The Mystery of the Holy Government of our Affections, Chapter 5
CHAP. V.
How to order affections for our selues.
VNtoUnto 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-louelove and deceit in our selfeiudgement.
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 vntounto vsus, and causeth occasion of offence, by peruerting them to the flesh from vsus vntounto others.
Fourthly, We must trie By vse,our affections hereby, that if they make vsus 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 vsus to well doing, preuent sinne; thē they are quickned frō Gods grace.
Fiftly, If whatsoeuer we hauehave in the Iudgement, we and Practise.hauehave 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.
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 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 vponupon vsus, 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 sinne: as hereby they are more bound vntounto 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 louelove; the more shee had offended her God before, the more did shee labour to please him afterward, Luk. 7. 47.
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 vsus, or any interest we hauehave therein: We must respect God simply for himselfe, & for that goodnes that is in him, without any respect of whatsoeuer benefit may redound to vsus 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 vsus for his own sake, & not for ours; so wee can louelove him for his owne sake, and not for any benefite redounds vntounto vsus hereby: nay, rather then we will fayle in our louelove vntounto him, and his Glorie, wee can be contented to renounce all louelove vntounto our selues; not onelyonly 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 vsus: If therefore wee can grieue simply for our sinnes, because our God is grieued 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 vsus; yet wee could hate sinne, and louelove 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, 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 vntounto the perfect Day; therefore they are to bee cherished dayly, and quickened by the Word, and Prayer: that so they may master not onelyonly 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 vsus 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, 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.
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 giuegive Almes cheerefully; so that indeede the whole action is swallowed vp of the Affection, and conuerted thereunto.
Tenthly, Whereas eueryevery 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 hauehave receiued from Adam: the Condition of both which is, that they are alwayes striuing against each other; 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 louelove of Earthly things, directed by, and subordinate to our louelove 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 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 vntounto God, our hatred of sinne, and our endeuour to Repentance: That wee can so feare our God, and his Goodnesse, as withall we can hope and trust in his merciemercy, 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 Combate betweene the Flesh and the Spirit.
9. If our affections run In regard of the Obiect.more vponupon 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 vsus 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 reflectionbegin from our selues to others; and from others, returne vntounto our selues againe.
11. Wee must labour 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 vsus 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 Worldly Happinesse. For this is to hauehave 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 vntounto them; that so it may appeare, wee doe it for Gods sake, and not vponupon any goodnesse in them: expecting our recompence from the Lord; which we are like to loose from men.
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, 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 onelyonly 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 also for the good they may doe, because they hauehave fayled in the measure thereof: so that, wherein we thinke we hauehave most cause to spurne at gouernment, because happily it layes the burthen vponupon the wrong horse, vexing the Doues, and acquitting the Crowes, as hee sayth. Yet herein we hauehave greatest cause to louelove the Magistrate: As not onelyonly 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 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 vntounto Man his Righteousnesse, Iob. 33. 22. Yea, is so gracious with God, as both to be the Mouth of God vntounto the people, the Lord reuealing his Will for our saluation, by their Ministerie; aa also to bee the Mouth of the People vntounto 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 them accordingly, as those which watch ouer our Soules, and must giuegive vp their account for vsus, that so they may giuegive 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. 1profite by him; …hee may benefite vsus, 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 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 hauehave singular matter to exercise our LoueLove; both in praying for his Parson, 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 giuegive him example to doe the like, or else make him herein inexcusable.
Which as it reproueth the Vse.giddinesse of our people, which heape vp Teachers 1. Tim. 4. 2.vntounto themselues, according to their owne Lusts, forsaking and disgracing those whom God hath set ouer them, vponupon pretence of their insufficiencie of Gifts, or other defects; so it ought to aduise vsus, 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 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 hauehave been so short in answering so long and gracious time of our Visitation: therefore God hath giuen vsus vp to this Presumption, to iudge of our Teachers, that wee may iustifie our selues, and so to this wandring and hunting after 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 louelove others, out of louelove to our selues; so to be zealous against others sinnes, as to begin at home, &c.
And secondly, Our Affections to others must returne home againe: if by grieuing for others sinnes, we can doe little good vponupon them, let our griefe returne home for our owne sinnes; yea, let vsus 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.
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 vntounto him: as Trust and Hope; these are peculiar onelyonly to the Lord: so that it is high Treason to that supreme Maiestie, to transferre them to any other.
As for Trust: OnelyOnly in the Lord; Not in Princes, not any, Psal. 146. 2, 3.
So for Hope: OnelyOnly 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 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 louelove 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.