of the affections , the affections are many .

The second head is taken from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2. Affections h●mper and intangle the soul . or the checkerwise order of the affections . As the affections are many , so look where they are set , there they are platted , and woven , and hampered together . God that first created man upright and good , he gave him affections so to twist and hamper his heart upon good , that it might be the harder to loosen it . He gave him the affection of love to embrace good . If the good were wanting , he gave him the affection of desire , to hunger after it . If the good were possible to get , he gave him the affection of hope to expect it : if the good were once gotten , he gave him the affection of joy to delight in it . If there were any danger to lose it , he gave him the affection of fear to be afraid of it . If the good were once lost indeed , he gave him the affection of grief and of sorrow to lament it . If he should meet with any thing that would hinder him in the prosecution of good , he gave him the affection of hatred to oppose it , &c. Thus God embroydered the affections , and wove them together , that still mans heart might be knit by the affections to good and to God . And wilt thou now set thine affections on the things of this life ? thou little thinkest how thou twistest and hamperest thy soul about these things , thine affections will make thee live and die a carnal wretch . He was in love with his Noverca . L. de ludo parvae sphaerae Had not Erasistratus cured Antiochus of his carnal affection , it had cost him his life , for he was sick of it unto death . Galen sayes , he met with many sick patients , if he had not cured their affections , he had never recovered them . The affections hamper the soul unto death . So if thou set thine affections on the things here on earth , they will so hamper thy heart , that unlesse thine affections be cured , thy soul is desperately incurable ; they entangle thy soul , thou canst not get free . And therefore S. Peter cals falling into earthly affections , he cals it , entangling . If after they have escaped the pollutions of the flesh they are again entangled , 2 Pet. 2. 20. That is , if after they have once gotten out , they fall in again ; because they cannot fall in again , but their lusts and affections will not entangle them again . Be not entangled again with the yoke of bondage , Gal. 5. 1. Paul knew if the Galatians were addicted to the Ceremonies of the Law , they would affect them more then the Commandments of Christ . And therefore he gives them advice no further to use them , because their hearts would be intangled if they did ; No man that warreth , intangleth himself with the affairs of this life , 2 Tim. 2. 4. A souldier had not need to have a new married wife , or a new-born childe , or a new-purchased ground , a new-planted vineyard , a new suit at Law in the Chancery : Alas ! then his affections would be a gadding , when he should be fighting ▪ O my wife at home , and O my childe at home , and I would I might taste of my vineyard at home , and O that I could follow my cause in the Court , this were to intangle him in war , he could not fight valiantly . Thus the affections do intangle a man . So if thine affections be earthy , they will entangle thee , thou canst not be free for the seeking of heaven , or of Christ ; thine affections are so complicated and hampered , thou canst be in no place , in no estate nor condition , but some affections or other will entangle thee . Thou lovest thy land and thy living , and thy things in the world ; O how are thine affections intangled , what case soever thou art in ? thine affections lie checker-wise and will have thee . If thou beest rich , the affections of pleasure or delight , or security , there they will have thee . If thou beest poor , the affections of desire and discontent ; this thou desirest , and that thou wouldest fain have , there thy wishings , and wouldings and carkings will have thee . If thou beest crossed , or troubled , or afflicted , the affections of grief and of sorrow , and of melancholy , these there will have thee . If thou beest injured , abused , or provoked , which fals out very often , the affections of anger and revenge , these then will have thee . If thou beest in danger of sicknesse or distresse , or losse of this or that , the affections of fear and the like , they lie in ambush to catch thee . If thou comest to the Word , and there thou art told thou art a damned man as long as thou livest as thou dost , the affections of vain hopings and trustings , they lie in scout for to take thee : thus thou art intangled when thine affections are earthy , in what case soever thou art in , they intangle thee . Sometimes thou art merry and jocond for a pang , anon thou art melancholy and sad for a fit . Sometimes thou art angry with a servant , or a childe , or a wife , or a neighbour , anon thou art pleased . Sometime a danger comes , and fears thee , anon it is gone , and thou art secure . Sometimes one affection , sometimes another , Sometimes a hating , and sometimes a loving , sometimes desiring , and sometimes hoping . Thus thou livest , and thus thou diest , and perishest for ever through the intanglements .

The third head is taken from the degrees the affections are in , 3. The affections are in a high degree in regard 〈◊〉 the acts of the soul . in regard of other acts of the soul . And here is a subdivision of heads .

1. The affections provoke thoughts , and therefore if the affections be earthy , the thoughts are all earthy .

2. The affections encrease lusts , and therefore if the affections be carnal , the lusts are all carnal .

3. The affections inferre purposes and resolutions , and therefore if the affections be to the things of this life , the purposes and resolutions of the heart are so too .

4. The affections inferre devisings and contrivings , and therefore if the affections be vain , so are the devices . From all which thou mayst see the infinite misery thou art in , if the affections be set here below . First , Because if thine affections be set here below , so are thy thoughts . When Saul had a treacherous affection unto David , he made as though he did affect him so well , as to make him his sonne in law ; it was a treacherous affection : but the Text sayes , so were his thoughts . Saul thought to make David fall by the hand of the Philistims , 1 Sam. 18. 25. As his affections were treacherous , so his thoughts were in like manner treacherous . The affections are the feet of the soul , as I told you ; now when these feet run to evil , so do the thoughts . Their feet run to evil , their thoughts are thoughts of iniquity , Isa. 59. 7. So that look what thine affections are to , to that are thy thoughts . You may remember what was proved to you of the thoughts : if thou dost habitually set thy thoughts upon the things in this world , to be thinking of thy sports and thy pleasures , thine apparrel , and thy fashions , thy meat , and thy drink , thy means , and thy living ; if thy thoughts be set hereupon , thou art a man that never hast repented since thou wert born ; thou hast yet no part nor interest in Christ , thou art yet no better then a damned wretch , heir apparent of hell and everlasting destruction . Thus it is with thee , if thy thoughts be habitually thus set ; but if thine affections be set here below , so without question are thy thoughts .

1. Because if thine affections be earthy , 1. As the affections are , so are the thoughts . so are thy thoughts : the affections provoke thee to be thinking of such things as thou hast most minde to . Haman did mightily affect honour , and therefore his thoughts ran upon his honor and promotion . The King had no sooner said , what shall be done to the man whom the King delighteth to honour ? but presently his thoughts were agog . Haman thought in his heart , whom would the King honour but me ? Esth . 66. When Haman was affected with wrath against Mordecai , instantly such were his thoughts . He thought scorn , sayes the Text , Est. 3. 6. David speaking of his enemies that were ill-affected against him , he sayes that their thoughts were against him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mac●r . hom. 6. all their thoughts are against me for evil , Psal. 56. 5. So that if thine affections be carnal , thy thoughts are carnal , and thou canst not think seriously of the good of thy soul . Come and let me think seriously , how do I think to be saved ? may not a reprobate pray as well as I pray ? hear the Word as well as I hear it ? beleeve as well as I beleeve ? Did not wicked Esau that sought a place for repentance , carefully with tears repent as well as I ? Had not cursed Balaam as good meanings as I ? he would not for a houseful of silver and gold go beyond the commandment of God . Alas ! alas ! your carnal affections will not suffer you to think seriously of your souls . Hast thou ever thought seriously whether thou beest a new creature or no ? whether Christ be in thee yea or no ? what if I should die now ? have I evidences for Heaven yea or no ? The Scripture saies thus and thus , so and so they must live that look to be saved , do I live so ? God sayes , such and such shall be damned , namely , all that live in any known sin ; God cannot lie ; Is there never a sin I know I live in ? poor woful soul , thy carnal affections have not suffered thee to think seriously of these things since thou wert born . May be now and then thou hast some loose thoughts of some such matters , stragling thoughts , glancing , running thoughts of thy soul , and of heaven , and of death , but thou never dost seriously think of them . No , thine earthly affections doe provoke thy thoughts otherwise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Macar . hom 16. Thinking is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pla. Sophist . thy affections have such influence into thy thoughts , that Macarius cals them affections . Is not this then a pitiful condition to set our affections here below ? to be drawn away from thinking seriously of our souls ; they drive thee to hell , and will not permit thee to think seriously whither thou goest till thou art there . O grievous condition ! will a prisoner that is condemned to be hanged to morrow , be thinking how he may get him new clothes , and a new suit ? will he be thinking how he may purchase ? how he may have a good supper ? If he be thinking on such things when he shall be hanged to morrow for all that he knows ; he is sure he is condemned , and the gallows is built , and the halter is provided , and if he get not a pardon , it is certain he shall be executed , and he knows not yet whether ever he shall get it ; may be he may if he seek hard , if he now be thinking of pleasures and profits , and the like , when his life lies at the stake , you will say , he is wofully affected with these things : and wilt thou be so affected with the things of this life , when thou mayst be in hell to morrow ? thou art sure the sentence of damnation is upon thee yet , and thou shalt surely be damned being as thou art ; wilt thou I say be thinking of eating , and drinking , and playing , and buying , and selling , and trading , and the like ? alas ! thou art yet but a damned man ? Take no thought ( sayes Christ ) what ye shall eat , and what ye shall drink , but seek ye first the kingdom of God , Matth. 6. 33. Let not the condemned prisoner take thought for a supper , but take thought how he may save his neck from the rope . This is the first : if thine affections be carnal , so are thy thoughts .

Secondly , 2. If thy affections be carnal , so are thy lusts . They are like stirpi● fibrae , as Chrysostom compares them , like the strings at the roots of the Tree . Apud Damascen . ● par c. 7. Because if thine affections be carnal , so are thy lusts . It 's true , a godly man hath carnal lustings , for he is partly flesh ; but then he hath good lustings too , for he is partly spirit ; the flesh lusts against the spirit , and the spirit against the flesh , and these two are contrary the one to the other , so that he cannot do so well as he would , Gal. 5. 17. he hath sinful lustings , but he hath spiritual lustings to crucifie them ; but if thine affections be earthy , thy lusts be all earthy , nay , thy lusts they are ripened and strengthened . The carnal lusts properly and especially are the first offer of the heart unto carnal affections . So that when they are come to be carnal affections , they are ripened . And therefore the Apostle does usually call the carnal affections by the name of lusts . The Gentiles walked in lusts , excesse of wine , revellings , &c. 1 Pet. 4. 3. that is , they walked in their carnal affections ; because the lusts are then strengthned when they come to be affections . Now beloved consider what a hideous condition it is , to set our affections on the earth , it strengthens our lusts . We give a knife to a cut-throat to stab us , cherish a company of vipers in our bosome to poyson us . We encourage fierce enemies to battel against our souls . So S. Peter can tell us . Dearly beloved , I beseech you as strangers and pilgrims , abstain from filthy lusts which warre against the soul , 1 Pet. 2. 11. they warre against the soul , they are the devils Infantry , yea , Chivalry too , they are his Souldiers to murder the soul with spiritual death and eternal damnation . If ever thou lovedst thine own soul , thou wouldest kill sinne in the cradle , supplant it and take it by the heel , as Iacob did Esau in the womb , thou wilt never overcome it else . Deny it the first entrance , as the Angel shut the door upon the Sodomites , cast out the bond-woman with her brat too , as Sarah did Hagar and her little one , Gregory . as Gregory speaks . Thou wilt never be able to subdue it otherwise . Thou wouldest crucifie thy lusts , and mark the first risings thereof , thus thou wouldst do , if thou hadst a care of thy soul . But wilt thou let thy lusts grow , and get armour to kill thee ? wilt thou let them gather strength and ripenesse to damn thee ? there is not a lust of them , but it comes like an armed man to fight against thy soul ; now if thou set thine affections too on the things of this life , thou dost strengthen it and weapon it yet more . What a wretched misery is this ! thy lusts war against thy soul to undo it , and yet thou dost strengthen them ; yea , thou dost encrease them , helpest their forces . O fools , when will ye understand ? do we not see how we are overpowred by our lusts ? do they not every day conquer us in the open field ? There is not a prayer we make , but deadnesse of heart gets the day like a Conquerour . Not a duty we perform , but lukewarmnesse proves victor . Nay , our lusts do not only overcome us , but they leade us in triumph . Some of our lusts carry us up and down from gaming to fretting , from fretting to revenging , from revenging to swearing , from swearing to lying , from one sinne to another , as they list . And our lusts are so strong that war against our souls , that we are not ashamed to lay down our bucklers and say , we cannot resist . I was angry , alas ! it is my nature , and I cannot master it . I rap out an oath now and then , alas ! I was provoked , and I cannot help it : I must say and doe as such an one would have me , he is my friend , I cannot deny him . Thus our lusts have given us mortal wounds , and have murdered our souls , and all this is , 3. If thine affections be carnal , so are thy purposes . because our affections are earthly , for they encrease all our lusts , and make them more able to vanquish us .

