â—casion of the World as â—leasure Profit c. or it â—ay bee some illusion of â—atan to deceiue vs with Error in stead of Truth Or at the best it will â—rooue no better then some sudden flash of the â—ll-lightning Spirit to make vs more inexcusable Our 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 onely 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 onely ayme at generalls and are not confined to their particular Obiects We conceiue wee loue God and yet cannot seeke him onely in Iesus Christ and in such Ordinances as reueale him vnto vs cannot rest therein for the quieting of our Consciences and enabling vs to Obedience Our Affections are not in Faith and so cannot be acceptable vnto God because all our affections vnto God must arise from the knowledge and apprehension of his loue vnto vs in Iesus Christ Wee loue him because hee loued vs first 1. Ioh. 4. 17. Not as if wee could deserue his Loue by louing him first or could answere his Loue with equall measure but because hee hath freely and infinitely loued vs therefore we labour in our weake measure to loue him againe to approue hereby our thankefulnesse vnto him and so to giue him the glorie of his free goodnesse Secondly I say that our 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 loue God aboue all and so to testifie his loue not onely 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 onely in being angrie at sinne but in punishing the same which a priuate man may not doe His onely 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 vnto vs. 1. Cor. 14. 40. Thirdly I say our affections 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 an holy Order to be obserued in our Affections according to the more excellent Obiects As that our God and his Glorie must haue the chiefe place the publike Good the next before our owne priuate Therefore our â—â—â—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 vnto God Aaron their Father must preferre Gods glorie before the good of his Family 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 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 vs sound matter of reioycing yet wee must withall be sorrowfull for the publike yea our particular ioy must giue way thereto And though in priuate it goe ill with vs 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 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 onely so farre vnto 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 third Rule That as ouâ— 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 vs 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 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 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 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
heart made more pure and temperaâ—e more conformable to the will of God more fitted to the right end Secondly vnto which if wee adde that it is the Grace of God only whereof the Soule is only capable that altereth and purgeth our affections of their corrupt and pestilent qualities and so turneth them to their contrary and proper Obiects as Slauish Feare into Filiall Feare Carnall loue into the loue of God and goodnesse c. By this it necessarily followeth that our Affections proceed immediately from the Soule and haue their residence therein Thirdly if wee shall consider that our most principall and noblest Affections of Loue and Ioy are not determined and perfited in this life but doe accompanie vs after death as whereby we expresse our enioying of eternall Happinesse euen when the body lyes rotten in the Graue this is a plaine euidence that they arise out of the Soule as their proper Fountaine 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 regard of iudging thereof That they are not simply to bee discerned by themselues as being in themselues for the most part not simply good or euill but as they depend vpon their true Grounds affect their proper Obiects and ayme at their right Ends. And therefore Know wee that the true ground of all holy Affections is sound Knowledge of 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 haue generally one maine Obiect namely Our God in Christ Iesus and so subordinate The saluation of the Soule But particularly each of them hath it seuerall and proper Obiect whereon it is bent and conuersant therein so that here the Rules are That the particular Obiects must be subordinate to the generall and included therein both for direction 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 each particular Affection as shall appeare afterward Our hatred must properly be against sinne not goodnesse our loue to Good and not Euill c. Our Affections must so bee squared to the Obiects as that it onely 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 the Ground next vnto Faith as of our worship of God and dueties vnto Men is Loue howsoeuer our affections are different in themselues yet they must all be deriued from this principall affection of Loue Wee must hope grieue reioyce c. because wee loue and loue must be the end and ayme of â—ll Therefore wee are angrie we feare we hope we ioy that we may still loue and make better way for the manifestation thereof And so as loue is an affection 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 loue as hatred is subordinate to loue 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 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 there be some feare of God yet it is not proportionable to the