The Marrow of Divinity, Religious treatise · Chapter 6
CHAP. VI. Questions, and Cases of Conscience about Affections, or Passions.
Quest. HOw many sorts or kindes of Affections be there?
Answ. Two. 1. Sensual. 2. Intellectual, or Rational.
Quest. What are sensual Affections?
Answ. They are such as belong to the sensual appetite: are sented in the body for the instruments of them; and are suited to the body for the obiects and ends of them, and are guided by the phancie, and are common with us to beasts: The objects of them are sensible things, as meats, drinks, marriage, recreations, &c. A natural or bodily good to be obtained, or evil to be avoided.
Quest. How may it appear that these sensitive Affections are not to be abandoned, but only moderated according to the Rules of Reason and Faith?
Answ. 1. Because vertue never ruines that which is wholly conformable to Reason: As its Reasonable to see a man moved with pity and compassion towards his friend in misery: and a mother to be grieved when she sees her children in pain or torment. Its reasonable that a vertuous man should be touched with indignation, when he sees the wicked, and wickednesse advanced.
To apprehend evil, to fear punishments, to attend recompences with Joy, to long after Promises, are they not encouragements to Piety, Temperance, and other vertuous Actions? so that they which would have no passions, quench the fruits of vertue, and deny it the content which is due to it.
The Passions of our souls are the objects of many excellent vertues, which do moderate them, and reduce them to Reason when they seek to flie out: As Fortitude is a vertue, by means whereof we moderate excessive fear, and immoderate boldnesse, &c.
4. The sensitive appetite is a gift freely bestowed upon us by God, but vertue never destroys nature▪ but addes to it the perfections which it wants. It must then suffer the sensitive Appetite to act according to its inclination; yet moderating its motions, and restraining them under the Lawes of Reason. As to make exact musick we must not take away the diversity of tunes, but reduce them to a good accord, and perfect harmony: so the strivings of vertue ought not wholly to root out all natural passions from the soul, but to moderate and govern them by the rule of Reason.
Passions indeed, if they be immoderate, are infirmities of the soul: if they submit to Reason and Faith, they are instruments and objects of Vertue, the armes of Reason, and, as it were, lively sparks which inflame desires in our soules.
Quest. What are the Rational Affections?
Answ. They are such as appertain to the Will, of which they are immediate acts, directed by the Understanding.
Quest. How may it be proved that there are Affections in the highest and chiefest part of the soul?
Answ. 1. Because the Scriptures ascribe to God love, hatred, anger, zeal, &c. who cannot be subject to any sensitive aberrations, and therefore as in him they are perfections, we are commanded to imitate him in them: so there is no reason why they should be denied to us in such sort as they be perfect, and that is principally in the Intellectual power of the soul.
We certainly know that our sensitive appetite, cannot love, hate, fear, hope, &c. but what may be conceived by imagination, or sensitive apprehension: for we may love an evil thing, but we cannot love an unknown thing: and experience shews, that men may fear God, love him, and hope in him: that they may hate sin, and exercise many notable affections that Reason prescribes, and whereunto the sensitive apprehension ascendeth not.
As our Wit understandeth whatsoever our senses perceive, even so our Will may affect whatsoever our Passions do follow: For as the object of the Wit is all truth, whether real or apparent: so the Object of our Will is all good, either so indeed, or carrying the glosse thereof: But these Affections which reside in the reasonable part of the soul, differ much in nature and quality from those in the inferiour parts of the soul: because they are immaterial, spiritual, and independent of any corporal subject; but the other are material, corporal, and depending upon some bodily instruments.
Quest. How may it be proved that these Rational Affections are motions of the Will?
Answ. Because they are conversant about spiritual, coelestial, yea, eternal objects: as of God, Christ, Heaven, &c. Col. 3.2. of which the sensitive appetite is uncapable.
They remain in the soul when its separated from the body: the Saints carry them to heaven with them, as love, joy, hope: but the sensitive appetite will then be of no use to them after the Resurrection of the body, which will be raised a spiritual body, to be sustained without any bodily meanes, having no need of food, cloathing, marriage, &c. about which the appetite was here conversant.
They are to be found in the Angels both good and bad, which have neither bodies nor sensitive appetites. The Angels in heaven rejoyce at the Conversion of a sinner, Luke 15.10. and desire to look into Gospel-mysteries, 1 Pet. 1.12. and the devils feare and tremble, Jam. 2.19.
Paul makes the Will the seat of the Affections, and joynes them together, 1 Thes. 2.8. being affectionately desirous of you, we were willing to have imparted to you, not the Gospel only, but our own soul.
Quest. Are these rational Affections so elevated above the body, as that they have nothing to do with it? no, not whilest the soul is in the body?
Answ. Yea, though they are originally and radically in the Will, yet the Will stirs up the sensual Affections, and they stir the humours and patts of the body, especially the spirits and the blood, and so make the whole man to suffer, both body and soul. Hence they are called Passions: As Feare chills the blood: Anger boiles it; Grief contracts and closeth up the Heart: Joy dilates it, &c.
Quest. Why must our Affections be carefully looked to, and ordered by Gods Word?
Answ. The first sort of reasons may be taken from the effects of disordered passions: As,
1. Because Passions when unruly, blinde Judgement and Reason: Passions are like green spectacles that make all things look green: so he that loves, hates, or is vehemently possessed with any other passion, judgeth all things that concurre in favour of that passion to be good, and agreeable with Reason.
Passions seduce the Will: because the Understanding being the eye and director of the Will, which of it self being blinde, and without knowledge, followeth that which the Will representeth and propoundeth as good; wherefore the waves and billowes of apparent reasons, so shake the sandy shelfe of a weak Will, that they mingle it with them, and make all one: Besides, the Will by yielding to the Passions, receiveth some little pleasure which moveth her to let loose the Bridle to inordinate appetite, having in her two inclinations; one to follow reason, the other to content sense.
Passions mightily change the quiet temper, and disposition of the minde: For the minde is at peace, when the Will ruled by Prudence, moderates and governes the Passions: but the soul is troubled when Passions oppose themselves against the Rule of Government. For,
1. Passions rebel against Reason, and undermine the Understandings of men to their great molestation: For no sooner doth the Minde ascend Heaven-ward by Meditation, but inordinate Passions hale it back, and draw it down to the earth.
2. One passion fights with another, as fear opposeth Anger, Covetousnesse, Prodigality, and on a sudden men fall from one extream to another, as from great …oy to great grief.
