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.

CHAP. V. (Book 5)

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 Try∣all of Sinceritie therein.

Whereof some con∣cerne * 1.1 our selues: as that,

First, When the case concerneth our selues, we must euer learne to sus∣pect our owne Opinion, and Affection: as being ouer-weened with eon∣ceit of our selues, and so subiect to much selfe-loue and deceit in our selfe∣iudgement.

Secondly, We must la∣bour more for Affection, then for Knowledge; be∣cause Knowledge puffeth vp, and so causes barren∣nesse; but Affections hum∣ble, and prouoke to obe∣dience: by the one, wee may rule others, but by these, rule our selues.

Thirdly, We must make * 1.2 our Affections as little knowne in companie as may be; so did Ioseph: be∣cause the discouerie of Af∣fection causeth imputation of Hypocrisie from others vnto vs, and causeth occa∣sion of offence, by peruer∣ting them to the flesh from vs vnto others.

Fourthly, We must trie * 1.3 our affections hereby, that

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 * 1.4 haue also in the Affection, endeuouring to practise as we know, and so desiring still to know more that we may practise; this ar∣gues 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.

Sixtly, Hereby also we * 1.5 shal discerne the sinceritie of our Affections: If as by nature wee enclined to one Vice more then a∣nother; so now wee are more affected to the con∣trarie Vertue. As if by na∣ture we were more dispo∣sed to Choler and Fumes; so now we are more affec∣ted to peaceablenesse and meekenesse. If naturally wee were more enclined to Slouth; so now wee are more actiue and dili∣gent in good things.

Seuenthly, Yea this is * 1.6 a notable Tryall hereof, That whereas naturally we were furious, and vio∣lent to euill, wee can be now more zealous and

feruent in good: whereas before we were more ob∣stinate 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 vic∣torious in those that are layd vpon vs, for good things. If the more vio∣lent 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, be∣cause vsually whom the Lord conuerteth from a more desperate estate of

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 a∣bundantly therefore.

Thus as the Apostle Paul was more violent in per∣secuting the Saints; so was hee more zealous for the glory of his God: so did he labour more abundantly then the rest, for the ad∣uancement thereof, 1. Tim. * 1.7 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.

Eightly, Whereas the * 1.8 triall of Sinceritie in gene∣rall 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 good∣nes 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 Affecti∣ons: That as they come more neerly to the nature and absolutenesse of God; so they are more pure and heauenly: that as God lo∣ued vs for his own sake, &

not for ours; so wee can loue him for his owne sake, and not for any be∣nefite 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 afflicti∣ons for his sake, but euen to bee accursed, rather then he should be dis-ho∣noured, Rom. 9. 12. Ex∣od. 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, be∣cause our God is grieued

with them, and not rather for the punishment wher∣by 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 impu∣ritie: so, that though there were no Hell to pu∣nish, nor Heauen to re∣ward vs; yet wee could hate sinne, and loue righ∣teousnesse. This is a very gracious Euidence of the sinceritie of our Affecti∣ons: Hereby wee may know a great measure of Gods grace in the mor∣tifying of our Affections,

and quickening of them to the life of Glory.

Ninthly, Concerning * 1.9 our Affections to euill: be∣cause they are like the wa∣ters, that if the floud-gates be open, grow headstrong and vnresistable; therefore we are to nip them in the blade, nay, if it be possi∣ble, 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 * 1.10 Morning Light, that shi∣neth 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

not onely our corrupt de∣sires, but also bring in sub∣iection all our gifts of Illu∣mination.

Yea, all other sauing * 1.11 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, An∣ger, Vncharitablenesse, &c. and so in Aduersitie,

to Feare, Impatiencie, Despaire, &c.

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

Thirdly, as also in re∣gard of our different Cal∣lings, as to Couetousnesse, Ambition, Deceit, &c.

So in regard hereof * 1.12 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.

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 cheereful∣ly; so that indeede the whole action is swallow∣ed vp of the Affection, and conuerted thereunto.

Tenthly, Whereas e∣uery * 1.13 regenerate man con∣sists of two contrary parts, namely, the New Man, which is renewed accor∣ding to the Image of Christ; and the Old Man, that remainder of Cor∣ruption which wee haue receiued from Adam: the Condition of both which is, that they are alwayes striuing against each o∣ther;

The Spirit lusteth a∣gainst the Flesh; and, the Flesh lusteth against the Spirit: so according to this continuall Combate, the Affections are to be or∣dered, and tried.