Thirdly , If thine affections be carnal , so be thy purposes : Men purpose according as they affect . He that affects such a good bargain , will purpose to make it : He that affects pleasure , will purpose to take it : He that affects any thing , will purpose to have it . First , men conceive a thing to be good , then they affect it , and then they spend thoughts of it , and then they purpose to have it if they can . Barnabas exhorted them all , that with purpose of heart they would cleave unto the Lord , Act. 11. 23. He joyns these two together , their purpose and their affection to God : because they could never cleave unto the Lord , but it must needs be with the purposes of the heart . Well now , consider what enemies we are unto God , what enemies too to our own souls , that set our affections here below , we can never have reall purposes to amend or turn unto God . We may purpose and purpose a thousand times over , but still we are broken off from our purposes , they all come to nothing , as long as we affect the things of this life . Can the fire have a purpose to freeze ? can the stinking dunghil have a purpose to smell well ? can a Swine have a purpose not to wallow in the mire ? No , how can this be , when they are affected with contrary qualities ? there is no counsel in such purposes as these . Without counsel purposes are disappointed , Pro. 15. 22. If thou dost purpose to do this or that , and not consult whether thou be able to doe it yea or no , no wonder though thou beest disappointed of thy purpose . Thou art carnal , and hast a purpose to be spiritual : thou art full of earthly desires , and hast a purpose to hunger after Christ . Thou art a company-keeper , a worldly and a proud fool , thou hast a purpose to be otherwise : Alas ! such purposes as these will surely be disappointed , because they are purposes without counsel : thou shouldst first take counsel how to crucifie thy affections ; if thus thou wouldst do , thy purposes would stand . What an egregious sin is this then , to set thine affections on things that are carnal ! thou art vain , and hast no purpose to be otherwise ; thou secure , and hast no purpose to shake off securiry ; no purpose to give over thy carnal appetites , and thy customes , and the lusts that thy conscience does know of : thy own conscience can point thee out many lusts that thou livest in , and thou hast no purpose to leave them , O how does this provoke the Lord Jesus to wrath ! Which of us does thus purpose in his heart ? I absosutely purpose henceforth to use all the means under Heaven for the saving my soul , I have gull'd it to this day , now I purpose to do so no more ; now I will every day examine my conscience , every day keep company with the godly ; I will never sort with my old company more , I have used my body like an Idol , now I purpose to mortifie it , &c. Alas ! our affections will not let us . It is certain , thou never hast a good purpose to God for thy soul , as long as thine affections are earthly . All thy purposes are instar paleae , Car. in Pro. 15. 22. sayes a Divine , they last for an hour , or a day , or a health , like the chaffe which the winde drives away .

Fourthly , 4. If thy affections be carnal , so are thy devices . Because if thine affections be carnal , so are thy devices and contrivings . When a man sets his affections on any thing , as he spends many thoughts thereupon , and purposes to have it if he can , so he deviseth with himself whereby to attain it . Davids enemies whose affections were set against him , they devised how they might crosse him . All that hate me , against me do they devise my hurt , Ps. 41. 7. What a company of devices hath the glutton to satisfie his palate ? the revengeful person to satisfie his wrath ? the covetous person to scrape himself maintenance ? it's endlesse to recount what innumerable devices men have to compasse what their heart does affect . Phalaris deviseth new torments : Nero deviseth new cruelties ; Sardanapalus propounds a reward by a cryer to him that could devise out new pleasure , the wicked Lawyer and troublesome Parishioner deviseth new quillets and put-cases to fetch over his poor neighbour : the proud minion deviseth new paintings of the face , new washings of the body , new curlings of the hair , new deckings of their neck , new-fangled attires , and the like ; the covetous deceiver deviseth new cousenages , new conny-catchings , pollings , rackings , gullings , &c. The Usurer new usuries , new covenants and reaches . It were long to rehearse what devices are in men to fulfill their unruly affections . These wretches are abhorred of the Lord . Solomon sayes there be six , yea seven things , which the Lord hates and abhors , Pro. 6. 16. And in the next verse save one , he sayes , that a heart that deviseth wicked imaginations is one of them . Qui praeter us●●ata mala alia excogitant , ●asil Theodoret. & alij in loc. The Lord numbers these men among the damned crew of the Heathen , inventers of evil things , Rom. 1. 30. Wo unto them that devise iniquity , sayes the Prophet , Mic. 2. 1. Now see thy wofull condition whoever thou art , whose affections are carnal , thy devices are all carnal , thou dost not devise how thou mayst best serve Almighty God , how thou mayst best overcome sinne , how thou mayst best glorifie Christ . Which of us does set his head a work every day , how he may best pray , and best repent , and best hear , and best do every good duty ? alas ! there is little such devising among us , because our affections stand not this way . If our affections were set upon God , we would be studying and contriving how to purge all our families , how to propagate the glory of God in the Parish , how to exhort , and reprove , and provoke one another to godlinesse . A liberall man deviseth liberall things , Isa. 32. 8. he devises how he may releeve Gods poor Saints , how he may set the poor on work , how he may help forward the Gospel with his purse , if he can finde how : An humble man deviseth humble things , a peaceable man deviseth peaceable things , a holy man deviseth holy things : if our affections were set right , we would all lay our heads together how the Parish may best be reformed , how our scandalous houses may best be removed , how the Word that we hear from Sabbath to Sabbath , may best be put in practise among us ; thus it would be , if our affections were set upon God ; but because our affections are not set so , hence it comes to passe our devices are carnal .

The IX . Sermon . ●ol. 3. 2. Set your affections on things that are above , &c.

THere remains the fourth head , The extremity of the affections is zeal and it is due only to God . which is the extremity of the affections , and that is zeal . Zeal is due only to God , and the things of his worship : and therefore hence we may see , how infinitely they sin , that set their affections on things here on earth , because they rob God of his due ; zeal , which is the extremity of the affections , is due only to God and the things of his worship . Phinehas was zealous for his God , Num. 25. 13. he gave the zeal of his affections to no other but God . Now , what is zeal ?

Zeal is a high strain of all the affections , Zelus quid 5. Things in zeal . whereby the heart puts forth all its affections with might upon that which it absolutely affects ; five things therefore there are , which concurre to the making up of zeal .

First , 1. A high measure of affections . A high measure of the affections . Every measure of the affections is not zeal , a man may affect a thing coldly and lukewarmly , that is not zeal . As a covetous man may have lukewarm good affections to the word . But this is not zeal , I say , zeal is a high measure of the affections . Zeal is a metaphoricall word in the Original , it 's taken from the seething of water over the fire . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Every measure of heat in the water is not seething . No , seething hot is a high measure of heating . The Apostle confesses how the false Apostles affected the Galatians . They zealously affect you , sayes he , Gal. 4. 17. he confesses they did affect the Galatians , and he confesses they did highly affect them , in a very high measure , if it had been as well , as it was high : they zealously affect you , Clavasius saith , it 's fervor Divinae charitatis . that is , they highly affect you . Clavasius a Casuist for the Pope , having run through all the Alphabet of questions , in the end of his Book concludeth with zeal . Zeal , sayes he , is a high measure of heat of affection , such an one , sayes he , as I have shewn unto Christ in writing this Book . It 's a most devillish saying , for his Book is little else then a hellish rhapsody of blasphemies to Christ , and magnifyings of his holy father the Pope . But therein he sayes right , that zeal is a high measure of the affection .

Secondly , 2. Zeal a high measure of all the affections . In prol. s●n . dub . 3. As zeal is a high measure of the affections , so it is of all the affections . I do not say any one of the affections alone , or of sundry together . But it is a high measure of all the affections . Bonaventura and other of the School make it only of love ; Ludovicus Vives makes it to be compounded of two affections , indignation and pity . Others to be mixed of anger and love : this is not so : for zeal is a high strain of all the affections . And therefore the Apostle sets it as a generall height of the affections in generall . It 's good , sayes he , to be zealously affected in a good thing , Gal. 4. 18. he does not only say , it 's good to be zealous in love , or zealously angry , but generally it 's good to be zealously affected in a good thing . Sorrow for sin is good , and therefore it 's good to be zealously affected with it : Desire of grace is good , and therefore it 's good to be zealously affected with it . So that then we may be said to be zealous for God ; when our love to him is earnest , our desire of him is earnest , our joy in him is earnest , our indignation against whatever may dishonour him or dislike him , is earnest : when we think nothing too good , nothing too dear , nothing too much to bestow upon him . A man may love God in a lukewarm measure , hate sin in a lukewarm measure , grieve for his corruptions , desire faith and repentance , delight in good duties , pity the miseries of others , fear to transgresse Gods Commandment , a man may have all these affections thus in a lukewarm measure : as this is displeasing to God , so it is not zeal . Zeal is a high measure , the highest strain of all the affections .

Thirdly , 3. With all the might of the soul . As zeal is the highest measure of all the affections , so it is with all the might of the soul . For , when a man does zealously affect any thing , his affection is mighty upon it . Thou shalt love the Lord thy God with all thy heart , and with ●ll thy soul , and with all thy might , Deut. 6. 5. that is , thou shalt love him zealously . Nimrod was a mighty hunter , Gen. 10 9. that is , he was zealous at his hunting . Woe unto them that are mighty to drink wine , Isa. 5. 22. that is , that are greedy and zealous in the pursuit of their appetite in that kinde . David danced before the Lord with all his might , 2 Sam. 6. 14. that is , he did it zealously . Zeal is when the heart raiseth up its affections with all its might on a thing . And therefore lukewarmnesse is called negligence in the Scripture : Cursed is he that doth the work of the Lord negligently . As he that fights negligently , shews not all his might in his fighting , so he that goes about any duty of the Lords service negligently , his heart does not shew all his might in it . It puts not forth all the might of its affections upon it . Lukewarmnesse then is the negligence of the affection , and cursed is the man that does the work of the Lord negligently , sayes the Text. But zeal is the might of the affection .

Fourthly , 4. The putting forth of all the affections . As zeal is with all the might , so it is the putting forth of all the affections . When the heart affects a thing , and puts forth all its affections upon it , reserving no part of its affections for any thing else , this we call zeal . Herod affected the preaching of Iohn , but he did not affect it zealously , he did not put forth all his affection upon it , he reserved a main part of his affection for his pleasure . And therefore he was not zealous in hearing . Hence it is that the Scripture cals lukewarmnesse deceit fulnesse , as Divines do observe ; Cursed is the deceiver , Mal. 1. 14. that is , cursed is the lukewarm person that offers God lesse then he hath ; offers somewhat , and reserves back somewhat , that puts not forth all his affection upon God and his Service . Zeal is the putting forth of all the affection . As when the heart affects God , and affects nothing in competition with him , this is to be zealously affected towards God . When the Jews had crucified Christ , and persecuted Paul , and forbidden him to preach , the Text sayes , the wrath of God was come upon them to the utmost , 1 Thes. 2. 16. That is , the zeal of Gods fury , and anger and vengeance was on them . He kept nothing back ; he was not angry a little , nor wroth a little , but he put forth the affection of his wrath to the utmost upon them . So when the heart puts forth the utmost of its love upon God , and the utmost of its delights upon his Word , and the utmost of its fear on his Name , and the utmost of its affection on his Commandments , then it is zealous ; But if he keeps back ought to bestow it elsewhere , it 's a deceiver and a lukewarm heart .

Fifthly , 5. Upon a thing that the heart doth absolutely affect . As zeal is the putting forth of all the affection , so it is upon a thing which the heart does absolutely affect . A man may affect a thing , when he does not affect it absolutely . He affects such or such a thing , but he affects it not absolutely . He affects it perhaps with a degree of affection , as far as twelvepence will go , he places may be a groats worth of affection upon a quire of paper . If he be askt five pounds of silver for a quire of paper , he does not affect it at that rate , and therefore he does not affect it absolutely . But if a man have a true zeal of affection to a thing , he affecteth that thing with absolute affection , let it cost what it can , he affects it , let it cost him all charges , and all pains , and all difficulties , yea , though it cost him his life , he will have it , then he does absolutely affect it . So that then is a man zealous for God and for grace , when his affections stand absolutely that way . May be he will be glad so he may get it at an easie rate ; but if he cannot , alas , he must have it , he concludes upon that , though it cost him sighs , groans , every daies strivings , every daies labour , praying , meditating , repenting , parting with all his lusts , although never so dear . O his soul does affect it on that manner , he must and he will have it , rather then life . This man is zealously affected towards grace , and towards God , because he affects it absolutely . Thus Iob was zealous in affecting Gods Word , he esteemed it above his necessary food , Iob. 23. 12. He does not say above his daily food , for so he might do , and not be zealously affected therewith ; but he affected Gods Word above his necessary food , above all food absolutely , without which his life could not confist ; without which a man dies : such food as this comes nearest of all outward things to be absolutely affected . A man affects it above lands , and above livings , above his silver and his gold , above all his pleasures and his gamings , a man will part with them all , rather then part with his necessary food . Yet Iob affected Gods Word above it . And therefore he affected it zealously . This is the last thing in zeal . It is upon that which does absolutely affect .

Albeit , Zeal is due only to God . now it may partly appear by the very definition of zeal , that it is due only to God , a man must not be zealous about any thing , nor zealously affected with any thing , but only with God and his worship . Neverthelesse we may yet further prove it .

First , 1. Because it is the religious part of the affections . Because Zeal is the religious part of the affections of the soul . Now the religious part of them are due only to God .

I profited in the Jews Religion , being zealous of the traditions of my Fathers , sayes Paul , Gal. 1. 14. he makes zeal the character of his Religion . Seest thou a man zealous then after profits , and most earnest to get means and maintenance and the things of this life ? that man makes gain his Religion Seest thou a man zealous after any thing ? that 's his Religion . Zeal is the religious part of the affections , and therefore it 's due only unto God .

Secondly , 2. Because zeal is the most of every affection . As zeal is the religious part of our affections , so also it is the most of every affection , and therefore only due unto God . Zeal is the most of every act that a man does . That which the minde mindes most and studies most , that it mindes zealously ; that which the memory remembers most , which the heart wils most , it wils zealously . That which a man fears most , and loves most , and desires most , that it does zealously . Now if zeal be the most of every act of the soul , it must needs be idolatry to place it any where else but in the service of God . Dost thou meditate most , and think most of the world ? thy thoughts are idolatrous : Dost thou talk most , and confer most of the things of the world ? thy words are idolatrous . Dost thou cark most , and care most ? dost thou love most , and rejoyce most in any thing of this life ? thine affections are idolatrous . Dost thou sorrow most for crosses , and losses , and disgraces , and the like , more then thou grievest for thy sins ? thy grief is idolatry . That 's the hearts Idol which it doth affect most . How often is God in Scripture called the most High ? the most High , Act. 7. 48. if he be the most high , then the most high of every act and of every affection must be for him . The very Heathen call God , Deus optimus maximus , God the most good , and the most great : so likewise he is the most terrible , and the most holy , and the most just ; and therefore the most of our affections must needs be due unto him . Zeal is the most of every one of the affections , and that only is sutable to God . The affections must be sutable to the thing we affect ; 3. Zeal is the peculiar pitch of every affection . but nothing of all the affections is sutable to God besides zeal : for zeal is the most of every one of them .