3. Passion is unsatiable, Covetousnesse encreaseth as riches encrease.
4. Inordinate Passions either prevent Reason, or are stirred up by a corrupt judgement, and therefore neither observe time nor place; but upon every occasion would be leaping into action, importuning execution: yea, somtimes many greedy passions crowd in altogether, every one being more earnest then other to be satisfied: so that to content them all, is impossible; to content none is intolerable: to prosecute one, and abandon the rest, is to carry so many hungry vipers continually gnawing upon our soules.
5. There are none that follow the streams of their Passions, but expect and believe at last to get full rest and content to their appetites, which yet in the event is altogether impossible: for they keep neither sense, order, nor measure.
6. Inordinate passion it self is an extream tortute and vexation; God having so ordained that they which will give way to them, should feel the burden of them: Thus anger, envie, pride, &c. more disquiet them that entertain them, then they can hurt any other man.
Rashnesse, Inconstancy, Craftinesse, are the companions of inordinate Passions. The resolutions and determinations of the passionate are unripe, and inconsiderate: they are also inconstant, changing from those purposes, that they had prudently resolved upon in the calme of their Passions: and yet Passions breed craft, enforcing the minde to finde out new wayes and meanes for performance of what is affected.
Inordinate passions are hurtful to the body, impaire health, breed humours, nourish diseases, and shorten life.
Secondly, the second sort of Reasons, to shew that Affections should be rightly ordered are taken from the consideration of the profit, and benefit of well-guided affections. For, 1. They rather serve as instruments of vertue, then foment vice: and as an occasion of victory, then a cause of foil. Christ, in whom were no inordinate affections, had his soul heavy even unto death, Mat. 26.38.
2. The Scriptures exhort us to love, fear, joy, &c. therefore it were blasphemous to say that these Passions are absolutely evil.
3. If the motions of our Wills be vertuous, being guided by Gods Word and Prudence, if then the Passions concurre with the Will, vertuous actions are performed with much more ease and delight.
Quest. How may we know to what Passions our soules are most enclined?
Answ. By our company that we most delight in: Like affecteth like; meetings and manners for the most part sympathize together.
By our thoughts and words: If we desire to be praised, or insinuate our own praise, its a signe we are proud. &c. For the Minde thinks, and the tongue will speak according to the Passions of the heart.
Get a discreet friend to admonish us of our Passions, when we erre from the paths of vertue: for self-love blinds us, and others may see that by us, which we cannot see by our selves.
God somtimes suffers our enemies to discover, and upbraid us with our Passions, whilest they pry into our actions more narrowlie then we our selves doe.
Long experience conduceth much to discover our inclinations of Minde, as well as the temperature of our bodies.
Quest. By what degrees are the affections wrought on?
Answ. By nine degrees: In the five first, a carnal man may have his affections wrought on, and in the last foure of them he cannot. As,
When they are so far wrought on that the heart is enticed, and allured much by them. So the eloquent Ministers at Corinth wrought on the Affections of the Hearers that they flockt after them. Paul durst not so preach, 1 Cor. 2.4.
When the Affections are so wrought on, that the heart is somewhat touched therewith. Thus God turned the Affections of the Israelites to Saul, 1 Sam. 10.26. As a Needle touched with a Loadstone, turnes it self to the North: So a wicked mans Affections may be touched by the Word.
When Affections are so wrought on, that the heart is somewhat bowed thereby: So David bowed the hearts of the men of Judah, as of one man, 2 Sam. 19.14.
When they are so wrought on, that the heart is stollen away by them: Thus Absalom stole away the hearts of all Israel, 2 Sam. 15.6.
When they are so far wrought on, that the heart is enflamed by them. Thus Cities of Refuge were appointed, lest the Avenger of blood pursue the Slayer, whilest his heart was hot, i. e. whilest he was in a Passion, Deut. 19.6. So Saul had a great zeal to Gods Church, 2 Sam. 21.2. Jehu was zealous for God, 2 Kings 10.16.
When they are so far wrought on that the heart is quite overturned from what it was before. So Lam. 1.20. Behold, (Oh Lord) for I am in distresse, my bowels are troubled, my heart is turned within me, &c. viz. with grief for their sins.
When they are so far wrought on, that the heart is engaged for God. As a woman engageth her heart to him whom she will make her husband, Jer. 30.21. VVho is he that engageth his heart to approach unto me?
When they are so far wrought on that the heart is glued to a thing by them. So was Davids, Psalme 119.31. I have stuck unto thy Testimonies.
When they are so far wrought on, that the heart is quite given up to the thing that it affects. Thus Solomon gave his heart to seek wisdome, Eccl. 1.13. No wicked man can have his affections thus wrought on, yet his affections may be raised a good way towards Christ. For,
1. By the sparks of right Reason, naturally implanted by God in the heart, he may so regulate his affections that he may be chaste, sober, kinde, liberal, just, patient, &c. and to observe the things contained in the Law.
2. Their knowledge by the Word may raise up their affections exceedingly: Knowledge may awe the heart with feare that it go not against its own knowledge: Herod feared, Mark 6.20. and did many things.
3. God may quicken their knowledge and conscience, and tell them the horrour of their sins, which may raise up their affections many steps higher, to mourn and be sorry for their sins: As in Ahab, 1 Kings 21.27. He rent his clothes, fasted, and went softly.
4. They may have a deep sense and horrour for their estate: they may be afraid to be damned, and of Gods judgements, which may make them weep, and sigh, and groan. So Mal. 2.13. They covered the Altar of God with tears, with weeping, and crying out; and yet were hypocrites.
5. Self-love may winde up their affections yet higher: For when a man knows that he cannot be saved unlesse he doth thus and thus; Oh how affectionate may he be to do it that he may be saved. For,
1. He may be loth to commit sin: He may wish affectionately to leave it. He may use some means to leave it. As Darius did to have deliveted Daniel from the Lions Den, Dan. 6.14. and Pilate to deliver Christ.
2. He may vomit up his dear sins, and be sorry that other men should commit them. So Micha confessed the silver that he had stolne, and profered to make restitution, and was troubled when he heard his Mother curse and swear, Judg. 17.2. Joab was vexed when David would number the people, 1 Chron. 21.3.
3. He may be so set against sin, that money, favour, honours, &c. may not prevail with him to commit it, as in Balaam, Numb. 24.13.
