What meant by initsing words 1 Cor. 10. 4. Obiect 3. Answ. 3. How learning and eloquèce is to be used in preaching the Word Simile imile â—â—iect 4. Ministers should not please their people with eloquence Simile Marke 4. 2 Cor. 5. 16. What knowledge is wrought by the Spirit 1 Persons 2 Things Obiect Answ. To know whether the heart be renewed by the spirit 1 By his Affections Psal. 112. 1. 2. By his Speeches Mat. 12. 34. Simile Obiect Answer 2 Tim. 2. 20 21 opened Obiect 2. Answ. 2. 3 By his Actions Marke 5. 2 Tim. 4. 3. Vse Rev. 22. 11. Simile The least sins to be avoided Secret sins to be looked into Motives to keepe watch over our harts 1 1 Tim. 3. 21. 2 Iam. 1. 21. Hebr. 13. 5. 3 Iam 5. 16. Obiect Answ. Ezek. 22. 30. Doctr. Ephes. 5. 1. 1 Th. 4. 3 4 5. Doct. 2. Fornication what a grievous sinne Pro. 2. 17. 1 Cor. 6. 9. 1 The sinfulnes of fornication 1 1 Thes. 4. 7. 2 Rom. 1. 21. 24. Eccles. 7. 26. Prov. 22. 14. 5 The punishment of fornication Heb. 13. 4. Pet. 2. 9 10. Pro. 5. 8 9 10 11. Prev 6. 33. 55. Pro. 3. 4. Rev. 18. 7. 3 The danger offâ—rnication Prov. 23. 27. Prov 2. 19. Eccles. 7. 26. Neh. 13. 26. Simili 4 The deceitfulnesse of fornication Deceit of the Devill discovered Deceit 1. Hope of repentance Deut. 29. 19. Esay 28. 15. Ezek. 24. 13. Ephes. 4. 19. Deceit 2. Present impunity Eccles. 8. 11. â— 1 Sam. 3. 12. 2 Rom. 9. 22. 3 Rom. 2. 4 5 6. Rev. 2. 21 22. Deceit 3. Present sweetnesse in sinne â— Obiect Answ. 2 Mat. 18. 8. 3 Deceit 4. The falscesse of common opinion and carnall reason Deceit 5. Hope of secrecie 1 Mat 6. 4. 2 Sam. 12 10 11 12. 1 Sam. 2. 30. 2 â— Simile Use 1. Simile Obiect Answer Numb 16. 16 Obiect Answ. Vse 2. Simile Trial whether this lust be mortified â— Simile 2 Simile 2 Pet. 2. 8. 3 Simile Obiect Answ. Meanes against Fornication First for such as have beene given to this sinne Meanes 1. Meanes 2. Meanes 3. 2 Pet. 5. 2. 2 For such as are guilty of this sinne Helpe 1. Helpe 2. Helpe 3. Revel 12. 17. Heb. 10 29. Matth. 22. 7. Helpe 4. Simile Iam. 1. 14. 15. Helpe 5. Obiect Answ. Helpe 6. Simile Helpe 7. Simile Frov. 2. 10. 11 Helpe 8. Simile Mal. 3. 2. Act. 4. 38. Doctr. The haynousnesse of the sinne of uncleannesse 1. 2 3 4 The deceits of Satan to draw men on to the acting of this sinne 1 Prov. 2. 19. What Repentance is Hos. 7. 14. The second deceit of Satan Rom. 2. 4. The third deceit of Satan 1 Cor. 15. 33. Titus 2. 4. The fourth deceit of Satan Matth. 6. 4. 2 Sam 12. 12. Eccles. 10. 20. The fift deceit of Satan Doctrine Reason 1. Reason 2. Reason 3. Reason 4. Three things obâ—erue to be in Concâ—piscenâ—e Simile What 's meant by concupiscence 2 A double Lavv Simile 3 What is the operation of evill concupiscence Simile What is to bee mortified Exod. 23. 17. Note Quest. Ans. Acts of Mortification Meditation and laying to heart is the means to mortification 2 3 Vse Reason 3. Signes of mortification 1 Is a generall reformation in heart and life 2 Signe of true mortification is a right iudgment of sin true loathing it Simile 3 And last signe of mortification is actuall abstinence from sinne Quest. Ans. 1 Meanes to labour for theassurance â—of pardon for one sinnes 2 Meanes is abstinence from all occasion of sinne 3. Meanes Grace Holinesse 4 Meanes is prayer Doct. What affections are Three things nithâ— Soule What an affection is A double Appetite Three sorts of affections 2. Affections when inordinate The first cria of the inordinate affections is to examine them by the Rule Rule 1. Rule 2. Rule 3. Rule 4. The second triall is by the effects Effect 1. Effect 2. 1 Pet. 3. 7. Effect 3. Ephes. 4. 20. Effect 4. What it is to mortifie affections 3 Why they are to be mortified Reason 1. Simil. Reas. 2. Reas. 3. Ephes. 4. 20. 1 Sam. 18 10. 1 Pet. 5. 8 Reas. 4. Simile Vse Simile Meanes to mortifie inordinate affections Meanes 1. Two wayes how to discerne a continued inordinate lust 1. 2. Simile Causes and remedies of inordinate affections Cause 1. Simil. Remedy 1. Remedy 2. Remedy 3. Remedy 4. Cause 2. Remedy Simile Ephes 3. 16. Cause 3. Remedy The right object of our affection God Similâ— Cause 4. Simile Remedy Simile Simile Simil. Cause 5. Remedy Cause 6. Remedy Simili Prov. 22. 19. 23. 20. Cause 1. Psal. 33. 13 14. â—â—e Motives to conquer and master inordinate affecti Motive 1. Simile Simile Motive 2. Prov. 18. 14. Simile Simile Motive 3. 1 Tim. 6. 9. Iudg. 6. 14. Motive 4. Iam. 1. 20. 1 Pet. 2. 1 Ezek 31. Motive 5. Iames 3. 13. Motive 6. Esay 41. 23. Heb. 11. 6. Doct. 1 2 Luke 12. 19. Psal. 307. 1 Reason 2 Reason 3 Reason Ob Ans. Ob Ans. 2 3 4. Deceipt 1. Quest. Ans. 1 2 3 2 Deceipt Ans. 2 3 4 1 2 Oâ— Ans. 1 2 3 3 â—eipt Ans. 2 Gen. 22. â—â— 3 4 Deceipt Ob. Ans. Signes 1 2 Signe 3 Signe 4 Figure Doct. 2 2 3 1 2 3 4 1 Ob. Ans. 2 3 4 1 2 3 4 1 2 Ob. Ans. 1 2 3 1 Reason Reason 3 4 5 Quaest. Ans. Quest. Ans. Rule 1 Rule 2 Rule 3. Signe 1. Signe 2. Signe 3. Quest. Ans. Circum 1. Circum 2. Circum 3. Circum 4. 1 2 3 4 Vse Meanes 1. Meanes 2. Meanes 3.