Thirdly , As zeal is the most of every affection , so it is the peculiar pitch of every affection . There cannot be two mosts . The superlative degree cannot be two ; Doctissimus properly is a term peculiar to one body : the most learned man in the world is a peculiar word peculiar to one There may be ten learned , a thousand learned , there may be many learned , but most learned is a peculiar title . So zeal being the most of the affections , it must needs be peculiar to some one thing , which cannot be any other but God . Christ gave himself for us , that he might redeem us from all iniquity , and purchase to himself a peculiar people , zealous of good works , Tit. 2. 14. Those people that are zealous of good works , ye see they are people peculiar to Christ . They can be no other people but Christs people that are zealous of good works . No people under heaven are truly zealous of good works , but only his people . This is peculiar to Christ to have such people : because zeal is peculiarly due unto him . Thou canst not possibly be one of Gods people , if thou beest not zealous for God . A zealous beleever , and a zealous repenter , and a zealous professor , zealous in praying , and zealous in hearing the Word . Zealous people are peculiar people to Christ . Under love , and under joy , and under hope , and under fear , are not peculiarly due unto God . For I may love my health too , and I may delight in the blessings of this life , and I may fear a temporary evil . I may lend mine under affections to some things else besides God ; but my zeal being the most of my affections , must be given to God , zeal is peculiar to him . Thou art a worldling then , thou art none of Gods if thou beest not zealous for him . Thou art of thy father the devil , thou art none of Gods , unlesse thou be zealous to him . Zeal is his peculiar .

Fourthly , 4. Zeal is the most spending part of the affections . As zeal is the peculiar pitch of every affection , so it is the most spending part of the affections : A man must spend himself upon nothing but God ; nothing else will quit charges . Now zeal is the spendingest strain of every affection : It most spendeth the spirits , it most busieth the body : you may gather what a spending thing zeal is , by the passage in the Psalmist . David sayes thus , My zeal hath consumed me , because my enemies have forgotten thy words , Psa. 119. 139. David was so zealous for God , that he did even spend himself to see how his enemies dishonoured his God . A childe of God is like a faithful servant to his Master , he is willing to spend himself in his service . So he is content to spend himself in his employments for God . Paul when God employed him for the souls of the Corinthians , he sayes thus , I will gladly spend and be spent for you , why ? what was the reason ? I abundantly love you , sayes he , 2 Cor. 12. 15. that is , he was zealous in his love to their souls , God had employed him for the good of their souls , and he was so zealous in this employment , that he could even spend himself , and be spent for them . And indeed zeal it self is a very spending thing . Thou art the devils Martyr that spendest thy self upon the things of this life ; thou art so wedded thereto , that thou spendest thy parts and thy wits hereabouts , thou spendest thy thoughts and thy time hereupon , thou spendest thy self and thy spirits this way . The voluptuous man spends himself as much at his sports , as a Minister spends himself in a Pulpit , as a godly man spends himself in good duties . As for Gods Service , thy prayers are so cold and so negligent , that thou spendest thy self not at all in them . Thy repentance is so overly , it spends thee never a jot to go thorow it : thou art so eager after thy pleasures , they spend thee ; so earnest after the world , that spends thee , because thou art zealous about such things . But it is otherwise with thee in the Service of God . This is another strong reason , why zeal is due properly to God , because a man must spend himself upon nothing so much as upon pleasing of God , and doing his will , and seeking his glory . It is true , he may spend himself in his calling . But the greatest part of the spending lieth in this , that he may walk with God in his calling . He spendeth himself in be labouring his heart to work in obedience , to follow his businesses with faith , to go about his earthly employments as before God , to glorifie God in all his waies . A man may ground himself upon nothing so much as upon God . Zeal to God makes him a kinde of Martyr for Christ .

Fifthly , 5. Zeal is the impatient part of the affections . As zeal is the spending part of all the affections , so likewise zeal is the impatient part of all the affections . It is true , we may desire a good report among men , but our affections must not be impatient ; if we cannot have it without bating an inch of a good conscience , our desire must be patient without it . We may grieve for a losse or a trouble , but our affection must not be impatient : if we see Gods providence hath sent it , our grief must be patient under it . We may affect these outward blessings of God , but our affections must be patient of a privation , but our affections must be zealous to God ; because zealous affections are impatient of the contrary . We must so hate sinne against God as to be impatient to endure it : so fear to offend him , as to be impatient of any boldnesse that way ; So love the glory of God as to be impatient of any dishonour to his Name : so zealous to reprove sinne in a neighbour , as not to suffer sinne in him . Thou shalt rebuke thy neighbour , and not suffer sinne on him , Lev. 19. 7. that is , thou shalt be zealous in rebuking . A high look and a proud heart I will not suffer , Psa. 101. 5. that is , I will be zealous against it . I have not suffered my mouth to sin , Iob. 13. 30. that is , I have been zealous in the ruling of my tongue . Zeal is the impatient part of all the affections , look what thine affections do zealously affect , they will not suffer the contrary . And therefore the zeal of thine affections must be unto God . Indeed if thine affections be lukewarm to God , thou mayst wish that God might be glorified ; but if he be not , thou canst endure it : Thou mayst pray to God for grace to heal thee of thy deadnesse ; but though he do not , thou canst bear it . But if thine affections were so farre hereto , as to be zealous , they would be impatient , thou couldest never endure it . Zeal is the impatient degree of the affections , whereby when the soul does affect a thing , it is impatient without it . And therefore zeal is due only to God . Thus ye discern the evidence of this truth , that the zeal of our affection is due properly to God .

The X. Sermon . Colos. 3. 2. Set your affections on things that are above , &c.

THE Uses of this are these .

First , Vse 1. God demands the zeal of our affections . Hence we may learn , that God demandeth the zeal of our affections : If the zeal of our affections be due unto God , I beseech you take notice that God demandeth his due . Give unto the Lord the glory due unto his Name : and so God demandeth his due in our affections . If I be a Father , where is my honour ? if a Master , where is my fear ? Mal. 1. 6. he does not only call for some honour , and some love , and some fear , but he cals for his part , where is my part ? sayes he . Where is my fear ? Gods part of thy fear , as I have shewed , is the zeal of thy fear , Gods part of thy love , and thy joy , and thy hope , and the rest , is the zeal of the same . This now God demands of thy soul ; Where is my fear ? may be thou lovest him a little , and his Commandments a little , may be thou fearest him a little , to offend him and disobey him thou fearest a little ; this is not Gods part , the zeal of thine affection is Gods part , and he cals for his part , Where is my fear ?

Secondly , 2. We are bound to give God 〈◊〉 affections . Hence we may learn , that we must upon pain of Gods infinite displeasure , give him the zeal of our affections : whensoever we pray , to pray to him zealously , bleeding for our sinnes , and melting under our wants , and yearning for his graces . Whensoever we praise him , to praise him thus zealously , rejoycing in his mercies , and admiring his goodnesse . Whensoever we enter his Courts , to enter with zeal , reverencing his footstool , trembling at his Word ; in all our waies seeking how we may be most zealous of his glory : for if God demand the zeal of our affections , there is no keeping back . Jer 48. 10. Ananias was smitten dead for keeping back a little piece of money , when God did demand it . Cursed is he that keeps back a blow , when God doth call for it : God demandeth our zeal , and wo is us if we keep back .

Thirdly , 3. On pain of damnation . Hence we may gather that we are in the state of damnation , if we do not give God the zeal of our affections : if God require it upon pain of damnation , and we are bid to give it him upon pain of his everlasting displeasure , then certainly we must needs be in a state of damnation if we do not give it . Now this is proved by four Arguments .

First , 1. That man is in the state of damnation that never repents . I need not prove that , ye know it well enough ; he is sure to perish that never repents . Though thou hast taken up all the outward duties of religion , thou never repentest unlesse thou be zealous ; if thou be zealous , then thou hast drawn out of Christ wine-seller , as Bernard observes on the Canticles , In Cant. Serm. 49. Introduxit me rex in cellam vinariam , the King hath brought me into his wine-seller , he expounds it of the souls drawing of zeal from Christ ; but if thou beest not zealous in repentance , thou never repentest . Be zealous and repent , Rev. 3. 19. First , he sayes , be zealous , and then he sayes repent . First , thou must resolve to be zealous , or else thou dost not repent : If a man have wronged a neighbour though never so mean , he must be sorry for it , or else he doth not repent of it : if a man have wronged a Noble-man , he must be more sorry : for as the wrong is the greater , the greater the party wronged is , so the greater is the sorrow that is required to repentance . If a man have wronged the King , it must be greater sorrow yet , till the sorrow be somewhat answerable to the greatness of the King who is wronged . But if a man have wronged a God , this must be the greatest sorrow of all sorrows , otherwise thou dost not repent . Repentance is the rending or breaking of the heart , so sayes the Prophet Ioel , it is not a lukewarm , or a little grief that will break the heart . Repentance is the humbling of the soul , sayes David , it is not a little bowing and a little bending will humble it before God . Repentance is the mortifying or the killing of sin , as Paul cals it : alas ! sinne is like the heart of Oke that will be a hundred years a dying , so sin will be long a dying , it is not a little pricking and a little compunction will kill it Repentance is called repentance unto life , in the Scripture ; it is not a little chafing , and a little rubbing , and a little Aqua-vitae will fetch a man from death unt● life : No , no , beloved : thou never repentest unlesse thou be zealous . And therefore the Apostle makes zeal a part of repentance , 2 Cor. 7. 11. No zeal , no repentance : no repentance , no salvation .

2. That man is in the state of damnation that is not a beleever in Christ : If a man be not in Christ by a lively faith , he cannot be saved . The Prophet prophesying of Christ , saith thus : Vnto us a childe is born , and he shall be called wonderful , the Prince of peace : and the zeal of the Lord of hosts shall perform this , Isa. 9 ▪ 6 , 7. Never is Christ conceived in any man under heaven , but the zeal of the Lord of Hosts doth perform it : Doth he enlighten the minde , or purge the heart , or cleanse the conscience ? zeal does perform it . Can I be so in love with Christ , as to deny my self for him , and not be zealous to him ? Can I count all my parts , and , all my gifts , and all that I have , as Paul did , to be drosse ●nd dung for the worth I finde in Christ , and not be zealous of him ? Can I hunger after him , and pant for him , and be sick of love till I have him , and not be zealous towards him ? Thus we must doe , otherwise we are not in Christ . And therefore Moses confounds faith and zeal , as if they were all one , and both in one . Phinehas was zealous for Gods sake , Numb. 25. 11. That is , he was zealous and faithful both , for so the Psalmist expounds it , that was counted to him for righteousnesse , sayes he , that was , speaking of his zeal in executing of judgement , that was counted to him for righteousnesse . Now ye know nothing can be counted to a man for righteousnesse , but only faith , and therefore by zeal there is meant faith . This is an undeniable argument , If a man have faith , he is zealous , otherwise he hath no faith . If he have no faith , he cannot be saved .

3. That man is in the state of damnation that loves not God . He that loves not the Lord Jesus Christ , let him be Anathema Maranatha , that is , let him be accursed and accursed , for it is the greatest curse in the world , it is the curse of the Gospel , Let him be accursed , and double accursed , that loves not Christ . Now a man never loves God , if he be not zealous : qui non zelat , non amat : He that is not zealous in love does not love , love is termed zeal in the Scripture . Iehu , indeed the truth was , he had no love to God , he thought he had though ; and therefore when he would tell Iehonadab he had love to God , he tels it in these words , Come and see my zeal I have to the Lord of Hosts , 2 King . 10 16. That is , see the love that I bear to the Lord of Hosts , Zelus debet esse non modò in affectu , August . verumetiam in intellectu , is a saying : zeal must be in the minde , and zeal must be in the affections , both are required to this zeal that I speak of . If thou beest not zealous , it is most certain , thou hast not a jot of true love Zeal is more seen in that affection then any , if there be any ; and therefore if there be no zeal in thee to God and his wayes , there is no love , thou art yet under wrath .

4. That man is in the state of damation , that was never taught of God : Christ promises that all that are his shall be taught of God ; taught of God to be holy as he is holy ; taught of God to love one another ; taught of God to walk in all newnesse of life . Every man look what he is taught in , Sa●it unus . quisque quod didiclt . therein he is zealous . Paul before he was converted , he was taught in the ceremonies and his Fathers , and therefore therein was he zealous . I was traditions of taught , sayes he , according to the perfect manner of the Law of the Fathers , and was zealous , Act. 22. 3. Alas ! poor soul , had he been better taught , he had been better zealous . I doe not speak of the outward teaching of the ear only , but also of the inward teaching of the heart ; his very heart , such was the policy of Satan , his very heart was taught in those things , and therefore he was zealous of them . The covetous mans heart is taught to be earthly , therefore he is zealous for the world . The proud mans heart is taught to be proud , therefore he is zealous for his credit and esteem . The voluptuous mans heart is taught to be vain , therefore he is zealous of his pleasures Alas ! such were never taught of God . The devil teaches them , and their lusts teach them , and the examples of others teach them . Alas ! if thou beest not taught of God , how to walk in newnesse of life , thou canst not be saved ; it is better to be unborn then untaught ; Proverb . and this as you see , cannot be without zeal unto God .