4. He may be forward in Religion, and so strict in his wayes, that he may be persecuted for the truth-sake, and for Christs sake, and may endure persecution a good while.
5. He may be ravished and enamoured with the joyes of the Spirit. He may be in some extasies of spiritual joy, Heb. 6.5. He may taste the good Word of God, and Powers of the world to come.
Quest. VVhy may wicked mens Affections be so far wrought on, and yet come short?
Answ. Because they are not kindly wrought on: the Galatians affections were strongly wrought on when they would have pulled out their eyes for Paul, but they were not kindly wrought on. Its only the love of God shed abroad in the heart that kindly affects us.
They are not judiciously wrought on: they are wrought on in a fit, but not with judgement, the heart must first be wrought on, and the spirit moved before the affections can be judiciously wrought on.
They are not wrought on regularly: He is affected with feare; but its with the feare of Gods judgements, not of his goodnesse and mercy, as Hos. 3.5. the true Israel of God are there said to feare the Lord and his goodnesse.
They are not wrought on universally: Some affections are wrought on, but not all: Some sins he grieves under, some he rejoyceth in: Some commandments he delights in, other he dislikes.
Quest. How then shall we know whether we are rightly affected towards Chrict or no?
Answ. He that is truly affected with Christ, grace, &c. affects nothing so much as them. A carnal man may be much affected with Christ, but there is something that he affects more.
He that affects grace aright, cannot but expresse it: He can as easily carry fire in his bosome, as conceal his grace: He will expresse it in his speeches, his actions, his calling, his company, &c. Psal. 39.3.
He that affects it aright, if he be never so little interrupted, he is troubled: Its like the stopping of a water-course that causeth it to swell, &c. Cam. 5.8. Tell him I am sick of love.
He hath his conversation in Heaven, whence all grace descends. A wicked man may be affected with grace in the Bucket, and yet have no love to grace in the Fountain: whereas the godly rejoyce in the Lord, Psal. 33.1. as in the Fountain of all grace.
Quest. But why should we be so careful to have our Aff…ctions set right?
Answ. Hereby only we are in a capacity of being married to Christ, who will have our Affections before he will marry us. When a man goes a wooing for a wife, his care is to get her Affections. He will never marry her, if he be wise, except he may have her affections. So if our affections be to the world, or the Strumpet-like things of the world, Christ cannot abide us: Know ye not that the love of the world is enmity with God, James 4.4. Therefore the Apostle commands us to mortifie inordinate Affections, Col. 3.5.
Hereby only doth the soul set up Favourites in her heart. Those are the hearts Favourites whom the heart most affects; Now if Christ be not the hearts Favourite, what a woful condition is that soul in? If pleasures and vanities be in favour with thy heart, Christ can have no command there, no further then thy lusts will give leave: when Hadad was in favour with Pharaoh, he married his wives Sister to him, 1 Kings 11.19. So if thou favourest the things of the world, thou weddest thy soul to them; and what an infinite indignity is this to Christ, when such base and sordid things should have those affections which belong to him?
Hereby the soul is convertible and reconcileable to God: Though a man be never so crosse and crooked, yet so long as there be affections in him, he may be won to God. Though a man be violently set upon mischief, and an enemy to all grace, yet as long as there be affections in him, he is not implacable; his affections may be wrought on by the Word and Spirit: therefore the Apostle yokes these two together: without natural affections, implacable, Rom. 1.31. what a care then should we have of our affections, because thereby we are reconcileable to God?
It stands us upon infinitely to set our affections aright, because they are the hands of the soul, Psal. 24.4. He that hath clean hands, and a pure heart: i. e. He whose affections a…e clean, and heart pure: Psal. 26.6. I will wash my hands in innocency, &c. i. e. I will purge mine affections, and so pray, 1 Tim. 2.8. Lifting up pure hands, i. e. holy affections without wrath, &c. Now what a sad thing is it that these hands should be put out of joynt? As long as our affections are out of order, and set upon things below, we can never take hold of grace, or Christ. When the devil takes a man Prisoner, he bindes him hand and foot: He bindes up his heart and affections that he cannot weep, nor repent of his sins: He cannot rejoyce in grace nor goodnesse: He cannot delight in the Word, &c. Above all things therefore be sure that thy hands be loose, and thine affections at liberty to be set on heaven.
They are also the handles of the soul: As we can take hold of nothing that is good, unlesse by our affections: so nothing can take hold of our hearts, but by our affections. Thus the Word first works upon the affections, and were it not for our affections the Word could never catch hold of us.
Affections are the souls stomack: that which the soul affects, it fills and feeds the soul as meat doth the stomack: such then as our affections are, such is our food. We should not therefore feed our souls with vanity, trash and poison: every thing is trash besides Christ; yea, every thing is poison besides Christ and his graces: If we set our affections on things below, we feed upon trash. The Word is the milk and food of the soul, and therefore the Apostle would have us set our affections, and feed upon that, 1 Pet. 2.2. Let us therefore …et our affections upon the things which are above, which is the wholesome food of the soul.
Affections are the materials of grace: the main work of grace is the ruling of the affections aright: It takes them off from things on the earth, and lifts them up to things in heaven. So that when grace converts a man, it doth not take away the affections, but rules and rectifies them. It takes not away anger, but turnes it against sinne, and the dishonour of God. It takes not away cheerfulnesse, but makes us merry in Gods service; and to rejoyce in the Lord. It takes not away sadnesse, but makes us mourn for our deadnesse, barrennesse, &c. Gratia non tollit sed attollit naturam: It takes not away nature, but lifts it up. Therefore Saint Paul calls our affections members, Rom. 6.19. Because by them grace worketh.
Affections are arguments what we are: As our affections are, so are our soules. The goodnesse or vainnesse of our affections shew that we are godly, or ungodly men. Affectus virum indicat. Our affections, shew what we are.
Quest. How may it be proved that affections in themselves are not sinfull?
Answ. Because Adam and Eve had affections in innocency, who were created without sin.
Christ took our affections upon him, which if they were sinful he could not have done. He rejoyced, Luke 10.21. He sorrowed, Mat. 26.38. He was angry, Mar. 3.5. He desired, Luke 22.15.