divers sorts of affections so there are divers sorts of distempers as the affection of anger hath its distemper and this is more visible when anger is gone it is daily seen and therefore is of no great difficulty to bee discerned there are other kind of affections which doe continue in a man when his heart is habitually carried to an inordinate lust as to pride vaine-glory love of the world no such affection can be wel discerned whil'st that continues in a man take a man that hath a continued affection it is hard for him to discerne it because it doth with its continuance habitually corrupt the Judgement and blind the reason and yet you are to labour to discerne it And that you may two wayes First bring your affections to the rule and touchstone Secondly That you may better know their aberration from the rule consider whether the affection have any stop an affection is like a river if you let it run without any stop or resistance it runs quietly but if you hinder its course it runnes more violently so it is with your affections if you doe not observe to know the stops and lets of them you shall not observe the violence of them so well So then the first way for a man to come to know his affectiōs is to observe them in any extraordinary accident if any losse come to a man in his estate or if he be crost in his sports or hindred of his purpose let him consider how he doth beare it that is try how you carry yourselves towards it this wil be a good meanes to discover our affections when they come to these stops and lets they are best discerned by us Secondly in this case it is good wee make use of others eyes a man sees not that in himselfe which a stander by doth hee is free from the affection which another is bent unto and therefore another can better judge of it as a man that is sicke of a feaver hee cannot judge aright of tasts because hee hath lost the sense of tasting that which is sweet may seeme bitter unto him but he that is in health can judge of tasts as they are therefore it is good to make use of friends and if we have no friends it is wisedome in this case to make use of an enemy that is to observe what inordinatnesse hath beene in them and what hath happened unto them therby and so to judge of our owne And this is the first thing that I wil cōmend unto you to labor to see your affections and to be convinced of them when this is done in the next place we wil come to see the causes of inordinate affections and seeing we are applying medicines as we shall see the causes of inordinate affections so to each of them we shall adde their remedies The first cause of inordinate affection is mis-apprehension that is when wee doe not apprehend things aright our affections follow our apprehensions as we see in a sensible appetite if a thing bee beautifull we are apt to love it and like of it but if it bee deformed wee are apt to hate it for as things doe represent themselves to the will so we are apt to conceive of them the will turnes a mans actions this way or that way notwithstanding the understanding is the pilot that turnes the will so that our apprehension is the first cause of inordinat affections by this we overvalue things that are evill and undervalue things that are good Rectifie therefore the apprehension and heale the disease labour to have the Judgement informed and you shall see things as they are Affections as I said before are of two sorts one sensuall arising from fancy the other rationall arising from judgement all that we can say for the former affections is this men might doe much to weaken those affections in them if they would take paines by removing the objects that is by with-drawing the fewell and turning the attentions another way if we cannot subdue any sensuall affections in us let us be subdued unto it and be as any dead man In case that we are surprised by such vanities yet let us not hasten to action or execution All that in this case a man can doe is as a pilot whose shippe is in great danger to bee cast away by reason of a great tempest all that he can doe is to looke to the safety of the ship that waters come not into it at any place that it be not overthrowne so these evill affections that are in our rationall appetite are these evill inclinations of the will that are lent either to riches pleasure vaine-glory or the like objects of reason Now to rectifie your mis-apprehension of them first get strong reasons for to doe it reade the Scriptures furnish your selfe with spirituall arguments be acquainted with such places as ye may see therby the sinfulnesse of such affections it is great wisedome in a man first to finde out the thing he is inordinately affected to and never to rest till he find the things that are sinfull in him therefore the applying of reason will make us able to doe it and if we can doe so we shall be able to go through the things of this world rightly You are inordinately affected to wealth Apply reason and Scripture here as thus It is a wisemans part to use earthen vessels as silver and silver vessels as earthen the one will serve for use as well as the other so in the things of the world hee that is strong in reason and wise were they represented to him as they are he would use a great estate without setting his heart upon it more then if it were a mean one in the condition of this life he would would so carry himselfe as if he used them not this the Apostle have us to doe to use the world as though we used it not and then we should think the best things of the world to bee of no moment and that we have no cause to rejoyce in them Wee are to use the world with a weaned affection not be inordinately carried with love therupon in worldly things there is a usefulnesse to be looked at but to seeke to finde baites in them and to set our hearts upon them that will hurt us exceedingly if wee looke for excellency in worldly things and touch them too familiarly they wil burne scorch us but if we use them for our necessity and so use them as if we did not wee shall finde great benefit and comfort by them This is the difference betweene earthly and spirituall things you must have knowledge of these and this knowledge must be affective the more love you have the better it is but in earthly things the lesse love we have the better it is for in earthly things if our love exceed our knowledge they are subject to hurt us What is the reason a man takes to heart the
