A treatise of original sin ... proving that it is

Their dullness and senselessness, though the Understanding declare the good to be embraced.

Their dulness and senslesness, though the Understanding declare the good to be imbraced.

Secondly, The native defilement of the Affections is greatly demonstrated in that dullness and senselessness which is in them, even though the understanding doth powerfully and evidently declare the good they are to embrace. And this can never enough be lamented, that when we have much light in our mind, we find no heat in our affections: Indeed the Question is put, How the affections, though in regenerate persons can be affected with any thing that is spiritual, for they being of a material and corporeal nature, have no more proportion, or suitableness with spiritual and supernatural objects, then the eye hath with immaterial substances; so that as the eye cannot see a spirit, neither can material affections terminate upon immaterial objects?

SEcondly, The native defilement of the Affections is greatly demonstrated in that dulnesse and senslesnesse which is in them, even though the understanding doth powerfully and evidently declare the good they ar to imbrace. And this can never enough be lamented, that when we have much light in our mind, we find no heat in our affections: Indeed the Question is put, How the affectious, though in regenerate persons can be affected with any thing that is spiritual, for they being of a material and corporeal nature, have no more proportion, or sutablenesse with spiritual and supernatural objects, then the eye hath with immaterial substances; so that as the eye cannot see a spirit, neither can material affections terminate upon immaterial objects?

But the Answer is, That the affections being implanted in us, as hand maids to the rational parts, and subjected to them by an essential subordination; therefore it is, when those superior parts of the soul do strongly embrace any spiritual good, the affections also by way of concomitancy are stirred up therein, only as it is with the will, though that be made to follow the understanding, and (as some say) doth necessarily yield to the ultimate and practical Dictate thereof, yet the will doth need a peculiar sanctification of its own nature, neither is the illumination of the mind all the grace the will wanteth; So it is with these affections, although they be appointed to follow the directions and commands of the mind and will, yet they must be sanctified and enlivened by the peculiar grace of God, else they move no more than a stone: Now this necessity of enlivening and quickening grace upon the affections, the godly are experimentally convinced of: How often do they complain, they know Christ is the chiefest good, they know eternal glory is an infinite treasure? Oh but how barren are their hearts, no affections, no cordial stirrings of their soul when they think of these things? Do the children of God complain of any thing more than their want of affections in holy things? They have them as hot as fire for the things of the world, but are clods of earth in spiritual duties; This maketh them cry so often with the Church, Draw us, and we will run after thee; This maketh them pray, Arise, O Southwind, and blow O North, upon the garden of my soul, that the flowers thereof may send forth a sweet fragrancy; Thus that saying is true, Citò prevolat intellectus, tardus sequitur affectus: If therefore there were no other pollution upon the affections, then their dullness and senselessness as to holy things; This may make the godly go bowed down all their life time; Their affections are green wood, much fire and frequent blowing will hardly inflame them; and hence it is that the godly are so well satisfied, and do so thankfully acknowledge the goodness of God to them, when they find their affections stirring in any holy thing: Insomuch that they judge that duty not worth the name of a duty, which is not an affectionate duty; That prayer not worthy the name of prayer, which is not an affectionate prayer;