God commands us to be angry, Eph. 4.26. and to mourne, Joel 2.12. to feare, Luke 12.5. to be ashamed, Jer. 3.3. which if they were sinful in themselves, he could not do. Yea, its a great blessing that we have affections. For,
1. Had we no affections, we should be like stocks and senselesse stones; as is implied, Lam. 1.12. q. d. Are you such blocks that ye are not at all affected with my sorrowes, therefore its reckoned as a symptome of a desperately hardened heart, not to be affected with any thing.
2. Were it not for affections nature would be idle and lazie: For they are as winde to the sailes of a ship, as wheels to a Chariot: Hence Psal. 119.32. I will run the way of thy Commandments, when thou shalt enlarge my heart, i. e. my affections. Though a mans reason tells him, that he is bound to repent, to be godly, to obey, &c. yet if he hath no affections thereto, he cannot move towards them. Hence Cant. 1.4. Draw me, viz. by the affections of love, and I will run after thee. Affections are whetstones to good. Hast thou love? Its a whetstone to obedience. Hast thou grief? Its a whetstone to repentance. Hast thou anger? Its a whetstone to zeale, &c.
3. Affections are good channels for grace to run in. Art thou covetous and full of desires? Its easier for thee to covet the better things. Art thou cholerick? Its a fit channel for thy zeal for Gods glory to run in. Art thou melancholy? Its a fit channel for repentance to run in. Art thou fearful? Its a fit channel for the fear of God and his judgements to run in, &c. Jeremy was of a sad constitution, and see what advantage he made of it. Jer. 9.1. Oh that my head were waters, &c.
Quest. How are unmortified Passions to be subdued?
Answ. To bridle unlawful pleasures its good to accustome our selves to abstain from lawful: He shall not fall in things unlawful, that warily restrains himself somtimes in things lawful. As if a man be given to drunkennesse, he shall the easilier overcome it, if he abstain from strong drink when he might use it. If a man be prone to pride, its best for him not to go so fine as he might do. He that takes his liberty in all things that are lawful, will quickly be a slave to his lusts. Hence 1 Cor. 6.12. All things are lawful, but all things …re not expedient, &c.
Fly the occasions which may incense the Passions whereunto we are enclined: Occasions and opportunities oft make thieves: The Nazarite: to prevent drunkennesse must drink no Wine, nor eat Grapes or Raisins, lest thereby they should be tempted to drink Wine, Numb. 6.1. &c.
When a vehement and rebellious motion assaults us, when we are almost yielding consent to it, then we should turne the force of our soul with our utmost endeavour to the contrary good: For as in Warre, the valiantest souldiers are best tried in the greatest encounters; So in the most vehement passions, the resolutest mindes are best proved. This ennobled Josephs chastity: Jobs patience: Abrahams faith, &c.
Resist Passions at the beginning Principiis obsta, &c. Cure the wound whilest its green: Take Physick before the disease be rooted. As he that will be rid of an ill guest, the worser that he entertaines him, the sooner he will be gone.
To mortifie passions we must chasten the body: For he that pampers his body, feeds his enemy; and he that feeds it with dainties, will finde it rebellious, 1 Cor. 9.27. I keep under my body, and bring it into subjection, &c. He that would quell his passions whilest he pampers his body, is like him who would quench a fire by adding more fewel to it.
We must arm our selves with a resolute VVill, and endeavour to attain to this perfect Government of a mans self: from whence will follow a diligent exercise of mortification: and such a man will be daily importunate with God by prayer for grace, to overcome his rebellious nature, and resist tentations, &c. For which end we should consider, that the pleasure which our Passions yield is short, wherefore its better for us to crosse them a while, and so winne a Crown of glory, then to please them for a moment, and to be condemned to Hell for ever.
When passions are most vehement, humble thy self with shame and sorrow before God; seek for succour from Heaven: flie under the wings of Christ: beat at M…rcies Gate by the Prayer of Faith, and crave Grace to overcome them. Open thy sores to this good Samaritane, and he will poure wine and oyle into them: and so thy passions will melt, and fall away as clouds before the Sun.
By serious Meditation of the Death and Resurrection of Christ, we must work our hearts into the similitude of him, that his vertues may be stamped upon our souls. The healing vertue of Christs death applied to our hearts will heal our affections, and conform them to their first integrity.
Quest. How may affections be divided?
Answ. Into two kindes. First, some embrace their Object, as Love, Joy, Desire, &c.
Secondly, others shun and decline them, as Hatred, Fear, &c.
Quest. Wherein consists the sanctified exercise of those affections that embrace, or prosecute their Object.
Answ. In this, that they move to all good soundly, orderly, in fit season, and constantly at the command of a lively and well-rooted faith.
Quest. What Reasons may move us to affect that that is good?
Answ. By the Law of nature imprinted in our hearts, like a Lanthorn to direct us continually in the night of this miserable life.
In a well-ordered Common-wealth, vertuous men are exalted, therefore the desire of credit and reputation should quicken us unto vertue.
The consideration of the decayes of our body, and the approach of death should move us to lead a vertuous life.
By vertue we acquire peace, and tranquillity of minde, and a quiet and serene conscience.
Christ was nailed to the Crosse to draw us to vertue; He was crucified to kill sinne in us, and he rose again to quicken us to newnesse of life.
The internal Gifts of God, the Armour of Faith and Charity, with other Graces wrought in us by the Holy Ghost, are to fortifie us against vice, and to enable us to a vertuous life.
All the good motions from God tend to perswade us to vertue, and to disswade us from vice.
God therefore gives us so many Teachers and Preachers to keep us from sin, and to allure us to Godlinesse.
The Scriptures were written, as letters of love from God, to invite us to vertue, and dehort us from vice.
The Sacraments (those Seales of the Covenant) were instituted for the spiritual refreshing, and watering of our soules, to the encrease of vertue in us.
God in infinite mercy besides his Word, hath given us the examples of godly and vertuous men, but especially of Christ himself, to draw us to the imitation of their vertues.
By vertue of the Communion of Saints, we enjoy the prayers of all the faithful, who continually beg this mercy for us.
God, by his continual Providence, doth watch over us for our good, to sustain our weaknesse, to raise us when we fall, to direct us when we erre, to succour us in our wants, to mitigate the tempests of tentations, and to moderate the waves of wicked occasions.
Vertue of it self, if neither reward had been promised, nor judgments threatned, because of her internal beauty, grace and excellency, might move us to love and follow her.
Remember the rare and precious Promises that are made to those that follow after righteousnesse.
Quest. Is it not mercenary to yield obedience to God upon hope of reward?