death of his friend or the like accident for a while he grieves exceedingly but within a moneth or short time after his grief is past and then he sees that the death of his friend is no such thing as he took it for and thought it to be had he then seene that which now he doth he would not have grieved so much The second way to rectifie misapprehension is by faith for by faith we are to beleeve the vanity of these earthly things we are to beleeve the power of God who is able to blow upon them and to cause them to wither so that faith is a great cause to rectifie the apprehension as well as reason Paul counted the best things of the world but drosse and dung and Moses cared not for the pleasures of Egypt it was their faith that caused them to doe so they did beleeve the true priviledge they had in Christ this doth raise up the heart and cause us more and more to see the things that are earthly how slippery and flitting they are The third way to rectifie mis-apprehension is experience wee are not so much as to touch us of that thing we have found to be true by experience let a souldier be told of dangerous effects in the warres perswade him what you will and tell him how terrible it is he will not beleeve till by experience he hath felt the smart of it so when a man is entred upon the doing of any difficult thing which he hath beene accustomed to doe the experience hee hath of often being in such dangers and having felt no harme that doth rectifie his affections Experience is a speciall meanes to tame them let a beast be brought to a mans hand that is fearefull at the first but by experience and daily using of it so you tame the beast so our affections are unruly things like untamed beasts but when experience hath discovered them it is a good meanes to rectifie them therefore it is profitable for us to call to minde things that are past If we would but call to minde how such a thing wee joyed in and yet it staid not with us our joy would not be so inordinate in other things If wee would remember how such a crosse we survived our griefe would not be so inordinate in future events The fourth way to rectifie mis apprehension is by the example of others that is to see how others have beene affected with the inordinate affections that we have beene in our selves and examples do râ—nne more into the senses than rules doe therefore thinke of examples to stirre up affections eyther to crosse them or subdue them Wee see by the reading of histories as of the valiant acts of some of the worthies as of Iulius Caesar and others some by reading of the great exployts that they themselves had done have beene stirred up as much as in them lyed to doe the like so that examples of others are very effectuall in this kinde If a man would consider Paul how hee carried himselfe in the things of this life and how David Abraham and Moses were affected to these outward things what they had and what they might have had their examples and such as we have heard of to be holy and righteous men or such as we now know to be such is a great helpe to rectifie the affections and to set the Judgement straight The second cause of inordinate affection is weaknesse and impotency which doth sticke in a man ever since the fall of Adam makes him subject to passion and therefore yee see the weaker sexe as they are weaker in understanding so they are stronger in passion let a man be weake he is so much the more strong in passions and as his streÌ„gth is more so hath he more strength to resist them The way to remedy this is to gather strength the more strength we have the more able we are to resist temptations and as a man is weake so hee is the more subject unto them as when hee is young but strength over-masters them Affections are in a man as humors are in a body when the body is in health it keepes in these humors that it doth not feele them but when a man is sicke then these humours stirre up and trouble a man So when the soule is in health these ill humors of the soule inordinate affections are kept in by maine strength but let the soule grow weake and the passions get strength Now the meanes to get strength against passions is to get a greater measure of the Spirit the more spirit the more strength Ephes. 3. 16. Pray that you may be strengthened by the Spirit of the inward man the more flesh we have in us the more weaknesse wee have the spirit that is in us doth lust after envy pride and the world Now how shall wee helpe it but by the Spirit that is without us that is by the Spirit of God let a man be in such a temper that the Spirit of God may rule and possesse his heart while he is in this temper his ordinate affections will not stirre but when the Spirit is away then there is a hundred waies to cause them to be unruly that which seasons a man is prudence wisedome and grace the more a man hath of these the more able he is to subdue them The third cause of inordinate affections is the lightnesse of the minde when it hath not a right object to pitch it selfe upon which when that wants the affection being left to uncertainties they must needs fall upon wrong objects when a man in his course wanteth an object for his aime the waies of his error are a thousad so when a man doth misse the right object in affection they have a thousand waies to draw to inordinatenesse men run up and downe with their affections upon uncertainty and they never cast how to shun them afterward till the end of their daies be runne out Now to remedy this our way is to finde out the right obiect whereon the affections should be pitched and this object is God that is the affections must all looke towards God and have them fixt upon him you are never able to subdue your affections and to keepe them under till you pitch them upon God whilest our affections are loose they are unsteddy and unconstant every man till his heart be set upon God his affections are wandring up and downe but when a man hath God to set his affections on and they are once setled in him then he seekes another kind of excellency and frames his life after another fashion he sets his affections upon other excellencies As when a man hath a palace for to build if his minde be to have it done with excellent worke-manship then he will take none but principall stones hewne and squared fit for his purpose to build withall but if a man be to
build a mud wall any rubbish and trash will serve the turne to make it up So when our affections are on high matters such as God and Christ they looke upon things that are noble and not upon the rubbish and trash of the world wee will choose the principallest stones for our spirituall building but if otherwise we strive to finde contentment in the creatures we care not how wee come by them that is any rubbish will serve the turne to get riches withall and honour and preferment in the world but if ever you will set your affections straight pitch them upon God The fourth cause of inordinate affections is that confusion that riseth in the heart at the first rising of them and they are the vapours and mists that blinde the reason and make a man unable to resist them because the putting out of the eye of reason must needs trouble a man exceedingly even as a moate in a mans eye troubles him that he cannot see as he should doe And therefore these mists that are cast upon the eye of reason doe make a man unable to resist them In such a case the way to helpe them is this to make up the bankes when the river is at the lowest ebbe that is to make up the bankes of our affections before the tide of inordinate affections do come in we are not at first able to rule these inordinate affections but yet if the banks be made up afore-hand we may mortifie them A man is to consider before how he is able to be affected and for this let him looke into the former waies and see how he hath beene affected and how he is apt to be affected againe and when he is in such circumstances let him take a good resolution never to returne to such inordinate affections as he did afore When a man is sicke of an Ague to give him physicke when hee is in a sore fit is not the fittest way it is not then in season but it were best to be done in his good daies before his fit so we are to make up the banke of our affections before the