5. That man is in the state of damnation , that cannot yet be pitied . If thou beest zealous for the things of this life , and not zealous for heaven : zealous for thy pleasure , and not for Gods glory , thou art not to be pitied ; and thou wilt have pleasures , take them , and thou wilt to hell , goe , who will pity thee ? Deformitas sceleris aufert misericordiam : It is true , it would pity a mans heart to see a poor soul weeping and howling for his sinnes , and yet go to hell . It would pity a man to see a blinde Papist whipping himself , praying on his Beads , giving all his goods to the poor , confessing his sins to his Confessor , fasting and afflicting his body , zealous in his blinde superstition , and all to save his poor soul , and yet go to hell ; it would pity a mans heart I say , to see such a man goe to hell , as how can he otherwise ? yet it would pity a man , because he is zealous for God , in the blindenesse of his zeal : As it pitied the Apostle to see his brethren go to hell , that were blindely zealous for God . Brethren , my hearts desire , and prayer to God for Israel is , that they may be saved ; for I bear them record , they have a zeal of God , but not according to knowledge , Rom. 10. 1 , 2. It pitied him that such as were blindely zealous for God should perish . But whom will it pity to see thee go to hell ? thou hast no zeal at all that way , No , no , thou art zealous after the things of this life , and after thy lusts , as God told Ierusalem , Who shall have pity upon thee , O Ierusalem ? Thou hast forsaken me , sayes he , Ier. 15 , 5. Who will pity our drunkards and our whoremongers ? who will pity you that are zealous in your sins and abominations ? ye are not so much as the objects of pity .

Is it so , that the zeal of our affections is due only to God ? Is it so , that God does demand it ? and that we are bound upon pain of death and damnation to give it to God ? Is it so , that we never repented , we never beleeved , never were in Christ , never loved God , never were taught of God , never can be pitied , unlesse we give the zeal of our affections unto God ? Then , O then , let us consider the lamentable condition we are in , as long as the zeal of our affection runs otherwise . I beseech you consider these eight things , which may convince you what a woful condition ye are in .

First , 1. Zeal is the fir●● of the soul . Zeal is the fire of the soul . Look what thou art most zealous upon , that sets thy soul in a fire . Every man and woman in the world is set on fire of hell or of heaven . Now if heaven have not set thee on fire , hell hath set thee on fire , thou art set on fire of one of these two . As it is the blessedest thing that can be to be set on fire of heaven , to be zealous for the glory of God , and the saving ones soul ; zealous for the getting of grace , and zealous in the duties of religion : so on the contrary , it is the cursedst thing that can possibly be , to be set on fire of hell . Thou which art a swearer , a lyar , a filthy speaker , whose mouth talketh of vanity , thy tongue is set on fire of hell ; the tongue is set on fire of h●ll , sayes the Apostle , Iam. 3. 6. Thou which art a voluptuous man , that lovest thy pleasures , and delightest in vanity more then in better things , thy heart is set on fire of hell : thou which yeeldest to the temptations of Satan , the devil tempts thee to go proudly in thine apparrel , and thou yeeldest : the devil tempts thee to smother thy conscience , and thou consentest . The devil tempts thee to put off thy better obedience till another time , and the temptation takes hold ; there is never a temptation of Satan , but it is a fiery dart , the fiery darts of the devil , Eph. 6. 16. Well does the Apostle call them fiery darts of the devil , sayes Saint Chrysostome , Chrysost. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; for such , sayes he , are the sinfull lusts and affections ; they are all fiery , set on fire of hell ; this is one misery , and this not a small one ; zeal is the fire of the soul , and if it be not set upon God , it is set on fire of hell .

Secondly , 2. Zeal is the running of the soul Zeal is the running of the soul . If thou beest not zealous for God , thou runnest away after the things of this world ; thou dost not only go after vanities , but thou runnest ; not only go after thy pleasures and thy profits , but thou runnest . As the affections are the feet of the soul , so zeal is the swift running pace of these feet . I will run the way of thy Commandments , sayes David , that is , I will be zealous in it . It is a long way to heaven , especially now since the fall , it is a very long way to heaven , and death will overtake us before ever we can get there , unlesse we run ; and therefore Saint Paul commands us to run fast enough , lest we never get there . So run that ye may obtain , 1 Cor 9. 24. Now had we not need to set our zeal right ? for that way we run , that way our zeal stands . If the zeal of our affection stand to Godwards , we run onwards to heaven ; but if it stand to the things here below , we run onwards to hell . I reade of Tiberius Nero , Tiberius Nero. who when his brother Drusus lay sick in Germany , he ran two hundred miles in twenty four hours to visit him . But we may finde tanker runners then so in sinne ; some in drunkennesse and good fellowship , as they call it ; others in security and hardnesse of heart ; others in one sin , and others in another ; and as they run themselves , so if there be any that are stricter then themselves , they wonder that they run not with them to the same excesse of ryot , 1 Pet. 4. 4. Mark , run not with them , where note , themselves run into ryot . May be sometimes they have sudden and violent affections to good , as if they were all on a fire for the present , like the young man in the Gospel , he came running to Christ , and kneeled down to him , sayes the Text , Mar. 10 17. O he was all upon the haste , he does not goe to him , but he runs ; as many men and women have very good moods and violent pangs of goodnesse now and then , but alas ! it was nothing but a flash , for by and by he was as ready to be gone , as ever he was hasty to come ; and then he ran on in his security and coveteousnesse of minde . Do ye not see how fast many of you run on in arerages with God ? If we could see Gods debt-book , might we not there reade . Item , ten thousand oaths thou hast sworn . Item , millions of millions of filthy words thou hast spoken ▪ Item , a hundred millions of millions of wicked thoughts thou hast thought . Item , a thousand lazie prayers thou hast made . Item , 20. hundred Sabbaths thou hast prophaned . Item , fourty Sacraments thou hast unworthily received : Thus ye have run on , as if ye thought every day seven years till ye are in hell Thus it is with you , 3. Zeal is the predominant element in the soul . when your zeal is set any where else then on God .

Thirdly , Zeal is the predominant element in the soul . Look what the soul is zealous unto , that is the predominant temper of the soul : if thou beest zealous for God , Christ is predominant in thee : if thou beest zealous for the things of this world , the world is predominant in thee , Non datur temperamentum ad pondus , sayes the Philosopher , there is no temper but something is predominant . You never heard of a soul that had as much of the world in him as of Christ , and of Christ as of the world : No , as he is zealous to one thing , so one thing or other is predominant in him . Men-pleasing is predominant in one , pride predominant in another , and pleasure predominant in a third . Whatsoever a man is zealous unto , that is his predominant element : Now if thine affections , if the zeal of them be not set upon God , then something or other in the world is predominant in thee O what a misery then is it to be lesse zealous for God then for the world ! the world is predominant in thee , this is the character of one that yet is no better then a reprobate ; Lovers of pleasure more then lovers of God , 2 Tim. 3. 4. when pleasure is predominant and not God . He that loveth father or mother more then me , is not worthy of me , &c. sayes Christ , Mat. 10. 37. when carnal relations are predominant , and not spiritual , this I say is an evident character of a wicked man : for what difference is there between a godly man and wicked man ? both have sinne in them ; this is the difference : a godly man hath sin in him , but grace is predominant , and therefore he is called a godly man : A wicked man hath many good graces in him , but sinne and wickednesse is predominant , and therefore he is called a wicked man ; the denomination is from the part that is predominant . The beasts of the earth , because the earth is predominant : the fishes of the Sea , because the water is predominant ; a brick-house , not as though there were no wood in it , but because brick is predominant Mark all thy thoughts which is predominant in thee , the world or Christ : mark all thy speeches , which is predominant , earth or heaven ; mark all thy cares , which is predominant to busie thee most : O what a wofull estate art thou in , when sin and corruption is predominant in thee : If thou be more zealous after the things of this life , then after grace and holiness , without which no man shall see the Lord : Thou canst never enter into Gods kingdom , because sin is predominant in thee .

Fourthly , 4. Zeal is the self-cruelty of the soul . Zeal is the self-cruelty of the soul : If thou beest most zealous to God , thy zeal is a holy cruelty to thy self . Master , spare thy self , sayes Peter to Christ , Get thee behinde me Saran , sayes Christ ; he was zealous for the redemption of the world , and he would not spare his own life . Zeal is a holy cruelty of the soul , it will spare nothing , nor life , nor credit , nor living , nor any thing . M. Fox that was zealous in his love to the poor , he was in a holy manner cruell to himself , to give the very clothes off his back , rather then the naked should not be covered . Love is as strong as death , and as cruell as the grave , Cant. 8. 6. Durus sicut inferi zelus , as Ambrose expounds it : zeal is as hard as the grave . A man that is zealous is a hard man to himself , that he may be free unto God ; not as though true zeal were hard and cruell indeed unto his own soul , but I mean , to his own fleshly desires and respects , he is the mercifullest man to his own soul under heaven . Now then see what a woful estate thou art in , if thou beest not zealous for God : for if the zeal of thine affections gad any where else , thou art the cruellest man to thine own soul in very deed , and in truth , as possibly can be : Thou squandrest away Gods mercies , thou treasurest up Gods wrath , thou livest in those sins which thine own conscience can tell thee are sins , thou bestowest thine affections upon the things of this life , which should be given to God , thou damnest thine own soul . That time which God vouchsafes thee to get grace in , thou wastest it away upon vanity ; thou art more earnest for the good of thy carkasse then for the everlasting weal or thy soul ; thou partest with Christ , rather then with thy lusts ▪ O thou art durus ut inferi , thou art as cruell as , hell to thine own soul . Thou knowest that whosoever comes to the Sacrament unworthily , or unpreparedly , or not a new creature , he eats and drinks his own damnation : thou knowest this well enough , thou knowest that the Lord sayes so in his Word . Yet thou art so cruell to thy own soul , that for all this thou wilt venture : thou knowest , that he that comes to this supper without a wedding-garment shall be cast into utter darknesse , where is weeping and gnashing of teeth ; thou knowest this full well , and thou canst not deny it . Yet thou art so cruell to thy own soul , as to come hither without it : thine affections are so eager after the things of this life , the very zeal of them all , that thou art even cruell to thine own soul , Durus ut inferi , as cruell as hell it self to thy self . O the cruelty of thine earthly zeal ; it makes thee fearlesse and witlesse to sinne against God , which the Angels of heaven durst not doe for a thousand worlds . It makes thee sinne against Christ , and cast off his yoke , without which thou canst be never saved ; it makes thee choak the motions of Gods Spirit , and strangle thine own conscience , Durus ut inferi zelus , may we well say ; this zeal is as cruell as hell , and yet it is in every one of us all , that is not zealous for God .

Fifthly , 5. Zeal is the brand of the soul . Ambros . Zeal is the brand of the soul : When a man is zealous in any passion , whatever it be , we see it sets a brand upon a man ; we call him a cholerick man , that is zealous with anger ; he is very touchy , say we . We call him a fretful , envious man , that is zealously given thereunto . We call him a melancholy man that is much in his sadnesse . Zeal which is the Much of every affection , it sets a brand upon a man . So when a man is zealous for good , it sets a good brand upon a man , as Aemilius for his goodnesse , was called Aemilius the good . Antoninus for his piety was called Antoninus the pious : Act. 1. 23. so in Scripture one Barsabas was called Iustus the just . So it should seem too , that Simon was a noted man for some passionate and affectionate forwardnesse , and therefore he was called Simon Zelotes , that is , Simon the zealous , Luk 6. 15. And so we see though it be counted a mockage by the ignorant world , it is observed by them which are without , that Gods people are zealous . Look whatever a man is zealous in , that is able to brand him . Now if thou beest zealous for the world , or zealous after thy pleasures or any thing else in the world , it brands thee in the forehead for a carnal wretch : as Elymas the sorcerer , Iudas the traytor : It stigmatizes thee for a worldling , or a drunkard , or a company-keeper , or voluptuous , or whatever it be thy zeal is most in . Every man is more zealous for one thing then he is for another , either for God , or something else in the world ; the. Question is , whether art thou most zealous for ? if thou beest more zealous for any thing else then thou art for God , it brands thee for a wretch . Such an one a very worldling ; such an one a very muck-worm ; such an one a very spend-thrift ; such an one a very gamester and a royster ; such an one a very tatler ; such an one an Orlando Furioso : such an one a hard man ; Look where thy most is , that does truly brand thee before God and good men that are able to discern thee .

The XI . Sermon . Col. 3. 2. Set your affections on things that are above , &c.

