Divine considerations treating of those things which are most profitable, most necessary and most perfect in our Christian profession by John Valdesso.

CONSID. XXXI.

That the livelinesse of Affections is more damageable then that of the Appetites; and that it is neces∣sary that both the one, and the other should be mortified.

EXamining in what properly the livelinesse of affections, and of the Appetites doth con∣sist, and when this livelinesse doth offend, and when it doth not offend: I resolve my self, that the livelinesse of affections consisteth in the inward satisfaction that is according to the flesh, that is, when a man abides alive and vi∣gorous in relishing with the senses of his mind, the things that belong to the world, such as are honours done to him, self-boastings, and that which is principall, his reputation and fame. And I understand that the livelinesse of appetites consisteth in the outward satisfacti∣ons, that is, when a man abides alive and vigo∣rous to relish with his five bodily senses, the things that delight and content the sensuality. And resolving my self, that this livelinesse of affections and appetites is then hurtfull, when he who hath it knows it not, understands it not, or doth not hold it for a fault, or defect; and that then it doth not hurt, when he that hath it knows it, and understands it, and holding it for a defect & a vice, goes by little and little re∣fraining and mortifying it: I come to consider, which of the two is most damageable, and most

contrary to the holy spirit, either the livelinesse of affections, or that of the appetites? In this resolution, I come first to consider, that the live∣linesse of affections holds the inward man alive in the things of the world; and that the live∣linesse of appetites holds the outward man a∣live in things of the flesh. And I understand that by how much the soul is more worthy then the body, by so much is the livelinesse of af∣fections more contrary to the spirit, then that of the flesh. Furthermore I consider in this matter; A certain person goes to a feast for his own sa∣tisfaction, I would say, to satisfie his appetites in seeing, hearing, smelling, tasting, and touching; and another person goes to comply with the world for the satisfaction of him that makes the feast: And it will seem, that in him that goes for his own satisfaction there is a greater liveli∣nesse, then in him that goes for others satisfacti∣on, but it is not true: for if in him that goes for others satisfaction, the affections of his own proper estimation, and of the honour of the world, were not alive, he would not go: In such sort, that albeit he doth not go being drawn by his appetites, yet he goes being drawn by his own affections, and by theirs whom he desires to please. It being very true, that that person that goes for his own satisfaction, satisfies his own appetites; and he that goes for others satisfacti∣on, satisfies his own affections and others: It is

clear that the satisfaction of the affections is more damageable, and more contrary to the spi∣rit, then that of the appetites. Furthermore I consider, that in the eyes of humane wisdome he is reprehended, and defamed, that is unbride∣ledly alive in his appetites; and he is praised and honoured, that is moderate and temperate in them; and he is esteemed to be a Saint, that hath altogether mortified them. And on the con∣trary, he is esteemed and prized, that keeps lively in his affections of honour, and his own particular esteem; and he is esteemed vile and of no worth, that is in all these things mortifi∣ed. Now it being true, that to the eyes of hu∣mane wisdome that alwayes appears great, which to the eyes of the holy Spirit seems little; and that alwayes appears little to humane wis∣dome, which appears great to the holy Spirit; it will easily follow that humane wisdome hold∣ing the appetites more damageable then the affections, the holy Spirit will hold the affe∣ctions more damageable then the appetites. Many other things might be considered to con∣firm this, but these abundantly suffice to come to my intent, which is this, that that person, who studies to be like unto Christ, and like unto God, and to comprehend the Christian perfecti∣on, (in which he is comprized by the incorpora∣tion whereby he stands incorporated in Christ) must attend to the mortification of his affections

and appetites, alwayes keeping strict account with them, to kill them in that wherein he shall see them alive. But principally he ought to at∣tend to the mortification of his affections, as well for that respect which we have spoken of, as also because in the death of the affections, the appetites die; but the affections do not at all die in the death of the appetites; nay it comes to passe, that in the death of the appetites the af∣fections revive: for as hath been said, in the eyes of humane wisdome the mortification of the appetites is very highly esteemed of, and therefore a man is praised and honoured for it.

Hereby I understand this, That when any person kills his affections by humane wisdome and industry, despising honour, and reputation of the world; he grows vicious and licentious; for the appetites live and grow unbridled: And when another person kills his affections by the holy Spirit, he doth together therewith kill his appetites: by which proof a man may judge of many designes and motions pertaining to the despising of the world, whether they be of hu∣mane spirit, or from the holy Ghost.

I would to God that in me the affections were altogether dead, and likewise the appetites, so that neither my mind should be delighted with any thing that were not spirituall and di∣vine, nor my body should take of the things of the world more then that which sufficeth to su∣stain

it in the world the time that God hath or∣dained that it should live here! But if so be I must run out in any thing, and that some kind of livelinesse will remain in me, that of the ap∣petites would lesse displease me, then that of the affections. I would say, I should hold it for lesse inconvenient to see in me some livelinesse of appetites, and to satisfie my self in them; then to see in my self any livelinesse of affecti∣ons and to satisfie my self and others in them. Nay verily, if the shame of the world, and the ill example I should give to spirituall persons did not restrain me, I could scarce contain my self sometimes from suffering my self to be trans∣ported to the satisfaction of my appetites, hold∣ing it for certain, that by that means I should sooner mortifie my affections, and that my af∣fections dying, my appetites would also die with them.

I will adde this, that the affections are morti∣fied, when a man having opportunity to grow in honour and reputation, and in much credit with men, will not, but renounceth all: And that the appetites are mortified, when a man properly may satisfie them, and doth not satis∣fie them.

He that mortifies his appetites, doth kill his flesh; and he that mortifies his affections cruci∣fieth himself entirely with Jesus Christ our Lord.

In saying, That sometimes satisfying my ap∣petites,

I should think to mortifie my affecti∣ons; I mean this, that the shame and confusion which I should deserve in having satisfied my appetites, would be a cause that I should not think of being honoured and praised, and so satisfie my affections whilest I mortifie my ap∣petites. This I hold for certain many of those persons prove in themselves, who attend unto the Spirit, of which persons onely I speak.