Answ. No: for if the Lord use such meanes and motives to quicken us in Heavens way, its not mercenary but lawful to make use of them for that end, So John 3.16, 18. Rom. 2.7. Heb. 11.26.
Quest. Wherein stands the sanctified exercise of those affections that flie from their object?
Answ. In that they shun all evil soundly, orderly, and constantly, according to the direction of Gods Word.
Quest. What Reasons may induce us to shun that which is evil?
Answ. The remorse and pangs of conscience in the very act of sinning, may deter us from it.
The infamy and disgrace which attends wickednesse: For no man can truly love a vicious man.
All well-governed Common-wealths appoint punishments for vices to root them out.
By sin we deface Gods Image in us, and so are injurious not only to our selves, but to God, our Father and King.
Vicious persons profane their bodies and soules, the Temples of the Holy Ghost, whom they put forth of his just possession by their wickednesse.
The dreadful judgments threatned in Scripture, and inflicted for sin, should deter us from it: It cast Adam out of Paradise: drowned the old world; cast the Angels out of Heaven, &c. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin, and memorials of our wicked life.
The extream wrong we offer to God by it, transgressing his Law, perverting his order, injuring his infinite goodnesse, despising his Majesty, and sh…wing our selves ungrateful for his love, should above all disswade us from sin.
By vice our soules are spoiled of their riches, their most precious robes, and heavenly attire, are made the very dens of devils, and therefore we should avoid it.
No day nor hour passeth, wherein appear not some silent Sermons to perswade us to avoid sin, and follow goodnesse. As sicknesses, plagues, pains, diseases, &c. and death of others shew us what is the wages of sin.
By sin we abuse Gods mercies to his great dishonour: Like ungrateful deb…ois who oppose their Creditors with their own goods. By it we abuse our soules and bodies with all the powers and parts which we have received from God, by making them instruments of his dishonour.
All creatures made by God for our use, exclaim against a vitious life: the Sun gives light to works of light, and not of darknesse, &c.
The exquisite and eternal torments of Hell, and the losse of the beatifical vision should warne us to flie from sin, and pursue good.
Quest. But is it not servile to foregoe sinne for fear of punishment?
Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell, Mat. 10.…8. Heb. 4.1. and 2.3. and 10.26. Feare of eternal wrath, as it makes men avoid sinne, may well stand with confident assurance of eternal happinesse, and final perseverance.
Quest. May the state of our soul be discerned by our affections?
Answ. Yea: we may know our estate to be good, by our embracing of good things, by our joy and delight in them, and by our wonderment at them: As, Oh, how I love thy Law! Psal. 119.97. One day in thy Courts, is better th…n a thousand elsewher…, Psal. 84.10. Oh the depth of his Mercy, Rom. 11.33. One thing have I desired of the Lord, and I will desire it, &c. Psal. 27.4. when the soul stands in admiration of God and good things; ready to welcom Christ and heavenly things, and in comparison thereof to count all but dung, &c. A man is then in a good estate, when hearing of the excellency of heavenly things, he is exceedingly affected therewith, and gives them a room in his heart.
It shewes our faith to be true: For where there is true faith, there is alwayes love, joy and delight in the things believed: and on the contrary, deadnesse in affections, discovers Atheism and Unbelief in the heart.
Quest▪ How happens it then, that Gods children sometimes, even when their judgements are convinced, yet finde their affections so flat, crying out: Alas! that I should believe such happinesse as heaven, such glory, and yet should have my affections no more stirred in me? Can I be a childe of God?
Answ. Sometimes the Judgement may be convinced, and yet the affections not so quick,
1. Because there may be some division at the same time, as some present crosse, or some present thing lawfully loved that may take up our affections at that time.
Gods children are sometimes deceived in judging of their affections, but when opposition comes, then they are discovered: As for want of stirring up the grace of God in themselves, or for want of good means: or by bodily indisposition their affections may seeme dull: But let religion be disgraced, or opposed any way, and then you shall finde that their affections are deeply rooted towards heavenly things: but they appeared not before, because there was no opposition.
This is a certain rule, that a mans affections are as his perswasion is, and his perwasions as his …ight is. As he hath a heavenly light, discovering heavenly things, so is his perswasion of a better state then the world can yeild: and answerable to his perswasion so is his soul raised up to delight in the best things.
Quest. What rules are to be observed for the better goverment of our affections.
Answ. They must be guided by the word of God: If they have not this rule to guid them, they will wander out of the right way: These are good Servants but bad Masters. They must not run till Reason bid them goe. They are the feet of the soul, now the eye must guide the foot or else it will goe it knows not whither. Hereby affections are directed to right Objects, to love what should be loved, and to hate what should be hated: as Christ directs. Luke 12.3, 4, 5. and so Col. 3.2. 1. Pet. 2.2. 1. John. 2.15. Affections misplaced are like members out of joynt which will one day cause paine.
Moderate affections, and keep them with in due bounds. Proportion them to their objects in measure more or less according to the kinde and degree of good, or evill wherein they are to be ruled by judgement. Grieve for the greatest evils most wherein God is dishonored, grieve for afflictions less which are less-evills. So for joy; Luk 10.20. Psa. 41. & 16.3.
Quest. Why should the affections be thus kept within their bounds.
Answ. Because whilst affections are kept within bounds, they are kept in order, every affection keeps his place, like soldiers in their ranks: but when they break their bounds, they break their bancks like a swelling water.
Whilest they are kept within bounds they are kept in vse, ate helpful one to another, and obedient to reason, otherwise they hurt and devoure one another; as excessive grief devoures joy. &c when they exceed they make themselves unuseful, and the man in whom they are, unfit either for the service of God, or man. yea they captivate reason, and draw us to doe things both contrary to judgment and conscience.
Whilest they are kept within bounds they are kept in credit and esteem: but it is their shame to fall into extreams: To be much affected with small, and triviall matters is great levity, to be little affected with great matters is stupidity. To have our affections deffective in spirituall things, and excessive in temporall argues an ill goverment of the soul▪ we see the contrary. Cant. 5.8.2. Cor. 5.13.14 Exod, 32.19.
Quest. How may these immoderate affections be prevented? or cured?
Answ. Forsee by prudence such things before they come which may prove great Provocations to our selves of joy, Grief, Anger, Fear, &c. and set bounds to them in our resolutions before hand how much we will be affected with them when they com to pass, and noe more.
