The mysterie of the holy government of our affections Contayning their nature, originall, causes, and differences. Together with the right ordering, triall, and benefit thereof: as also resoluing diuers cases of conscience, incident hereunto. Very necessarie for the triall of sinceritie, and encreasing in the power of Godlinesse. The first booke.

CHAP. III. (Book 3)

Of the Causes of Affec∣tions and Pertur∣bations.

COncerning the Cau∣ses * 1.1 of Perturbations, there are two contrarie O∣pinions: One of the Philo∣sophers, that conceiued all perturbations to arise frō the Complexions, or Hu∣mours, that is, from the bodie and carnall part of man.

The other is of Diuines, * 1.2 that hold all perturbati∣ons, howsoeuer they may

be occasioned, from the diuers Temperatures of Nature, yet to proceede immediately from the dis∣position of the Diuine Soule, either qualified with grace, and so expressing the same in the further ayme and imployment of such Af∣fections, as tend to good, or else oppressed with cor∣ruption, and so discoue∣ring it selfe in those Affec∣tions of Malice, Enuie, &c.

This latter to be true, appeareth first by the O∣peration * 1.3 of the Soule in these perturbations, with∣out the vse of Senses, as in dreams: secōdly, as also by the cōtrary temper of Dis∣eased parties, whē such hu∣mours

doe most abound, as in the Iaundize, though Choller abound, yet there ••s least signe vsually of An∣ger: thirdly, & especially seeing these are Euils of sinne, therefore seeing the Soule is the immediate subiect of sinne, and not the Body, the Body acci∣dentally sinnes for the Soules sake: it must needs follow, that these Affecti∣ons proceede from the Soule, and not the Bo∣die, not the Humours, &c.

And therefore, though * 1.4 the Soule seeme to follow the temperature of the bo∣dy, in regard, that the bo∣dy being out of temper, the minde also fareth ac∣cordingly:

yet neither is this generall, but onely in some persons, and vpon some occasions. Neither that, that it may only at all be so referred to the bo∣dy, as that it doth actually worke vpon the soule, ma∣king it suffer thereby. But either this falls out, in re∣gard * 1.5 of the neere coniun∣ction of the soule and bo∣dy, the soule sympathi∣zing herein with the bo∣dy, as a louing compa∣nion: or the Iustice of the Lord, by this out∣ward chastisement of the body, arrests the soule, to giue vp it account, or af∣fects the same in mercie, to renue repentance: It being a certaine ground,

that the soule is the onely ••••d prime mouer of the ••ody, and all the actions ••hereof: so that it were ••onstrous and preposte∣••ous, that the body should ••oue any such Affections 〈◊〉〈◊〉 the soule, contrary to it ••mmortall and impassible ••ature.

And therefore howsoe∣••er the wisedome of flesh was enforced to acknow∣••edge the Immortalitie of ••he soule, both in that the ••nward power thereof, in ••ccusing, and excusing sinne, necessarily reacheth beyond this life: And it ••aturall light soaring a∣••oue these earthly things, doth argue plainely some further happinesse to be∣long

thereto, then to this life is incident: yea, th•••• not satisfaction thereof in any earthly thing what∣soeuer, doth plainely eui∣dence, that there is some further happinesse to con∣tent the same: yet seeing this Light serueth onely to make inexcusable, as appeareth by the contrary practise of men to their knowledge, therefore hath it beene iustly giuen vp to such dotages, and bloc∣kish imaginations: which, though they crosse euen naturall light, yet they may serue to the satisfacti∣on of the flesh, that so en∣ioying herein a shew of happinesse, they might be preuented of the search of

••he true happinesse, which ••oncernes the Life to ••ome.