THe sixth is , 6. Zeal is the transporting of the soul out of it self . Zeal is the transportation of the soul out of it self . When a man is zealous in a passion , he is transported out of himself , the passion hath command of him , and not he of his passion . As a man that is all on fire with anger , or with choler , it transports him out of himself , and he is under the command of his anger , his anger rules him ; it is well for him now if his anger be good ; but if it be carnal , what a woful condition is he in ! If a mans zeal be good and for God , he is happy . As David was zealous for God , he was transported out of himself , he was not his own man . No , sayes he , I am thine , Lord save me , for I have sought thy precepts . Psal. 119. 94. he sought Gods precepts with such zeal . that he was not his own man , he was under the command of his zeal , his zeal was to God , and it did captivate him to God , I am thine , sayes he . He was at Gods dispose , not at his own , for his zeal transported him out of himself . Himself would transgresse , but his zeal would not let him . Himself would be carelesse , but his zeal would not suffer him . He must do as his zeal would have it . He had not the command of himself . No , he was at the command of his gracious zeal . It was well for him it was good : for now on the contrary , if a mans affections be set upon the things of this life , he must have pleasures , and he must have his living and his maintenance , and he must have this , his affections are set on it , he is zealous after them : this man is not his own man , he is a servant of his lusts . As David said , I am thine , Lord : so he may say on the contrary , I am thine , World , I am thine Pleasure , I am thine Satan , I am at thy command and thy service . As the Text sayes , Paul a servant of Jesus Christ , Iude a servant of Jesus Christ , for they were zealous for Christ , and their zeal made them not their own men : so I may say of a wicked man , Esau a servant of sinful pleasure and delights , Demas a servant of this present world , Diotrephes a servant of his own ambition ; for they were zealous of these things , and their zeal made them slaves thereto . Whosoever committeth sin is the servant of sin , Ioh. 8. 34. sayes Christ to the Jews ; servant ? say they , we were never servants , we are free : servants , sayes he , yea , ye are the servants of sinne , ye go about to kill me , sayes he . Are not ye the slaves of sinne , when ye will be obedient to your lusts , to doe such an ill office as to murther me ? I know there be two kindes of slaves and servants ; some that are in arctâ custodiâ , close prisoners ; Such servants of sinne are they , that are kept so close , that they cannot go one step beyond prophanesse . Some in libera custodia , are false prisoners . When a mans lusts hold him in a longer chain , like birds in a larger Cage , which may be is free to be a professour , and come to Church , and hear , and pray , and be civill ; and when he is once at the length of his chain , his lusts pull him back : the former are affections Gallislaves , chained to their seats and their oars ; the latter are their sluggish messengers , to go up and down of their errand . And therefore the devil which takes all advantages of a mans affections , is said to hold him captive at his pleasure , 2 Tim. 2. 26. O sayst thou , I am not the devils captive at his pleasure , I will not swear , nor swagger , nor be drunken as some will ; alas , alas ! it is not the devils pleasure to have thee a drunkard or a swearer , it is his pleasure to use his servants some for one service , some for another : it is not his pleasure to employ thy tongue in swearing ; No , he 'l employ thy tongue only in talking civilly of the things of the world . It is not his pleasure to use thee for drunkennesse and whoredom , but to go on in security and formality , and presumption . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ●ayes Aristotle , servants have no leisure . O what a hideous case art thou in , the zeal of whose affections is not set upon God! What will not thine affections command ? and then if they command thou art not thine own man , thou must obey . Let coveteousnesse command ; how wilt thou curtail thy prayers to God in the morn ? how seldom wilt thou be thinking of God all the day ? how wilt thou cark , and pinch , and spare ? Let mirth and jollity command thee , how wilt thou jest , and fool , and hoit , and play , and giggle , and mock , any thing for pastime ? Let revenge command thee , how angerly wilt thou look ? how snappishly wilt ▪ thou speak ? how churlishly wilt thou bend thy fist ? or how basely wilt thou study to do a displeasure ? how apt to misconstrue what thy neighbour doth ? how ready to entertain any flying rumour of him ? thus thou art not thine own man , but harased , and hurried up and down by thine unruly affections , till they have undone thy soul for ever . O consider then the wofulnesse of this thy slavery , when the zeal of thine affections is thus disjoyned from God . Consider quickly if thine affections keep thee in service long , they 'l keep thee ever ; the longer a man stays in service , the more fool he is . Alterius ne sit , qui suus esse potest : In the Law of God it is written , that if a servant after seven years bondage did still love his Master , the Law sayes thus , let his Master boar his ears , and make him serve for ever , Exod. 21. 5. well , take heed ; thou lovest to live on as thou dost , and thou likest thy slavish courses too too well , take heed , I say , lest thine ears be nayled to thine affections , and thou be made a slave for ever , I fear me , we have many of such slaves , their ears boar'd with an awl , and their souls then bound pren●ice for ever to the waies of Death .

Seventhly , 7. Zeal is the strength of the soul Zeal is the strength of the soul , zeal carries all the strength of the soul with it , leaves none behinde . And therefore the Scripture puts these two things together , ones zeal and his strength . Lord , where is thy zeal and thy strength ? sayes the Prophet , Isa. 63. 15. If he ask where his zeal is , he asks where his strengh is ? for zeal is the strength of the soul . Ye know Iacob wrestled with God for a blessing , and his effectuall fervent prayer prevailed , but how does God expresse it ? he expresses his zeal thus . By his strength he had power with God , Hos. 12. 3. his prayer was a zealous prayer , and therefore it was a prayer with strength , by his strength he had power with God . He prayed , and he prayed with strength , he laid all his strength that he could on the duty , and by his strength he had power with God . Look what a man is zealous unto , all his strength goes to it , he leaves none behinde . O the misery of a carnal heart , that is not zealous for God , he hath no strength at all left for God , or the saving of his soul . Would he pray ? alas ! he hath no strength to pray with . His prayers are as weak as bul-rushes . Would he resist sin ? he hath no strength to resist it with . His striving to resist it is nothing able . O how hardy is be to commit sin ! the charges and the cost that is in drinking does not terrifie the drunkard from his drunkennesse , the cost that is in garish apparrell does not terrifie the proud from their vanity in cloaths . The disgrace that is in sinne does not terrifie the Adulterer from his lust . The fear of fathers and mothers displeasure does not terrifie the spend-thrift from his ryot . No , wicked men are hardy that way , because their zeal goes that way . But to that which is good , how weak is thy heart ? Ezek. 16. 30. nihil metuendum vidit , metuit tamen : the least crosse look of a father , or a mother , or a great man , scares him . One twelve-penny charges affrights him : One petty difficulty damps him , because his zeal stands towards another point ; take him at the plough , there he can be strong to labour , he 'l toyl , he 'l sweat , he 'l hold out . Take him at prayer , he is as weak as water ; take him at a Tale or a Story , he 'l remember it well , and repeat it after you , his memory is strong ; take him at a Sermon , his memory fails him ; take him in a businesse to manage , his wit is strong , his parts strong , he hath an excellent reach ; but take him in mortification , he is as weak as a man without understanding . This is the misery of thy soul , when thy zeal is not set upon God . The devil is the strong man , Mat. 12. 29. and thou hast no strength to encounter him ; thy lusts are strong to inthrall thee , and thou hast no strength to be free , and yet thou pishest at these things : Men think nothing of the devil , as though he were nothing but a scare-crow , they defie him every hour in the day , they jest at him , saying , the devil is a fool , they 'l paint him on their wals , and call for him as though they would give him a challenge . I remember a pretty Proverb , that I reade the Germans have , Non pingendus est Diabolus in pariete , quia sponte sua venit . Paint not the devil on the wall , he 'l come soon enough of his own accord . I am sure , he comes too soon to beguile men , too soon to bewitch and befool men , too soon to disarm men from all strength to that which is good . If he can once set thine affections on the things of this life , he hath gotten the victory , and thou art not able to recover .

Eighthly , 8. Zeal is the confidence of the soul Sperant omnes quae cupiunt nimis , sayes Lucian . Zeal is the full confidence of the soul : that does a man chieflyest trust to , which he is zealous upon . He that is zealous for the world he trusts to the world , otherwise he would not be zealous for it . He trusts to have pleasures , and he trusts to have goods , and he trusts to be esteemed that is zealous about them . What , do you trust to bear all before you ? as we use to say , when we see a man hot and zealous upon any thing , the soul would not be zealous but that it verily trusts to prevail . Thus shall ●ine anger be accomplished , and they shall know that I the Lord have spoken it in my zeal , Ezek 5. 13. God was confident of the fullfilling of his wrath , why ? because he had spoken in his zeal . Indeed God may well be so , were he neverso little angry : but the words do expresse the nature of zeal . It 's the full trust of the soul to speed . A wise man will not be hot upon any thing , unlesse he trust to go through stitch . If zeal then be the full trust of the soul , what a mad man art thou not to be zealous for God . Thou trustest to the world , and trustest thy pleasures , and trustest thy passions , thou dost not trust God . If thou trustedst the Lord God , thou wouldest be zealous for God . Alas , alas ! thou canst not trust God , thou never labourest to please him . He that depends on a man , and must be for to trust him for help and assistance , he will not offend him . Alas ! what trust can he have to him , if he offend him continually ? when the Sydonians and the Tyrians had offended K. Herod , their countrey being nourished by the Kings countrey , Act. 12. 20. they laboured to please him again . So if thou wouldest trust Almighty God , thou wouldst labour to please him , and to be zealous for his Name ; and not make him thine enemy by thy sinnes and iniquities , Thou which blasphemest his Name with thine oaths , and abusest his creatures with thine intemperance , and prophanest his Ordinances with thy carelessenesse and neglect , and displeasest him all the year long . Alas ! how canst thou trust him ? thou makest him thine enemy ; canst thou trust one that he 'l befriend thee , that vows he will hang thee ? canst thou trust he 'l help thee at all hands , that is provok't to undoe thee ? thou art a damned man , if God do not pardon thee . Thou art a wofull wretch , better thou hadst never been born , if God give thee not grace . And canst thou trust God he will be good to thee : what and displease him day by day ? offend him every foot ? No , no , thou mayst trust him , he will confound thee . Thou which art a lyar , thou mayst trust him what he sayes in the Apocalyps . Rev. 21. 8. All lyars shall be cast into the lake of brimstone . Thou which art a swearer , mayst trust him , he 'l never hold thee guiltlesse . Thou which art a drunkard , and a company-keeper , and a whore-monger , mayst trust him , thou shalt never inherit the Kingdom of Heaven ; thou which talkestidlely and improfitably , mayst trust him , he 'l call thee to an account at the day of judgement . Thou which hardenest thy neck against the reproofs of the word , mayst trust him , he 'l destroy them without remedy ; this he hath past his word he will do , and herein thou mayst trust him : thou canst never trust him for mercy or grace or any good thing ; thou displeasest him daily , and makest him thine enemy . And how canst thou trust him ? what thinkest thou ? does not he know how little thou carest for his Commandments ? how little thou respectest his Ordinances ? how basely thou usest him in thy waies ? indeed if thou wert zealous for his glory , and zealous to please him in holinesse of life , and zealous to obey him , and seek him , then thou mightest trust him . Thou canst never trust him otherwise . By this time thou mayst see what a woful condition thou art in , if the zeal of thine affections be not set upon God .

But many poor souls may demand , Signs whether the zeal of thine ●ffections be set on God , 1. Sign . If thine affections be notable to God-ward . how then shall I know whether the zeal of mine affections be set upon God ? I answer thee : There are seven signs whereby thou mayst know it .

The first , If thine affections be notable to God-ward : a man may have a little hope , and a little grief , and a little joy , and a little pity , and no body see it . But if it be zealous , it will quickly be notable ; every one , when once it is zealous , every one will note it . When Epaphras was zealous to save souls in Colosse , what sayes Saint Paul of him ? I bear him record , he hath a great zeal for you , sayes he , Colos. 4. 13. Paul could not but note it in him , he saw so many strong expressions of it .

This holinesse and forwardnesse is very remarkable . But if on the contrary there be no notable expressions of grace in you , alas ! there may be some goodnesse , some pity , some grief , some motions ; but this is no zeal , it is not remarkable . If a man be zealous for the world , his scraping and sparing is notable , his toyling and studying , and talking that way is very notable . I will bear him record , he is a worldling ; the world is so much in his speeches the world is so much in his courses , and so much in his face . Look upon his wayes , he is so combred with thoughts of the world : Look into his family , there be so few good duties of grace , and so many tokens of the world : Look upon his meetings , his discourses of edifying are so scarce , and of the world are so copious , I will bear him in record , he is a worldling . Were we zealous for God , there would be divers signs and expressions of our zeal unto God . Saint Paul when he would make it plain to the Corinthians , that he was an Apostle to them , he tels them , truly the signs of an Apostle were wrought among you , 2 Cor. 12. 12. If we were zealous for God , ye might answer , Truly the signs of true zelots are wrought among us : ye that professe Christ , what signs of true zelots are there in you ? if your brethren be secure and grown-dull , do ye labour to quicken them ? If the Gospel do not thrive , do ye labour to further it ? if grace be little stirring in the Parish , does Heaven ring with your groans and your prayers ? if zeal were existent among you , it would be notable and remarkable among you , we might say , I bear you record it is so , nay , the wicked without would observe it , we bear them record , they keep a great stir about heaven , our lives would convince them . May be they would hate us and reproach us the more : but this is certain , our lives would convince them , as Christ's did the Centurion , doubtlesse this is a righteous man , Luk. 23. 47. So your lives would convince all their consciences ; doubtlesse they are strict men , doubtlesse they are humble , and meek , and religious . Thus it would be , were we zealous . But if our religion be not notable , hardly notable to our selves , we can hardly tell whether we have true faith and repentance , and zeal at all , yea or no : much lesse notable to others , it is to be feared ye are not zealous for God .