meanes Wee haue beene better taught then to feare God so little Wee haue had greater Iudgements then that we should be so secure Secondly In that wee 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 loue the World too scantly and loue 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 loue 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 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 Loue may be euill Not onely â—ill Affections or such as â—re more inclinable thereâ—o but euen the best must â—hus be tryed if they make â—s fitter for Gods seruice â—s Anger if we can fall to â—ray Zeale if we can reâ—it priuate Offences c. First I say our Affections must be informed and â—imitted by the Word that is Whereas the Lord hath giuen vs 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 loue 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 Vaine-glorie and such like or else from some outward
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 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 vpon vs 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 vnto 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. 17. Thus because much was forgiuen to that great Sinner therefore much more did shee loue the more shee had offended her God before the more did shee labour to please him afterward Luk. 7. 47. Eightly Whereas the 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 vs or any interest we haue therein We must respect God simply for himselfe for that goodnes that is in him without any respect of whatsoeuer benefit may redound to vs thereby Therefore by this Rule also we may trie the sinceritie of our 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 vs for his own sake not for ours so wee can loue him for his owne sake and not for any benefite redounds vnto vs hereby nay rather then we will fayle in our loue vnto him and his Glorie wee can be contented to renounce all loue vnto our selues not onely to suffer whatsoeuer 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 vs 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 vs yet wee could hate sinne and loue 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 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 Morning Light that shineth more and more vnto the perfect Day therefore they are to bee cherished dayly and quickened by the Word and Prayer that so they may master not onely our corrupt desires but also bring in subiection all our gifts of Illumination Yea all other sauing Graces may be turned as it were into Affections that the zeale of Gods House may euen eate vs vp Nothing may bee seene in comparison of our Affections these may preuayle and raigne ouer all 7. As wee must take notice of this That wee are subiect to one Affection more then another First in regard of our different Condition as in Prosperitie to Pride 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 know we that it is a good signe of Grace to discerne the predominancie of the speciall affection so that we labour principally against the same auoyding the Occasions lawfully and strengthening our selues by the contrarie meanes to subdue and weaken the power thereof 8. If we can turne all the Graces of God into affections as to heare with Feare and Ioy to pray with Feruencie and Zeale to giue Almes cheerefully so that indeede the whole action is swallowed vp of the Affection and conuerted thereunto Tenthly Whereas euery 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 haue 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 of the vnregenerate part must be alwayes led and ordered by those of the Regenerate our loue of Earthly things directed by and subordinate to our loue of the Heauenly our feare of Punishment ordered and subdued to our feare of God and his goodnesse Secondly For the 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 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 vnto 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 mercie 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
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 generally thought better then wee are as being ashamed that we haue been so short in answering so long and gracious time of our Visitation therefore God hath giuen vs 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 loue others out of loue 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 vpon them let our griefe returne home for our owne sinnes yea let vs 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 God this generall Rule must be obserued That there are some Affections which properly and only belong vnto him as Trust and Hope these are peculiar onely to the Lord so that it is high Treason to that supreme Maiestie to transferre them to any other As for Trust Onely in the Lord Not in Princes not any Psal. 146. 