And hence arose these ••••range and contrarie O∣••inions * 1.6 concerning the Affections, according to ••hose diuers Models and ••deas of happinesse which ••he wise men of the world ••••amed to themselues. For whereas the Stoikes placed * 1.7 ••heir happinesse in such a ••ind of tranquilitie, and ••eace of the mind, which ••ight rather be senselesse ••f euill, then sensible of any ••ood, because they had no ••se, nor experience of Grace, to the subduing of ••heir affections, and orde∣••ing them to the true ob∣••ects and ends: therefore

in their carnall wisedome they coniected such a kind of senselesse happinesse, as might be free from all af∣fections: As esteeming them to be no better then Perturbations, tending to disturbe the peace of their minds, that so they might put out that light of con∣science, expressed in the Affections, and accusing them of Enill, whereby they were bound to the punishment of another life, and so thereby con∣firme their imaginarie happinesse in the things of this life. VVherein, though they did not ob∣scurely discouer their no∣tion of the soules immor∣talitie, in that they labou∣red

hereby to preuent that vse of conscience which conuinced the same, by the sense of future punish∣ment due thereto: so here∣in also did they plainely proue the wisedome of the flesh to be enmitie a∣gainst God, & their owne saluation, in that they pla∣ced happinesse in such a benummed and senselesse an estate, which of all o∣ther was farthest from true happinesse, as hauing no feeling nor comfort there∣of, and by it sense lessenes in euill prooued necessarily the high way to most cer∣taine condemnation, as seruing to make vp the measure of sinne. And like vnto these, is the con∣ceit

of the Libertines, who mis-conceiuing the powe•• and application of Christ, as if he came to take away onely the sense of sinne, and not the power and guilt of it, doe therefore hereby measure their inte∣rest in Christ, that they are senselesse in sinne, com∣mit it most greedily with∣out any remorse, and wal∣low most securely and desperately therein.

Thus as the Stoike and Libertine placed their happinesse in meere stu∣piditie and blockishnesse, so the Epicure on the con∣trary, placing happinesse in the sense, and in such things as might best affect the same, for the enioying

of present delight, and car∣••all appetite, as esteeming it no happinesse, which is ••ot by sense enioyed: ••onceiued therefore so ••nely of the soule, that it ••erued onely as salt, to keepe the body from pu∣••rifying, and make it sen∣••ible of delight, and so ••oncluded of the Affecti∣••ns, as to be onely the ef∣••ects of the Complexions ••nd Humors of the body, ••eruing onely to expresse ••heir naturall inclinations ••nd operations, to the sa∣••isfying of the Flesh: * 1.8 Wherein, as they plainely discouered their estrang∣ing from the life of God, through the ignorance that was in them, in their confi∣ning

their Affections to 〈◊〉〈◊〉 carnall and senselesse pa•••• of nature: I meane, th•• body, separated from th•• soule, whereby they v••∣terly excluded themselue•• from all true notion o•• the Deitie, from all tru•• fellowship with Him which is onely attayne•• by the Mind and Affect••∣ons thereof: so in thi•• their prostituting of thes•• noble affects of the diuin•• soule to the guide & lur•• of corruptible flesh: eue•• wherein they seemed t•• bee wise, they becam•• fooles, cōfounding them∣selues in their owne ima∣ginations, and ouerthrow∣ing that sensuall happi∣nesse which they fancied

herein. For whereas they placed their chiefe happi∣nesse in the sense & feeling of carnall delights, Let vs ••at and drinke, for to mor∣••ow * 1.9 we shall die; they did vtterly depriue them∣selues of that which they most aymed at, namely, ••o enioy the sense & com∣••ort of these sensuall meanes: in that they deri∣••ed and placed these af∣fections only from and in ••he complexions and hu∣••ours, which of them∣selues are altogether void of sense, and appetite. Wherein, as they altoge∣••her bewrayed their igno∣••ance of the true happi∣••esse, and so iustly depri∣••ed themselues thereof, in

that they placed it onely in the enioying of suc•• corruptible things, which end with this life: so, how∣soeuer their mayne ayme herein was, that by impu∣ting these perturbations to complexions and humours, they might hereby con∣clude a determining of sinn•• with this life, and so a•• hope of the determining 〈◊〉〈◊〉 punishment. (seeing these affections ending heere the other which proceede•• therefrom, must necessa∣rily end also:) or else, see∣ing these humours are im••∣patible, senselesse, &c. therefore sinne procee∣ding hereof, must neede•• be a meere priuation, a nullitie, &c.