As first for the ordering of them: The Affections * 1.14 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 Hea∣uenly; our feare of Pu∣nishment ordered and sub∣dued to our feare of God and his goodnesse.

Secondly, For the tri∣all * 1.15 of our Affections, here also the Rule is, That

seeing wee are but in part regenerate; therefore our Affections are then most sutable, when wee can expresse contrarie Affecti∣ons about the same Ac∣tion.

As first, That we can re∣ioyce * 1.16 in our God, and his goodnesse, and yet grieue that we are not answera∣ble thereto; that we can∣not comprehend the mea∣sure thereof, that we can∣not walke worthie the same.

Secondly, That we can so grieue for sinne, as that wee can also reioyce in this, that wee doe by vn∣fained sorrow testifie our Obedience vnto God, our hatred of sinne, and

our endeuour to Repen∣tance: That wee can so feare our God, and his Goodnesse, as withall we can hope and trust in his mercie, and rely there∣upon.

The reason hereof is, that as by the one affection we iustifie our Regenera∣tion in part; so by the other contrarie, wee con∣uince and mortifie the vnregenerate. By both, thus contending with each other in the same ac∣tion, we approue the truth thereof in the presence of God, and so labour for the acceptance of it aboue the worth thereof, in the me∣rit of Christ, and we also maintaine the Spirituall

Combate betweene the Flesh and the Spirit.

9. If our affections run * 1.17 more vpon heauenly then earthly things, and wee can begin our desires for earthly things from a spiri∣tuall ground, and so can vse them with a spirituall de∣sire, still to thriue in grace, and to a spirituall end, namely, to further vs to Heauen; this is an argu∣ment of the circumcising thereof: thus may wee learne to order them a∣right.

10. Our affections must * 1.18 begin from our selues to others; and from others, returne vnto our selues a∣gaine.

11. Wee must labour

to quicken and order our Affections, by Prayer, Singing, and Meditation especially.

12. In most weightiest Occasions, we must espe∣cially * 1.19 watch ouer our af∣fections, because now Sa∣tan 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 orde∣red thus towards Men.

First, According to the diuersitie of Gods graces in them, so must wee affect accordingly, and not ac∣cording to outward en∣dowments of Nature, or

Worldly Happinesse. For this is to haue respect of Persons; and so is con∣demned, Iam. 2, 3, 4. Act. 10. 34, 35.

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

Thirdly, Whereas there * 1.20 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 Af∣fections. As that, howso∣euer, in generall, we must affect where there be best Graces; yet now, if the case stand betweene a Magistrate, though wic∣ked, and a priuate Chri∣stian: wee must more af∣fect the Magistrate, be∣cause he is the Image of Gods Maiestie, Power, &c. and in regard of his Place and Office, is to execute the Will of God,

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 out∣ward * 1.21 Calling of the Magi∣strate, and such Gifts as may concerne the same, is that which the Lord in wisdome hath set ouer not onely the persons of pri∣uate men, but euen their best Gifts also, either to re∣ward them for the Good they doe, or else to punish them for the Euill they doe: yea, to correct them

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 gouern∣ment, because happily it layes the burthen vpon the wrong horse, vexing the Doues, and acquitting the Crowes, as hee sayth. Yet herein we haue grea∣test cause to loue the Ma∣gistrate: As not onely be∣ing herein an Image of the Diuine Prouidence, in bearing with the wicked in great patience, and cor∣recting his children; but also expressing herein the Diuine Goodnesse: first, of his generall Prouidence to the Wicked, in sparing

them; and therein, his speciall Prouidence to the Godly, in sparing the Wic∣ked, 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 vn∣to Man his Righteousnesse, Iob. 33. 22. Yea, is so gra∣cious with God, as both to be the Mouth of God vnto the people, the Lord

reuealing his Will for our saluation, by their Mini∣sterie; aa also to bee the Mouth of the People vnto God, both to obtaine Bles∣sings for them, and also * 1.22 to remooue Iudgements from them, Exod. 32.