2 3. So for Hope Onely in God not in Man The meaning is not that wee must not trust them that is yeeld some ciuile credit to them as to their words to their actions c. in regard of 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 sâ—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 loue 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 CHAP. VI. Of the Benefit of the right vse of holy Affections FIrst Hereby wee shall be sure to profit and thriue in all well-doing for as the thing is affected so it is encreased and continued Secondly Hereby wee shal discerne vndoubtedly the true worke of Grace begun in vs for as is the Affection so is the truth of the heart Looke what we loue what we feare what we reioyce in what we are sorrie for these will discerne the vprightnesse of the heart Thirdly Hereby also wee shall approoue our selues in the growth of Grace for as our Affections are more quickened to holy duties as we more loue and reioyce in them as we more feare and hope in the continuance of them as wee are more grieued in our selues for our fayling are more zealous against sinne more angrie against it so wee doe thriue in well-doing And Fourthly So also by our Affections wee may discerne our perseuerance and constancie in well-doing each of them being furtherances thereunto and assurances thereof Fiftly Our Affections rightly ordered will enable vs to haue more comfortable fellowship with God in Prayer Meditation c. as quickening our zeale of his Glorie our loue vnto his Maiestie procuring our more free and bold accesse into his glorious presence our more entire and cheerefull societie with him our better contentment in his prouidence enabling vs with more patience to wait vpon him and so to striue more effectually with him that we may not be sent emptie away Sixtly These also well ordered will proue gracious helpes for our more comfortable societie with men to our mutuall profite and aduantage As whereby First wee are enabled and enlarged to doe them most good Secondly and so hereby fitted to maintaine the fellowship as being enabled to ouercome whatsoeuer euills may arise to the breach thereof with our Patience and Meekenesse And so fitted to further each other to the Heauenly Communion Seuenthly Especially whereas there are three speciall Times wherein our Affections are not onely much distempered but euen quite peruerted so farre as wee can perceiue from their right Obiects and vse namely First The Time of Desertion when our God with-draweth the Light of his Countenance from vs. Secondly The Time of violent Distresse by reason of acute Diseases as in Feuers power of Melancholy c. Thirdly The Time of vehement Tentation by the Malice of Satan In all these as wee must bee wise to iudge of our Affections and our selues by them so wee may reape sound comfort thereby both to preuent distraction and despaire as also giue hope of recouerie thereout As first generally That our Affections must not be measured by any of these extraordinarie Conditions wee may not bee iudged by the distemper of our Affection in them First because the distemper is contrarie to the maine bent of our hearts in our ordinarie course of Sanctification and Secondly When wee come to our selues againe and can iudge rightly of things wee are the first that iudge our selues and condemne our folly and ignorance in such distem pers and Ps. 73. 22. Thirdly Our God lookes vpon vs not as wee are transported with these distempers but as he hath from euerlasting loued vs in Christ and in his singular wisedome and mercie hath intended to turne our distem pers as to the manifestation of our priuie corruption as it was in Iob Cap. 3. so to the purging out of more inward and dangerous euils of Pride Vaineglorie c. And so to the aduancing of his free mercie and goodnesse not onely in sustayning vs by his mightie power in these Desertions but in ouer-comming our Distempers
all is counted too little for the satisfying of the Flesh and euery little too-much that serues by the restraining thereof to the satisfaction of the Mind therefore are my Meditations sorted accordingly As in some breuitie and much weakenesse to stumble the prophane who stands vpon colour more then cloth doting rather vpon what may affect and puffe vp the giddy braine then what may reforme and humble the honest heart so thereby also to exercise and stirre vp the dulnesse of the best that what seemes not so apparant at the first view may by more serious Meditation and feruent prayer be better conceiued and more profitably digested And therefore also haue I beene the briefer in this Generall discouery of the gouernment of the Affections because my purpose is God-willing to adde shortly hereunto a Particular Discouery of each seuerall Affection according to their Order Nature and Differences wherein by the Grace of God there may be some profitable supply in speciall for what soeuer is wanting in the Generall direction Meane while that I might not be wanting to the season whereby the time may in some measure be redeemed and the hearts of Gods children raysed vp to further hope I haue thought good first to frame these Wals and Gates for the Citie that so the Inward buildings may be more safely erected and perfected Of all which as I haue bin bold to make choice of your Honours Wor. as Patrons and Gardians as to whom being already bound by so many former fauours I could not choose but renew my Bonds by paying this poor Interest though far I hope from any base Usurie yet binding hereby to a continuall debt of loue which is then best paid when stil it is owed And so I humbly request you to accept therof not as a discharge of my debt but only a pledge of the renewing of the bonds of my best affections towards your Worships which seeing they ought not to be measured by any outward expressing thereof therefore my hope is that you will accept of my endeauours herein not according vnto that which I haue but answerable to my affection therein Comforting my selfe heerein that seeing God hath giuen you wisedome to discern of things that differ and our hearts are in the hands of God