Set up a Master affection in your hearts to rule all the rest, and keep them in awe, in order, and in measure, and let that be the holy fear of God▪ that your hearts may not dare to love any Creature overmuch, nor to grieve for any worldly loss too much. &c. and that because you fear God, who will reward and punish your affections as well as actions.
When affections grow exorbitant, turne the streams of them into other Chanels wherein they may flow without prejudice to your souls, as Phisicians open a vein to divert the course of blood! As when you are angry overmuch at persons, or things, turne it against sin &c.
When one Affection is predominate, set an other to Check it, and tame it, as immoderate love by hatred of sin: excess in anger by shame and grief for it; O… grief for temporalls by joy for spiritualls &c.
3. Rule.Command affections so as to have them at your beck to make them come and goe when you bid them. For Prov 16.32. He is better than he that takes a City. Contrarily Pro. 25.18. Hence 1 Cor ▪ 7, 30.31. Psa. 131.2.
To this end pray to God for stren…th: For to command our affections requires power as well as Skill. Eph. 3.10. Psa: 38.2. The weaker the person is in his understanding and parts, the stronger are his passions: and as Persons grow weak, their passions grow strong: the minde may out-reason affections, but strength must over-master them.
Purg affections from all sinfull mixtures that rhey may be full of themselves & empty of all things that are heterogeniall to them: as
1 From mixtures of the flesh: as of spirituall, and carnall together: Hence, 1 Pet. 1.22. see that yee love one another with a pure heart &c.
2 Purge them from mixtures of self, as the people followed Christ, not for himself but for the loaves.
3 From mixtures of deceit: as of abundance of shew of affections, when there is little reality: as those hearers: Ezek. 33.31. Hence: Rom. 12.9. Let love be without …ssimulation.
4 From all mixtures of corruption: As your zeale from passions, and bitterness; your anger from revenge: your joyes from levity &c.
4 Suit your affections to Gods Ordinances, and Providences: to Gods words, & works: to your conditions, and occasions: when the word threatens, tremble, when it speaks comfort, rejoyce. For this end God gives us variety of affections to answer the diversity of his dealings: Contrary. Luke 7.32. &c.
The administrations of Gods providence call for suitable affections: as Jsa. 22.12. In that day did the Lord God call to mourning: &c. yea we should suit our affections to the conditions of others Rom. 12.15. To weep with them that weep &c. So Psa, 17.1.6. Neh. 1.4. Psa. 119▪ 136. we should mourne for the sins of the times Ezek. 94. Jsa. 57.1.
Yea they should be suitable in degree: Great sins, or calamities call for great sorrow: great salvations for great joy &c. For which end.
1 We must sanctifie God in our hearts, and make him our feare, joy, hope &c.
2 To be affected contrary to our condition, or Gods dispensations makes a discord in Gods ears, and pulls downe judgement. Isa. 22.12.13.14. Amos 6.4. &c.
3. To be affected with things as God would hauehave us, is a means to make that good use of them God intends us by them.
Mingle affections, not onelyonly to allay, and moderate them, but to corroborate and make them mutually helpfull one to another: So with joy for your own Prosperity, mingle grief for others adversity; joy not allayed with sorrow is madness: with grief for afflictions mingle joy for comforts: with fear of evil, mingle hope in God: with love to the persons of others mingle hatred of their vices, and that,
1 Because, this will keep the heart whole, and entire, and prevent heart divisions, when the affections goe hand in hand, and flow together in one chanell.
2. It will the better vnite their forces, and make them more strong: what is spoken of persons, is true of affections: Eccles. 4.9. &c. Two are better then one, &c.
Seventhly, Spiritualize affections▪ as 1. Sorrow for affliction into sorrow for sin;VII. Rule. turn worldly sorow into godly sorrow. So your delight in the creatures to promote your joy in the Lord, and in communion with Christ, and in holy duties: your hopes of favours from men to raise expectation of spiritual blessing from God: your fear of man into an awfull dread of God, Isa. 51.12.
Eighthly, Root and encrease good affections in you, as Eph. 3.17. and that
1. Because, when they are rooted in the heart they will be durable, and mould us into their likenesse: else they will be but flashes, and bear no fruit, as R…v. 2.4. Gal. 4.15. John 5.35.
2. Cherish holy affections, and blow them up from a smoke to a flame, by the bellowes of prayer, and fewel of the Word, 1 Thes. 4.9, 10.
Ninthly, Distinguish affections, and act them.
1. Distinguish them by the Objects about which they converse, and by the Roots from whence they grow, and by the heads to which they rise.
1. The Objects about which affections are conversant, are either good or evil, as apprehended so by the understanding: As when the understanding apprehends a thing to be good, the affections embrace it with love, Cant. 5.2, 5, 6. and this good is either present, and then we rejoyce in it: or absent, and then we desire it; If it be improbable to be attained, then we fear; If impossible, then we despair: If obstructed, it stirres up anger.
If the evil be future, we fear it, &c.
2. The Roots from whence the affections grow, are love or hatred. All the affections which arise from the apprehension of good grow from love: As desire is love in motion: the continual sallies of love: Delight is love acquiescing in the possession of it; Fear is love in awe of the beloved: Hope is love in expectation: Zeal is love in a flame.
All the affections which arise from the apprehension of evil, grow from hatred.
3. The heads to which they arise, and are referred: Thus all the affections which are conversant about good, have some delight in them, as Love, Desire, Hope. All that are conversant about evil have some grief mingled with them: as Hatred, Fear, Repentance, Anger.
2. Act them according to the nature of them. For,
Affections are the first principles, or movers of actions, and action is the end or proper work of affections.
To act affections consider why God hath placed them in the soul, and act them accordingly: Concerning which see each particular affection under their proper heads.
Tenthly, try affections whether they be true or false, real or counterfeit;X. Rule. and that
1. By their properties. 1. Are they set upon right objects? as to love, desire, delight in, and hope for God and good only. To hate, feare, flie, and mourn for, and be angry with that which is evil.
1. Are they sincere for their acts and ends? Are their acts real or feigned? as Mar. 12.30. 1 John 3.18. Do you hate and mourn for sin really? Do ye prefer God and his glory before self? Do ye prefer publick good before private?
2. Are they sincere for their ends? Do we affect goodnesse for goodnesse-sake? and God, his Word, Servants, &c. for the goodnesse that is in them? Do we hate evil for evils sake? Do we affect spiritual things for spiritual ends? Do we desire gifts and graces to glorifie God, subdue corruptions, &c?
