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.

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.

Table of contents

Title page

TO THE RIGHT Honorable, Worshipfull, and my very bountifull Benefactors, the Hon: Sir Thomas Smith, most Worthie Gouernour of the East Indian Company, Together with the graue Committees, & the rest of that famous Societie: All Health and Happinesse.

The Contents of this Booke.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IIII.

CHAP. V.

CHAP. VI.

A Case of Conscience, here to bee resolued, Whether it be an argument of vnsanctified Affections to be more placed on Earthly then Heauenly things.

To THE CHRISTIAN Reader.

[Page]THE GOVERNMENT of the Affections.

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[Page] 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.

LONDON, Printed by Bernard Alsop, and are to be sold at his House, at S. Annes Church, neere Aldersgate.

TO THE RIGHT Honorable, Worshipfull, and my very bountifull Benefactors, the Hon: Sir Thomas Smith, most Worthie Gouernour of the East Indian Company, Together with the graue Committees, & the rest of that famous Societie: All Health and Happinesse.

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RIght Honorable, Worshipfull, and dearly beloued in our Lord Iesus: It hath beene an ancient and laudable Custome of [Page] the Church of God, as to ordaine generally certaine ordinarie Loue-Feasts and Christian Meetings, for the more comfortable exercise and maintenance of Brotherly Loue, which is the Bond of Perfection: so more especially, when the Lord hath enlarged himselfe in any extraordinarie Fauour vnto his Church, by deliuering the same out of some desperate and inexplicable danger. We haue not onely the expresse commaund of God, to be enlarged in thankfulnesse accordingly, but to expresse our thankefulnesse: as principally by exercising our selues in Psalmes and Hymnes, and [Page] spirituall reioycings; so also (to testifie our renued interest in the Creatures, which such Extremities might haue vtterly depriued vs of) in this respect also, to solace our selues in a more liberall vse thereof by solemne Feastings, and all such outward Meanes, as together with inward refreshing of the Minde, might also tend aboundantly to the comfort of the body; as being much weakened and disinabled with the feare and expectation of former Dangers. And thus wee may finde, that the Church of God hath vpon such Occasion accordingly practised. See Hest. 9. Nehem. 8.

[Page] And thus doe wee at this day solemnize the Memoriall of our Wonderfull and glorious Deliuerance from the Kingdome of Darkenesse, by the True Light of the World, Iesus Christ: Who as at this Time shined as it were in the darkenesse and obscuritie of his Humane Nature, that so hee might bring Light out of Darkenesse, and by his abasing of himselfe vnto the shape of a Seruant, might restore vs to the glorious liberty of the Sonnes of God. Wherein howsoeuer happily we are not free from some vniust imputation of superstition, by such, who being not able to discerne betweene the [Page] right vse, and abuse of things, doe therefore condemne our Liberty for the common abuse thereof in these licentious Times, by turning the same as an occasion to the flesh: yet neither ought their aspersions any whit to discourage any religious heart from an holy improuing of his Liberty to the glory of God, seeing they proceed rather of superstitious singularity then any sound ground of Truth: Neither may we doubt, but that our reuerend and spirituall Behauiour herein, as it shall iustly cleare vs from any imputation of superstition, so it may also free vs from the danger of any such abuse, [Page] which the loosenesse of the times is guiltie of. For howsoeuer it may not be denyed, but that such Obseruations as were meerely of Humane Inuention; or though they were of Gods appointment, yet tending to the obscuring and abrogating of the Truth of Christ, were meerely superstitious, and so to bee renounced of vs, as they were abolished by Christ: such as were the Ceremonies of Moyses, and whatsoeuer else of the like nature: Yet whatsoeuer Ordinances haue their Equitie from the Law of God, and Practise of the Saints, according thereunto, and withall are so farre from [Page] opposing the Uertue of Christ, or Christian Libertie, as that both in their Intent and Use they may further to the more comfortable enioying of both: as these haue their sufficient warrant, because they further that blessed Communion betweene God and Man, and serue also for the maintenance of holy Societie betweene Man and Man; so may wee lawfully vse our Libertie herein, so all things bee done to the Glorie of God, and mutuall Edification: Especially, seeing the lawfull Custome of our Church and State ought to bind vs wisely heerein, if [Page] we will not be contentious, whereof we haue no such custome, neither the Churches of God. And therefore, howsoeuer to him that doubteth, this libertie may be sinne; & that much more, if hee shall proceed to condemne others, wherein himselfe is not resolued; and that most of all, if hee shall depriue himselfe of the libertie in good things, vpon pretence of some euill that doth hang vpon the same (as the manner of some is:) yet should this rather prouoke vs to improue our libertie to the best in all spirituall manner, that so eyther the Mouth of Iniquitie may be vtterly stopped, or opened [Page] graciously to glorifie our God with vs, euen on our behalfe. The Meanes and Triall hereof, seeing it consists in the holy ordering and gouernment of the Affections, as euidencing the inward puritie of the hart; which being purified by Faith, all things become pure thereunto: therefore shall this Direction at this Time prooue most seasonable, wherein by our libertie in the flesh, we may be so easily prouoked to exceed to the satisfying of the flesh. Neither onely shall it serue for the restrayning of Intemperancie at this time: But seeing the whole course of our Christian Life is graciously [Page] ledde, and so accordingly followeth the wise Temper of our Affections, and so is also approued and perfected thereby: Therefore also shall this Light prooue a profitable Guide, to conduct vs throughout all the Difficulties and Infirmities thereof: As seruing for an Armour both to enable vs in the Conquest of such Enemies, which will bee sure at all times to oppose vs in our Heauenly Iourney; as also the better to comfort vs, in regard of such Infirmities, and outward faylings, which doe oftentimes mainely challenge the [Page] truth of our proceeding. For as, if there be a willing minde, the Lord accepts it aboue what we do, or can doe, that so wee may discerne a truth of Grace in the imperfection thereof: so seeing the Lord will perfect the worke he hath begun in vs. And yet in that manner, that still his power must be seene in our weakenesse, that he may haue the only glory; therefore as this is for the present our euidence of sinceritie, that we loue & affect what we cannot do, greeuing withall for our fayling heerein; so by these contrarie affections about the same Obiect, wee doe not onely Iustifie the Spirituall combate, [Page] but do daily interesse our selues heereby in the vertue of our Christ, by whom we are not only sustained in the combate, aboue any abilitie in our selues, but also by his vertue, we are daily strengthned against all oppositions, that so in time we may be more then Conquerors. But of these things more particularly in the Treatise ensuing. Which as I haue now according to my promise, published for the Common good; so because we liue in a prophane and surfeting Age, wherein all is counted too little for the satisfying of the Flesh: and euery little too-much, that serues by the restraining [Page] thereof to the satisfaction of the Mind: therefore are my Meditations sorted accordingly; As in some breuitie and much weakenesse, to stumble the prophane, who stands vpon colour more then cloth, doting rather vpon what may affect and puffe vp the giddy braine, then what may reforme and humble the honest heart: so thereby also to exercise, and stirre vp the dulnesse of the best; that what seemes not so apparant at the first view, may by more serious Meditation and feruent prayer be better conceiued, and more profitably digested. And therefore also haue I beene the briefer in this [Page] Generall discouery of the gouernment of the Affections; because my purpose is (God-willing) to adde shortly hereunto a Particular Discouery of each seuerall Affection, according to their Order, Nature, and Differences; wherein by the Grace of God there may be some profitable supply in speciall, for what soeuer is wanting in the Generall direction. Meane while, that I might not be wanting to the season, whereby the time may in some measure be redeemed, and the hearts of Gods children raysed vp to further hope. I haue thought good first to frame these Wals and Gates [Page] for the Citie, that so the Inward buildings may be more safely erected and perfected. Of all which, as I haue bin bold to make choice of your Honours & Wor. as Patrons; and Gardians, as to whom being already bound by so many former fauours; I could not choose but renew my Bonds, by paying this poor Interest, though far I hope from any base Usurie: yet binding hereby to a continuall debt of loue, which is then best paid, when stil it is owed. And so I humbly request you to accept therof, not as a discharge of my debt, but only a pledge of the renewing of the bonds of my best affections towards your [Page] Worships, which seeing they ought not to be measured by any outward expressing thereof, therefore my hope is, that you will accept of my endeauours herein, not according vnto that which I haue, but answerable to my affection therein. Comforting my selfe heerein: that seeing God hath giuen you wisedome to discern of things that differ, and our hearts are in the hands of God, that if we preuaile with him, we shall preuaile with men: therefore, as my desire heerein, is to approue my selfe vnto God and the consciences of his people; so other things shall be so farre supplied, as that still [Page] the power of God may be seene in our weakenesse, and the Lord may haue the glory of all his mercies. What others ayme at in these endeauours, I matter not; neither doe I enuie at what they reape: much lesse doth it stumble me, what this way of making our selues knowne to the World, daily heares of, either vaineglory or filthy lucre, or such like: It sufficeth me, that my reward is with God, and that I haue daily experience of the difference betweene his paiment and mans, that so I might trust him better, and man the lesse; and yet still not to faile any good occasion, [Page] whereby I may prouoke men, that they may be like vnto God in a wiser disposall of their Affections. This is that I ayme at in this Treatise. This I shall heartily labour for in my best deuotions and supplications vnto our God for you, that he would encrease in you al wisedome and spirituall vnderstanding, that you may approue the most excellent, and like wise Merchants, still be buying that Pretious Pearle; and hauing once obtained it, labour stil to husband it with most aduantage to Gods glory and the good of his Church, being neuer weary of weldoing, that so you may [Page] reape in due time if you faint not, that so you may fight the good fight of faith and finish your course with ioy, and so lay hold of Eternall life. And so I heartily commend you all to the grace of God in Christ Iesus. Resting in him.

Your Hon: and Worsh: with all that I am or may be. Th. Cooper.

The Contents of this Booke.

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OF the N [...]tion of this terme Affection, and the diuers acceptions thereof. Chap. 1.

Of the Generall Distribution of affections into their seuerall classes & kinds. ch. 2.