The second sign of zeal towards God is , 2. If thou beest impatient of sinne . to be impatient of sinne . Zeal , as aforesaid , is the impatient part of the affections : if a man do affect a thing but a little , he can be patient without it ; but if he affect it very deep and with zeal , O his affections are set on it , and he is impatient if he speed not . So that if thou beest zealous against sin , thou art impatient of sin , thou canst not suffer it . Zeal is impatient of whatever is contrary to it . That this is the nature of zeal , you may see by the poor blinde zeal that was in Paul before his conversion : he was zealous to God as he thought , and thinking that the Church of Christ were contrary to all men , enemies to God and man , therefore now in the blindenesse of his zeal he persecutes that way unto death : Concerning zeal I persecuted the Church , Phil. 3. 6. It was a woful kinde of zeal to persecute the Church , but yet there you may gather the nature of zeal , it cannot abide that which is contrary : and therefore if thou beest zealous against sin , thou canst not abide sinne ; better journey , riding , studies , prayers , exhortations , any course thou wilt use , rather then abide it : thou canst never abide any thing that is displeasing to God , but resist it to the utmost , and this resisting will be ,

First Universal : 1. Zeal cannot abide any sinne . If thou beest zealous , there is no sinne thou canst possibly abide . Nothing is cold but the fire does resist it ; so nothing is sin but zeal does resist it to the utmost . I esteem all thy precepts concerning all things to be right ; I hate every false way , Psa. 119. 128. This is zeal indeed , there is never a false way that a man can abide that is zealous . To be zealous against one sinne , and lukewarm against another , this is not zeal .

Secondly , 2. In any person . General , in all manner of persons .

First , In a friend as well as in an enemy : If thou beest zealous , thou wilt finde fault with thy friends when they sin , as well as observe a fault when thine enemy offendeth . 1. In friend . Men are apt to observe when their enemy sinneth , O how unconscionable is he ! thus he hath done , and so he hath done ; but if thou beest zealous , when thy friend does transgresse , thou wilt not abide it . Fire will not only labour to consume the water that comes to put it out , but also the wood that comes to maintain it . So it is with zeal , Do not I hate them that hate thee ? sayes David to God , Psal. 139 21. He could not abide to count them his friends that were not friends unto God , though otherwise they were very friends unto him , and may be saved his life , and were patrons and benefactors unto him , he could not wink at their sins , because they were his friends : though thy friend be a swearer or a carnal wretch , yet if he be thy friend , and thou dependest upon him , thou canst see it and not see it ; but if thou beest zealous , all his sins thou wilt count discourtesies to thee .

Secondly , 2. In childe . In ones childe as well as a servant , you shall have many , they are angry at every sin a servant commits ; but if their children do sin , they connive ; it was no such great fault , alas ! he did it unwittingly , and what would ye have a childe do ? say they : they can excuse it in their children , and lessen it ; but if thou beest zealous , thou canst not abide sinne in thy son any more then a servant , thou wilt correct him , and curb him , and threaten him , and counsell him , and never endure he should sin , if thou canst possibly help it . What , my son , and be wicked ? what doe I love God , and shall I suffer my loins to dishonour him ? Son , know thou the God of thy father , otherwise I count thee a bastard , and no son . This brake old Elies neck , because he suffered his sons to be wicked , when he by godly severity might have remedied it . A zealous man when his son hath committed things worthy of death , will not spare him , Zech. 13. 3.

Thirdly , 3. In wife or husband . In ones own wife or husband , or father or mother , as well as in a neighbour , zeal cannot abide it ; husband thou dost not love me as long as thou livest thus ; wife , thy heart is not with me as long as thou dost thus ; how canst thou love me when thou dost not love God nor thine own soul ? this is the meaning of our Saviour : If any come to me , and hate not father and mother , and wife , and children , and brethren , and sisters , yea , and his own life , he cannot be my Disciple . Luk. 14. 26. A zealous man cannot abide to yield to sin , for the best of them all .

Fourthly , 4. In a rich man . In a rich man as well as in a poor man , if thou beest zealous , thou canst not abide sin , neither in the rich , nor in the poor : if poor men offend , and if beggars be idle and ungodly , then thou wilt complain ; Oh , the poor are so wicked , they break down our hedges , who would releeve them ? they will not be orderly , they lie drinking in Ale-houses , and spend it away on the pot , therefore who would releeve them ? But if the rich be keepers of company , and vain in their pleasures , thou art not so zealous against their sins , alas ! this is no zeal : but let a wicked man be as great as King Ahab , Micaiah will deal roundly with him . Nehemiah will not spare Lords nor Nobles when they sin , Neh. 13. 17. For a Magistrate to punish poor Malefactors , and not the Gentry , when they do transgresse , is this zeal ? no it is cursed partiality .

Fifthly , 5. In ones self . In ones self , rather then in any body else ; true zeal is more zealous against sinne in ones self then in all the world besides ; otherwise , sayes our Saviour , it is hypocrisie and not zeal . Thou hypocrite , first cast out the beam out of thine own eye , and thou shalt see clearly to cast out the mote out of thy brothers eye , Mat. 5. 7. Zeal I say , is like unto fire , it is hot it self first , before it heat others : may be the fire meets with many other things that it is not able to heat it , as the bottom of a kettle of water , the fire cannot heat it , neverthelesse the fire will be sure to be hot of it self . So it is with thee : if thou beest zealous against sinne , thou wilt be like unto fire , rather suffer cold to be in any other , then suffer it to be in it self ; so thou wilt rather suffer sin in any body else , then suffer it in thy self : thou wilt not suffer sin any where else by thy good will , but above all things thou wilt not suffer it in thy self . This is the second sign of zeal towards God , it is impatient of sin .

The third sign of zeal towards God is , 3. It cannot be quiet without assurance of Gods favour . it cannot be quiet till it be assured of Gods favour , and of Christ . Thou art never earnest for God , if thou canst possibly be quiet without assurance of Christ and of Heaven : the reason is plain , I need not expresse it . I know many a childe of God is not assured hereof , but there is never a childe of God under heaven , but he is restlesse till he be , Alas ! he is never zealous for God , if he be quiet without assurance of Gods love in Christ Jesus . Can I zealously love him , whose love to me I am not assured of ? for all that I know he will cut my throat , he will turn the sorest enemy I have , I cannot zealously love him . No more canst thou zealously love God , as long as thou art quiet without the assurance of his love . For all that thou knowest God does not love thee , God he may damn thee and cast thee to hell for ever , and turn the sorest enemy in the world to thy soul , for all that thou knowest , and therefore thou canst not zealously love him ; if then thou be a zealous lover of God , either thou art assured of his love , or thou canst never be quiet without it : give diligence , sayes the Apostle , to make your calling and election sure , for if ye do these things , ye shall never fall . 2 Pet. 1. 10. ye shall never fall , if ye make it sure , but if ye can be quiet without the assurance of election and Gods love , ye may fall , and for all that I know , break your necks for ever , and perish for evermore . Go to then , examine your selves , what does your conscience tell you , ye are not sure of Gods favour , nor your election to life ? ye hope well ye say , but ye are not assured of it , neither does it break your sleep a jot , nor hinder your sports , and your pleasures , and your mirth , it is certain ye were never zealous for God . What a wofull thing is this ! hast thou but one soul , and art thou no more careful of it ? art thou to live either for ever in heaven or hell , when thou diest , in all torture and torment world without end ? and art thou no more diligent to make sure before hand ? perhaps thou mayst be saved , yea , but perhaps thou mayst be damned . And hast thou no more love to thy soul , then to be quiet with uncertainties ? O how many be there among us that have no assurance from God , what he means to doe with them ? whether to save them , or to destroy and to damn them ? how many go blundring on in an uncertain opinion , and conjecturall hope of Gods favour , and have no certainty at all of the same ? how many that are haunted with fears and terrours , and doubts this way , and never labour to be sure ? how many that have had pretty assurances a good while ago , and now they have lost them , and yet they sit idlely , and go dreaming on in the duties of religion , as if they could shift well enough , though they never recover again ? this is no zeal : if thou beest zealous , thou canst never endure to be under uncertainties , never to be quiet till thou hast gotten the assurance of Gods love .

The fourth sign of zeal towards God is gladnesse to further and to be furthered in the waies of God . 4. Glaadness to further and be furthered in the waies of God . If thou beest zealous , thou art glad to be reproved , and told of thy sinnes ; glad that the Minister should meet with thy corruptions , and rip them up in the Pulpit : as a Patient is glad that the Physitian should hit right on his disease . When Peter had met with those three thousand in the Acts , and told them plainly they were murderers of Christ , as ye may reade in the Chapter , the Text sayes , they gladly received the Word , Act. 2. 41. Peter laid a greater sin to their charge , then we have unto yours . We have told you that some of you are adulterers , and some of you drunkards , &c. which is bad enough , and ye are offended hereat ; but Peter told them they were murderers of Christ , and they gladly received the Word ; they were not angry with Peter but with themselves , and were glad to be told of it , a sign they were zealous . A zealous man is glad to further , and to be furthered in all goodnesse , he is glad to meet with the godly , that so he may be quickned by conference ; glad to hear news of a Sermon , that so he may go to it and be edifyed ; glad of every opportunity both of doing and receiving good ; glad to go to a Sacrament which is Christs feast ; so were the good Israelites , glad at the Sacrament of the Passeover , they kept that feast with great gladnesse , 2 Chr. 30. 21. Glad that there was one , glad that they were at it , they were very glad , sayes the Text If thou beest zealous , thou wilt be glad of a Communion , and glad to be at it . When thou hast been at a Sermon , thou wilt be glad that ever thou wert at it : O the Word does thee such good , that thou goest home with all gladnesse of heart , yea , though the Word did never so much contradict thy corruptions . As the good people in Nehemiah , when they had been reproved and rebuked in the Congregation , and told of their sins , and made to cry out unto God , they went home and ate their meat with all joy , glad that they understood the words that were told them , Neh. 8. 12. Thus thou wouldest to if thou wert zealous towards God ; but if thou goest about the duties of Gods worship , as sorry peeces of businesse , if thou dost not delight in prayer , and in hearing the Word , if thou canst sit wearisomely , and when will the Minister have done ? a man may see it in thy countenance , thou art not joyfull to hear , this is a sign thou hast not one scruple of zeal towards God . The poor impotent man in the Acts , when Paul was a preaching , he lookt so merrily and so greedily upon him , as if he would fain have it faster then Paul could deliver , he was a faithfull hearer : The same heard Paul speak , and Paul stedfastly beheld him , and perceived he had faith to be healed , Act. 149. He perceived he had faith , how did he perceive it ? he perceived it by his countenance , he could give a shrewd guesse by his looks : while Paul was preaching , 5. Rejoycing to see the ●orwardnesse of others . he looked so cheerfully , and so greedily upon him , as if he drunk in every point that he said . The man without doubt was zealous to hear .

The fifth sign of zeal towards God , is rejoycing to see the forwardnesse of others : I rejoyced greatly , sayes Iohn to the elect Lady , I rejoyced greatly , that I found of thy children walking in the truth , 2 Io. 4. Nay , if you be zealous , though it may seem a disparagement to thee , that others should be as gracious and famous as thy self , yet thou wilt joy in it : it seemed to be a disparagement to Moses , that Eldad and Medad of low rank in the Church , that such as they should prophesie in the Camp . Before Moses was counted the only Prophet of the Lord , but now Eldad and Medad prophesie as well as he : this I say might have seemed a disparagement to him , yet he was so farre from repining thereat , as that he was glad for to hear it ; would God that all the Lords people were Prophets , Num. 11. 29. I confesse a good man may be discontented hereby at the first , flesh and blood was stirring in good Ioshua himself at that time , Moses , forbid them , sayes he . But a godly soul will check himself , and pull down his spirit , and force his heart to be glad , and rejoyce in the goodnesse of others , though it be a seeming disparagement to him . A good Minister rejoyceth to hear of another Ministers gifts , that out-strips him . A good man rejoyces to see others that are better and better beloved then himself , though younger and inferiour , and meaner otherwise . But if thou dost not joy to see men zealous for God , it is certain thou art a wretch : may be thou thinkest much , thine eye is evil , because they are so good and so godly , and the like ; this is an argument of a gracelesse heart : may be thou art apt to judge hardly of such and such , because they are holier and preciser then thy self , O but if thou wert zealous , thou wouldest rejoyce for to see it . Hast thou a better gift then another ? thou art bound to help him : hath he a better gift then thou ? he is bound to be helpfull to thee . Camment , in Iob. It is a good saying of Austin , Tolle invidiam , & tuum est quod habeo : tollam invidiam , & meum est quod habes . Take away envy , and look wherein I excell thee is thine : I will take away envy , and then look wherein thou excellest me is mine . If thou be zealous , thou wilt rejoyce howsoever . Be he a childe , thou wilt rejoyce that he is better gifted then thy self ; nay , for that may a carnal heart do , and be proud , he may rejoyce that his childe is better-memoried , better-witted , better-gifted then himself . O thinks he , this is my childe , this is my sonne , this is my daughter , never a father or mother hereabouts can say they have such a childe . This is nothing but pride . But be it a servant , yea , be it a stranger , be it one whom thou countest thine enemy , thou wilt rejoyce in his gifts ; so God may be glorified , no matter though I be disgraced , yea , I count it my honour , that my shame in the world may be the stirrup for Gods honour to get up : thus thou wilt reason , if thou hast a spirit of true zeal . It is greatly to be bewailed how many symptomes of Atheism are amongst us in this regard : For men are so far from rejoycing in the forwardnesse of others , that they grumble , and they thunder at nothing so much , as that any should be forward and zealous for God ; they had rather have an hundred boon-companions then one zealous man , rather be acquainted with twenty that are carnal , then one that is holy in his wayes . I thank God , sayes one , we have never a Puritan in our Parish . I am glad we can say , we have none of these singular fellows in our town , sayes another . I speak not of such as the Law doth count Puritans , enemies to the State and the Church , it is a blessing indeed there be none such : but of the godly that are called Puritans by the impure tongues of the wicked ; the State hath no better friends under heaven , the Kingdom no better Subjects in the world , then are they : for these are they that pray away Gods judgements from the Land , that are earnest with the Lord in prayer for the King and Councell , and the Church , while the men of the world by their drunkennesse , and whoredomes , and coveteousnes , and security , and contempt of Gods Word , are pulling down vengeance on the Nation , and provoke God for to plague us . But these are they that most people have little joy in . O my brethren , where we have ten or twenty such Puritans in our Parish , I would to God we had an hundred . I tell you , the day will come , that the worst drunkard in the Town would give a world , if he had it , he were such a Puritan . In this sense the very Heathen man sayes , that every good man is a Puritan : Integer vitae scelerisque purus , An entire man of life , and a pure man , pure from the sins that others do live in . Had ye any zeal towards God , ye would be glad that all the Countrey were such Puritans .