3. Are they moderate? Do you keep them within bounds? Are you fearful of exceeding in them?
4. Are they seasonable for time and occasion? then they are good fruit, Psal. 1.3. unseasonable affections are like Snow in Summer, or Raine in Harvest.
5. Are they constant in their course? not sudden flashes, or fleeting motions, stirred up by fits, or upon extraordinary occasions, but the constant pulls of our soul.
6. Are they unchangeable and invincible in their bent? Can nothing take of our affections for God and goodnesse? our hatred and mourning for sin? our delight in Gods Ordinances, and Duties? &c. Unchangeable love is true love: Such is Gods to us: and invincible hatred against sin is right hatred, John 13.1. Jer. 31.3.
2. Try them by their effects?
First, do they draw us nearer to God, Christ, Heaven, to walk with him, and wait on him for grace and strength? Do they further our Communion with God, and conformity to him.
Secondly, do your affections prepare you to holy duties, put you forward to them, in them, and further your obedience as the wheeles and sailes of your soul?
Thirdly, do they help you in eschewing and overcoming evil, as well as in the obtaining good? Do they turne you from, and set you against evil, so that you dare not sin, because you hate it, and feare God?
But on the contrary, if your affections,
1. Disturb Reason and hinder it, or cause you to call good evil, or evil good, or to stand in defence of evil, as Jonah did of his passion, Jonah 4.9. I do well to be angry, &c.
2. Draw you away from God to go a whoring after vanity.
3. If they indispose you to duties, take off your edge to them, or put you out of frame for them, as Exod. 6.9. 1 Pet. 3.7.
4. If they disquiet your souls, trouble and unsettle them, and cause a tempest in them, as grief did in David, Psal. 42.11. So Act. 16.27. Gen. 30.1.
5. If they put the body into a languishing condition, as Amons love, or lust rather did him, 2 Sam. 13.4.
6. If your affections misguide tongue, or hand, as passion did Moses tongue, Psal. 106.33. Jeroboams hand, 1 Kings 13.4. they are not right.
Quest. Why should we try our affections?
Answ. First, Because they are the pulse of the soul, and by the temper of them the state of the soul may be discerned.
Secondly, Because there is much deceit in them: For a great part of the hearts deceitfulnesse, lies in the cheats of the affections.
Quest. Why should we so diligently govern our affections?
Answ. First, Because such as the affections are, such is the man: Good affections are good treasure hid in the heart, which makes the Owner a good man. God accounts a man according to his affections, and describes him by them as he did Job, ch. 1.1. And so Ps. 112.1. Deut. 5.29.
Secondly, God accepts our persons and services according to our affections: As Abrahams willingnesse to sacrifice Isaac, Gen. 22.16, 17. and Davids to build him an house, 1 King. 8.18. 2 Sam. 7.11. For 2 Cor. 8.12. It is accepted if there be a willing minde, &c. 2 Cor. 9.7. So Eph. 6.7, 8. Col. 3.2…, 24. Yea, God is much taken with his peoples affections, 1 Cor. 8.3. Cant. 4.9.
Thirdly, Affections are the root of spiritual Worship in us, and of our Communion with God therein: they make Ordinances profitable and comfortable to us, Luke 8.15. Mal. 2.2. Deut. 6.6. Act. 2.41. Isa. 66.2. Jam. 5.16. Eph. 5.19. Mal. 3.16.
4thly, Affections make the life either comfortable or miserable. What comfort and solace of life lies in love, joy, desire, hope, &c. and how much discomfort in feare, grief, anger, hatred, envie, &c? The greatest troubles that ever befel many, were procured by their own disordered passions. So 1 Tim. 6.9, 10. 2 Tim. 3.1. to 5. John 12.43.
The best men are subject to discover humane infirmities in their affections, as Moses, Psal. 106.33. Iob, ch. 40.5. David, 2 Sam. 1….33. Abraham, Gen. 12.18, 19. Peter, Mat. 14.30, 31. Paul and Barnabas, Act. 14.15. Elias, 1 Kings 19.4.
Affections make us convertible to God, marriageable to Christ, pliable to relations, and tractable to good or evil.
1. Convertible to God: for in the Conversion of sinners he works upon their affections, to draw and gain them to himself, as Acts 2.27. and 16.29, 30.
2. Marriageable to Christ: for Christ wooes our affections, when he would marry us to himself, by heart-charming compellations and arguments, Cant. 5.2.
3. Pliable to relations: for relations are founded in affections: as love is the glue that makes man and wife cleave each to other, Eph. 5.31. so of Parents and children, Masters and servants. So of friends, 1 Sam. 18.1.
4. Tractable, either to good or evil, to truth or errour. Hence
1. Satan to draw men from the Truth and Ordinances, labours to bring them into distaste of their Ministers.
2. To draw them into errour, he labours to bring the broachers and teachers of errours into favour with their hearers, Eph. 4.14.
3. To draw men to sin he bewitches their affections, and by them blindes and corrupts their judgement, as he did Eves, Gen. 3.6, 12.
See Mr.
Fenner.
Ball.
R…yner.
of the Government of Affections.
Quest. Whether may the strength of Grace consist with the want of those strong affections, which Christians have found in their first Conversion?
Answ. For answer hereunto these three things are to be considered.
First, When a man may be said to lose his first affections?
Secondly, in what cases a strong Christian may be said to want strong affections?
Thirdly, whence it is that they which have strong grace may yet want such strong affections as they had at their first Conversion?
For the first, Affections are fitly compared to the pulses of the soul, by which judgement may be given of the state and temper of the soul; and that we may know when our affections beat low and are decayed, we may judge thereof by these signes.
1. When we have not such quick desires after duties. Mostly a Christian at his first Conversion, is so earnest and eager after holy duties, that he will scarce allow himself time for the duties of his particular calling. Yea, many times they tire themselves in hearing, reading, meditation, &c. But afterwards this heat abates, and they pray lesse, hear seldomer, &c. which usually proceeds from their multitude of worldly occasions.
2. Affections may be judged to be decayed, when men want those soul-ravishing joyes which formerly they have had: which being abated, their affections also are abated.
3. Affections are decayed, when sensible profiting by Ordinances is abated, Indeed, a man may profit by Ordinances, and yet not be sensible of his profiting. He may grow at the Root in solidity of Grace, though it may not shoot up so much in blossome of affections.