that if we preuaile with him we shall preuaile with men therefore as my desire heerein is to approue my selfe vnto God and the consciences of his people so other things shall be so farre supplied as that still the power of God may be seene in our weakenesse and the Lord may haue the glory of all his mercies What others ayme at in these endeauours I matter not neither doe I enuie at what they reape much lesse doth it stumble me what this way of making our selues knowne to the World daily heares of either vaineglory or filthy lucre or such like It sufficeth me that my reward is with God and that I haue daily experience of the difference betweene his paiment and mans that so I might trust him better and man the lesse and yet still not to faile any good occasion whereby I may prouoke men that they may be like vnto God in a wiser disposall of their Affections This is that I ayme at in this Treatise This I shall heartily labour for in my best deuotions and supplications vnto our God for you that he would encrease in you al wisedome and spirituall vnderstanding that you may approue the most excellent and like wise Merchants still be buying that Pretious Pearle and hauing once obtained it labour stil to husband it with most aduantage to Gods glory and the good of his Church being neuer weary of wel-doing that so you may reape in due time if you faint not that so you may fight the good fight of faith and finish your course with ioy and so lay hold of Eternall life And so I heartily commend you all to the grace of God in Christ Iesus Resting in him Your Hon and Worsh with all that I am or may be Th. Cooper The Contents of this Booke OF the Nâ—tion of this terme Affection and the diuers acceptions thereof Chap. 1. Of the Generall Distribution of affections into their seuerall classes kinds ch 2. Of the causes of Affections and Perturbations ch 3. Rules for the right iudging of Affections and their sinceritie ch 4. 1. Concerning their ground 2. Their Obiect 3. Their Ende General rules for the right ordering and triall of them especially in regard of such â—entations as doe accompany â—he same ch 5. How we may discerne the â—entation from the Affection ch 6. How to order our affections 1. In regard of our selues 2. Towards others 3. Towards God Of the Benefits of this holy Ordering and triall of our Affections Cases of Conscience incident hereunto whereof 1. Whither Faith be an affection 2. Concerning the Obiect of our Affections whether it be an argument of vnsanctified affections to be more conuersant about earthly then heauenly things 3. How we may place our Affections on things which are done The Right ordering of our Affections consists in two things First In the right Iudgement of them Secondly In the holy disposing and imploying of them on their seuerall Obiects Concerning the right iudgement of Affections heere first consider wee THE GOVERNMENT of the Affections CHAP. I. Of the Notion of this terme Affection and the diuers senses thereof THis Name Affection in our common Occasions vsually importeth these three things First either those Desires and Motions to such seuerall Obiects as are offered in the world whether they be good or bad and so it is a terme conuertible with Appetite Genes 3. 16. Secondly or else it is vsed in a more restrayned sense to expresse our desires to good things Or thirdly it extends it selfe to expresse those manifold passions of the mind which are the fuell to our desires bellowes there unto which by the Stoikes were called perturbations as conceiuing them not to stand with the tranquilitie of the minde to interrupt and disgrace the same By others are called the Passions thereof as discouering a more violent working of the same or some great violence offered thereunto And are vsually called Affections as expressing the seuerall affects and desires of the mind in the outward man In which sense the holy Ghost calls them Members Mortifie therefore your earthly members Col. 3. 4. as by a figuraâ—iue speech signifying that these affections exercise â—hemselues in our earthly â—embers as vsing them 〈◊〉 the expressing thereof 〈◊〉 Ioy and Sorrow by the Countenance Feare and Hope by the Hands and â—eet Anger by the whole Body c. And in this â—ense we take them in this Treatise and so doe prosecute them first generally in this first Booke theâ— particularly according to their seuerall Distinctions hereafter CHAP. II. Of the generall Distributioâ— of the Affections into their seuerall Classes AFfections are distinguished in regard oâ— the Obiect or Extent
Touching the Obiect all Affections and Perturbations may be reduced to two Heads eyther Simple such as haue no mixture of any other perturbations or Compound such as are deriued of other The simple Affections are of two sorts First Primitiue which are the ground of all the rest Secondly Deriuatiue such as are deriued from those Primitiues The Primitiue Affections are two namely Loue whereby wee vehemently affect a thing and Hate being a vehement affection of disliking The simple deriuatiue Affections arise from the Primitiue as From Loue and liking of Good If it be present proceedeth Ioy. If it be to come Hope From Dislike and hate of Euill If it be present ariseth Griefe and heauinesse of heart If it be a future Euill then Feare riseth from the mislike of Hate And these I take to be all the simple Perturbations The Compound are such as haue part of the simple by mixture and that either of the Primitiue simple or the