tide of inordinate affections doe come to have a strong resolution we will not be led by such an affection as before And if this prevaile not then we are to suspend the execution of our passions that is to doe nothing for a time If a man finde any passion in himselfe let him abstaine for that time if it be possible from the doing of that which it moves him unto because that he is then most subject to doe amisse You see a barrell of Beere if it be stirred at the bottome draw it presently and it will runne muddy but if you let it rest a while and then draw it it will runne cleare so a man in his passion his reason is muddy and his actions will not come off cleare therefore it is good to suspend the execution howsoever For the suspending of the action in time of passion is very profitable though a man thinke for the present whilest the passion is upon him that he doth not erre yet because then we are most subject to erre suspend for a while Passion is a hindrance to the faculty as jogging is to the arme when it is a shooting or unto the hand when it is a writing therefore when a man doth find that passion is on him let him do nothing A drunken mans wisest courseis to go home and do nothing that night unlesse the good work of repentance our passion is a kind of drunkennes the one is almost as subject to mis-take an error as the other The fifth cause of inordinate affections is the corruption of Nature which is in every man since the fall of Adam Will you know the reason why Beares and Wolves and Lyons carry themselves so cruelly It is because their nature is to doe so Wil you know why a sinful man is subject to affect things inordinately the reason is because he hath a bad nature it is naturall to him to doe it and as ready to him as sparkles of fire to fly upwards We see some men are apt to be taken with such a disease that is bred and borne with them they cannot escape it Now the remedy to remove the evilnesse of nature is to get new natures that is to get another nature a holy regenerate disposition untill then men shall neuer be able to doe it many labour to mortifie their affections but yet cannot because they are busie about the particulars and never regard the generall they can never make the branch good except they make the tree good therefore the way to mortifie is to get a new nature Consider whether your nature be renued whether that be cast into a new mould if it be this is the way to mortifie inordinate affection this is the way for the generall So also it should be our care for any particular affection that wee finde our selves most prone to by nature labour to thwart nature in that particular Are you given to wrath by nature endeavour to be humbler and meeker then other men Is your nature more inclined to desire of gain Labour to be established with a more free spirit and this will be a meanes to mortifie you otherwise you shall never waine your hearts from earthly things till you have a taste of such spirituall things that is you shall never win your hearts from joyes except you have joy and delight in Christ you shall never overcome the griefe of losses and crosses except you turne your affections to see the loathsomnesse of sinne Contraries in nature do expell one another cold is expelled with heate darknesse with light so you must expell carnall affections with spirituall The 6 ht cause of inordinate affections is carelesnesse and remisnesse that is want of spirituall watchfulnes over the heart when men rather give occasion unto the affections to be inordinate than prevent the occasions of it For the cure of this take heed not of sinne onely but of the occasions of sinne for a man to hate sinne and not to hate the occasions of it is to deceive himselfe that is all one as for a man to walke upon Ice that is afraid of falling Iron will move if the loadstone be neer so the affections will stirre up if there be any alluring sinfull object And therefore if sinne knock at the doore of your hearts you must not let it in presently but aske his errand plead the cause with it and consider the hindrances and inconveniences that come by it For a man to say I will give over my lusts and yet will keepe such company as hee did before and use his old haunts he doth but deceive himselfe Prov. 22 19. Make no freindship with an angry man and with a furious man thou shalt not goe Prov. 23. 30 Benot amongst wine-bibbers that is if thou hast used this company and
usest it stil thou fleest not occasions of sin and therfore we must watch over our soules the heart is deceitful above al things take heed to the beginning of your affections and looke to the beginning of inordinate lusts when you see it rising if you perceive but a glimpse of it quench and resist it else it will cost you a great deale of more paines afterwards the affections by little and little giving way to them will soone get strength if you let them alone you set your hearts and minds on fire A man that is full of anger or any passion knowes not how to help himselfe so dangerous is it to give way to affections that they carry a man unawares to inordinatenesse the best way therefore is to quench it at first if you cannot quench it when it is a sparke how will you doe when it is a flame As you are to look to the beginning so take heed of making false truces with them for inordinate affections doe more hurt by ambushes and secret invasions then by open warre therefore looke to them on every side lest they rob you of grace before you are aware The seventh cause of inordinate affections is the root whereon they grow labor to see the root and remove it if one affection doe distemper the mind it drawes on another distemper and you cannot lessen that latter inordinatenesse unlesse you weaken the former which was the roote of it As for example Anger growes upon pride you shal never lessen or cure that affection of anger except you weaken pride Now pride causeth anger and contention Ionah was angry whence came it but from his pride when a man through pride knowes not himselfe he forgets God And this man that forgets God will bee violent in his griefe in his complaints in his feares in his desires and will never be healed till he be humbled and brought to a base estimation of himselfe Lastly I would have you to know that God is the onely Agent in this worke of mortification and therefore have dependance upon God for it is Gods Spirit that must cause a man to mortifie man is not able of himselfe except God perswade him Psal. 33. 