Of the causes of Affections and Perturbations. ch. 3.

Rules for the right iudging of Affections and their sinceritie. ch. 4.

1. Concerning their ground.

2. Their Obiect.

3. Their Ende.

General rules for the right ordering and triall of them: [Page] especially in regard of such [...]entations as doe accompany [...]he same. ch. 5.

How we may discerne the [...]entation from the Affection. ch. 6.

How to order our affections.

1. In regard of our selues.

2. Towards others.

3. Towards God.

Of the Benefits of this holy Ordering and triall of our Affections.

Cases of Conscience incident hereunto: whereof,

1. Whither Faith be an affection.

2. Concerning the Obiect of our Affections, whether it be an argument of vnsanctified affections to be more conuersant about earthly, then heauenly things.

[Page] 3. How we may place our Affections on things which are done.

The Right ordering of our Affections, consists in two things.

First, In the right Iudgement of them.

Secondly, In the holy disposing and imploying of them on their seuerall Obiects.

Concerning the right iudgement of Affections: heere first consider wee.

CHAP. I.

Of the Notion of this terme Affection, and the diuers senses thereof.

THis Name Affection, Affection, what it signifies. in our common Occasions, vsually importeth these three things.

First, either those Desires and Motions to such seuerall Obiects as are offered in the world, whether [Page] they be good, or bad, and so it is a terme conuertible with Appetite. Genes. 3. 16.

Secondly, or else it is vsed in a more restrayned sense, to expresse our desires to good things.

Or, thirdly it extends it selfe, to expresse those manifold passions of the mind which are the fuell to our desires, & bellowes there unto, which by the Stoikes were called perturbations, as conceiuing them not to stand with the tranquilitie of the minde, to interrupt and disgrace the same. By others, are called the Passions thereof: as discouering a more violent working of the same, [Page] or some great violence offered thereunto. And are vsually called Affections, as expressing the seuerall affects and desires of the mind, in the outward man. In which sense the holy Ghost calls them Members (Mortifie therefore your earthly members: Col. 3. 4.) as by a figura [...]iue speech signifying, that these affections exercise Meta [...]mia subiecti. [...]hemselues in our earthly [...]embers, as vsing them [...] the expressing thereof; [...] Ioy and Sorrow by the Countenance; Feare and Hope, by the Hands and [...]eet; Anger by the whole Body, &c. And in this [...]ense we take them in this Treatise, and so doe prosecute [Page] them, first generally in this first Booke, & the [...] particularly, according to their seuerall Distinctions hereafter.

CHAP. II.

Of the generall Distributio [...] of the Affections into their seuerall Classes.

AFfections are distinguished, The diuision of Affections, 1. in respect of the Obiect. in regard o [...] the Obiect, or Extent.

Touching the Obiect all Affections and Perturbations may be reduced to two Heads: eyther Simple, such as haue no mixture of any other perturbations; [Page] or Compound, such as are deriued of other.

The simple Affections are of two sorts.

First, Primitiue, which are the ground of all the rest.

Secondly, Deriuatiue, such as are deriued from those Primitiues.

The Primitiue Affections are two: namely,

Loue, whereby wee vehemently 1. Loue. affect a thing; and

Hate, being a vehement 2. Hate. affection of disliking.

The simple deriuatiue Affections arise from the Primitiue: as,

From Loue, and liking of Good,

[Page] If it be present, proceedeth Ioy. 3. Ioy.

If it be to come, Hope. 4. Hope.

From Dislike, and hate of Euill,

If it be present, ariseth Griefe, and heauinesse of 5. Griefe. heart.

If it be a future Euill, then Feare riseth from 6. Feare. the mislike of Hate. And these I take to be all the simple Perturbations.

The Compound are such as haue part of the simple, by mixture, and that either of the Primitiue simple, or the Deriuatiue, and of the Primitiues, with simples onely, or mixed with Deriuatiues.

Such as are mixed of Primitiues onely, are eyther [Page] vnequally mixed, of Loue, and Liking, or of Mislike, and Hate: or mixed equally of them.

Of the first sort, taking more part of liking, is the 7. Laughter. Affection of Laughter: Wherewith, wee with some discontentmēt, take pleasure at that, which is done or said ridiculously: of which sort, are Deeds and Words vnseemely, or vnmeet, and yet moue no compassion: as when one scaldeth his mouth with an hot Pie, &c. Wee are discontented with the hurt, yet ioy at the Euent vnexpected by the party, and that we haue escaped it: from whence commeth Laughter. Which, [Page] because it exceedeth the mislike of the Thing that hurteth, bursteth out into vehemencie on that side, and procureth that merry Gesture.

If on the other side, the thing be such, as the mislike exceedeth the Ioy we haue of our freedome from that euill, then ariseth Pitie, and Compassion. And these Perturbations take their beginnings 8. Pitie. of the Primitiues, vnequally mixed: whereby one of them doth after a sort obscure the other.

The other, are such as haue equall Mixture, and those are Enuie and Iealousie.

If the thing we loue, be [Page] such, as we haue not part of, then springeth an Hate or mislike of the party, who inioyeth that we want, and like of, and so breedeth Enuy, a griefe 8. Enuie whar. for the prosperitie of another, or good successe whatsoeuer, wherein we haue no part.

If it be such a benefit as we enioy, and are grieued it should be communicated to others, and whereun we refuse a partner, this is called Iealousie, incident 9. Ielousie. to Amorettoes, and aspiring Natures: and these are compounded of the Primitiues alone, like, or mislike, loue, or hate.

Those which are mixed of Primitiues and Deriuatiues, [Page] are of two sorts, according as the Primitiues, that is to say, mixed of loue, or hate.

Now loue mixed with 10. Trust. 11. Distrust Hope, breedeth Trust: With Loue and Feare, Distrust.

Hate, or Mislike, compounded with Hope, breedeth Anger: whereby we 12. Anger. are displeased with that which misliketh vs, and in hope of being satisfied of that which offered the mislike: are driuen to Anger, the Affection of Reuenge.

If it bee any thing, wherein wee haue displeased our selues, it is called Shame. 13. Shame.

If it bee compounded [Page] with Feare, it is called 14. Bashfulnesse. Bashfulnesse.

If the dislike bee taken from another, the composition is of Hate and Anger, and thereof springeth Malice. 15. Malice.

These are Perturbations, compounded of Primitiue passions, with their deriuatiues.

Of Deriuatiues betwixt themselues, arise Despaire, 16. Despaire and confident Assurance.

Despaire is compounded of Heauinesse, Griefe, and Feare.

Confidence, of Ioy and 17. Confidence. Hope.

Out of Hope, and Faith, Patience. 18. Patience.

Thus in generall of the distribution of Affections, [Page] in regard of their seuerall grounds, nature, and comparison betweene themselues.

Secondly, Affections may be deuided, in regard of 2: In respect of the Extent. their Extent: as some concerne only this life.

As first, all such as concerne Euill, as Hate, Feare, Griefe, Iealousie, Pitie, Laughter, Enuie, Anger, Shame, Bashfulnesse, Malice, Despaire, &c.

Secondly, some such as concerne Good: which because it cannot be perfectly attayned in this life, therefore some Affections there are, which tend to the obtaining thereof, and perfitting of the same: as Faith, Hope, Patience, and Compassion.

[Page] Others concerne both his life and the life to come, as Ioy and Loue.

CHAP. III.

Of the Causes of Affections and Perturbations.

COncerning the Causes 1. Of Philosophers, which deriue from the Humors of Perturbations, there are two contrarie Opinions: One of the Philosophers, that conceiued all perturbations to arise frō the Complexions, or Humours, that is, from the bodie and carnall part of man.

The other is of Diuines, 2. Diuines, from the Soule. that hold all perturbations, howsoeuer they may [Page] be occasioned, from the diuers Temperatures of Nature, yet to proceede immediately from the disposition of the Diuine Soule, either qualified with grace, and so expressing the same in the further ayme and imployment of such Affections, as tend to good, or else oppressed with corruption, and so discouering it selfe in those Affections of Malice, Enuie, &c.

This latter to be true, appeareth first by the Operation From the Soule proued. of the Soule in these perturbations, without the vse of Senses, as in dreams: secōdly, as also by the cōtrary temper of Diseased parties, whē such humours [Page] doe most abound, as in the Iaundize, though Choller abound, yet there [...]s least signe vsually of Anger: thirdly, & especially seeing these are Euils of sinne, therefore seeing the Soule is the immediate subiect of sinne, and not the Body, the Body accidentally sinnes for the Soules sake: it must needs follow, that these Affections proceede from the Soule, and not the Bodie, not the Humours, &c.

And therefore, though Answ. to Obiect. the Soule seeme to follow the temperature of the body, in regard, that the body being out of temper, the minde also fareth accordingly: [Page] 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 body, as that it doth actually worke vpon the soule, making it suffer thereby. But either this falls out, in regard How the Soule suffers from the Body. of the neere coniunction of the soule and body, the soule sympathizing herein with the body, as a louing companion: or the Iustice of the Lord, by this outward chastisement of the body, arrests the soule, to giue vp it account, or affects the same in mercie, to renue repentance: It being a certaine ground, [Page] 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 belong [Page] thereto, then to this life is incident: yea, th [...] not satisfaction thereof in any earthly thing whatsoeuer, doth plainely euidence, that there is some further happinesse to content 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 blockish imaginations: which, though they crosse euen naturall light, yet they may serue to the satisfaction of the flesh, that so enioying herein a shew of happinesse, they might be preuented of the search of [Page] [...]he true happinesse, which [...]oncernes the Life to [...]ome.