Deriuatiue and of the Primitiues with simples onely or mixed with Deriuatiues Such as are mixed of Primitiues onely are eyther vnequally mixed of Loue and Liking or of Mislike and Hate or mixed equally of them Of the first sort taking more part of liking is the Affection of Laughter Wherewith wee with some discontentmeÌ„t take pleasure at that which is done or said ridiculously of which sort are Deeds and Words vnseemely or vnmeet and yet moue no compassion as when one scaldeth his mouth with an hot Pie c. Wee are discontented with the hurt yet ioy at the Euent vnexpected by the party and that we haue escaped it from whence commeth Laughter Which because it exceedeth the mislike of the Thing that hurteth bursteth out into vehemencie on that side and procureth that merry Gesture If on the other side the thing be such as the mislike exceedeth the Ioy we haue of our freedome from that euill then ariseth Pitie and Compassion And these Perturbations take their beginnings of the Primitiues vnequally mixed whereby one of them doth after a sort obscure the other The other are such as haue equall Mixture and those are Enuie and Iealousie If the thing we loue be such as we haue not part of then springeth an Hate or mislike of the party who inioyeth that we want and like of and so breedeth Enuy a griefe for the prosperitie of another or good successe whatsoeuer wherein we haue no part If it be such a benefit as we enioy and are grieued it should be communicated to others and whereun we refuse a partner this is called Iealousie incident to Amorettoes and aspiring Natures and these are compounded of the Primitiues alone like or mislike loue or hate Those which are mixed of Primitiues and Deriuatiues are of two sorts according as the Primitiues that is to say mixed of loue or hate Now loue mixed with Hope breedeth Trust With Loue and Feare Distrust Hate or Mislike compounded with Hope breedeth Anger whereby we are displeased with that which misliketh vs and in hope of being satisfied of that which offered the mislike are driuen to Anger the Affection of Reuenge If it bee any thing wherein wee haue displeased our selues it is called Shame If it bee compounded with Feare it is called Bashfulnesse If the dislike bee taken from another the composition is of Hate and Anger and thereof springeth Malice These are Perturbations compounded of Primitiue passions with their deriuatiues Of Deriuatiues betwixt themselues arise Despaire and confident Assurance Despaire is compounded of Heauinesse Griefe and Feare Confidence of Ioy and Hope Out of Hope and Faith Patience Thus in generall of the distribution of Affections in regard of their seuerall grounds nature and comparison betweene themselues Secondly Affections may be deuided in regard of their Extent as some concerne only this life As first all such as concerne Euill as Hate Feare Griefe Iealousie Pitie Laughter Enuie Anger Shame Bashfulnesse Malice Despaire c. Secondly some such as concerne Good which because it cannot be perfectly attayned in this life therefore some Affections there are which tend to the obtaining thereof and perfitting of the same as Faith Hope Patience and Compassion Others concerne both his life and the life to come as Ioy and Loue. CHAP. III. Of the Causes of Affections and Perturbations COncerning the Causes of Perturbations there are two contrarie Opinions One of the Philosophers that conceiued all perturbations to arise froÌ„ the Complexions or Humours that is from the bodie and carnall part of man The other is of Diuines that hold all perturbations howsoeuer they may be occasioned from the diuers Temperatures of Nature yet to proceede immediately from the disposition of the Diuine Soule either qualified with grace and so expressing the same in the further ayme and imployment of such Affections as tend to good or else oppressed with corruption and so discouering it selfe in those Affections of Malice Enuie c. This latter to be true appeareth first by the Operation of the Soule in these perturbations without the vse of Senses as in dreams secoÌ„dly as also by the coÌ„trary temper of Diseased parties wheÌ„ such humours doe most abound as in the Iaundize though Choller abound yet there â—s least signe vsually of Anger thirdly especially seeing these are Euils of sinne therefore seeing the Soule is the immediate subiect of sinne and not the Body the Body accidentally sinnes for the Soules sake it must needs follow that these Affections proceede from the Soule and not the Bodie not the Humours c. And therefore though the Soule seeme to follow the temperature of the body in regard that the body being out of temper the minde also fareth accordingly yet neither is this generall but onely in some persons and vpon some occasions Neither that that it may only at all be so referred to the body as that it doth actually worke vpon the soule making it suffer thereby But either this falls out in regard of the neere coniunction of the soule and body the soule sympathizing herein with the body as a louing companion or the Iustice of the Lord by this outward chastisement of the body arrests the soule to giue vp it account or affects the same in mercie to renue repentance It being a certaine ground that the soule is the onely â—â—d prime mouer of the â—ody and all the actions â—hereof so that it were â—onstrous and preposteâ—ous that the body should â—oue any such Affections 〈◊〉 the soule contrary to it â—mmortall and impassible â—ature And therefore howsoeâ—er the wisedome of flesh was enforced to acknowâ—edge the Immortalitie of â—he soule both in that the â—nward power thereof in â—ccusing and excusing sinne necessarily reacheth beyond this life And it â—aturall light soaring aâ—oue these earthly things doth argue plainely some further happinesse to belong thereto then to this life is incident
