The Mystery of the Holy Government of our Affections, Part
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.
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 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 hauehave 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 vponupon that which is carnall, then that which is spirituall.
Especially if wee consider, That as Earthly things hauehave 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 vntounto 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.
OnelyOnly the Triall is in the setting of the Affection, and resting of the same in these earthly things, Psal. 62. 10.
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 vntounto 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 giuegive way vntounto 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 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.
Thus to set our Affections vponupon earthly things, is indeed to giuegive 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 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.vntounto vsus euen the most spirituall Blessings, by outward and carnall meanes; as the Word, by an Earthen Vessell; the 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 vsus 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 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 things are impure vntounto Tit. 1. 15.them: the Godly affect earthly thinges with an heauenly appetite, and so all thinges are pure vntounto them. The Wicked affect heauenly things for earthly thinges sake, and so all become earthly vntounto 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: 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 thereof. If God giuegive Salomon aboundance of Earthly things, and hee giuegive his heart to seeke out pleasure, and contentment therein: yet, if vponupon 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, to quicken Heauenly Affections, and so to settle them more firmely vponupon durable and proportionable Obiects?
FINIS.