The mysterie of the holy government of our affections Contayning their nature, originall, causes, and differences. Together with the right ordering, triall, and benefit thereof: as also resoluing diuers cases of conscience, incident hereunto. Very necessarie for the triall of sinceritie, and encreasing in the power of Godlinesse. The first booke.
         Cooper, Thomas, fl. 1626.
      
       
         
           1620
        
      
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             The mysterie of the holy government of our affections Contayning their nature, originall, causes, and differences. Together with the right ordering, triall, and benefit thereof: as also resoluing diuers cases of conscience, incident hereunto. Very necessarie for the triall of sinceritie, and encreasing in the power of Godlinesse. The first booke.
             Cooper, Thomas, fl. 1626.
          
           [12], 67, [5] leaves
           
             Printed by Bernard Alsop, and ar[e] to be sold at his house, at S. Annes Church, neere Aldersgate,
             London :
             [1620?]
          
           
             Dedication signed: Th. Cooper.
             Publication date, if any, cropped; publication date suggested by STC.
             Running title reads: The gouernment of the affections.
             Identified as STC 5700a on UMI microfilm.
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           Emotions -- Early works to 1800.
        
      
    
     
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           THE
           MYSTERIE
           OF
           THE
           HOLY
           GOVERNMENT
           of
           our
           Affections
           .
           CONTAYNING
           THEIR
           Nature
           ,
           Originall
           ,
           Causes
           ,
           
             and
             Differences
          
           .
           Together
           with
           the
           right
           Ordering
           ,
           Triall
           ,
           and
           Benefit
           thereof
           :
           
             As
             also
             resoluing
             diuers
             Cases
          
           of
           Conscience
           ,
           incident
           hereunto
           .
           
             Very
             necessarie
             for
             the
             Triall
             of
          
           Sinceritie
           ,
           and
           encreasing
           in
           
             the
             Power
             of
             Godlinesse
          
           .
        
         
           
             The
             first
             Booke
          
           .
        
         
           LONDON
           ,
           Printed
           by
           
             Bernard
             Alsop
          
           ,
           and
           are
           to
           be
           sold
           at
           his
           House
           ,
           at
           S.
           Annes
           Church
           ,
           neere
           Aldersgate
           .
        
      
       
         
         
         
           TO
           THE
           RIGHT
           Honorable
           ,
           
             Worshipfull
             ,
             and
             my
             very
             bountifull
          
           Benefactors
           ,
           the
           Hon
           :
           Sir
           
             Thomas
             Smith
          
           ,
           most
           
             Worthie
             Gouernour
             of
             the
          
           East
           Indian
           Company
           ,
           Together
           with
           the
           graue
           Committees
           ,
           &
           the
           rest
           of
           that
           famous
           Societie
           :
           
             All
             Health
             and
             Happinesse
          
           .
        
         
           RIght
           Honorable
           ,
           Worshipfull
           ,
           and
           dearly
           beloued
           in
           our
           Lord
           Iesus
           :
           It
           hath
           beene
           an
           ancient
           and
           laudable
           Custome
           of
           
           the
           Church
           of
           God
           ,
           as
           to
           ordaine
           generally
           certaine
           ordinarie
           Loue-Feasts
           and
           Christian
           Meetings
           ,
           for
           the
           more
           comfortable
           exercise
           and
           maintenance
           of
           
             Brotherly
             Loue
          
           ,
           which
           is
           the
           
             Bond
             of
             Perfection
          
           :
           so
           more
           especially
           ,
           when
           the
           Lord
           hath
           enlarged
           himselfe
           in
           any
           extraordinarie
           Fauour
           vnto
           his
           Church
           ,
           by
           deliuering
           the
           same
           out
           of
           some
           desperate
           and
           inexplicable
           danger
           .
           We
           haue
           not
           onely
           the
           expresse
           commaund
           of
           God
           ,
           to
           be
           enlarged
           in
           thankfulnesse
           accordingly
           ,
           but
           to
           expresse
           our
           thankefulnesse
           :
           as
           principally
           by
           exercising
           our selues
           in
           Psalmes
           and
           Hymnes
           ,
           and
           