13 14. Except the Lord speake once and twice to us we will not regard it Paul was troubled with a strong affection what doth he he goes to God and prayes to him to take away that strong mist and so must we doe pray to God in Faith doe but beleeve and we shall have our requests granted continue in prayer and hold out without wearinesse and bee your affections what they will bee yea never so strong such as you thought would never be mortified yet you shall overcome them The last use that is drawne from hence is this if inordinate affections are to bee mortified then is any excesse in any desire sinfull and for which wee ought sharply to reprove our selves many grieve for some or other temporall things this is moderate when they can yet joy in other things so we qualifie our griefes with joyes and our joyes with griefes we are not inordinate but we are to take heed of excesse in them for that makes them sinful as our over-grieving at losses and crosses our over-loving of earthly things too much delight in sports These are turned into sinne to us affections are set in the heart for the safegard of the soule a foole indeed for want of skill may hurt himselfe with them but he that is skilfull knowes how to use them without prejudice to himselfe and if they bee thus well used they are very serviceable to the soule but if they be once strong headed that is get the bridle betweene their teeth so as they will not bee ruled then they prove hurtfull unto us Marke what the Wiseman saith of the lust of uncleannesse and it is true of all such lusts the strong man is slaine by them therefore fight against the lusts of uncleane and inordinate affections And that you may doe it and bee willing to part with them marke these motives following The first motive I take out of 1 Tim. 6. 10. The Apostle speaking of covetousnesse cals it the roote of all evill c. and what may be said of this may be said of any other sinne very truely this is one motive inordinate affections promise profit and contentment and yet will pierce you through with many sorrowes that is it taketh away the health and tranquillity of the soule even as the worme doth eate the same tree that doth breed it And looke as the inward heat of an ague is worse than the outward heat so these inward ulcers of the soule and affections doe trouble us and pierce us more than any outward grievance whatsover that can assault the body let a man have houses in the City goodly gardens orchards lands and all contentments on every side yet his inordinate affections doe not suffer him to enjoy any one of these nay not to enjoy himselfe hee cannot converse talke or meditate with himselfe it makes a man to be wearisome to himselfe it hinders a man altogether from doing that which is good one disease of the body is enough to take away all comforts outwardly that a man hath and one inordinate affection of the soule takes away all pleasure and contentment within let a man bee sicke neither rich cloathes nor a faire chamber can comfort him so let a man have but one inordinate passion all other things are nothing to him he takes no pleasure in them The second motive is taken from that of Salomon A mans spirit will beare his infirmities but a wounded spirit who can beare that is this doth make a man unable to beare any thing else for example a strong love set upon the things of this life wounds the soule and so makes it unable to beare the least losse of any of them it deads the heart within a man So immoderate griefe addes affliction to affliction Immoderate feares are worse than the thing feared whereas otherwise afflictions are nothing grievous if they be rightly used Paul was in prison and so were Ioseph's Brethren yet you see the difference the one full of Joy the other full of griefe and sorrow because they had sinned their consciences were not whole they could not beare their burthen therefore looke to your affections that you may passe through the changes of this life with more comfort if you cannot bring your minde to the doing of this then bring those things to your mind labor to mortifie them and that is the best way to bring your mindes to the things my meaning is if you cannot bring your minde to love worldly pleasure and contentments lesse mortifie them to your mind that is looke not at them as pleasures or contentments if you must love them let them seeme lesse lovely to you dye to them in affection or else let them dye to you in apprehension True
indeed without Gods over-ruling Power we can doe nothing yet wee must use the meanes as we see in the casting of a dye it is not in us to win as we please but yet the playing of the cast is requisite so the mortifying of the affections it is not in us yet we must use the meanes for to doe it let us not give satisfaction to any lust but hinder it to our powers it is a shame for us to have our hearts affected with any sinnefull lusts were wee more carefull of our soules these inordinate affections would bee more broken and kept downe by us Beleeve it strong affections breed strong afflictions and say thou shouldest have riches and contenment in earthly things and yet have inordinate affections this is no helpe for thee it is but an applying of an outward plaister to an inward sore that will doe it no good The third motive is taken from 1 Timothy 6. 9. the Apostle speaketh there of the desire of riches he saith that it breedeth many foolish and hurtfull lusts in that regard wee should mortifie them because they are foolish lusts and foolish because hurtfull when a man hurts himselfe out of some mistake or by his owne heedlessenesse hee is properly said to be a foole It is properly folly when a man hurts himselfe whil'st he seekes to doe himselfe most good wee seeke to doe our selves good when we give satisfaction to every lust but yet we hurt our selves strange affections invite us to sinne and sinne brings to misery and thus they are hurtfull Shun them therefore seeing God hath appointed them to be mortified let us mortifie them whatsoever God hath appointed to be mortified and we will not doe it is as hurtfull for us as Achans wedge was to Achan which is called a cursed thing And so every unmortified lust is a cursed thing Take we heed of it The fourth motive is this because inordinatenesse of affections hinders us in the doing of the good actions wherein our happinesse doth consist they make the faculties of the soule unfit to doe the things they should doe as Iames 1. 20. the wrath of man worketh not the righteousnesse of God that is it disableth a man to worke that righteousnesse he should doe and what may be said of wrath may be said of any other affection As of malice 1 Pet. 2. 1. wherefore laying aside all malice c that is while these are in you you cannot heare the Word as ye ought So for inordinate desire of gaine Ezek. 31. the reason why the people heard without profit was because their hearts went after their covetousnesse mortifie these lusts and then you shall goe with ease and safety in the way of godlinesse yea we shall be carried to it as a boate is with winde with all facility and expeditenesse The fift motive is because of the shame and dishonour they doe bring men into men are afraid of shame in other things it were to be wished they were so afraid of shame in this Every inordinate affection is a short drunkennesse and it brings the drunkards shame to a man drunkennes discloseth all and so if there be any corruption in the heart inordinate affection drawes it forth Every man is ashamed of indiscreetnesse in his carriage now what is the cause of indiscreetnesse it is the defect of wisedome either the forgetfulnesse or not heeding of the time place or action we are about and what makes this forgetfulnes It is the drunkennes of passion When the Apostle Iames would shew who was a wise man he saith he will shew out a good conversation in his works there will be meekenes and gentlenesse in his carriage and behaviour but if there be any envy or strife in the hart this shews a man to be but a weak creature whereas on the contrary it is an honour in a man to passe by an infirmity That is a signe of a strong man that is able to overcome himselfe The sixth motive is because they blind the reason and Iudgement which should be the guide of all our actions in the course of this life that which is said of bribery that it blinds men and that the affection to the bribe makes the sinne a great deale more The like may bee said of other sins As long as passion rageth thou canst neither judge of thine owne nor of others faults if thou wouldest judge of another mans fault take away the beame that is in thine owne eye And so if thou wouldst judge of thine owne faults these affections must not blind the mind and the reason for so they will hinder us in discerning good and in doing any thing that is good for when the mind is corrupted the will is corrupted and then instead of walking in the wayes of God wee walke in the pathes of sinne therefore in regard of the safetie and security of our lives and actions wee should mortifie these our affections HOW TO MORTIFIE COVETOVSNESSE COLOSS. 