The Mystery of the Holy Government of our Affections, Chapter 4
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 part, not simply good, or euill: but as they depend vponupon their true Grounds, affect their proper Obiects, and ayme at their right Ends.
And therefore Know wee, that the true 2. Their true groundground 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.hauehave generally one maine Obiect, namely, Our God in Christ Iesus, and so subordinate, 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; our louelove to Good, and not Euill, &c.
Our Affections must so 3. Rule.bee squared to the Obiects, as that it onelyonly 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 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 vntounto Faith, as of our worship of God, and dueties vntounto Men, is LoueLove; howsoeuer our affections are different in themselues, yet they must all be deriued from this principall affection of LoueLove: Wee must hope, grieue, reioyce, &c. because wee louelove; and louelove must be the end and ayme of …ll: Therefore wee are angrie, we feare, we hope, we ioy, that we may still louelove, and make better way for the manifestation thereof.
And so, as louelove 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 louelove: as hatred is subordinate to louelove, griefe to ioy, feare to hope, &c. as being not contraries in diuers subiects, but 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. 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 hauehave beene better taught, then to feare God so little.
Wee hauehave 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 louelove the World too scantly, and louelove our profits 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 louelove 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 LoueLove, may be euill: Not onelyonly …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 vsus 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.
We first know what to louelove, 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 else from some outward …casion of the World, as …leasure, Profit, &c. or it …ay bee some illusion of …atan, to deceiue vsus 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 vsus 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 onelyonly be driuen to question the truth of our Iudgement: but also by our 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 onelyonly ayme at generalls, 2. To the Obiects.and are not confined to their particular Obiects; We conceiue wee louelove God, and yet cannot seeke him onelyonly in Iesus Christ; and in such Ordinances as reueale him vntounto vsus, cannot rest therein, for the quieting of our Consciences, and enabling vsus to Obedience. Our Affections are not in Faith, and so cannot be acceptable vntounto God, because all our affections vntounto God must arise from the knowledge and apprehension of his louelove vntounto vsus in Iesus Christ: Wee louelove him, because hee loued vsus first, 1. Ioh. 4. 17. Not as if wee could deserue his LoueLove, by louing him first; or could answere his LoueLove with equall measure: but because hee hath freely, and infinitely loued vsus, therefore we labour, in our weake measure, to louelove him againe, to approue hereby our thankefulnesse vntounto him, and so to giuegive 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 louelove God aboue all, and so to testifie his louelove, not onelyonly 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 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 the Magistrate may testifie his zeale to Gods glorie, not onelyonly in being angrie at sinne, but in punishing the same; which a priuate man may not doe: His onelyonly 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 vntounto vsus. 1. Cor. 14. 40.
Thirdly, I say our affections 3. The Occasions.must be sutable to the occasions and condition of the Times and 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.an holy Order to be obserued in our Affections, according to the more excellent Obiects: As that our God and his Glorie must hauehave 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 vntounto 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 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 vsus sound matter of reioycing; yet wee must withall be sorrowfull for the publike: yea, our particular ioy must giuegive way thereto: And though in priuate it goe ill with vsus; 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 Affections; That as they must bee informed by Knowledge, so they must be bounded thereby: reaching onelyonly so farre vntounto 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 vsus in our selues, as 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 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 (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 vsus neerer vntounto God in holinesse; secondly, by most abasing vsus in our selues; thirdly, by enabling vsus to more conscionable practice of Diuine worship; fourthly, by making vsus more profitable to the Saints, for the encrease of Christs Kingdome.
As for example: All our Affections must ayme at LoueLove, and be ordered thereby; That must bee predominant: And so Sorrow must be subordinate to Ioy, Feare to Hope, &c.
A seuenth Rule concerning How to distinguish betweene Affections, and their Tentationsour Affections, is, That wee bee wise to distinguish betweene our Affections themselues, and the seuerall Tentations that doe accompanie them, and are shrowded vnderunder them.
Because, as in the wicked Note.eueryevery 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, 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.
The prophane motion The Tentation first breakes outwill 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 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 hauehave 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 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 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 giuegive 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 vponupon the outward Action, then the power of Affection, approuing it selfe vntounto God, and not measuring it selfe by the successe of the Action, eyther way, but by the louelove 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 vsus by indirect meanes, here we may suspect the strength of Tentation.
7. Especially, if they 7. Rule. Right Endsdraw vsus 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.