           spirituall
           reioycings
           ;
           so
           also
           (
           to
           testifie
           our
           renued
           interest
           in
           the
           Creatures
           ,
           which
           such
           Extremities
           might
           haue
           vtterly
           depriued
           vs
           of
           )
           in
           this
           respect
           also
           ,
           to
           solace
           our selues
           in
           a
           more
           
             liberall
             vse
          
           thereof
           by
           solemne
           Feastings
           ,
           and
           all
           such
           outward
           Meanes
           ,
           as
           together
           with
           inward
           refreshing
           of
           the
           Minde
           ,
           might
           also
           tend
           aboundantly
           to
           the
           comfort
           of
           the
           body
           ;
           as
           being
           much
           weakened
           and
           disinabled
           with
           the
           feare
           and
           expectation
           of
           former
           Dangers
           .
           And
           thus
           wee
           may
           finde
           ,
           that
           the
           Church
           of
           God
           hath
           vpon
           such
           Occasion
           accordingly
           practised
           .
           See
           
             Hest.
             9.
             
             Nehem.
          
           8.
           
        
         
         
           And
           thus
           doe
           wee
           at
           this
           day
           solemnize
           the
           Memoriall
           of
           
             our
             Wonderfull
             and
             glorious
             Deliuerance
          
           from
           the
           Kingdome
           of
           Darkenesse
           ,
           by
           the
           True
           Light
           of
           the
           World
           ,
           
             Iesus
             Christ
          
           :
           Who
           as
           at
           this
           Time
           shined
           as
           it
           were
           in
           the
           darkenesse
           and
           obscuritie
           of
           his
           
             Humane
             Nature
          
           ,
           that
           so
           hee
           might
           bring
           
             Light
             out
             of
             Darkenesse
          
           ,
           and
           by
           his
           abasing
           of
           himselfe
           vnto
           the
           
             shape
             of
             a
             Seruant
          
           ,
           might
           restore
           vs
           to
           the
           
             glorious
             liberty
             of
             the
             Sonnes
             of
             God.
          
           Wherein
           howsoeuer
           happily
           we
           are
           not
           free
           from
           some
           vniust
           
             imputation
             of
             superstition
          
           ,
           by
           such
           ,
           who
           being
           not
           able
           to
           discerne
           betweene
           the
           
           right
           vse
           ,
           and
           abuse
           of
           things
           ,
           doe
           therefore
           condemne
           our
           Liberty
           for
           the
           common
           abuse
           thereof
           in
           these
           licentious
           Times
           ,
           by
           turning
           the
           same
           as
           an
           occasion
           to
           the
           flesh
           :
           yet
           neither
           ought
           their
           aspersions
           any
           whit
           to
           discourage
           any
           religious
           heart
           from
           an
           holy
           improuing
           of
           his
           Liberty
           to
           the
           glory
           of
           God
           ,
           seeing
           they
           proceed
           rather
           of
           superstitious
           singularity
           then
           any
           sound
           ground
           of
           Truth
           :
           Neither
           may
           we
           doubt
           ,
           but
           that
           our
           
             reuerend
             and
             spirituall
             Behauiour
          
           herein
           ,
           as
           it
           shall
           iustly
           cleare
           vs
           from
           any
           imputation
           of
           superstition
           ,
           so
           it
           may
           also
           free
           vs
           from
           the
           danger
           of
           any
           such
           abuse
           ,
           
           which
           the
           loosenesse
           of
           the
           times
           is
           guiltie
           of
           .
           For
           howsoeuer
           it
           may
           not
           be
           denyed
           ,
           but
           that
           such
           Obseruations
           as
           were
           meerely
           of
           
             Humane
             Inuention
          
           ;
           or
           though
           they
           were
           of
           Gods
           appointment
           ,
           yet
           tending
           to
           the
           obscuring
           and
           abrogating
           of
           the
           