And hence arose these [...]range and contrarie O [...]inions Ground of these false Conceits, concerning Affections. 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. Stoikes. [...]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 [Page] in their carnall wisedome they coniected such a kind of senselesse happinesse, as might be free from all affections: 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 conscience, expressed in the Affections, and accusing them of Enill, whereby they were bound to the punishment of another life, and so thereby confirme their imaginarie happinesse in the things of this life. VVherein, though they did not obscurely discouer their notion of the soules immortalitie, in that they laboured [Page] hereby to preuent that vse of conscience which conuinced the same, by the sense of future punishment due thereto: so herein also did they plainely proue the wisedome of the flesh to be enmitie against God, & their owne saluation, in that they placed happinesse in such a benummed and senselesse an estate, which of all other was farthest from true happinesse, as hauing no feeling nor comfort thereof, and by it sense lessenes in euill prooued necessarily the high way to most certaine condemnation, as seruing to make vp the measure of sinne. And like vnto these, is the conceit [Page] 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 interest in Christ, that they are senselesse in sinne, commit it most greedily without any remorse, and wallow most securely and desperately therein.

Thus as the Stoike and Libertine placed their happinesse in meere stupiditie and blockishnesse, so the Epicure on the contrary, placing happinesse in the sense, and in such things as might best affect the same, for the enioying [Page] 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: 2. Epicure, and his confusion. Wherein, as they plainely discouered their estranging from the life of God, through the ignorance that was in them, in their confining [Page] 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 themselues in their owne imaginations, and ouerthrowing that sensuall happinesse which they fancied [Page] herein. For whereas they placed their chiefe happinesse in the sense & feeling of carnall delights, Let vs [...]at and drinke, for to mor [...]ow 1. Cor. 15 we shall die; they did vtterly depriue themselues 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 affections only from and in [...]he complexions and hu [...]ours, which of themselues 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 [Page] that they placed it onely in the enioying of suc [...] corruptible things, which end with this life: so, howsoeuer their mayne ayme herein was, that by imputing these perturbations to complexions and humours, they might hereby conclude 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 necessarily end also:) or else, seeing these humours are im [...] patible, senselesse, &c. therefore sinne proceeding hereof, must neede [...] be a meere priuation, a nullitie, &c.

[Page] Yet as herein they discouered themselues to be without God, and so without hope of the life of Glorie: so hereby they made vp more speedily the measure of their sinne, and so were led like fooles vnto the Stocks, and Oxen to the Shambles.

Wherein, that they might make vp the measure of their damnation.

Behold herein a further delusion of the Sadduces, 4. Sadduces. imagining, that these carnall Affections shal accompanie vs to Heauen; that the Happinesse thereof consists onely in satisfying our carnall appetites, that so we need not make scruple of them; nay, that [Page] 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 Heauen.

Thus the Wisdome of the Flesh, as it is enmitie against God, so it iustly proues i [...] Rom. 8. 7. owne confusion. And therefore it being apparant by that which hath beene said before, that our Affections cannot proceed immediately from the Complexions, or Humours, but from the Diuine Spirit; these grounds may be further added, by way of conclusion, for the confirmation hereof.

[Page] As first, that the Affections in wicked Men, euen 3. Reasons proouing, that they arise from the mind. in the best complexions, and temper of the body, euen when they are furthered with all outward contentments, to the satisfying of the flesh, as in the best measure of health and outward prosperitie, are then most vile & outragious. Whether wee consider such Affections as concerne the acting of sinne; as appeares in the pursuit of our Lust, Reuenge, or such like: or take notice of such as concerne the punishment thereof, as Feare, Horror, and the like. As appeared in Belshazz [...]r, Dan. 5. in the midst of his greatest riot, and pompous [Page] Excesse. Which plainely argues, that they follow the temper of the Minde, and not the condition of the Body.

As also, on the other side, the Affections of the godly, in the worst constitution, and condition of the Body, and Outward Estate, are yet notwithstanding, by the grace of God ruling in the heart, made more pure and tempera [...]e, more conformable to the will of God, more fitted to the right end.

Secondly, vnto which if wee adde, that it is the Tit. 2. 11. Grace of God only (whereof the Soule is only capable) that altereth and purgeth our affections of their [Page] corrupt and pestilent qualities, and so turneth them to their contrary and proper Obiects; as, Slauish Feare, into Filiall Feare, Carnall loue, into the loue of God, and goodnesse, &c. By this it necessarily followeth, that our Affections proceed immediately from the Soule, and haue their residence therein.

Thirdly, if wee shall consider, that our most principall and noblest Affections, of Loue and Ioy, are not determined and perfited in this life, but doe accompanie vs after death; as whereby we expresse our enioying of eternall Happinesse, euen when the body lyes rotten [Page] in the Graue: this is a plaine euidence, that they arise out of the Soule, as their proper Fountaine.

CHAP. IIII.

Of the wise gouerning and triall of the Affections.

ANother speciall helpe to constant Obedience.

Here obserue First these generall Rules concerning Affections, in Rules for iudging hereof. regard of iudging thereof.

That they are not simply to bee discerned by 1. Their condition. themselues, as being in themselues, for the most [Page] part, not simply good, or euill: but as they depend vpon their true Grounds, affect their proper Obiects, and ayme at their right Ends.

And therefore Know wee, that the true 2. Their true ground ground of all holy Affections, is sound Knowledge of Prou. 19. 2. the thing wee affect, and of our estate and right to and in the thing wee doe affect: so that no Knowledge, no sound Affection, no Right therein, no Hope for well-ordering of them.

Secondly, obserue wee, That all holy Affections 3. Touching their Obiects. haue generally one maine Obiect, namely, Our God in Christ Iesus, and so subordinate, [Page] The saluation of 1. Generall. the Soule.

But particularly, each of 2. Particular. them hath it seuerall and proper Obiect, whereon it is bent, and conuersant therein; so that here the Rules are.

That the particular Obiects With their Rules. must be subordinate to the generall, and included therein, both for direction 1. Rule. and Limitation also: all must bee from the Lord, in him, and for him, Rom. 11. for the obtayning of saluation.

The particular Obiects must bee the Bounds to 2. Rule. each particular Affection; as shall appeare afterward. Our hatred must properly be against sinne, not goodnesse; [Page] our loue to Good, and not Euill, &c.

Our Affections must so 3. Rule. bee squared to the Obiects, as that it onely leuell therein at that which is proportionable thereunto. That whereas there is in the Obiect the person, or thing, wherein the qualitie is, and the Qualitie it selfe; and the person, or thing, is to be diuersly affected, in regard of the different qualitie thereof. Therefore the sinceritie of the Affection appeares, in ayming at the Qualitie, and so, for it, respecting the person, or thing. As to affect a thing for it goodnesse, to hate it, for the euill. And yet so, as whereas the substance is [Page] of God, and the qualitie of Satan. Therefore heere may be a concurrence of contrarie Affections in one maine Obiect. As that the person of a sinner (being Gods workmanship) is to be beloued; though wee hate the sinne of the person: the good of the same person may bee loued, though we hate the contrarie euil in him.

And therefore, whereas 4. Rule. the Ground, next vnto Faith, as of our worship of God, and dueties vnto Men, is Loue; howsoeuer our affections are different in themselues, yet they must all be deriued from this principall affection of Loue: Wee must hope, [Page]grieue, reioyce, &c. because wee loue; and loue must be the end and ayme of [...]ll: Therefore wee are angrie, we feare, we hope, we ioy, that we may still loue, and make better way for the manifestation thereof.

And so, as loue is an affection, 5. Rule. that is the ground and end of all other affections, and therefore all must be subordinate therunto: so also is there a subordination of other contrarie affections one to another, that they may end in this loue: as hatred is subordinate to loue, griefe to ioy, feare to hope, &c. as being not contraries in diuers subiects, but [Page] all the same generall: as no otherwise respecting diuers subordinate Obiects, but that they ayme at one Principall, as furthering each other in their particular contrarie, and different Obiects to that one Principall, namely, the glorie of God, and saluation of the Soule.

Hereby shall we know 6. Rule. the sinceritie of our Affections, if they are proportionable to the Obiect, and measure thereof: as, If the sinnes of the Times be grieuous, and extraordinarie, so our griefe be sutable: If the mercies of God, and his deliuerances, be wonderfull, so our Ioy and Thankfulnesse be answerable. [Page] And this may serue for the iust conuiction of our Times.

First, In that though Vse 1. there be some feare of God, yet it is not proportionable to the meanes.

Wee haue beene better taught, then to feare God so little.

Wee haue had greater Iudgements, then that we should be so secure.

Secondly, In that wee 2. set not our Affections high enough in good things, and yet racke them too farre in euill things.

Wee feare not God enough, and yet feare the World too much.

We loue the World too scantly, and loue our profits [Page] too excessiuely: And so there is a iarre in both. Our Feare in spirituall things, is defectiue; in worldly things, excessiue.

So, in this proportion, if wee loue God without limitation, as the most excellent Obiect, and our Neighbour as our selues; this is to proportion the Affection to the Obiect.

Our Affections are good Seruants, but bad Masters; 7. Rule. Limitation. that is, they must not beare rule, but still be in subiection to their seuerall Limitations of the Word, our Callings, the common Good: without which, the best Affection, euen of Zeale and Loue, [Page] may be euill: Not onely [...]ill Affections, or such as [...]re more inclinable there [...]o; but euen the best must [...]hus be tryed, if they make [...]s fitter for Gods seruice: [...]s Anger, if we can fall to [...]ray; Zeale, if we can re [...]it priuate Offences, &c.

First I say, our Affections 1. By the Word. must be informed and [...]imitted by the Word: that is, Whereas the Lord hath giuen vs a sure Word, both as a Light shining in a darke place, to enlighten the darkenesse of our nature, and so as a Guide, to the well-ordering thereof: If our Affections now follow, and not runne before our Knowledge.

[Page] We first know what to loue, and then affect the same: and if our Affections are proportionable to our knowledge, we affect so farre, as wee are informed and perswaded of the truth; and according to the particular truth we know, so our particular affection is leuelied at, and confined thereunto. This is a certain euidence of the true light and ordering thereof: Hereby wee shall hold out, and continue therein.

Whereas otherwise, if wee affect what wee know not, this may eyther arise from some tickling delight of the flesh, from Vaineglorie, and such like, or [Page] else from some outward [...]casion of the World, as [...]leasure, Profit, &c. or it [...]ay bee some illusion of [...]atan, to deceiue vs with Error, in stead of Truth. Or at the best, it will [...]rooue no better then some sudden flash of the [...]ll-lightning Spirit, to make vs more inexcusable. Our Heb. 6. 4. 5. affections, in all these respects, will vanish and decay, according to the fayling of those seuerall Occasions.

