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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41135	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.	Fenner, William, 1600-1640.	1650 (1650)	Wing F708; ESTC R9229	161,998	208

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 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 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

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 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 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 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 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 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 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

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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 cos 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 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