3. 5. And Covetousnesse which is Idolatrie COvetousnesse which is Idolatrie that must bee mortified aswell as the other earthly members Now this Covetousnesse is nothing else but an inordinate and sinfull desire either of getting or keeping wealth or money The inordinate lusting after honours that is called Ambition too much affecting of beauty is called lustfulnesse And Lust is an inordinate affection which when it propoundeth riches for its object it is called Covetousnesse which is Idolatrie Now Idolatrie consisteth in one of these three things First in worshipping the true God in a wrong manner apprehending him as a Creature giving that to himthat agreeth not with him Secondly when as we make the Creature a God by conceiving it under the Notion of a God so did they who worshipped Iove Mars and those Heathens that worshipped the creatures as Gods Thirdly when we attribute that unto it which belongeth unto God as to trust in it to delight in it to put all our trust confidence in it when as we think it can performe that unto us which God onely can Now that Covetousnesse is Idolatrie is meant when as we thinke that riches can do that which God only can doe as that they can doe us good or evill If they are Gods saith God Let them doe good or evill God only doth good and evill therfore he is distinguished from Idols because they cannot do it affections follow opinions practise followes affections Hebr. 11. 6. He that will come to God must beleeue in him None will worship God unlesse they beleeve that God can comfort relieve them in all their distresses So when men have an opinion that riches and wealth wil yeeld them comfort be a strong tower of defence to free them frō inconveniences this makes them to trust in them and this thought is Idolatry There are two points of Doctrine that arise from these words The first is this That to seeke
Creature or from Riches and to thinke that they can make us live more comfortablie Hence then consider the sinnefulnesse of it and put it into the Catalogue of your other Sinnes that formerly you have had such thoughts Every one is guiltie of this Sinne more or lesse and this is a Sin not small but of an high nature it is Idolatrie In the times of ignorance Sathan drew many men to grosse Idolatry to worship stocks and stones but now hee drawes them to another Idolatrie lesse perceptible and yet as dangerous in Gods sight as the other who is a Spirit and can discerne and prie into it Let us therefore examine our hearts and consider how much we haue trusted the Creatures Let us condemne our selves and rectifie our judgements to judge of things as they are Let us not think our selves happy for them Let us not thinke our selves blessed in them but onely in Christ because it is not in their power to make us happie If wee have so joyed in these or loved them so as to love God lesse it is an adulterous love and ioy Wee have no better rule to judge of adulterous love then this when as our love to the Creature doth lessen our love to God Now least wee bee deceived in our love to the Creature I will give you these Signes to know whether your love be right to it or no. First if your affection to the Creature cause you to withdraw your hearts from God Ier. 17. 5. Cursed bee the man which maketh flesh his arme and whose heart departeth from the Lord. It is a signe wee make flesh our arme when wee withdraw our hearts from God wee make the Creatures our ayme when they withdraw us from God 1. Tim. 5. 5. She that is a widdow indeed trusteth in God and continueth in supplications night and day this is a Signe that they trust in God because they pray unto him Consider what your conversation is whether it be in heaven or no Phil. 3. 20. Our conversation is in Heaven The neglecting and not minding earthly things in the former verse sheweth him not to bee of an earthly conversation the more our hearts are drawne from God the more are they set and fixed on earthly things Secondly consider what earthly choice you make when as these things come in competition with God and Spirituall things what billes of exchange doe you make doe you make you friends of the unrighteous Mammon not caring for the things of this World when they come in competition with a good conscience or doe you forsake God and sticke to them Thirdly consider what your obedience is to God whether his feare bee alwayes before your eyes or whether Riches set you on worke or no what mans obedience is such is his trust if ye obey God then ye trust in him and if yee obey Riches then ye trust in them and not in God Fourthly consider what your affections are nothing troubles an holy man but Sin the which makes him seeke helpe at Gods hands and not in these On the contrary nothing troubles a worldlie man but losses and crosses Sinne troubles him not at all by this judge of your love to Riches whether it bee right or no. Thus much for the first generall Doctrine We come now to the second which is this That Covetousnesse is to be Mortified That Covetousnesse is unlawfull all know it the things therefore that will be usefull in the handling of this point will be to shew you what Covetousnesse is and why it is to be Mortified Now to shew you what it is Covetousnesse may bee defined to be a sinnefull desire of getting or keeping money or wealth inordinately First it is a sinnefull desire because it is a lust as lusting after pleasure is called Voluptuousnesse It is also inordinate the principle being amisse and likewise the object The principle is amisse when we over-value riches set a greater beauty on them then they have and seeing them with a wrong eye wee lust after them by reason that wee over-value them and thus to over-value them is to lust after them and to thinke that they can make us happie is Idolatry The object of it is as bad as the principle when as th' end is either to raise us to a higher condition or to fare deliciously every day or else to spend them on some Lust as well as to keepe them Secondly it is of keeping or getting mony getting it inordinately seeking it by wrong meanes or of keeping it First in not bestowing of it on our selves as wee ought there is Tenacitie of this sort amongst men Eecle 5. 15 There is a sore evill under the Sunne namely Riches kept by the owners thereof to their hurt when as it is comely for a man to eate and drinke and to enjoy the good of all his labours that hee hath taken under the Sunne all the dayes of his life which God giveth him for this is his portion and thus to rejoyce in his labour is the gift of God Eccl. 5. 