And secondly, if our affections exceed our Iudgement, and knowledge of the Truth, wee shall not onely be driuen to question the truth of our Iudgement: but also by our [Page] affections, exceeding our knowledge, wee may eyther bee caused to doe things doubtfully, without found information, and so sinne therein, Rom. 14. Or else, by the strength and violence of our Affections, wee may bee drawne to doe that which is contrary to our Iudgement; and so therein also offer violence to our Consciences.

And thirdly, if our Affections onely ayme at generalls, 2. To the Obiects. and are not confined to their particular Obiects; We conceiue wee loue God, and yet cannot seeke him onely in Iesus Christ; and in such Ordinances as reueale him [Page] vnto vs, cannot rest therein, for the quieting of our Consciences, and enabling vs to Obedience. Our Affections are not in Faith, and so cannot be acceptable vnto God, because all our affections vnto God must arise from the knowledge and apprehension of his loue vnto vs in Iesus Christ: Wee loue him, because hee loued vs first, 1. Ioh. 4. 17. Not as if wee could deserue his Loue, by louing him first; or could answere his Loue with equall measure: but because hee hath freely, and infinitely loued vs, therefore we labour, in our weake measure, to [Page] loue him againe, to approue hereby our thankefulnesse vnto him, and so to giue him the glorie of his free goodnesse.

Secondly, I say, that our 3. To our Callings. affections must be squared and limitted according to our seuerall Callings, in regard of the execution of them. I say, in regard of the execution thereof outwardly, That though euerie Christian is equally bound to loue God aboue all, and so to testifie his loue, not onely by affecting his glorie, grieuing at his dishonour, but also by all outward occasions, as may expresse the same: yet seeing the Lord hath ordayned seuerall Callings [Page] in the Church and Commonwealth, and these both distinct, by their seuerall Offices and Duties, and so also subordinate to each other, for the maintenance of the common peace and publike good. Therefore also, according to these distinct and subordinate Callings, there must be a different and subordinate execution of our affections. As, that though all must equally affect the glory of God, according to the inward measure of grace the Lord hath vouchsafed, Rom. 12. 3. yet each must seuerally expresse their affection herein, as their Callings doe limit or enlarge the same. As that [Page] the Magistrate may testifie his zeale to Gods glorie, not onely in being angrie at sinne, but in punishing the same; which a priuate man may not doe: His onely Weapons heerein, must be Prayers & Teares. And so the Minister may testifie his zeale to God by his publike Calling, in reproouing, conuincing, and censuring publikely: all which, a priuate man may not doe, because God is the God of Order, and requires no more at our hands, then he allots vnto vs. 1. Cor. 14. 40.

Thirdly, I say our affections 3. The Occasions. must be sutable to the occasions and condition of the Times and [Page] Church where wee liue, and so to our owne particular Occasions. As that wee must weepe with them that weepe, and reioyce with them that reioyce. Rom. 12. 15. 16. In generall calamities or sinnes threatning them, we must be mourners, Ezech. 9. Ierem. 13. 17. Howsoeuer the Multitude are senselesse, and carelesse, Prou. 14. 16. In generall Blessings, we must reioyce and abound in Thankesgiuings to our God, Psal. 126. 34. Psal. 118. Howsoeuer the Wicked may gnash their Teeth, and pine away, Psal. 112. 10, 11.

And yet seeing there is 9. [Page] an holy Order to be obserued in our Affections, according to the more excellent Obiects: As that our God and his Glorie must haue the chiefe place; the publike Good, the next, before our owne priuate: Therefore our [...]ctions must be suited and mixed accordingly. As if it stand with Gods Glorie, to punish Nadab and Abihu with fire from Heauen, for offering strange fire vnto God; Aaron, their Father, must preferre Gods glorie before the good of his Family, Leuit. 10. and in silence submit to the will of God. Though Nehemiah for his owne priuate be in good [Page] case; yet because the house of his God lyes waste: therefore, though he stand before such a Monarch, as would not endure any such melancholy passion; yet his sad countenance Nehem. 2. must needes bewray his Affection to his God, and compassion with his distressed and desolate Church.

Yea, such must be our holy wisedome and temper herein; as that seeing the publike must be preferred before the priuate: Therefore, though our priuate case be safe, and yeeld vs sound matter of reioycing; yet wee must withall be sorrowfull for the publike: yea, our particular [Page] ioy must giue way thereto: And though in priuate it goe ill with vs; yet wee must reioyce in the publike good, and be comforted in our particular distresse, by the confideration of the publike welfare of the Church of God.

Thus of the Obiect of our Affections, and Rules therein.

Now, concerning the The End. End of all our holy Desires; this is sutable to the Obiect, Euen the glorie of God, and saluation of the Soule, subordinate thereunto: And so the Rules are also accordingly.

A second generall Rule there is concerning our [Page] Affections; That as they must bee informed by Knowledge, so they must be bounded thereby: reaching onely so farre vnto their obiects, aa the Word alloweth. Our Desires must bee subordinate to the Will of God, all tending to Holinesse, and building forward to Heauen.

And hence ariseth a Aff [...]ions [...] [...] [...]pirituall Thrift. third Rule, That as ou [...] Affections are, so wee shall profit in the Word, and holy Duties. And therefore wee should labour not so much for Knowledge, which may puffe vp, as for good affections, which may so humble vs in our selues, as [Page] withall they may quicken to well-doing.

And hence ariseth a fourth Rule, That as the affection is, so will be the acceptance of our seruice. It is not the thing done, but the chearefull minde that God accepts, 2. Cor. 8. 12. 2. Cor. 9. 11.

And this affordeth also another comfortable Rule, 5. That as God accepteth the will for the deed; so though wee faile in the outward Act, yet it is the good affection, that shall stand in stead thereof. It is enough for Abraham, Genes. 22 11, 12. to be willing to sacrifice his Sonne. This is the Triall of his Faith; this is the Deliuerance of his [Page] Sonne, and the confirmation of the Couenant, Genes. 22. & 2. Cor. 8. 12.

And hence also ariseth 6. How to iudge of the sinceritie of Affections, in the corruption of them. another sweet and comfortable Rule, That whereas our Affections, as all other parts, are but in part regenerate; so that in the best temper and measure of Grace, in the well-ordering of any of them, there will be a mixtu [...] of that which is [...] with that which is [...] tuall: Heere therefore wee must be wise, to dis cerne betweene thinges that differ: And so to iudge of the sinceritie of our Affections; not as they are not mingled at all with contrary tincture [Page] (for this it must be, for the Euidence and Tryall of their sinceritie, in discerning and mastering of them:) but rather by that which is predominant in this mixture, which preuayles in the end; first, by drawing vs neerer vnto God in holinesse; secondly, by most abasing vs in our selues; thirdly, by enabling vs to more conscionable practice of Diuine worship; fourthly, by making vs more profitable to the Saints, for the encrease of Christs Kingdome.

As for example: All our Affections must ayme at Loue, and be ordered thereby; That must bee [Page] predominant: And so Sorrow must be subordinate to Ioy, Feare to Hope, &c.

A seuenth Rule concerning How to distinguish betweene Affections, and their Tentations our Affections, is, That wee bee wise to distinguish betweene our Affections themselues, and the seuerall Tentations that doe accompanie them, and are shrowded vnder them.

Because, as in the wicked Note. euery affection being wholly impure, is nothing else but a masse of Tentations; all inciting to euill, all hindering from goodnesse: So also in the godly, being but partly regenerate, the purest Affections want not their mixture, [Page] as of Corruption, so of Tentation arising thereupon: Which vsually is eyther so like the affection it selfe, or so ouer-shadoweth the same, as wee can hardly discerne the Tentation, and Colour, from the affection and puritie thereof, in the time of Tentation.

And therefore learne wee thus to distinguish betweene the affection and tentation, accompanying the same.

First, as it was in the Rules hereto 1. Trauaile of Rebecca, that Esau came out first, and Iacob afterward; so vsually it falleth out in the Trauaile of our affections.

[Page] The prophane motion The Tentation first breakes out will vsually peepe out first: The flesh will first seeke it selfe, that so it may preuent the onset of grace, and quash it in the beginning and first quickening of the Affection.

And this falleth out either And why. 1. Want of preparation. for want of due preparation to the dutie, in curbing the Flesh, and tying the Asse, when we goe to sacrifice.

Or though we be neuer 2. Satans Policie. so well prepared, Satan will now put in, by stirring vp Corruption, to dampe the Fruit in the first peeping out thereof.

And the wise and gracious 3. Gods prouiden [...]e. God, by this impudencie of the flesh, stirres [Page] vp the Spirit to a more glorious resistance, by an earnest setting of the heart on God, and crauing his assistance, by confounding the flesh, and stripping it of all confidence and partnership in the w [...]ke, that so hee may haue all the glorie.

And therefore the Rules Vse hereof. herein are, first, to distrust our Affections in the first motions to Good; secondly, to examine and trie them by the Word, to refine, and quicken them in the Bloud of Christ.

A second Rule, to discerne 2. Rule. Constancie in Affections. the tentation from the affection, is the Constancie thereof. For if the [Page] affection hold one to the Obiect; and is the more inflamed thereon, the more it is opposed: if it recouer it coolings, and faintings, and so encrease and hold out, to the accomplishment of the worke; this is a signe of the sinceritie thereof. But if it faint and vanish, and yeeld to the Opposition, then it is carnall, & swallowed vp of the Tentation; vnlesse it be in time of Tentation.

A third Rule herein is, 3. Rule. Encrease in power. That if the affection begin in weakenesse, and so encreaseth by practise of holinesse; then it is spirituall: but if be sudden and hote at the first, and feele [Page] no encrease by the Ordinances of God, but rather quayleth in the vse of them; then it is rather the Tentation, then the power of the Affection.