Grace in the well-ordering of any of them there will be a mixtuâ—â— of that which is 〈◊〉 with that which is â—â—â—â—â—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 vs neerer vnto God in holinesse secondly by most abasing vs in our selues thirdly by enabling vs to more conscionable practice of Diuine worship fourthly by making vs more profitable to the Saints for the encrease of Christs Kingdome As for example All our Affections must ayme at Loue and be ordered thereby That must bee predominant And so Sorrow must be subordinate to Ioy Feare to Hope c. A seuenth Rule concerning our Affections is That wee bee wise to distinguish betweene our Affections themselues and the seuerall Tentations that doe accompanie them and are shrowded vnder them Because as in the wicked euery 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 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 will 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 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 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 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 wâ—â—ke that so hee may haue all the glorie And therefore the Rules 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 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 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 out-last 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 giue 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 vpon the outward Action then the power of Affection approuing it selfe vnto God and not measuring it selfe by the successe of the Action eyther way but by the loue of God discerning inward and generall obedience A fift Rule hitherto is That if our Affection hath 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 carries vs by indirect meanes here we may suspect the strength of Tentation 7. Especially if they draw vs 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 CHAP. V. How to order affections for our selues VNto which we may adde these Rules for the more holy ordering and so benefiting by them as also for the Tryall of Sinceritie therein Whereof some concerne 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 self-selfe-loue 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 our Affections as little knowne in companie as may be so did Ioseph because the discouerie of Affection causeth imputation of Hypocrisie from others vnto vs and causeth occasion of offence by peruerting them to the flesh from vs vnto others Fourthly We must trie our affections hereby that if they make vs lesse fit to pray more vnable to doe the good we should lesse careful to auoid sinne then they are euill But when on the contrary they can prouoke vs to well doing preuent sinne theÌ„ they are quickned froÌ„ Gods grace Fiftly If whatsoeuer we haue in the Iudgement we haue 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 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
by his wonderfull lenitie and goodnesse as hee dealt with Ionas and making way hereby for the better quieting and settling of our vnruly and carnall heat and affections for the time to come by casting vs wholly out of our selues vpon his free mercie in Christ Iesus and so renewing vs in him to more constant and sincere obedience And so not so much respecting the present disorder of the Affection as preparing it hereby to that comfortable issue of conformitie to his Will that so hee may crowne and perfect his owne worke in vs meerely for his owne sake by his owne mightie Arme that hee may haue the onely glory of all his mercies Particularly We may obserue a speciall hand of God in each of these Occasions As first In the Case of Desertion And here let the examples of Iob and Dauid be the instance of our Case It pleased God for a time to withdraw the sense of his mercy from them and so to exercise them with contrarie buffettings and sense of his displeasure Iob. 6. 2. Ps. 38. 4 5. Ps. 77. 8. Hereupon followes a strange distemper of their Affections in stead of Ioy bitter Sorrow yea sorrow prouoking to rage and repining against the prouidence of God whereby they encreased the burthen and were readie to sinke vnder the same by despaire Yet we see how mercifully the Lord sustaines them in the midst of these Terrors First It befalls not them as they foolishly feare and wish Secondly They are kept in some measure of Sobrietie to leaue the secret worke to God yea in some measure of Fatth as to relye on the power of God yea in some measure nay in an excellent measure of Loue though hee forsaketh yet he is still my God Ps. 22. And therfore Dauid concludeth Will the Lord forsake for euer Not so much doubting that he will forsake as wrestling with God by Faith that hee may not forsake for euer as gathering from the former times that he hath beene gracious and so concluding from the faithfulnesse of God that he will not forsake for euer Yea victorious Iob professeth confidently his loue vnto God euen in the greatest extremitie Though he kill me yet I will trust in him Iob. 16. 