             Truth
             of
             Christ
          
           ,
           were
           meerely
           superstitious
           ,
           and
           so
           to
           bee
           renounced
           of
           vs
           ,
           as
           they
           were
           
             abolished
             by
             Christ
          
           :
           such
           as
           were
           the
           Ceremonies
           of
           Moyses
           ,
           and
           whatsoeuer
           else
           of
           the
           like
           nature
           :
           Yet
           whatsoeuer
           Ordinances
           haue
           their
           Equitie
           from
           the
           Law
           of
           God
           ,
           and
           Practise
           of
           the
           Saints
           ,
           according
           thereunto
           ,
           and
           withall
           are
           so
           farre
           from
           
           opposing
           the
           Uertue
           of
           Christ
           ,
           or
           Christian
           Libertie
           ,
           as
           that
           both
           in
           their
           Intent
           and
           Use
           they
           may
           further
           to
           the
           more
           comfortable
           enioying
           of
           both
           :
           as
           these
           haue
           their
           sufficient
           warrant
           ,
           because
           they
           further
           that
           blessed
           Communion
           betweene
           God
           and
           Man
           ,
           and
           serue
           also
           for
           the
           maintenance
           of
           holy
           Societie
           betweene
           Man
           and
           Man
           ;
           so
           may
           wee
           lawfully
           vse
           our
           Libertie
           herein
           ,
           so
           all
           things
           bee
           done
           to
           the
           
             Glorie
             of
             God
          
           ,
           and
           
             mutuall
             Edification
          
           :
           Especially
           ,
           seeing
           the
           lawfull
           Custome
           of
           our
           Church
           and
           State
           ought
           to
           bind
           vs
           wisely
           heerein
           ,
           if
           
           we
           will
           not
           be
           contentious
           ,
           whereof
           we
           haue
           no
           such
           custome
           ,
           neither
           the
           Churches
           of
           God.
           And
           therefore
           ,
           howsoeuer
           to
           him
           that
           doubteth
           ,
           this
           libertie
           may
           be
           sinne
           ;
           &
           that
           much
           more
           ,
           if
           hee
           shall
           proceed
           to
           
             condemne
             others
          
           ,
           wherein
           himselfe
           is
           not
           resolued
           ;
           and
           that
           most
           of
           all
           ,
           if
           hee
           shall
           
             depriue
             himselfe
          
           of
           the
           
             libertie
             in
             good
             things
          
           ,
           vpon
           pretence
           of
           some
           euill
           that
           doth
           hang
           vpon
           the
           same
           (
           as
           the
           manner
           of
           some
           is
           :
           )
           yet
           should
           this
           rather
           prouoke
           vs
           to
           improue
           our
           libertie
           to
           the
           best
           in
           all
           spirituall
           manner
           ,
           that
           so
           eyther
           the
           Mouth
           of
           Iniquitie
           may
           be
           vtterly
           stopped
           ,
           or
           opened
           
           graciously
           to
           glorifie
           our
           God
           with
           vs
           ,
           euen
           on
           our
           behalfe
           .
           The
           Meanes
           and
           Triall
           hereof
           ,
           seeing
           it
           consists
           in
           the
           
             holy
             ordering
             and
             gouernment
             of
             the
             Affections
             ,
          
           as
           euidencing
           the
           inward
           puritie
           of
           the
           hart
           ;
           which
           being
           purified
           by
           Faith
           ,
           all
           things
           become
           pure
           thereunto
           :
           therefore
           shall
           this
           Direction
           at
           this
           Time
           prooue
           most
           seasonable
           ,
           wherein
           by
           our
           
             libertie
             in
             the
             flesh
          
           ,
           we
           may
           be
           so
           easily
           prouoked
           to
           exceed
           to
           the
           satisfying
           of
           the
           flesh
           .
           Neither
           onely
           shall
           it
           serue
           for
           the
           restrayning
           of
           Intemperancie
           at
           this
           time
           :
           But
           seeing
           
             the
             whole
             course
             of
             our
             Christian
             Life
          
           is
           graciously
           
           ledde
           ,
           and
           so
           accordingly
           followeth
           the
           wise
           