A fourth Rule herein is, That if the Affection outlast 4. Rule. Out-lasting the Action. the Action: eyther if it be accomplished, yet still we desire to better it; or if it fayle, yet still it is more kindled to recouer againe; this is a signe of the inward Life thereof. But if it giue ouer with the Action, eyther ending in the thing done, or quayling, because of the thing vndone; this rather is the power of Tentation, doting vpon the outward Action, then the [Page] power of Affection, approuing it selfe vnto God, and not measuring it selfe by the successe of the Action, eyther way, but by the loue of God discerning inward and generall obedience.

A fift Rule hitherto is, That if our Affection hath 5. Rule. Sound Ground. a sound Ground, and rely on the Word; then are they spirituall: but if eyther ignorantly or superstitiously they are carried to any Obiect; this is rather the power of Tentation, then the Rectitude of the Affection.

6. And so if our Affection 6. Rule. Direct meanes. carries vs by indirect meanes, here we may suspect the strength of Tentation.

[Page] 7. Especially, if they 7. Rule. Right Ends draw vs to contrary ends, this argueth plainely the power of Tentation, and conuinceth manifestly the corruption of the Affection.

Thus may we discerne betweene the Tentation, and Affection.

And these are the Rules concerning the Right Iudgement of our Affections.

And so of such Directions as concerne the right ordering of them.

CHAP. V.

[Page]

How to order affections for our selues.

VNto which we may adde these Rules, for the more holy ordering, and so benefiting, by them: as also for the Tryall of Sinceritie therein.

Whereof some concerne How to order Affections for our selues. our selues: as that,

First, When the case concerneth our selues, we must euer learne to suspect our owne Opinion, and Affection: as being ouer-weened with eonceit of our selues, and so subiect to much selfe-loue and deceit in our selfeiudgement.

[Page] Secondly, We must labour more for Affection, then for Knowledge; because Knowledge puffeth vp, and so causes barrennesse; but Affections humble, and prouoke to obedience: by the one, wee may rule others, but by these, rule our selues.

Thirdly, We must make In companie. our Affections as little knowne in companie as may be; so did Ioseph: because the discouerie of Affection causeth imputation of Hypocrisie from others vnto vs, and causeth occasion of offence, by peruerting them to the flesh from vs vnto others.

Fourthly, We must trie By vse, our affections hereby, that [Page] if they make vs lesse fit to pray, more vnable to doe the good we should, lesse careful to auoid sinne, then they are euill: But when on the contrary, they can prouoke vs to well doing, preuent sinne; thē they are quickned frō Gods grace.

Fiftly, If whatsoeuer we haue in the Iudgement, we and Practise. haue also in the Affection, endeuouring to practise as we know, and so desiring still to know more that we may practise; this argues the sinceritie of our Affections. Thus they are to be ordered: Because this implyes the subiection of the will and heart, and so of the whole man, to the obedience of Christ Iesus.

[Page] Sixtly, Hereby also we By contrary Bent. shal discerne the sinceritie of our Affections: If as by nature wee enclined to one Vice more then another; so now wee are more affected to the contrarie Vertue. As if by nature we were more disposed to Choler and Fumes; so now we are more affected to peaceablenesse and meekenesse. If naturally wee were more enclined to Slouth; so now wee are more actiue and diligent in good things.

Seuenthly, Yea this is By contrary measure. a notable Tryall hereof, That whereas naturally we were furious, and violent to euill, wee can be now more zealous and [Page] feruent in good: whereas before we were more obstinate and desperate in euill, we can be now more constant and resolute for good: whereas before we were more desperate, in vnnecessarie and wilfull troubles, we can be now more couragious and victorious in those that are layd vpon vs, for good things. If the more violent our affections were to euill by nature, the more feruent they shall be in the worke of Grace; this is a certaine token of the true change of them.

The reason hereof is, because vsually whom the Lord conuerteth from a more desperate estate of [Page] sinne: as hereby they are more bound vnto him; so shal they expresse what he aymeth at herein: namely, to be more iealous of his glory, to labour more abundantly therefore.

Thus as the Apostle Paul was more violent in persecuting the Saints; so was hee more zealous for the glory of his God: so did he labour more abundantly then the rest, for the aduancement thereof, 1. Tim. 1. Cor. 15. 1. 17. Thus, because much was forgiuen to that great Sinner, therefore much more did shee loue; the more shee had offended her God before, the more did shee labour to please him afterward, Luk. 7. 47.

[Page] Eightly, Whereas the By their sinceritie. triall of Sinceritie in generall is, That God must be preferred aboue all things, aboue all earthly things whatsoeuer, yea aboue all heauenly things, as they concern vs, or any interest we haue therein: We must respect God simply for himselfe, & for that goodnes that is in him, without any respect of whatsoeuer benefit may redound to vs thereby. Therefore by this Rule also we may trie the sinceritie of our Affections: That as they come more neerly to the nature and absolutenesse of God; so they are more pure and heauenly: that as God loued vs for his own sake, & [Page] not for ours; so wee can loue him for his owne sake, and not for any benefite redounds vnto vs hereby: nay, rather then we will fayle in our loue vnto him, and his Glorie, wee can be contented to renounce all loue vnto our selues; not onely to suffer whatsoeuer afflictions for his sake, but euen to bee accursed, rather then he should be dis-honoured, Rom. 9. 12. Exod. 32.

So because our sinne it is, which displeaseth God, and it is the punishment that may displease vs: If therefore wee can grieue simply for our sinnes, because our God is grieued [Page] with them, and not rather for the punishment wherby we are like to smart: being rather willing, if it could be put to our choise, to vndergoe euen Hellish torments, so we might be free from sinne, whereby we may offend our God; then to enioy Heauen, with condition of impuritie: so, that though there were no Hell to punish, nor Heauen to reward vs; yet wee could hate sinne, and loue righteousnesse. This is a very gracious Euidence of the sinceritie of our Affections: Hereby wee may know a great measure of Gods grace in the mortifying of our Affections, [Page] and quickening of them to the life of Glory.

Ninthly, Concerning Concerning euill and good. our Affections to euill: because they are like the waters, that if the floud-gates be open, grow headstrong and vnresistable; therefore we are to nip them in the blade, nay, if it be possible, stifle them in the Wombe, lest they grow so violent, as that they cannot be mastered. But touching good Affections, because they are like the [...]. 4. 19. Morning Light, that shineth more and more vnto the perfect Day; therefore they are to bee cherished dayly, and quickened by the Word, and Prayer: that so they may master [Page] not onely our corrupt desires, but also bring in subiection all our gifts of Illumination.

Yea, all other sauing Note. Graces may be turned as it were into Affections; that the zeale of Gods House may euen eate vs vp: Nothing may bee seene, in comparison of our Affections; these may preuayle and raigne ouer all.

7. As wee must take notice of this, That wee are subiect to one Affection more then another.

First, in regard of our different Condition: as in Prosperitie, to Pride, Anger, Vncharitablenesse, &c. and so in Aduersitie, [Page] to Feare, Impatiencie, Despaire, &c.

Secondly, and so in regard of our Naturall different disposition, by reason of Complexion and Education, Societie, &c.

Thirdly, as also in regard of our different Callings, as to Couetousnesse, Ambition, Deceit, &c.

So in regard hereof Rule heerein. know we, that it is a good signe of Grace to discerne the predominancie of the speciall affection, so that we labour principally against the same, auoyding the Occasions lawfully, and strengthening our selues, by the contrarie meanes to subdue and weaken the power thereof.

[Page] 8. If we can turne all the Graces of God into affections, as to heare with Feare and Ioy, to pray with Feruencie and Zeale, to giue Almes cheerefully; so that indeede the whole action is swallowed vp of the Affection, and conuerted thereunto.

Tenthly, Whereas euery In regard of the combate. regenerate man consists of two contrary parts, namely, the New Man, which is renewed according to the Image of Christ; and the Old Man, that remainder of Corruption which wee haue receiued from Adam: the Condition of both which is, that they are alwayes striuing against each other; [Page] The Spirit lusteth against the Flesh; and, the Flesh lusteth against the Spirit: so according to this continuall Combate, the Affections are to be ordered, and tried.

As first for the ordering of them: The Affections For ordering. of the vnregenerate part must be alwayes led and ordered by those of the Regenerate; our loue of Earthly things, directed by, and subordinate to our loue of the Heauenly; our feare of Punishment ordered and subdued to our feare of God and his goodnesse.

Secondly, For the triall And Triall. of our Affections, here also the Rule is, That [Page] seeing wee are but in part regenerate; therefore our Affections are then most sutable, when wee can expresse contrarie Affections about the same Action.

As first, That we can reioyce Note. in our God, and his goodnesse, and yet grieue that we are not answerable thereto; that we cannot comprehend the measure thereof, that we cannot walke worthie the same.

Secondly, That we can so grieue for sinne, as that wee can also reioyce in this, that wee doe by vnfained sorrow testifie our Obedience vnto God, our hatred of sinne, and [Page] our endeuour to Repentance: That wee can so feare our God, and his Goodnesse, as withall we can hope and trust in his mercie, and rely thereupon.

The reason hereof is, that as by the one affection we iustifie our Regeneration in part; so by the other contrarie, wee conuince and mortifie the vnregenerate. By both, thus contending with each other in the same action, we approue the truth thereof in the presence of God, and so labour for the acceptance of it aboue the worth thereof, in the merit of Christ, and we also maintaine the Spirituall [Page] Combate betweene the Flesh and the Spirit.

9. If our affections run In regard of the Obiect. more vpon heauenly then earthly things, and wee can begin our desires for earthly things from a spirituall ground, and so can vse them with a spirituall desire, still to thriue in grace, and to a spirituall end, namely, to further vs to Heauen; this is an argument of the circumcising thereof: thus may wee learne to order them aright.

10. Our affections must In respect of reflection begin from our selues to others; and from others, returne vnto our selues againe.

11. Wee must labour [Page] to quicken and order our Affections, by Prayer, Singing, and Meditation especially.

12. In most weightiest Occasions, we must especially Note. watch ouer our affections, because now Satan will by them peruert vs herein.