18. 19. Secondly thou in not giving to others art too strait handed having goods and seeing others to want The last and chiefe thing in the definition is inordinately that is which is besides the rule A thing is sayd to bee inordinate when as it is besides the square that a man doth and in doing thus wee doe amisse Now this affection is sayd to bee inordinate in these foure respects First when wee seeke it by measure more then wee should Secondly when we seeke it by meanes that wee should not Thirdly when we seeke it for wrong ends Fourthly when we seeke it in a wrong manner For the first we offend in the measure when as we seeke for more then God gives us that which God gives everie man that is his portion here Eccle 5. 18. and he that desireth and withholdeth more then his portiō is he that offendeth in the measure Pro. 11. 24. But how shall I know Gods will and what my portion is I answere by the event See in what estate and condition God hath set you See what estate he hath giuen you that is your portion and with it you must be content God hath a Soveraigntie over us we are but his subjects and must bee contented with what he gives us you are contented with that your fathers or your Prince gives you therefore you must receive that which God bestowes on you with all humilitie and thankefulnesse If we bee soundly humbled wee will confesse our selves worthy to bee destroyed Eze. 36. 32. we will confesse with Iacob Gen. 32. 10. That we are unworthy of the least of Gods mercies that the least portion is more then we deserve The Prodigall being humbled was content with the least place in his fathers house to be as one of his household servants and so wee ought to bee content with that portion which God hath
and rationall and affections are placed both in the sensuall as we love feare or desire objects exposed to sense and in the rationall as we love feare or desire the objects which reason apprehendeth Now to draw this generall division into two maine heads Nature hath planted an appetite in the creature to draw to its selfe that which is good and to cast away that which is evill therefore are these affections such as apprehend either good or evill to keepe the one and to expell the other those that apprehend good if they see it and apprehend it they love and desire it and love desires to be united to the thing loved and a desire is a making towards the thing absent when the thing is present we joy in it when it is comming towards us and there be a probability to have it then comes hope in if we bee like to misse of it then comes feare if no probability of attaining then comes in despaire if there be any impediments against reason and right then we are angry at it and this anger is an earnest desire to remove the impediments otherwise if we see reason and justice to the contrary then wee are not properly angry These are the affections that are about good and these are the first kind of affections The 2. sort of affections are those that are about evill as in the former there is love of God so here to turne away from evill is hatred if evill be comming and we be not able to resist it wee feare if we be able to overcome it then are wee bold and confident if we be not able either to overcome or resist the evill we flye from it if it be unavoidably present we grieve at it But to handle them more severally and so to know them as they have reference to good or evill for except wee know them thus it is worth nothing to us There are therefore three sorts of affections naturall carnall and spirituall First naturall these affections arise from nature and tend to naturall objects as for example to desire meate and drinke is naturall but to desire it in excesse is not naturall because the objects of naturall affections are limited by nature namely so much and no more Nature hath certaine measures and extents and limits and those she exceeds not Naturall affections make us but even with beasts Secondly there are carnal affections which are lusts that arise from the corruption of nature and those tend to evill objects or good objects in an evill manner those affections make us worse than the beasts like unto the devill Ioh. 8. 44. You are of your father the divell and his lusts ye will doe that is those that have these lusts are as like the divell as the sonne is like the father those that are bound with these bonds are like him that is they come in a degree to the corruption the Divell hath in a greater degree Thirdly spirituall affections are such as arise from the spirit that is from the renewing part of man and tend to good objects in a holy manner naturall make us no better than beasts carnal than devils spirituall make us better than men like to God having his Image new stampt on us they lift us up above men and make us like to Angels Thus you see the 3. kindes of affections in men We must only answer one question before we go any further the question is this Whether there be no spirituall affections except they proceede from a generall disposition because many men seeme to have good flashes now and then and so seeme to be regenerate I answer no they are not spirituall regenerated affections because these affections in the soule howsoeuer they are good in regard of the Author the holy Ghost that puts them in are not so in regard of the subject man who is yet in corruption and not renewed If a man have never so much skill in Musicke if the instrument bee out of tune the musicke cannot be good so the affections as the spirits suggestions are good but in a carnall man they are as in an instrument out of tune it is true that those flashes make way to Conversion but only when the heart is in tune and in a good frame then are the affections good that is then only effectively good so as to make the heart good and then the fruit wil be good such as God wil accept So much to shew what affections are Now we are to shew when they are inordinate but first know the affectiōs are placed in the soule for the safegard of it that is to give the watch-word that we may repell evill when it is comming those that are about good to open the dores of the soule to let it in and to make out for it if it be wanting as guides that are for the service of the soule to put us on to work and to be more earnest in our actions they bring aptnesse and diligence in doing when they misse these ends then they hinder us in stead of profiting us hurt us in stead of helping us carry us to evill objects in stead of good then they are inordinate either in the manner or the end This premised now that wee may further know them when they are inordinate observe these 2. things First examine them by the rule which is the maine way of triall if they goe besides the rule they are inordinate The first rule is that the objects must be good else the affection is inordinate there must be love of God sorrow for sinne delight in God then it is good but on the contrary to disgrace holinesse to condemne excellency in others to hate that we should cleave to abominate the good wee should imbrace these affections are naught The second rule is the end examine if they take their rise amisse though the object be good yet if the manner be naught they are inordinate now the manner is naught when the end is naught as for example many men desire and seeke for excellency of parts but to what end why for vaine glory not to doe God service This is for a wrong end so zeale is an excellent affection none better but if the end be nought the affection cannot be good Iehu was zealous but hee altogether respected himselfe The third rule is though the object bee right and the end right yet if it exceed the measure the affection is not good Davids love to his children was good and the object good yet hee failed in the measure Moses anger was good yet when he cast the tables out of his hand it was an excesse and defective because exceeding though excellent and commendable in another kind The fourth rule is though the object bee right the end right the measure right yet if the affection be not in order and season that is if it take its wrong place thrust into the roome of another it is a