Yet as herein they dis∣couered themselues to be without God, and so with∣out hope of the life of Glo∣rie: so hereby they made vp more speedily the mea∣sure of their sinne, and so were led like fooles vnto the Stocks, and Oxen to the Shambles.

Wherein, that they might make vp the mea∣sure of their damnation.

Behold herein a further delusion of the Sadduces, * 1.10 imagining, that these car∣nall Affections shal accom∣panie vs to Heauen; that the Happinesse thereof consists onely in satisfy∣ing our carnall appetites, that so we need not make scruple of them; nay, that

we may giue the bridle most freely vnto them: as beeing the next way to haue an Heauen vppon Earth, to prepare our selues on Earth vnto Hea∣uen.

Thus the Wisdome of the Flesh, as it is enmitie against God, so it iustly proues i•• * 1.11 owne confusion. And therefore it being appa∣rant by that which hath beene said before, that our Affections cannot pro∣ceed immediately from the Complexions, or Humours, but from the Diuine Spirit; these grounds may be further added, by way of conclu∣sion, for the confirmation hereof.

As first, that the Affec∣tions in wicked Men, euen * 1.12 in the best complexions, and temper of the body, euen when they are fur∣thered with all outward contentments, to the sa∣tisfying of the flesh, as in the best measure of health and outward prosperitie, are then most vile & out∣ragious. Whether wee consider such Affections as concerne the acting of sinne; as appeares in the pursuit of our Lust, Re∣uenge, or such like: or take notice of such as con∣cerne the punishment there∣of, as Feare, Horror, and the like. As appeared in Bel∣shazz••r, * 1.13 in the midst of his greatest riot, and pom∣pous

Excesse. Which plainely argues, that they follow the temper of the Minde, and not the con∣dition of the Body.

As also, on the other side, the Affections of the godly, in the worst consti∣tution, and condition of the Body, and Outward Estate, are yet notwith∣standing, by the grace of God ruling in the heart, made more pure and tem∣pera••e, more conformable to the will of God, more fitted to the right end.

Secondly, vnto which if wee adde, that it is the * 1.14 Grace of God only (where∣of the Soule is only capa∣ble) that altereth and pur∣geth our affections of their

corrupt and pestilent qua∣lities, and so turneth them to their contrary and pro∣per Obiects; as, Slauish Feare, into Filiall Feare, Carnall loue, into the loue of God, and goodnesse, &c. By this it necessarily fol∣loweth, that our Affecti∣ons proceed immediately from the Soule, and haue their residence therein.

Thirdly, if wee shall consider, that our most principall and noblest Af∣fections, of Loue and Ioy, are not determined and perfited in this life, but doe accompanie vs after death; as whereby we ex∣presse our enioying of e∣ternall Happinesse, euen when the body lyes rot∣ten

in the Graue: this is a plaine euidence, that they arise out of the Soule, as their proper Fountaine.

Notes

• * 1.1

  1. Of Phi∣losophers, which de∣riue from the Humors
• * 1.2

  2. Diuines, from the Soule.
• * 1.3

  From the Soule pro∣ued.
• * 1.4

  Answ. to Obiect.
• * 1.5

  How the Soule suf∣fers from the Body.
• * 1.6

  Ground of these false Conceits, concerning Affections.
• * 1.7

  1. Stoikes.
• * 1.8

  2. Epicure, and his confusion.
• * 1.9

  1. Cor. 15
• * 1.10

  4. Sadduces.
• * 1.11

  Rom. 8. 7.
• * 1.12

  3. Reasons proouing, that they arise from the mind.
• * 1.13

  Dan. 5.
• * 1.14

  Tit. 2. 11.