13. Our affection must be sutable to the qualitie of the Obiect, and hence to be rightly iudged.

Concerning others, Our affections are to bee ordered thus towards Men.

First, According to the diuersitie of Gods graces in them, so must wee affect accordingly, and not according to outward endowments of Nature, or [Page] Worldly Happinesse. For this is to haue respect of Persons; and so is condemned, Iam. 2, 3, 4. Act. 10. 34, 35.

Secondly, According to present Necessitie; so wee must affect those that are in greatest present Want, howsoeuer farre inferiour in Grace to others, that are not in such extremitie: and out of our tender compassion, minister present reliefe vnto them; that so it may appeare, wee doe it for Gods sake, and not vpon any goodnesse in them: expecting our recompence from the Lord; which we are like to loose from men.

[Page] Thirdly, Whereas there Affections vnited to the most excellent Obiect. are some Callings on Earth which doe in some sort represent the Maiestie and Office of God: as the Calling of the Magistrate, Minister, &c. Therefore herein also there must be a wise ordering of our Affections. As that, howsoeuer, in generall, we must affect where there be best Graces; yet now, if the case stand betweene a Magistrate, though wicked, and a priuate Christian: wee must more affect the Magistrate, because he is the Image of Gods Maiestie, Power, &c. and in regard of his Place and Office, is to execute the Will of God, [Page] whether for good or euill, and so is an image of Gods free and absolute Power. I say, in these respects we must more lone, feare, and regard the Magistrate, then any priuate Christian howsoeuer, superiour in spirituall Graces.

The Reasons are:

First, Because the outward Reasons hereof. Calling of the Magistrate, and such Gifts as may concerne the same, is that which the Lord in wisdome hath set ouer not onely the persons of priuate men, but euen their best Gifts also, either to reward them for the Good they doe, or else to punish them for the Euill they doe: yea, to correct them [Page] also for the good they may doe, because they haue fayled in the measure thereof: so that, wherein we thinke we haue most cause to spurne at gouernment, because happily it layes the burthen vpon the wrong horse, vexing the Doues, and acquitting the Crowes, as hee sayth. Yet herein we haue greatest cause to loue the Magistrate: As not onely being herein an Image of the Diuine Prouidence, in bearing with the wicked in great patience, and correcting his children; but also expressing herein the Diuine Goodnesse: first, of his generall Prouidence to the Wicked, in sparing [Page] them; and therein, his speciall Prouidence to the Godly, in sparing the Wicked, for the triall of his Children; and so of his Goodnesse herein to his Saints, in correcting them here, that they may not be condemned hereafter; and so of his speciall Prouidence to the Wicked, in hardning them by his patience to the Day of Slaughter.

The like may bee said concerning the Faithfull Minister: That whereas hee is the Interpreter, one of a thousand, to declare vnto Man his Righteousnesse, Iob. 33. 22. Yea, is so gracious with God, as both to be the Mouth of God vnto the people, the Lord [Page] reuealing his Will for our saluation, by their Ministerie; aa also to bee the Mouth of the People vnto God, both to obtaine Blessings for them, and also Iam. 5. 17. to remooue Iudgements from them, Exod. 32.

So that if hee doe not pray for them, the Lord will not heare their prayers, Ierem. 14. 11, 12. If he pray for them, the Lord will be gracious, and pardon their Offences. And so hee is, as the Chariots and Horsemen of Israel, to preserue the Land from desolation, and maintaine the peace thereof. Therefore as these are worthie of double honour, 1. Tim. 5. 17. so wee must affect [Page] them accordingly, as those which watch ouer our Soules, and must giue vp their account for vs, that so they may giue it vp with Ioy, and not with Griefe, Heb. 13. 18.

Yea, howsoeuer the person Note. of the Minister may be exorbit [...]t and scandalous; yet in regard of his Calling, wee are bound to heare him: And if wee affect him not, we cannot Matth. 23. 1 profite by him; [...]hee may benefite vs, though himselfe be reproued, 1. Cor. 9. Yea, with the Apostle: If Christ be preached, whether Phil. 1. 16. of Enuie, or Uaineglorie, or any such by-respects; yet wee must reioyce in the Truth, and [Page] the rather embrace the same, as hauing herein a gracious triall of our Sinceriti [...]: that wee receiue the Word, not with respect Iam. 2 4. of Persons, for the Uessels sake; but as from the Lord, 1. Thess. 2. 13. and in Obedience to his Ordinance. As also, hauing matter to exercise our spirituall Wisdome, in discerning things that differ: to seuer the truth of the Word from the scandals of the Parson; to trie all things, and hold that which is good, 1. Thess. 5.

Yea, herein wee haue singular matter to exercise our Loue; both in praying for his Parson, [Page] that God may make him more profitable: and so mourning for his Defects, as that by our Meekenesse and Humilitie wee seeke by all holy meanes to winne him to more faithfulnesse, by being faithfull in the obedience of that Truth which hee hath deliuered: as knowing, that our sinne is the cause that our Pastour is so defectiue.

And therefore mourne wee especially for our owne Sinnes; so wee may giue him example to doe the like, or else make him herein inexcusable.

Which as it reproueth the Vse. giddinesse of our people, [Page] which heape vp Teachers 1. Tim. 4. 2. vnto themselues, according to their owne Lusts, forsaking and disgracing those whom God hath set ouer them, vpon pretence of their insufficiencie of Gifts, or other defects; so it ought to aduise vs, to be humbled for our owne sinnes, when any such stumbling blockes are offered.

Assuring our selues, Note. That if wee can truely examine and compare, not out vaine and presumptuous Affections after the most eminent Gifts, but our measure of profiting answerable to the meanest Gifts in truth, wee shall find, if wee deale truely [Page] with our owne Hearts (may I not speake of those that presume most in this case) that wee are generally to learne the very first grounds of Religion, Heb. 5. 11. and so are short of answering the meanest Gifts.

And so may iustly feare, that whereas we would be Note. generally thought better then wee are, as being ashamed that we haue been so short in answering so long and gracious time of our Visitation: therefore God hath giuen vs vp to this Presumption, to iudge of our Teachers, that wee may iustifie our selues, and so to this wandring and hunting after [Page] those, as we take it, of the best Gifts; that so, by following them inordinately, wee may be conceited to be that wee are not, men of greater vnderstanding, of more spirituall experience, as being able to reach and attayne to their measure, and so thereby be further hardened in our owne ignorance and corruptions.

Thirdly, Our Affections to others, must be deriued from our Affection to our selues: we must begin at home, and so be enlarged abroad; so loue others, out of loue to our selues; so to be zealous against others sinnes, as to begin at home, &c.

[Page] And secondly, Our Affections to others must returne home againe: if by grieuing for others sinnes, we can doe little good vpon them, let our griefe returne home for our owne sinnes; yea, let vs be grieued, that they are not grieued.

Fourthly, Our Affections to others must be alwayes bounded within the Rules of the Word, & the glory of God: We must so affect the saluation of others, as may stand with Gods glorie, with the good of his Church, according to his Word. We must so grieue for their sinnes, as that we submit to Gods will, and not hinder our Callings, 1. Sam. 16. 1.

[Page] We must so pitie them, as not to harden them in sinne, not to pamper them in wantonnesse, &c.

Secondly, Towards God.

For the right ordering of our Affections toward Order of Affections towards God. God, this generall Rule must be obserued, That there are some Affections which properly and only belong vnto him: as Trust and Hope; these are peculiar onely to the Lord: so that it is high Treason to that supreme Maiestie, to transferre them to any other.

As for Trust: Onely in the Lord; Not in Princes, not any, Psal. 146. 2, 3.

[Page] So for Hope: Onely in God; not in Man.

The meaning is, not that wee must not trust them, that is, yeeld some ciuile credit to them, as to their words, to their actions, &c. in regard of temporall things, nor that wee must not hope well of them in charitie, 1. Cor. 13. in regard of spirituall, because we know not the contrarie: but wee must not repose any religious confidence in them concerning saluation; neyther hope in them, as being able to effect the s [...]me: in which sense wee here speake of these Affections.

A second Rule is, That [Page] though some Affections respect our selues & others, yet they must be subordinate to our respect of God. Our Affections to God must be without Limitation: Wee cannot loue him enough, we cannot feare him too much; so farre as possibly wee may, our affections must be enlarged proportionably to the Obiect; they must be boundlesse, and endlesse, as the Obiect is. But those to our neighbor must be confined within their Limits, both subordinate to God; and secondly, as our Callings, and the condition of the party doth require, with reference still to Gods glory.

CHAP. VI.

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Of the Benefit of the right vse of holy Affections.

FIrst, Hereby wee shall be sure to profit and thriue in all well-doing: for as the thing is affected, so it is encreased and continued.

Secondly, Hereby wee shal discerne vndoubtedly the true worke of Grace begun in vs; for as is the Affection, so is the truth of the heart: Looke what we loue, what we feare, what we reioyce in, what we are sorrie for; these will discerne the vprightnesse of the heart.

[Page] Thirdly, Hereby also wee shall approoue our selues in the growth of Grace: for as our Affections are more quickened to holy duties, as we more loue and reioyce in them, as we more feare and hope in the continuance of them, as wee are more grieued in our selues for our fayling, are more zealous against sinne, more angrie against it; so wee doe thriue in well-doing. And

Fourthly, So also by our Affections wee may discerne our perseuerance, and constancie, in welldoing; each of them being furtherances thereunto, and assurances thereof.

[Page] Fiftly, Our Affections rightly ordered, will enable vs to haue more comfortable fellowship with God in Prayer, Meditation, &c. as quickening our zeale of his Glorie, our loue vnto his Maiestie; procuring our more free and bold accesse into his glorious presence, our more entire and cheerefull societie with him, our better contentment in his prouidence; enabling vs with more patience to wait vpon him, and so to striue more effectually with him, that we may not be sent emptie away.

Sixtly, These also well ordered, will proue gracious[Page]helpes for our more comfortable societie with men, to our mutuall profite and aduantage: As whereby,

First, wee are enabled and enlarged to doe them most good.