cause to make it inord inate as for example to desire to do businesse in a mans calling is good but if this desire prevaile with him at such time as hee should bestow in prayer and holy duties as when he should come to heare the Word then they are inordinate for season must be kept to therefore when an affection comes if not in season answer it as Christ did The houre is not yet come this is the way to iudge of them by the rule The second way of triall is to know them by their effects and they are foure as the rules are 4. The first effect is if any affection hinder reason so as to trouble the action then it is inordinate for affections ought to be servants to reason if they disturb then they are not right as for example feare is set in the soule to give the watch-word to prevent evills if it shall appale a man so as to let his weapons fall thus it troubles reason Joy was put in the soule to oyle the wheeles and to quicken it more If it do more astonish then quicken if immoderate joy cast a man into ectasy when it should put him on action or if it breake out into immodest reuellings and not into praises thy joy is not good griefe is stirred up to ease the soule of paine now if it hinder a man from enduring that he should endure it becomes inordinate The Israelites in Egypt could not hearken to Moses because of the anguish of their hearts and worldly sorrow causeth death that is it causeth distempers and when it thus drieth up the bones it eateth up the vigor of the soule and makes a man out of frame then it is amisse though Christs griefe exceeded anymans upon the Crosse yet he committed all to God without any distempers The second effect is when they indispose vs to any holy duty as we judge of in distempers of the body if there be no appetite to meat or drinke so affections are inordinate when they indispose vs to pray to doe good or to speake good 1 Pet. 3. 7. the Apostle exhorteth husbands to dwell with their wives as men of knowledge that is in such a manner as you may moderate affections with knowledge that your prayers saith the Apostle be not hindred that is if there be any disorder in your affections one towards another it will hinder your prayers By your affection you may judge and as you may judge of your affection by your duties so of your duties you may judge by this rule how you are disposed to holy duties if there be any interruption or indisposition it is a signe there is some distemper in the affections all things are not straight in the inward man The third effect to discouer the immoderatenesse of affections is when they produce euill actions which ordinarily they doe when they exceede the measure and the manner Anger is an affection set in the soule to stirre up man to remoue impediments and thus you may be angry for sinne and other things too now if it be kept in its owne limits anger is a desire to remove impediments and not a desire to revenge that is the inordinatenesse of it to be angry for sinne because it dishonoureth God is good To be angry for other things redounding on our selves is not evill so our anger extend but so farre as to remoue the impediments not to revenge them as for example if a man takes away ones reputation and brings disgrace upon him now to desire to hurt such a man the affection is amisse because the carriage of other men towards vs must not be our rule towards others but we are to make this use of it to be diligent in keeping off the blow off our selves but not to hurt another man this is inordinate Be angry but sinne not you may be angry so as it bring forth no evill actions or evill effects so a man may be angry with the insensible creatures desiring to remove the impediment and put out of the way that which hinders the actions The last effect is when affections draw vs from God then they are inordinate because they should draw vs neere to him But when they make vs to forget God there is their inordinatenesse for example we are commanded Deut. 12. 18. To reioyce in the good things of God but when wee shall rejoyce in an Epicurean manner and forget God it is amisse for wee should so rejoyce that wee should raise up our soules to love and praise and give thanks to him so also for feare and griefe if wee feare any thing more then God and grieve for any thing more then for sinne for crosses and losses more then for displeasing God these make us forget God and so become inordinate Now followes what it is to mortifie them which wee have formerly spoken of at large in a word it is nothing else but a turning of carnall affections into spirituall and naturall affections to a higher and more noble end that is to eate and to drinke not onely for natures benefit but for God to doe him honour that is the right end for to mortifie is to rectifie and to bring things that are out of compasse to rule to see where they are inordinate and so to turne carnall and naturall affections all into spitituall In the next place wee will see some reasons why they are to be mortified for reasons doe wonderfully perswade and necessity of mortifying once apprehended makes men goe about it Let us but consider of what moment it is to have them mortified what ill if we doe not what good if we doe The first reason is because affections are actions of the greatest efficacie and command in the soule they are exceeding powerfull they are the wheeles or sailes which carrie the soule this way or that way in that regard because they are so effectuall and prevalent therefore it concernes us the more to take care that we rectifie them Time was when affections did obey the will and the will the Spirit of God in the time of Innocency but now that subordination is taken away and that union dissolved and now the affections move the heart as the winde the Sea whether it will or no therefore it stands you upon to keepe them under A metled horse is a delight to the rider if hee be kept under the bridle so the affections if they be good the stronger the better but the Divell hath no better factors thē the affections are if they be ill they are the best opportunities for him to doe mischiefe by The second reason why they are to be mortified is because they are those that make us eyther good or evill men It is not the understanding of truth or falshood that makes us good or evil men that is but one opinion and judgement but as the affections are and as the inclination of the will is so is