So that if hee doe not pray for them, the Lord will not heare their pray∣ers, Ierem. 14. 11, 12. If he pray for them, the Lord will be gracious, and par∣don their Offences. And so hee is, as the Chariots and Horsemen of Israel, to preserue the Land from desolation, and maintaine the peace thereof. There∣fore as these are worthie of double honour, 1. Tim. 5. 17. so wee must affect

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 per∣son * 1.23 of the Minister may be exorbit••••t and scandalous; yet in regard of his Cal∣ling, wee are bound to heare him: And if wee affect him not, we cannot * 1.24 profite by him; ••hee may benefite vs, though him∣selfe be reproued, 1. Cor. 9. Yea, with the Apostle: If Christ be preached, whe∣ther * 1.25 of Enuie, or Uaine∣glorie, or any such by-re∣spects; yet wee must re∣ioyce in the Truth, and

the rather embrace the same, as hauing herein a gracious triall of our Sin∣ceriti••: that wee receiue the Word, not with re∣spect * 1.26 of Persons, for the Uessels sake; but as from the Lord, 1. Thess. 2. 13. and in Obedience to his Ordinance. As also, ha∣uing matter to exercise our spirituall Wisdome, in discerning things that dif∣fer: to seuer the truth of the Word from the scan∣dals of the Parson; to trie all things, and hold that which is good, 1. Thess. 5.

Yea, herein wee haue singular matter to exer∣cise our Loue; both in praying for his Parson,

that God may make him more profitable: and so mourning for his Defects, as that by our Meeke∣nesse 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 know∣ing, 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 inex∣cusable.

Which as it reproueth the * 1.27 giddinesse of our people,

which heape vp Teachers * 1.28 vnto themselues, accor∣ding 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 of∣fered.

Assuring our selues, * 1.29 That if wee can truely examine and compare, not out vaine and presump∣tuous 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

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 Re∣ligion, Heb. 5. 11. and so are short of answering the meanest Gifts.

And so may iustly feare, that whereas we would be * 1.30 generally thought better then wee are, as being a∣shamed that we haue been so short in answering so long and gracious time of our Visitation: there∣fore God hath giuen vs vp to this Presumption, to iudge of our Teachers, that wee may iustifie our selues, and so to this wan∣dring and hunting after

those, as we take it, of the best Gifts; that so, by fol∣lowing them inordinate∣ly, wee may be conceited to be that wee are not, men of greater vnderstan∣ding, of more spirituall experience, as being able to reach and attayne to their measure, and so thereby be further harde∣ned in our owne igno∣rance 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.

And secondly, Our Af∣fections to others must re∣turne home againe: if by grieuing for others sinnes, we can doe little good vp∣on them, let our griefe re∣turne home for our owne sinnes; yea, let vs be grie∣ued, that they are not grie∣ued.

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 glo∣rie, 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.

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 * 1.31 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 pe∣culiar 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.

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 tempo∣rall 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 con∣cerning saluation; ney∣ther hope in them, as be∣ing able to effect the s••me: in which sense wee here speake of these Affecti∣ons.

A second Rule is, That

though some Affections re∣spect our selues & others, yet they must be subordi∣nate to our respect of God. Our Affections to God must be without Li∣mitation: Wee cannot loue him enough, we can∣not feare him too much; so farre as possibly wee may, our affections must be enlarged proportiona∣bly 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 subor∣dinate to God; and se∣condly, as our Callings, and the condition of the party doth require, with reference still to Gods glory.

Notes

• * 1.1

  How to or∣der Affecti∣ons for our selues.
• * 1.2

  In compa∣nie.
• * 1.3

  By vse,
• * 1.4

  and Prac∣tise.
• * 1.5

  By contrary Bent.
• * 1.6

  By contrary measure.
• * 1.7

  1. Cor. 15.
• * 1.8

  By their sin∣ceritie.
• * 1.9

  Concer∣ning euill and good.
• * 1.10

  〈◊〉〈◊〉. 4. 19.
• * 1.11

  Note.
• * 1.12

  Rule heere∣in.
• * 1.13

  In regard of the com∣bate.
• * 1.14

  For orde∣ring.
• * 1.15

  And Triall.
• * 1.16

  Note.
• * 1.17

  In regard of the Ob∣iect.
• * 1.18

  In respect of reflection
• * 1.19

  Note.
• * 1.20

  Affections vnited to the most ex∣cellent Ob∣iect.
• * 1.21

  Reasons hereof.
• * 1.22

  Iam. 5. 17.
• * 1.23

  Note.
• * 1.24

  Matth. 23. 1
• * 1.25

  Phil. 1. 16.
• * 1.26

  Iam. 2 4.
• * 1.27

  Vse.
• * 1.28

  1. Tim. 4. 2.
• * 1.29

  Note.
• * 1.30

  Note.
• * 1.31

  Order of Affections towards God.