Secondly, and so hereby fitted to maintaine the fellowship, as being enabled to ouercome whatsoeuer euills may arise, to the breach thereof, with our Patience and Meekenesse: And so fitted to further each other to the Heauenly Communion.

Seuenthly, Especially whereas there are three speciall Times, wherein our Affections are not onely [Page] much distempered, but euen quite peruerted, so farre as wee can perceiue, from their right Obiects, and vse; namely,

First, The Time of Desertion; when our God with-draweth the Light of his Countenance from vs.

Secondly, The Time of violent Distresse; by reason of acute Diseases: as in Feuers, power of Melancholy, &c.

Thirdly, The Time of vehement Tentation; by the Malice of Satan.

In all these, as wee must bee wise to iudge of our Affections, and our selues by them; so wee may reape sound [Page] comfort thereby, both to preuent distraction and despaire, as also giue hope of recouerie thereout.

As first, generally, That our Affections must not be measured by any of these extraordinarie Conditions; wee may not bee iudged by the distemper of our Affection in them.

First, because the distemper is contrarie to the maine bent of our hearts, in our ordinarie course of Sanctification: and,

Secondly, When wee come to our selues againe, and can iudge rightly of things, wee are the first that iudge our selues, and [Page] condemne our folly and ignorance in such distem pers: and Ps. 73. 22.

Thirdly, Our God lookes vpon vs, not as wee are transported with these distempers, but as he hath from euerlasting loued vs in Christ, and in his singular wisedome and mercie, hath intended to turne our distem pers, as to the manifestation of our priuie corruption; as it was in Iob, Cap. 3. so to the purging out of more inward and dangerous euils; of Pride, Vaineglorie, &c. And so to the aduancing of his free mercie, and goodnesse, not onely in sustayning vs by his mightie [Page] power, in these Desertions; but in ouer-comming our Distempers, by his wonderfull lenitie and goodnesse: as hee dealt with Ionas; and making Ch. 11. way hereby, for the better quieting and settling of our vnruly and carnall heat and affections, for the time to come, by casting vs wholly out of our selues vpon his free mercie in Christ Iesus, and so renewing vs in him to more constant and sincere obedience. And so not so much respecting the present disorder of the Affection, as preparing it hereby to that comfortable issue of conformitie to his Will, that [Page] so hee may crowne and perfect his owne worke in vs; meerely, for his owne sake, by his owne mightie Arme, that hee may haue the onely glory of all his mercies.

Particularly, We may obserue a speciall hand of God in each of these Occasions:

As first, In the Case of Desertion. And here let the examples of Iob and Dauid be the instance of our Case.

It pleased God for a time to withdraw the sense of his mercy from them, and so to exercise them with contrarie buffettings and sense of his displeasure, Iob. 6. 2. Ps. 38. 4, 5. Ps. 77. 8.

[Page] Hereupon followes a strange distemper of their Affections: in stead of Ioy, bitter Sorrow; yea, sorrow prouoking to rage, and Ps. 77. repining against the prouidence of God: whereby they encreased the Iob. 3. Iob. 62. 12. burthen, and were readie to sinke vnder the same, by despaire.

Yet we see how mercifully the Lord sustaines them in the midst of these Terrors.

First, It befalls not them as they foolishly feare, and wish.

Secondly, They are kept in some measure of Sobrietie, to leaue the secret worke to God: yea, in some measure of Fatth, [Page] as to relye on the power of God: yea, in some measure, nay, in an excellent measure of Loue; though hee forsaketh, yet he is still my God, Ps. 22. And therfore Dauid concludeth, Will the Lord forsake for euer? Not so Ps. 77. 7, 9, 10. much doubting, that he will forsake; as wrestling with God by Faith, that hee may not forsake for euer: as gathering from the former times, that he hath beene gracious; and so concluding, from the faithfulnesse of God, that he will not forsake for euer. Yea, victorious Iob professeth confidently his loue vnto God, euen in the greatest extremitie, [Page] Though he kill me, yet I will trust in him, Iob. 16. 13. And lastly, when the Lord hath tryed them in the Furnace, and their drosse is purged out, their Affections returne to their right kind againe, yea, much more refined; to the denyall of themselues, and so to their more sober and constant furtherance in the worke of Grace, Iob. 42. 2, 3, 4.

Secondly, Concerning the distemper of our Affections in acute Diseases: wherein if Satan hath not vsually an hand, to encrease the fire; yet the violence of the Disease is sufficient to disorder and peruert the Iudgement [Page] for a time, and so to distract and distemper the Affections. Yet seeing wee speake and doe that in these extremities, which is contrarie to our former constant course; and when wee are recouered, wee eyther haue forgotten what wee did, or spake, or else doe condemne our selues for the same: herein is our comfort, that our God will not impute vnto vs what hath fallen out in this case.

And so wee may also conclude of the Time of Tentation, That whatsoeuer distempers fall out in this case, as they are mercifully bounded within [Page] the generall Condition, That nothing hath befallen vs herein, but what is incident to Man; so their disorder shall not be imputed to vs, but to the 1. Cor. 10. 13. malice of Satan. And the Lord in mercy will giue that issue, as that we shall both beare the burthen without groaning vnder it, and be freed thereof so farre, as shall make for his Glorie, and our good. But of this else-where, God willing, more at large.

Eightly, Whereas it is a most desperate Policie in Poperie, to detayne vnstable and deceiued soules in their damnable Errors, and so to draw such like [Page] Nouices to their Lure: That if it please God to affoord light vnto any, whereby they haue some inckling of their Deceits, and so haue some inward motion, or affection, to renounce the same, and embrace the Truth; they presently suggest vnto them, that this is a dangerous tentation, and diuellish illusion: that so they might hereby deterre them from embracing the same, and so detayne them in their Egyptian Bondage. This triall of Affections will proue an excellent meanes to resolue them herein.

For as by those Rules formerly layd downe, to [Page] discerne the Affection from the Tentation, they may easily discerne the truth of Affection from the power of Delusion: so especially, in that sauing knowledge, is layd downe both to bee the ground and bounds of all holy Affections; hereby they shall be sure to discerne the efficacie of Delusion from an vpright Affection.

And so also, by a wise obseruation of these differences, may the weake Christian bee preserued graciously from Apostasie; as hereby knowing what hee holdeth, and so holding that which is good.

[Page] To conclude, there is not a better euidence of the sinceritie of the heart, then the well-ordering of the Affections: because howsoeuer wee may bridle from outward grosse Actions, yet our Affections will discouer the corruption of our heart, and in [...]lination thereto.

And on the other side, howsoeuer wee may be hindered from the outward action of well-doing, by many occasions, as want of opportunitie, violence of tentation, inabilitie, and the like; yet our Affection thereto, either by grieuing that we cannot doe it, or going so farre as our abilitie will [Page] serue, or endeuouring aboue our abilitie, is a gracious euidence of the sinceritie of our hearts.

Nay, we shall find, that there is not a better spurre to prouoke vs to well-doing; not any more effectuall bridle to restrayne from sinne, then are our Affections.

For as if wee doe any good, we must first be affected with the loue of it, before we can attempt the same: or else if wee doe vndertake it vpon by-respects, as to please men, to satisfie carnall ends; we shall easily giue ouer when these proppes fayle, onely it is the loue of Goodnesse, for it selfe, [Page] will make vs constant therein: So, on the contrarie, wee shall neuer forsake euill conscionably, vnlesse wee first hate it for it selfe, and loathe as wel the corruption thereof, as feare the danger of the same. If vpon any other respects wee shall leaue sinne, as for feare of punishment, for credite, &c. these respects will proue meanes sometimes euen to returne to such sinnes, or worse; which haue beene the occasions to lay them aside for a season.

And therefore as it is the mercie of our God to shew vs oft times in our Affections what we may [Page] doe in our Actions: so it is also his singular goodnesse, to forewarne vs of many euills which wee may otherwise fall into, euen by the sway of our Affections leading thereunto.

What should I say? Can we haue a better Euidence of the truth of our Conuersion, then the alteration of our Affections? Can wee now delight in such thinges, which before wee loathed? And can we grieue especially at that, which heretofore was our principall reioycing? Can we delight in the mortifying of the flesh? and reioyce that wee can sorrow for [Page] sinne? and can we so reioyce in all spirituall comforts, as that we can also be sorrowfull for our abuse of them? so that we can be alwayes sorrowing, and alwayes reioycing: reioycing in our God, and his Goodnesse; sorrowing, that wee cannot reioyce as we should; that we cannot doe the good we would: reioycing in this, that wee haue got the masterie of some sinnes; and yet sorrowing for our many faylings, and faintings euen in those conquests, & for that body of sin, that hangeth so fast vpon vs? Can we discerne our Affections thus turned vpside down? [Page] out ioy into sorrow, our sorrow into ioy, that so our carnall ioy in sinne may bee first swallowed vp of carnall sorrow for the punishment thereof: And our carnall sorrow may be preuented of extreame despaire, by the glad Tidings of Gods mercie in Iesus Christ, speaking peace vnto our soules, and breeding spirituall ioy by the euidence of our adoption. And so our ioy in the goodnesse of our God may still worke in vs a spirituall sorrow and repentance of all our secure wayes, that so wee may cleaue vnto our God in new obedience: And so still as [Page] wee can now reioyce in the truth of our endeuours; so wee can also mourne for the imperfection of them; that so wee may still labour to be found in Christ. Surely, by these changes and contrarieties of our Affections, wee may vndoubtedly conclude a truth of our Conuersion, and proceeding therein.

A Case of Conscience, here to bee resolued, Whether it be an argument of vnsanctified Affections to be more placed on Earthly then Heauenly things.

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THe Resolution hereof consists in a wise distinction of our Affections: which may be considered eyther as they are mixt, and so they are at the best; or, as they are predominant, and so the better part preuayles against the worse.