Quest. For the second, In what cases may strong Christians want strong affections?
Answ. First, If they have lesse sin in duties, though they have lesse affections: Young Converts have oft-times much affections in holy duties, but withal much corruption: they are subject to rashnesse, and precipitancie in their prayers, to be proud of their graces, and to be too apt to have ca…nal dependance upon their duties; but old experienced Christians, as they have oft lesse affection, so they have lesse sin in holy duties, and exercise more grace in them. So after duties, a weak Christian is apt to indulge his corruptions, thinking that he hath made a compensation for his sins by his duties; but an experienced grown Christian, though he be not so affectionate in duty, yet he is careful afterwards not to spoil all by sin.
Secondly, A strong Christian may want strong affections, in case that he hath strength of judgement to recompence the want thereof. Young trees are more sappy, but old trees are more solid. Hence Paul prays for the Philippians, not only that their love might abound, but that their judgment might abound also, Phil. 1.9. Though old experienced Christians have not so much affection; yet they have more solidity and clearnesse of judgment, more experimental knowledge in the profound mysteries of the Gospel, and more distinct apprehension of the deep things of Christ; whereas affection without knowledge will be but rashnesse, yet such have a Promise made unto them, Isa. 32.4. The heart of the rash shall understand knowledge, &c.
Tbirdly, A strong Christian may want strong affections, in case it proceed from a natural temper, and not from a sinful carelesse distemper. Some are naturally of a soft and tender disposition, and these are naturally more affectionate: and of this temper are most women. Others are naturally more bound up in their affections, and are of a more reserved temper, who naturally shew no great affections, neither of joy nor sorrow. At Christs death they that expressed most affections were women, Luke 23.27. Some mens temper is like ice that easily thawes; others are like iron, and it must be a hot fire that will melt them down; But the lesse affectionate, are the more judicious.
Fourthly, In case of sicknesse▪ old age, and bodily weaknesse, he that hath strength of grace, may yet want strength of affection: as the ebbing and flowing of the Sea depends upon the motion and influence of the Moon; so our affections do ebbe and flow much what, as the strength or weaknesse of the body hath an influence upon them.
Quest. Whence is it that they that hav… strength of Grace, may yet want those strong affections which they had at their first Conversion.
Answ. First, Because at first Conversion, grace was but particularly employed, which afterwards is more diffused, and generaly employed. When much water runs in one channel, it makes the stream to run the stronger: but when there are many rivulets cut out, though there be as much or more water, yet there is not the same strength of the stream; So it is at our first Conversion, then all our affections made up but one stream, and therefore seemed the stronger. A new Convert hath not so many duties to perform as a grown Christian, because he doth not know so many. It may be at first, all his affections run out to pray, to heare, to reade, and whilest all the affections run in this one channel, they seem to be very strong: whereas a grown Christian hath, besides these, many particular duties of his calling, and relations to follow, and therefore its no marvel though his affections seem weaker.
Secondly, This is from the newnesse of the condition. Naturally we are much affected with new things; as a man that hath been many years in a dark dungeon, when he is suddenly brought into the light, is much affected with it. This is the state of our souls at our first Conversion; we are then brought from darknesse to light, and from the power of Satan unto God. 1 Pet. 2.9. By the Grace of Conversion, God brings us out of darknesse into his marvellous light: and because its so marvellous, therefore it doth so much affect. Our change at Conversion is very great: we become new men, and we are so affected therewith, that we are (as it were) astonished therewith. Yet in this case we must distinguish between solid affections, and transient passions, which weare off presently, and vanish suddenly. The affections of some Christians, especially of young ones, are like colours which are not in grain, they will soon fade. It is with a new Convert, as with a man going to execution; whilest he is upon the Ladder a Pardon is unexpectedly brought, how will he be transported with joy? He will even leap for joy, yet afterwards this torrent of his joy may he abated, though his life be as dear to him as ever. So when a soul hath been brought by the Law to a sight of its lost condition, when the Gospel proclaimes a Pardon, and the Spirit of God hath set on the comfort of that Pardon upon the heart, Oh what ravishments hath that soul fot the present! which perhaps he shall not long retain: the violence of his joy is abated, but the solidity of it remains.
A third Reason may be taken from Gods indulgence to young Converts, who usually gives in comfort according to the necessities of his people: Its with God our heavenly Father, as its with natural Parents, they are most tender over their new-born children. The father of the Prodigal, did not only receive him mercifully, but bountifully too; he gave him more then was for necessity: He gave him not only Shooes, but a Ring; not only cloaths, but the best Robe: not only bread, but the fatted Calfe, and Musick at this Feast, and all this was for his newly converted and repenting Son: he did not entertain him so every day after. At our first Conversion God expresses much bounty and indulgence to us, and afterwards, though we have the same love from God, and the same love to God, yet the expressions may not be the same now, as formerly they were.
Quest. What must we do when we finde that we have lost our first affections?
Answ. First, Labour to be sensible of, and humbled for those decays. A decayed condition is an uncomfortable condition: Though thy grace may carry thee to Heaven; yet by thy decayes, thou wilt live uncomfortably on earth.
Secondly, Labour to get those decayes repaired. If thou hast lost thy first love, repent and do thy first works, Rev. 2.4, 5.
Thirdly, Make up the want of former affections in solidity of knowledge and judgment: and if the candle give not so great a blaze, let it give a more clear and constant light.
Fourthly, Labour to keep up the first vigour of your affections. For,
1. Remember that you may lose that in a short time, which you may be long in recovering. A man, by one weeks sicknesse, may lose more strength then he can recover in a monethmonth. A wound may be soon made, but is not so soon cured. So its far easier to lose our holy affections, then it is to recover them.
2. Labour to keep up your holy affections; For the truth of grace is more discerned by our affections, then by our actions. Its easier to dissemble acts of grace, then gracious affections. A Painter may paint the colour, but not the heat of the fire.
3. Its very hard to retain the first vigour of our affections, therefore we should take the more paines about it. Flushing of spiritual joy is like the sea, wherein the tide doth not flow so high, but the ebbe falls as low: Bernard speaking of them, saith, Rara bona, brevis mora, they come seldom, and stay but a short time: As the Fall follows the Spring: and one day is clear, and another cloudy; so it is with the best Christian, his affections are not always at the same pitch: yet it should be our endeavour to maintain in our souls our first vigorous affections in, and towards the wayes of God.
Mr. Love of Grace.