The sixth sign of zeal towards God is , zeal to Gods Church and his people . 6. Zeal to Gods Church and people . Paul before his conversion you may know his zeal was not right , because his zeal was against the Church . Concerning zeal , sayes he , I persecuted the Church , Phil. 3. 6. His zeal was against the Church , and therefore not right : but after his conversion he had a zealous care of all the Church , his zeal was then to the Church . If the Church were not well , O how it troubled him ! If the Church were well , O how it comforted him ! If the Church were any where persecuted or infected , with errour and doctrine of devils , then he was frequent in prayer for it , often would he labour , and sigh , and mourn for it , and be writing for the good of it . Now the Saints and the people of God , these are the Church . Unto the Churches of Galatia , Gal. 1. 2. that is , unto Gods people in Galatia . To feed the Church of God , Act. 20. 28. that is , the people of God . Greet the Church that is in their house , Rom. 16. 5. that is , the Saints that are in their house . In all Churches of the Saints , 1 Cor. 14. 33. these are the Church of God . Now if thou be zealous for God , thou wilt be zealous for Gods Church Examine thy self . Dost thou mourn for the troubles and disquietments of Gods Church , that the Church is so afflicted in all parts of the world ? Does it prick thee to the soul ? Dost thou go to God , and put him in remembrance ? Remember the Children of Edom , O Lord , how they said , down with it , down with it , even to the ground : remember Lord the Tobiahs and Sanballats of these times , remember Lord how they cry , down with thy people , down with them , root them out , &c. This is an infallible sign to try thy heart by . If thou be zealous for God , thou wilt zealously affect the Church of God . Nehemiah cannot smother his grief , but it would shew it self in his face , even at the Kings elbow , when Ierusalem lay waste . Vriah cannot finde in his heart to eat and drink freely , or take the pleasure of his own house , as long as the Ark of God , and Israel , and Iudah abode in tents . Thou must needs be affected with the Church , if thou beest zealous for God . If thou beest zealous for God , thou must needs love there where God loves . God loves the very gates of Sion , he loves his Church better then he loves all the world besides . And so wilt thou , if thou beest zealous for him . The Church is the whole company of his Saints upon earth . One Saint is dearer then a million of other men . It is a good saying of Syracides , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eccl. 16. 3. One just man is better then a thousand others . Though he be a beggar in the world , he is better then a thousand wicked , though they be all Lords and Nobles . Because he is one of Christs redeemed ; and so thou wilt love him , and affect him . Thou wilt love him , if thou beest zealous to Godwards , I say , thou wilt love a childe of God , albeit in a leathern-coat , more then father and mother , wife and children , friend or patron , so they be not Saints , I mean , with more spirituall love then thou lovest them all . And therefore much more the Churches of the Saints .

The seventh is , The 7 sign shewing most zeal , when the Lord threatneth to be going away . If thou beest zealous for God , then thou wilt be most zealous when the Lord threatens to be going away . If ever men will buy any thing at the Fair , they 'l buy when they are all breaking up standings , taking up their wares , and packing away . If ever they 'l be forward to buy , then they will . God is now perchance shutting up shop-doors , is now packing up his commodities , and his graces to be gone . The doors of his Sanctuary have been open a long time , and the Shop-windows of Heaven have stood broad ope this many a year . And we see plainly the dead of the market is come , no body buyes almost ; How long hath he preached , and scarse any converted ? How many Sermons and Market-daies have we had ? we can hardly see one drunkard converted , one adulterer converted , one worldling converted , one unprofitable professour converted . O that we could see it ! but alas ! we cannot ; our commodities stick upon our hands , we can have no vent for grace , nor Gospel , nor Christ , nor mercy , nor any thing . The dead , the dead of the market beloved , the market is dead . God is now shutting up to be gone ; and as we may justly fear , to remove away his Candlestick , to take away the power of his Ordinances , and to withdraw his Spirit from striving any more with us , our stubbornnesse is so great . We are grown to despise his reproofs , to be incorrigible under his word , to be malicious against his rebukes , what encouragement hath he to stay ? Now if ever ye will be zealous , now ye will ; Ferrum quando calet , cudere quisque valet . now ye will come in , and be wrought on , or never ; now your proud hearts will stoop , or never . Now y' 'l cry hard , and pray hard , and beg hard , or never . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It 's grievous to come a day after the Fair , as we say . I mean , now is the last pinch , in all probability it is so , either now let us look to it or never . It will be grievous to come a day after grace . No man can repent without grace of God , and therefore if he come a day after grace , he cannot repent , vid. Eze. 24. 13.

The XII . Sermon . Col. 3. 2. Set your affections on things that are above , &c.

IT may be demanded , Means to make us zealous . what means may we use , to make us to be zealous ? I answer briefly .

First , 1. Frequent Meditation . Frequent meditation , Meditate of the infinite misery thou art in by nature , and by reason of sinne , and this will make thee zealously humbled . Meditate of thy grievous iniquities whereby thou hast dishonoured God ; meditate of the unutterable mercy of God , that hath not consumed thee : meditate of the admirable patience of God , that hath spared thee thus long , and not damned thee in hell : meditate of the inconceivable goodnes of God in Christ , that he should give up his own Sonne unto death , rather then that thou shouldest perish for ever , these truths are all fiery truths . While David was meditating , I cannot tell now what truths they were that he meditated of , but it seems they were all fiery truths , they set his soul all afire , as he mused and meditated . My heart was hot within me ; and while I was musing , the fire kindled , Psa. 39. 3. The very sight of a fire will warm a man a little , Let thy heart look upon God and his waies , let his commandments be ever in sight , they will heat thee : whensoever thou prayest , meditate with thy self ; if I pray lukewarmly , God will spue me out of his mouth . Whensoever thou hearest the Word , meditate with thy self , I must take heed how I hear , otherwise my hearing is abominable . Whensoever the Sabbath is coming , meditate with thy self , O I must call it my delight , and spend it in Gods worship publike and private , or else God will consume thee . While I was musing , the fire kindled , saith the Psalmist : what 's the reason thou art so lukewarm in good duties , as thou art ? the reason is plain , thou usest not to meditate , thou canst be content to hear the Word at a Sermon , and let the Minister warm thee for an hour , thou canst talk of the Word , but when thou art alone thou dost not meditate of the Word ; if thou wouldest put the Law of God in thy thoughts , and meditate of it , when thou art solitary , it is a fiery law . From his right hand went a fiery Law , Deut. 33. 2. Gods law is a fiery Law , and his Gospell too is a fiery Gospel ; were it often in thy thoughts , it would heat thee . Know it for a certain , we can never have a jot of saving grace or of zeal , if we be not frequent in this duty : thou makest a Christ of the world , if that can have more room in thy thoughts then Gods word ; thou canst never be zealous nor gracious at all , if thou beest not used to meditation , thou art carnal and earthly ; why ? because thy thoughts are of that sort ; the thoughts are incentiva vitiorum ▪ Hier. Ep. ad Deme triadem . sayes Hierom , they are the incentives and igni●les , and the bellows to kindle sin in thy heart , whereas were they heavenly , they would kindle zeal in thy soul .

The second means is , 2. A constant practise of godliness . Philos. a constant practise of godlinesse . Motus est causa caloris , saies the Philosopher , Motion is the cause of heat . Be ever in action , if thou wouldest be zealous , be alwaies stirring in the works of religion and godlinesse : you shall see men labour and toil naked in their shirts in frost and cold , and be hot for all that . Labour stirs up the spirits , and heateth the bloud : labour will not suffer a man to be cold ; if Peter had been rowing in his boat , when he stood still in the High-Priests Hall by the chimney-corner , he had had little need of that fire to have heated him ; and therefore if thou desirest to be zealous , labour in reading of the Scriptures , labour in hearing and applying the Word to thy heart , labour in examining thy conscience , and repenting of thy sins , and labour in praying and calling upon God , this will kindle the heat of zeal in thee , Ask , and ye shall receive , that your ioy may be full , Joh. 16. 24. mark that , your joy may be full , your comfort may be full , your love may be full , and your hope may be full , that is , that it may be zealous ; for zeal is the fulnesse of every affections in its kinde . O , sayes one , I am so dull , and so dead , I pray indeed , but my prayers are dead ; and I hear , but my hearing is dead ; I see my corruptions , abundance of vanity in my heart , abundance of vanity in my thoughts , abundance of vanity in every thing that I doe , and I am so dead , Lord what shall I doe ? Dead art thou ? and dost thou wonder thou art dead ? thou wilt not labour to be quickned , thou art loth to be at the pains to be quickned , thou goest idlely to work , Seneca . Otium mors est , & vivi hominis Sepultura , as Seneca speaks : Idlenesse is death , idlenesse is the burying of a man alive . Thou art idle , and wilt not labour with God to be quickned . When David was poring and blundring , and looking upon the vanity of his minde , O he was as dead as a timber-log , it deaded his soul quite and clean to see his corruptions , but what does he do ? he laboured with God against it ; he laboured with fasting and meditating , and praying again and again , that the Lord would be pleased to quicken him , Psal. 119. nine times in one Psalm , Turn away mine eyes from beholding vanity , Ver. 154. and quicken thou me in thy way , Psal. 119. 37. Quicken me , O Lord , according to thy Word , in one verse . Ver. 156. Quicken me according to thy iudgements , in another verse . Ver. 149. O Lord quicken me according to thy iudgement , in another verse . Ver. 159. Quicken thou me according to thy loving-kindeness . Ver. 88. Again , Quicken thou me after thy loving-kindnesse . Again , Ver. 107. Quicken me , O Lord , according to thy Word , in another verse . He never would let his heart alone , till he had gotten life and spirit , and quickning again . As long as thou art lazy in good duties , no wonder though thou be dead , labouring and striving in good exercises will heat a mans soul , and make it more zealous .

The third means is keeping good company , as Cleopas was heated by being in Christs company , Did not our hearts burn within us , sayes he , while he talk twith us in the way ? Luk. 24. 32. As the bawdy Poet said of his sweet-heart , Accede ad ignem hanc , Come to this fire : a whore inflames an adulterer , one wicked man heats another unto lust , and to sinne . So every childe of God is a fire for to heat thee . Wouldest thou be zealous ? sort with Gods people , keep company with the Saints , and such as excell in grace and vertue . Two are better then one , for if they fall , the one will lift up his fellow ; but woe to him that is alone when he falleth , for he hath not another to help him up . Again , if two lie together , saies the Wise man , then they have heat , but how can one be warm alone , Eccl. 4. 9 , 10 , 11. Dost thou complain , I have no zeal , I would be glad to be zealous , but I am exceedingly lukewarm ; do what I can , so I am , and so I am likely to be : alas ! dost thou ever look to be otherwise , as long as thou canst company with vain persons , such as may be will talk of heaven now and then , but there is no heat nor warmth in their speeches , they are dead-hearted themselves , and so are their speeches , dead and without life . O but I live in a place that is wicked , and there 's scarce one godly man in the house where I dwell , and I can finde none for to warm me . Dost thou so ? so did Obadiah in Ahabs Court , there was never a good Courtier to converse with , and therefore what did he do ? he made use of Gods Prophets in private , 1 Kin. 18. 4. and though he might not be seen in their company for fear of losing their lives , he bid them in a cave , and there he would have a bout with them in secret . Thou which neglectest the society of the Saints , never expect to be zealous . Thomas was very faithlesse , and full of his doubtings : One reason was this , the Disciples of Christ had meetings together , and Thomas was not with them , sayes the Text , Ioh. 20. 24. The coals that lie together in the hearth , you see how they glow and are fired , while the little coals that are fallen off , and lie by , separate from their company , are black without fire . If ever thou desirest to be zealous , make much of the fellowship of the Saints : thou canst hardly come where two or three Saints are met together , but thou shalt finde Christ in the midst of them .

The fourth means is , 4. Shunning the occasions of sin . Shunning the occasions of sin : Moses would not leave so much as a hoof behinde him in Aegypt , Exod. 10. 26. that there might be no occasion for the people to turn back into Aegypt ; had he left but a hoof behinde there , that were an occasion to go thither to fetch it . Abraham would not take so much as a thread or a shoe-latchet of the King of Sodom , when he offered him , lest there should be any hint to the flesh , to distrust in God , Thou canst never be zealous , Gen. 14 23 unlesse thou shun the occasions of sin : If the heart have but an occasion once to be vain , it 's a thousand to one , but so it will be , deadnesse will steal on 't upon the least occasion . Give a theef but an occasion of having a booty , his fingers cannot hold . When David had given occasion to the enemies of the Lord to blaspheme , Nemo diu tu●us periculo proximus . the Lord told him he would punish him , 2 Sa. 12. 14. Why ? because if they had but an occasion they would be sure for to take it . Let no man put an occasion to fall in his brothers way , Rom. 14. 13. Alas ! if the flesh have no occasion , it will lay hold on it ; it is not enough to keep out of a sin , but thou must go far from it , not only from sin , but also from all occasions of sin . Keep thee far from a false matter , Exo. 23. 7. One thinks I may go so farre and not sinne . Thus far I may do , and so far is this lawfull ; but let me tell thee , if thou goest so far , thine own heart will have occasion to go further , and then thou art undone : Nimiâ licentiâ sumus omnes deteriores , Terent. sayes Terence . We are all the worse for taking too much liberty : if once it be an occasion to the flesh , thou art gone . Zeal cannot abide the occasions of evil ; the least occasions will choak it .