Take them as they are mixt: And so because the [Page] corrupt part first breakes out, and so is more sensible, and so still accompanies the better part in the processe of the Worke, and will haue a fling euen in the issue, to share with God, and rob him of his Glory; and so though happily the intention and purpose bee to the best, and in the issue of it, may prooue best to the confounding of the flesh: yet in regard of the appearance of that of flesh, as being more naturall and sensible to a carnall eye; it may bee coniectured, that the Affection is more vpon that which is carnall, then that which is spirituall.

[Page] Especially if wee consider, That as Earthly things haue a present and necessarie vse in all Occasions; so bring they a kinde of Warrant with them: As to vse them, so to affect them, that so we may take comfort in them; and by this comfort be prouoked vnto thankfulnesse.

So that thus to affect, is not to affect them as earthly, but as heauenly things; as turned to the right end, and being good Foundations and Euidences to a better life. 1. Tim. 6. 19.

Onely the Triall is in the setting of the Affection, and resting of the same in these earthly things, Psal. 62. 10.

[Page] Col. 3. 2. It is one thing to affect euen the meanest things, as Gods blessings, which wee are to receiue cheerefully, and returne thankfully vnto our God. And another thing, to set the Affections vpō thē, that is, first, to rest in the thing, not in the giuer thereof. Secondly, so to rest in the present, as we place happinesse heerein, and not make it a step to a further happinesse. Thirdly, so to giue way vnto these affections, for the possessing of our hearts, as that either we leaue no roome for spirituall Obiects, but are wholly taken vp with desire and pursuit of earthly things, or so to [Page] diuide our hearts to the entertainment of these diuers Obiects, as that either they doe equally share in our desires; we are indifferent to either, wee can serue God and Mammon alike, wee can be as eager, take as great delight in the prosecuting and enioying of these, as the other. Or else, as it vsually fails out, that if once wee grow to this equall partition, the Handmaid will shortly perke aboue the Mistresse, the carnall Obiect will preuaile aboue the Spirituall, and so wee shall labour more for the meat that perisheth, then for that which endureth for euer.

[Page] Thus to set our Affections vpon earthly things, is indeed to giue more roome in our hearts for the World, then God, and so to exclude God, in regard of the World; and this is carnall and diuellish.

But so to affect earthly things, as to make them steps to higher blessings, as to acknowledge our faithfulnesse in the least, because God loues a cheerefull giuer, and husband of his meanest blessings, is indeed in earthly things to affect heauenly: The resolution rests in the meanes, and end of affecting these things; that if we prosecute our Affections [Page] by holy meanes, and subordinate still these thinges to better; wee may affect them lawfully, and thereby affect the better.

This is to liue by Faith, and not by Sense, euen in outward things. This is to reioyce in God, and not in the things themselues. This is to lay vp a good foundation against the Day of Christ, 1. Tim. 6. 19. 20. Especially if wee consider these two things.

First, that the Lord conueyes Note. vnto vs euen the most spirituall Blessings, by outward and carnall meanes; as the Word, by an Earthen Vessell; the [Page] Sacraments, by outward Elements. And secondly, that wee receiue such blessings by the Ministerie of the Flesh; as by hearing the Word, eating the Bread, &c. which, as the Wisedome of God, no doubt, hath intended, for the humbling of the Flesh, that it should not rest in the outward Instrument, but in the inward operation of the Spirit; so also hath it his especiall worke for the triall of the Spirit, that it leads vs from that which is obuious to Sense, to that which is apprehended by Faith: that so being in the Flesh, yet wee Rom. 8. 4. may not liue after it, but [Page] rather vse the flesh for the mortifying of the flesh. As that, if wee were not Flesh, we should not be thus led along with rudiments and elements, to the capacitie thereof; and because wee are thus led with elements, therefore the Lord hauing now supplyed our Infancie and weakenesse, wee should not bee weakelings still, needing Milke, &c. Heb. 5. 12. but rather grow on to strength, and power of Grace, that so wee may digest the strongest Meat.

The summe of all is: The Wicked affect heauenly thinges with an earthly appetite, and so all [Page] things are impure vnto Tit. 1. 15. them: the Godly affect earthly thinges with an heauenly appetite, and so all thinges are pure vnto them. The Wicked affect heauenly things for earthly thinges sake, and so all become earthly vnto them: the Godly affect earthly things for heauenly things sake, and so all things become heauenly. The Godly find a loathsomenesse in affecting earthly things, and so are prouoked to hunger after heauenly; the Wicked find a loathsomenesse in affecting heauenly things, and so rather seeke to quench their thirst in the puddle of earthly pleasure: [Page] the Godly findea want of Heauenly things, and so still affect the best Graces; the Wicked are neuer satisfied with Earthly things, and so still tyre themselues in pursuit after them. So that it is the predominancie of the Affection, that determines the right ordering thereof. Whereupon it settles most, wherein it sets vp it rest: How it subordinates the inferiour to the superiour, and aymes at the chiefest end, euen the glorie of God, and saluation of the Soule.

And secondly, it is the issue of the Affection, that approoues the sinceritie [Page] thereof. If God giue Salomon aboundance of Earthly things, and hee giue his heart to seeke out pleasure, and contentment therein: yet, if vpon experience of the vanitie and insufficiencie of these things, to content the minde, hee renounce these carnall Delights, yea, euen what is good in them, in regard of the end that doth accompanie the same, and so soare vp higher by this experience, to the highest good; Is not this the right vse of all Earthly desires? Is not this to sanctifie euen these desires of Earthly thinges, by making them Whetstones, [Page] to quicken Heauenly Affections, and so to settle them more firmely vpon durable and proportionable Obiects?

FINIS.

To THE CHRISTIAN Reader.

[Page]

ACcording to my Promise, in my last Treatise of the Gouernment of the Thoughts; I haue now supplyed thee (deare Christian) with some further directions for the wellordering and subduing of thy vnruly and rebellious Affections: A Taske as so much the more difficult, then the former, of ruling the Thoughts, by how much[Page]carnall Reason and fleshly wisedome, beares more sway heerein, and so giues more strength and warrant to the excesses thereof: so in this respect also the more necessarie to be vndertaken, as being that wherein euen the best doe much faile in the wise temper thereof, and yet are very hardly brought to discerne their aberrations therein. For what one the one side through the ignorance of the right Obiects whereon our affections are to be placed, and the right measure of Proportion to their Obiects: And on the other side, by reason of such collusions of carnall wisedome, making good our distempers therein: very lamentable[Page]it is to obserue how easily many, other wise good men, haue beene miserably transported into these aberrations either in the excesse or defect. As also how hardly they haue beene reclaimed to the right temper againe: nay, not so much as to discerne wherein they haue fallen. May we not obserue both these true in Ionas his case? how easily fel he through ignorance, and selfe loue into a violent fit of rage, and how hardly was he reduced to see his error heerein. That which he should haue reioyced in, in the truth of Iudgement, that the Lord had mercie vpon that People, voiced to destruction: wee see proues an occasion,[Page]through spirituall Pride and Selse-loue blinding of him; that I say, proued a meanes to make him euen burst with anger, not sparing God himselfe in his rage and furie: And with what great Patience doth the glorious Lord seeke to allay his heat? how hardly is he brought, so much as to the sight of his distemper, but that he is still ready to Iustifie his fumes, though it were to the condemning of God himselfe?

The like we might exemplifie in the other affections. And had wee not then great neede of some light to further vs heerein, both that we may see our owne errors heerein, and[Page]also be gratiously enabled to moderate the same. Accept then I pray you my endeauour heerein: And in the feare of God make vse of such directions as are afforded hereunto. I doubt not but as thou shalt perceiue a right ayme heerein, so thou wilt not measure the truth of God by my infirmities, but rather take occasion heereby to glorifie God the more, if that his power shall any whit shine throughout such mists of humane corruption. In the conclusion of my last Booke howsoeuer I may be censured to giue way to too much passion, yet for mine owne part, I blesse God with my soule, for giuing mee so much Patience,[Page]as that when I might haue righted my selfe by deeds to the vtter wracke of such who haue sought by slaunders and desperate practises my vtter vndoing. It hath pleased my gratious God so to guide me therein, as only to giue them a generall Item of their wicked designes, that so they may be brought to Repentance: which as I doe heartily pray for, so my endeauour by Gods mercie shall be to watch ouer my affections with more heede and resolution: that so I may keepe my peace more comfortably with my God, howsoeuer I make account still to be more and more encountered by vnreasonable men.[Page]And so I desire thee also to walke after the same Rule, labouring so farre as possibly thou maiest to be at Peace with all men, by possessing thy soule in patience and ouercomming euill with good.

And so I commend thee (heartily) to the Grace of God: wishing thee to expect shortly as heere a generall directson for the Affections in generall: so a particular discouery of each Affection in their liuely collours, that so thou maiest bee furnished with what may particularly informe thee heerein, and thereby bee enabled to walke peaceably with God and Men,[Page]to thy comfortable being in this thy Pilgrimage, and so to the better preparing of thee to thy Countrie which is aboue.

To this end, And so I rest Thy poore Remembrancer at the Throne of Grace. Th. Cooper.

[Page]

Information about this book

Title statement

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.

Cooper, Thomas, fl. 1626.

Edition statement

1620

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-11 (EEBO-TCP Phase 1).

ID [DLPS]

A19292

ID [STC]

STC 5700.5

ID [STC]

ESTC S113515

ID [EEBO-CITATION]

99848749

ID [PROQUEST]

99848749

ID [VID]

13862

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A19292)

Transcribed from: (Early English Books Online ; image set 13862)

Images scanned from microfilm: (Early English books, 1475-1640 ; 643:01)

Source

— 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., Cooper, Thomas, fl. 1626..

Extent

[12], 67, [5] leaves

Printed by Bernard Alsop, and ar[e] to be sold at his house, at S. Annes Church, neere Aldersgate,. London :: [1620?]. (Dedication signed: Th. Cooper.) (Publication date, if any, cropped; publication date suggested by STC.) (Running title reads: The gouernment of the affections.) (Identified as STC 5700a on UMI microfilm.) (Imperfect; title page cropped?.) (Reproduction of the original in the Folger Shakespeare Library.)

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