13. And lastly when the Lord hath tryed them in the Furnace and their drosse is purged out their Affections returne to their right kind againe yea much more refined to the denyall of themselues and so to their more sober and constant furtherance in the worke of Grace Iob. 42. 2 3 4. Secondly Concerning the distemper of our Affections in acute Diseases wherein if Satan hath not vsually an hand to encrease the fire yet the violence of the Disease is sufficient to disorder and peruert the Iudgement for a time and so to distract and distemper the Affections Yet seeing wee speake and doe that in these extremities which is contrarie to our former constant course and when wee are recouered wee eyther haue forgotten what wee did or spake or else doe condemne our selues for the same herein is our comfort that our God will not impute vnto vs what hath fallen out in this case And so wee may also conclude of the Time of Tentation That whatsoeuer distempers fall out in this case as they are mercifully bounded within the generall Condition That nothing hath befallen vs herein but what is incident to Man so their disorder shall not be imputed to vs but to the malice of Satan And the Lord in mercy will giue that issue as that we shall both beare the burthen without groaning vnder it and be freed thereof so farre as shall make for his Glorie and our good But of this else-where God willing more at large Eightly Whereas it is a most desperate Policie in Poperie to detayne vnstable and deceiued soules in their damnable Errors and so to draw such like Nouices to their Lure That if it please God to affoord light vnto any whereby they haue some inckling of their Deceits and so haue some inward motion or affection to renounce the same and embrace the Truth they presently suggest vnto them that this is a dangerous tentation and diuellish illusion that so they might hereby deterre them from embracing the same and so detayne them in their Egyptian Bondage This triall of Affections will proue an excellent meanes to resolue them herein For as by those Rules formerly layd downe to discerne the Affection from the Tentation they may easily discerne the truth of Affection from the power of Delusion so especially in that sauing knowledge is layd downe both to bee the ground and bounds of all holy Affections hereby they shall be sure to discerne the efficacie of Delusion from an vpright Affection And so also by a wise obseruation of these differences may the weake Christian bee preserued graciously from Apostasie as hereby knowing what hee holdeth and so holding that which is good To conclude there is not a better euidence of the sinceritie of the heart then the well-ordering of the Affections because howsoeuer wee may bridle from outward grosse Actions yet our Affections will discouer the corruption of our heart and inâ—lination thereto And on the other side howsoeuer wee may be hindered from the outward action of well-doing by many occasions as want of opportunitie violence of tentation inabilitie and the like yet our Affection thereto either by grieuing that we cannot doe it or going so farre as our abilitie will serue or endeuouring aboue our abilitie is a gracious euidence of the sinceritie of our hearts Nay we shall find that there is not a better spurre to prouoke vs to well-doing not any more effectuall bridle to restrayne from sinne then are our Affections For as if wee doe any good we must first be affected with the loue of it before we can attempt the same or else if wee doe vndertake it vpon by-respects as to please men to satisfie carnall ends we shall easily giue ouer when these proppes fayle onely it is the loue of Goodnesse for it selfe will make vs constant therein So on the contrarie wee shall neuer forsake euill conscionably vnlesse wee first hate it for it selfe and loathe as wel the corruption thereof as feare the danger of the same If vpon any other respects wee shall leaue sinne as for feare of punishment for credite c. these respects will proue meanes sometimes euen to returne to such sinnes or worse which haue beene the occasions to lay them aside for a season And therefore as it is the mercie of our God to shew vs oft times in our Affections what we may doe in our Actions so it is also his singular goodnesse to forewarne vs of many euills which wee may otherwise fall into euen by the sway of our Affections leading thereunto What should I say Can we haue a better Euidence of the truth of our Conuersion then the alteration of our Affections Can wee now delight in such thinges which before wee loathed
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 giue Salomon aboundance of Earthly things and hee giue his heart to seeke out pleasure and contentment therein yet if vpon 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 vpon durable and proportionable Obiects FINIS To THE CHRISTIAN Reader ACcording to my Promise in my last Treatise of the Gouernment of the Thoughts I haue now supplyed thee deare Christian with some further directions for the well-ordering and subduing of thy vnruly and rebellious Affections A Taske as so much the more difficult then the former of ruling the Thoughts by how much carnall Reason and fleshly wisedome beares more sway heerein and so giues more strength and warrant to the excesses thereof so in this respect also the more necessarie to be vndertaken as being that wherein euen the best doe much faile in the wise temper thereof and yet are very hardly brought to discerne their aberrations therein For what one the