The fifth means is , 5. Means to eschew the beginnings of sinne . to eschew the beginnings of sin ; Peter did but begin to rebuke Christ , Master , spare thy self , he began to rebuke him , sayes the Text , Mat. 16. 22. but Christ did so hate the very beginnings of that sin , that he said , Get thee behinde me , Satan . The devil was in that beginning of sin . The Scribes and the Pharisees began to reason , saying , Who is this that speaks blasphemies ? Vigilandū est maximè tentationis initio . Greg. And Jesus condemned these beginnings of reasonings , Luk. 5. 21. Those that were invited to the Feast in the Gospel , they came not , but fell to excuses , and were cast into utter darknesse for their labour . But how came they to fall into that sinne ? the Scripture shews plainly , because they did not eschew the beginnings of the sinne ; they all with one consent began to make excuse , Luk 14. 18 principiis obsta , set thy self against the beginning of sinne ; if thou suffer thy heart to begin once , it will be sure to go farther . The Spirit of God hath a good phrase , fall into sinne . He that stands , let him take heed lest he fall : A man that stands upon a high rock , if he do not look to the beginning of his fall , he cannot stop himself till he is quite fallen down to the bottom , and if not by meer hap he catch hold somewhere , which it 's a thousand to one if ever he do , if he do not , I say , it is a wonder if he break not his neck . Thou canst never have the life of grace in thee , unlesse thou take heed of the beginnings of sin .

Be exhorted all ye that fain would fear God , Exhortation to be zealous . to be zealous .

First consider , Ye can never be revenged on your worst enemies , 1. Else you can never be revenged on your worst enemies . unlesse ye be zealous ; ye would be glad to be revenged on your sworn enemies . Sampson begged hard of the Lord , that he might be revenged on the Philistims for his two eyes ; but thou hast worse enemies then the Philistims were to him . Sin , the World , the Flesh , and the Devil , these are the worst enemies that ever mortall man had , it is good to be revenged on them ; thou canst never be revenged on them , except thou be zealous ; there is no enemy besides that it is lawfull to be revenged on , but only upon these , on these thou mayst lawfully : these have done thee much spight , they have brought thee into the estate of wrath and damnation , they have made thee accursed , and liable to hell-torments for ever , they have pluckt out the two eyes of thy soul ; now if thou wouldest be zealous , thou mayst be revenged upon them . The Apostle puts zeal and revenge together , yea , what zeal , yea , what revenge , 2 Cor 7. 11. If thou beest zealous , thou mayst be revenged upon sin that hath done thee so much mischief : it hath troubled thy peace , defiled thy conscience , disabled thee from worshipping of God , hindred many good things from thee . Never hadst thou any hurt , or any sorrow , or any evil , but thou mayst thank sinne for it : Just cause hast thou to be revenged upon sinne , there is an imbred desire of revenge in a man upon those that wrong him : the Heathen could say , Est vindicta bonum vitâ jucundius ipsâ .

Revenge is sweeter then life it self : Iuvenal . Sat. 13. Here it is true , and no where else . All other revenge is a damnable premunire against God , vengeance is mine , sayes he , and who is he that revengeth himself to intrench upon Gods right ? but here revenge is commanded , yea , it 's sweeter then life : here revenge and spare not , and this is the way : get zeal , and be as hot as a furnace in anger against sinne , and beat it as Moses did the Israelites calf , into dust and powder ; hath thy filthy cousening heart deceived thee so often ? hereby thou mayst be revenged on it , be zealous to search it , and curb it , and tame it ; have thy lusts been greedy , and proud , and sensual ; this humour they must have , and this fashion they must follow , and this pleasure they must take , and this liberty they must use . O if thou wouldest be zealous , thou mayst easily be revenged on thy lusts , hereby thou mayst be revenged on the devil , and spight his kingdom to advance Christs ; hereby thou mayst be revenged on thy flesh , that hath played the traytor so often with thee , thou mayst afflict it , and master it , and block it , and subdue it ; hereby thou mayst tread upon the world , that hath so often ensnared thee , thou mayst scorn it and contemn it , and all the glory of it , and count it as drosse and dung in comparison of Christ : hereby thou mayst trample Satan under thy feet . It is a strange thing how little men study to be revenged on these enemies ; let our own brother give us but a crosse-word , we are at daggers drawing to be revenged ; but the devil may baffle us , and the devil may tempt us , and beguile us , we put it all up ; Let a servant but anger us a little , and offend us but in a peece of service , or an errand , O we are so revengefull , and ready to make them smart for it ! but sinne may crosse us in our souls , and rob us of Christ , and deprive us of grace , and mercy , and peace , and all ; yet we are good friends with it , we take nothing amisse ; alas ! these men are monsters and mad men , one day thou shalt see that sinne , and thy lust , and Satan , whose temptations thou hast been led by , &c. they are the worst enemies in the world ; and if ever thou desirest to be revenged upon them , O endeavour to be zealous .

Secondly , 2. Zeal enables us to doe good unto others . Consider thou wilt never be able to do good unto others , unlesse thou be zealous . When men go dreamingly on in Religion , they can never do good upon others : what do others think ? they think basely and meanly thereof , as if it were a matter of nothing ; but when they see a man zealous , this affects them indeed , if any thing will do it . When a man is zealous at a game , he laugheth exceedingly , he is as merry as he can stand on his legs : another man that shall see it , will be apt to demand what fine merry pleasant game is that ? so it is with ambitious men , when a man is zealous for a living , he rides through thick and thin , through frost and snow all the night long , this friend he seeks to , and that Noble man he flies to , to help him in his suit : what will folks say ? certainly he is going about some great living or other , he is so eager about it . So if thou wouldest be zealous for God , and fervent in religion , men would be compelled to conceive better of godlinesse , and of Christ , then thou mightest provoke others to godlinesse . Zeal is a provoking grace . Your zeal hath provoked very many , 2 Cor. 9. 2. As zeal in charity provokes , so does zeal in every good work provoke Where Theodoret observes the wisedom of Paul , Theodoret in locum . for he provokes the Macedonians by the zeal of the Corinthians , and the Corinthians by the zeal of the Macedonians ; for zeal does mutually provoke one another . O what a deal of good mightest thou do in the house where thou dwellest , in the Parish where thou livest , in the Countrey where thou art , if thou wouldst labour to be zealous ! I knew an old man , whether he be dead now or alive , I know not , that used constantly to go to the labouring men in the field , and catechize them , and pose them in Religion , as they were reaping and working , he would go to mens shops where he was acquainted , and stir them up to have care of their souls , and by this means brought above fourty men and women to seek out for Heaven , that before had no more care that way , then if they had been like a company of beasts . Wouldest thou not be glad to do good ? thou wilt never be able to do it , except thou be zealous . Paul had women , and sundry private Christians , that are said to labour with him in the Gospel . This , this beloved , would cause Religion to thrive here among us .

Thirdly , 3. Peoples zeal encourageth Ministers . Consider I pray you , thou wilt discourage us that are Gods Ministers , except thou be zealous . If men would be zealous in hearing , and zealous proficients , it would make us go cheerfully on in our callings . When Titus told Paul the fervent minde of the Corinthians , it encouraged the Apostle ; when he told us your fervent minde we rejoyced the more , 2 Cor. 7. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so it is in the Original , when he told us your zeal . Saint Paul was cheared to hear that . What greater discouragement to a Schoolmaster , then that his scholars should be dull and not profit ? What greater disheartning to a Captain , then that his souldiers should be fainthearted , and without life ? and what greater grief to a Minister , then that his people should be senselesse and livelesse ? It made Ieremy weary of his life : Mic. 7. 1. It made the Prophet Micah lament bitterly . Wo is me , I am like the Grape gleaners : It made the Prophet Isay cry out , I have laboured in vain . On the contrary , when the people are zealous and forward , and drink in the words of eternal life with all greedinesse , and bring forth fruit with abundance , this makes a Minister go merrily on in his function . Ambros . Zelo Ecclesia Dei congregatur , saith Saint Ambrose : It is zeal that does gather a Church , the zeal of the Minister , and the zeal of the people ; the Lord quicken us in his mercy , that we may encourage one another daily . Let us be encouraged by you , when ye are reproved be not offended . You think the Minister spights you , alas ! we have no reason to wish any of your fingers to ake , much lesse to wish that your souls should perish . When S. Paul commanded that the incestuous Corinthian should be delivered to Satan did he wish him any hurt ? No , Deliver him unto Satan , sayes he , for the destruction of the flesh , that the spirit may be saved in the day of the Lord Jesus , 1 Cor. 5. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrysost. sayes Chrysostome . No mortal man loved that offender in Corinth more then Paul did , sayes he , when he would have him delivered unto Satan . It was only that he might know he was a damned wretch , unlesse he amended , and that the devil should have him unlesse he were humbled . What was his reason ? his reason was this , that his soul might be saved in that day . O the Minister preaches damation so often , he is unmercifull to our souls . O my brethren , we intend you the greatest mercies of heaven in so saying , it is that ye may not run into damnation , but may repent and beleeve the Gospel . Do not thus discourage us whom God hath sent to you as his Ministers to labour in the word and doctrine among you , but stir up your selves to be zealous in hearing and obeying , that we may give up an account of your souls unto God with all cheerfullnesse .

Fourthly consider , 4. Zeal makes a man excell . Proverb . You can never be excellent , if ye be not zealous . A Christian should strive to excell : aut Caesar , aut nullus ; nothing but the best should suffice a Christian . Wouldest thou then be excellent ? get this same zeal : zeal runnes after the best things , Covet earnestly the best gifts , 1 Cor. 12. 31. The Word in the Original is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be zealous after the best things : Wouldest thou be excellent in prayer , and excellent in the duties of religion ? be zealous therein . A Christian is like fire : fire mounts up absolutely aloft , and ascends above all . So does a Christian : he is better then all the men of this world put them all together : like Iob , there is none like him in all the earth . Every man else fain would be excellent , a worldling strives to excell others in wealth , a politician to excell others in wisedom , a scholar to excell others in learning , a tradesman to excell others in his profession . He is of a base spirit that does not desire to excell in some thing : and shall not a Christian then desire to excell in grace ?

Fifthly , 5. Zeal makes men like Angels . Consider I pray , who ye may be like if once ye be zealous ; ye may be like unto the Angels of heaven , they are spirits and flaming fire , sayes the Apostle , Heb. 1. 7. if thou art zealous for God , thou art a bodily Seraphim ; though thou canst never be without sin as long as thou livest in this world , Gregor. yet as Gregory speaks , in the mouth of zeal thou mayst swallow up thy sins ; nothing will devour and consume sin so well as true zeal . O get a coal of this fire then from Gods Altar , and heat thy heart with it , and while thou mayst be like the blessed Angels of God , be not like the brutish sons of the old Adam . Zeal is it that maketh an Angel to be an Angel . Angeli sine zelo nihil sunt , sayes Ambrose , Ambros . the Angels are nothing without zeal . If thou hadst zeal unto God , then thou mightest be like unto Angels .

Sixthly , 6. We have greatneed of zeal . Consider what infinite need thou hast of true zeal . Suppose a great frost , and a tedious cold winter were a coming , and then no firing were to be had , would not men buy as much fewell as they could get , and stack it , and store it , that they might have it at their need ? otherwise they were not able to live , nor to dresse their own sustenance , they would certainly starve if they should have no firing in such a cold time . Beloved , I speak to such as have ears to hear , there 's a cold time of religion a coming , and the wrath of God is ready to break forth , to plague mens souls with key-coldnesse this way , because they have despised the zeal of the Lord , and no firing to be had then , God knows how soon the power of Gods Word may be taken from us . You who love your own souls , look about , lay up some firing , and be not slothfull in all this businesse ; do all diligence to store up grace for your selves , this will help you to zeal , not slothful in businesse , fervent in spirit . Rom. 12. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so it is in the Originall , zealous in spirit . If ye will not be slothfull in businesse , ye shall quickly be zealous in spirit . O get quickly the spirit of prayer , to be zealous in prayer by faith , it will be the best string to your bow , it will be your only thing left , nothing left you but prayer in secret unto God , had not ye need to be diligent for that ? When a poor cripple hath nothing to trust to but only his begging , he will ply that When a poor day-labourer hath never a foot of ground , nor any thing , but only his fingers end to maintain him and his family , he he will be sure to employ them ; alas , if he should have a wound in his hands , or he should lose the use of his fingers , what shall he do ? when a mans house leans mainly upon one pillar , he will look to that pillar . Thus it is with thee . Thou shalt have little else besides prayer , thou must get it out of thy fingers ends . Now we that are Gods Ministers study all the week long to quicken you here when ye come to Gods House , while ye are thinking of other matters ; but if God should once take away us from you , all the work lies upon your backs , and ye have little else besides Prayer and Gods Word for to help you . O therefore be not slothfull in this businesse , get a sure hold in Christ , that ye may be able to hold in the evil day . No matter though the world do deride you ; for if ye have true zeal , sayes Chrysostome , ye will fear praise or disprase no more then if you were all alone in the world , and no man besides you . If no perswasions can prevail with thee to the trading for this zeal that I speak of , hear what the Lord Jesus doth peremptorily threaten : It shall come to passe that I will spue thee out of my mouth .

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 love-lock . 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 .

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. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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● , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

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 him-ward , 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 .