Chapter 23

Of the deceit of our affections in general.

Until now we have spoken of that deceitfulness of heart, which is jointly in the mind, and affections: it remains now, that we speak of that deceitfulness of the affections, by themselves. Where first, we will speak of their deceit in general, and then secondly in special of the deceit of some special affections.

The deceit of the affections in general, shows itself in two things.

1. In that they are of so variable and mutable a disposition that the face of the heavens is not so diverse, nor the sea or weather so inconstant, nor the chameleon so changeable, as they. Nothing is there so unstayed, nothing so uncertain; not only changed this day from yesterday; but this hour, yea this moment from the former. Hence that of Solomon, No man knows love or hatred, that is, as Junius expounds it, the thing either he loves, or hates, by reason of this sickliness of our, so easily alterable, affections. Who would have thought, that Amnon's so hot affections to his sister, could ever have been cooled. Yet, for all that, presently after his lust was satisfied, his hatred of her exceeded his former love. Who would have thought that the Jews, that cried Hosanna to Christ, would after have cried so soon, crucify, crucify? Who would have thought the Egyptians so desirous of the Israelites' departure, that they even wooed them to be gone, by giving them their precious jewels, should yet, within so few hours, on the sudden run after them, to recover them again into their hands, as before. So for joy, and sorrow we may see the like varieties, and changes. Jonah, that today is the only merry man, while the gourd flourishes, tomorrow, when it perishes, none so pensive, or perplexed as he.

This deceit of our affections is most dangerous in the matters of religion; when we begin to grow cold, having been once zealous, and to eat up that zeal of God's house, which was used to eat up us. Thus was it with Ephesus, charged by Christ with the loss of her first love (Revelation 2:4); and with the Galatians, that at the first were so fervent in their affections, that they could have found in their hearts to have plucked out their eyes for him (Galatians 4:15); yet afterward were more ready to pluck out his eyes. Thus also fared it with the Jews, who at the first followed, and flocked after the Baptist, and rejoiced in his light, but yet for a season only (John 5:35). John quickly grew stale to them, and, as our Savior insinuates, no more accounted of than a reed shaken with the wind (Matthew 11:7). And would to God the case were not alike with too many in these our days.

The second thing wherein our affections show themselves deceitful, is in the blinding, and corrupting of our judgment. These are our Eves, that do deceive us. Adam, says the Apostle, was not deceived, that is, so much by his judgment (though also by that too) as by his affections to his wife, which at length blinded his judgment (1 Timothy 2:14). True it is, our judgments should govern our affections, as Adam should have done Eve, yet thus it falls out, that affection overrules, and over-persuades judgment. We see how our affections to our children, kindred, and special friends, do often dazzle our eyes, that we maintain error, and wrong. As Barnabas may seem to have done against Paul in his so stiff standing out against him in the case of Mark, who was his kinsman, as appears (Colossians 4:10). How often have errors been entertained, because of our affections to those that bring, and broach them? Hence that trick of heretics, observed by Tertullian, first to persuade, then to teach, first to work upon men's affections, and to gain some interest in their hearts, then afterward to labor the understanding thus prepared, to woo the mistress by the maid. Whereas the truth, contrarily, does persuade by teaching, not teach by persuading. Contrarily many wholesome truths have been distasted, only by reason of the prejudice, which our wicked affections have conceived against the teachers; as in the example of Ahab, refusing Micaiah's prophecy. Again, what's the reason, that so many wise, and learned men in the Church of Rome have been, and still are so grossly seduced with such foppish, and senseless errors? Even this, their own affection to gain, and glory, and those other alluring gifts, which that strumpet has in her hand, which they cannot receive, unless they first take her poisoned cup, and drink thereof. Reward blinds the eyes of the wise; that is our corrupt affection towards reward (Deuteronomy 16:19). When once the affection is set upon gain, then presently gain is godliness, and if a thing be gainful, then though never so vile, it shall be colored over as good, and lawful. Our affections, when they would have a thing, sharpen our wits, and set them on work, to devise arguments to serve their turn. But suspect we always our judgments (though they may seem never so well fortified with reasons) in those cases wherein our affections are interested. Surely our affections will plead mightily, and deal craftily, raising up fogs, and mists before our eyes, and setting false colors upon things to deceive us. Just as in a green glass all things seem green, and as to a feverish taste all things bitter; so when the judgment is distempered by affection, all things shall be judged of according to the pleasure of affection. Therefore Peter well says of these corrupt lusts, that they fight against the soul, yea even the principal part thereof, the understanding, by making it servilely to frame its judgment to their desire (1 Peter 2:11). We ordinarily see the deceit of our affections in natural things: fathers think their own children the wisest, and the fairest. So lovers their loves. The ape thinks his own brats, though ugly, and misshapen, to be fair, and beautiful. Assuredly these affections of ours are no less deceitful in things spiritual. The vilest deformities, if once they be affection's darlings, shall be accounted comely ornaments. Let others say what they will. The affections have taken captive the understanding, and Delilah has lulled Samson to sleep. The belly has no ears, nor any eyes. So much for the deceit of affections in general.