one side through the ignorance of the right Obiects whereon our affections are to be placed and the right measure of Proportion to their Obiects And on the other side by reason of such collusions of carnall wisedome making good our distempers therein very lamentable it is to obserue how easily many other wise good men haue beene miserably transported into these aberrations either in the excesse or defect As also how hardly they haue beene reclaimed to the right temper againe nay not so much as to discerne wherein they haue fallen May we not obserue both these true in Ionas his case how easily fel he through ignorance and selfe loue into a violent fit of rage and how hardly was he reduced to see his error heerein That which he should haue reioyced in in the truth of Iudgement that the Lord had mercie vpon that People voiced to destruction wee see proues an occasion through spirituall Pride and Selse-loue blinding of him that I say proued a meanes to make him euen burst with anger not sparing God himselfe in his rage and furie And with what great Patience doth the glorious Lord seeke to allay his heat how hardly is he brought so much as to the sight of his distemper but that he is still ready to Iustifie his fumes though it were to the condemning of God himselfe The like we might exemplifie in the other affections And had wee not then great neede of some light to further vs heerein both that we may see our owne errors heerein and also be gratiously enabled to moderate the same Accept then I pray you my endeauour heerein And in the feare of God make vse of such directions as are afforded hereunto I doubt not but as thou shalt perceiue a right ayme heerein so thou wilt not measure the truth of God by my infirmities but rather take occasion heereby to glorifie God the more if that his power shall any whit shine throughout such mists of humane corruption In the conclusion of my last Booke howsoeuer I may be censured to giue way to too much passion yet for mine owne part I blesse God with my soule for giuing mee so much Patience as that when I might haue righted my selfe by deeds to the vtter wracke of such who haue sought by slaunders and desperate practises my vtter vndoing It hath pleased my gratious God so to guide me therein as only to giue them a generall Item of their wicked designes that so they may be brought to Repentance which as I doe heartily pray for so my endeauour by Gods mercie shall be to watch ouer my affections with more heede and resolution that so I may keepe my peace more comfortably with my God howsoeuer I make account still to be more and more encountered by vnreasonable men And so I desire thee also to walke after the same Rule labouring so farre as possibly thou maiest to be at Peace with all men by possessing thy soule in patience and ouercomming euill with good And so I commend thee heartily to the Grace of God wishing thee to expect shortly as heere a generall directson for the Affections in generall so a particular discouery of each Affection in their liuely collours that so thou maiest bee furnished with what may particularly informe thee heerein and thereby bee enabled to walke peaceably with God and Men to thy comfortable being in this thy Pilgrimage and so to the better preparing of thee to thy Countrie which is aboue To this end And so I rest Thy poore Remembrancer at the Throne of Grace Th. Cooper Affection what it signifies Metaâ—â—mia subiecti The diuision of Affections 1. in respect of the Obiect 1. Loue. 2. Hate 3. Ioy. 4. Hope 5. Griefe 6. Feare 7. Laughter 8. Pitie 8. Enuie whar 9. Ielousie 10. Trust. 11. Distrust 12. Anger 13. Shame 14. Bashfulnesse 15. Malice 16. Despaire 17. Confidence 18. Patience 2 In respect of the Extent 1. Of Philosophers which deriue from the Humors 2. Diuines from the Soule From the Soule proued Answ. to Obiect How the Soule suffers from the Body Ground of these false Conceits concerning Affections 1. Stoikes 2. Epicure and his confusion 1. Cor. 15 4. Sadduces Rom. 8. 7. 3. Reasons proouing that they arise from the mind Dan. 5. Tit. 2. 11. Rules for iudging hereof 1. Their condition 2. Their true ground Prou. 19. 2. 3. Touching their Obiects 1. Generall 2. Particular With their Rules 1. Rule 2. Rule 3. Rule 4. Rule 5. Rule 6. Rule Vse 1. 2. 7. Rule Limitation 1. By the Word Heb. 6. 4. 5. 2. To the Obiects 3. To our Callings 3. The Occasions 9. Leuit. 10. Nehem. 2. The End Affâ—â—â—ions 〈◊〉 〈◊〉 â—pirituall Thrift 5. Genes 22 11 12. 6. How to iudge of the sinceritie of Affections in the corruption of them How to distinguish betweene Affections and their Tentations Note Rules hereto 1. The Tentation first breakes out And why 1. Want of preparation 2. Satans Policie 3. Gods prouidenâ—e Vse hereof 2. Rule Constancie in Affections 3. Rule Encrease in power 4. Rule Out-lasting the Action 5. Rule Sound Ground 6. Rule Direct meanes 7. Rule Right Ends How to order Affections for our selues In companie By vse and Practise By contrary Bent. By contrary measure 1. Cor. 15. By their sinceritie Concerning euill and good 〈◊〉 4. 19. Note Rule heerein In regard of the combate For ordering And Triall Note In regard of the Obiect In respect of reflection Note Affections vnited to the most excellent Obiect Reasons hereof Iam. 5. 17. Note Matth. 23. 1 Phil. 1. 16. Iam. 2 4. Vse 1. Tim. 4. 2. Note Note Order of Affections towards God Ch. 11. Ps. 77. Iob. 3. Iob. 62. 12. Ps. 77. 7 9 10. 1. Cor. 10. 13. Note Rom. 8. 4. Heb. 5. 12. Tit. 1. 15.