             Temper
             of
             our
             Affections
          
           ,
           and
           so
           is
           also
           approued
           and
           perfected
           thereby
           :
           Therefore
           also
           shall
           this
           Light
           prooue
           a
           profitable
           Guide
           ,
           to
           conduct
           vs
           throughout
           all
           the
           Difficulties
           and
           Infirmities
           thereof
           :
           As
           seruing
           for
           an
           Armour
           both
           to
           enable
           vs
           in
           the
           Conquest
           of
           such
           Enemies
           ,
           which
           will
           bee
           sure
           at
           all
           times
           to
           oppose
           vs
           in
           our
           Heauenly
           Iourney
           ;
           as
           also
           the
           better
           to
           comfort
           vs
           ,
           in
           regard
           of
           such
           Infirmities
           ,
           and
           outward
           faylings
           ,
           which
           doe
           oftentimes
           mainely
           challenge
           the
           
           truth
           of
           our
           proceeding
           .
           For
           as
           ,
           if
           there
           be
           a
           
             willing
             minde
          
           ,
           the
           Lord
           accepts
           it
           aboue
           what
           we
           do
           ,
           or
           can
           doe
           ,
           that
           so
           wee
           may
           discerne
           a
           truth
           of
           Grace
           in
           the
           imperfection
           thereof
           :
           so
           seeing
           the
           Lord
           
             will
             perfect
             the
             worke
             he
             hath
             begun
             in
             vs.
          
           And
           yet
           in
           that
           manner
           ,
           that
           still
           his
           
             power
             must
             be
             seene
             in
             our
             weakenesse
             ,
          
           that
           he
           may
           haue
           the
           only
           glory
           ;
           therefore
           as
           this
           is
           for
           the
           present
           our
           euidence
           of
           sinceritie
           ,
           that
           we
           loue
           &
           affect
           what
           we
           cannot
           do
           ,
           greeuing
           withall
           for
           our
           fayling
           heerein
           ;
           so
           by
           these
           
             contrarie
             affections
          
           about
           the
           same
           Obiect
           ,
           wee
           doe
           not
           onely
           Iustifie
           the
           
             Spirituall
             combate
          
           ,
           
           but
           do
           daily
           interesse
           our selues
           heereby
           in
           the
           vertue
           of
           our
           Christ
           ,
           by
           whom
           we
           are
           not
           only
           sustained
           in
           the
           combate
           ,
           aboue
           any
           abilitie
           in
           our selues
           ,
           but
           also
           by
           his
           vertue
           ,
           we
           are
           daily
           strengthned
           against
           all
           oppositions
           ,
           that
           so
           in
           time
           we
           may
           be
           
             more
             then
             Conquerors
          
           .
           But
           of
           these
           things
           more
           particularly
           in
           the
           Treatise
           ensuing
           .
           Which
           as
           I
           haue
           now
           according
           to
           my
           promise
           ,
           published
           for
           the
           
             Common
             good
          
           ;
           so
           because
           we
           liue
           in
           a
           prophane
           and
           
             surfeting
             Age
          
           ,
           wherein
           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
             N●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
             ●entations
             as
             doe
             accompany
             ●he
             same
             .
             ch
             .
             5.
             
          
           
             How
             we
             may
             discerne
             the
             ●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
           figura●iue
           speech
           signifying
           ,
           that
           these
           affections
           exercise
           
           ●hemselues
           in
           our
           earthly
           ●embers
           ,
           as
           vsing
           them
           〈◊〉
           the
           expressing
           thereof
           ;
           〈◊〉
           Ioy
           and
           Sorrow
           by
           the
           Countenance
           ;
           Feare
           and
           Hope
           ,
           by
           the
           Hands
           and
           ●eet
           ;
           Anger
           by
           the
           whole
           Body
           ,
           &c.
           
           And
           in
           this
           ●ense
           we
           take
           them
           in
           this
           Treatise
           ,
           and
           so
           doe
           prosecute
           
           them
           ,
           first
           generally
           in
           this
           first
           Booke
           ,
           &
           the●
           particularly
           ,
           according
           to
           their
           seuerall
           Distinctions
           hereafter
           .
        
      
       
         
           CHAP.
           II.
           
        
         
           
             Of
             the
             generall
             Distributio●
             of
             the
             Affections
             into
             their
             seuerall
             Classes
             .
          
        
         
           AFfections
           are
           distinguished
           ,
           
           in
           regard
           o●
           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
           discontentmēt
           ,
           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
           frō
           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
           :
           secōdly
           ,
           as
           also
           by
           the
           cōtrary
           temper
           of
           Diseased
           parties
           ,
           whē
           such
           humours
           
           doe
           most
           abound
           ,
           as
           in
           the
           Iaundize
           ,
           though
           Choller
           abound
           ,
           yet
           there
           ●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
           ●●d
           prime
           mouer
           of
           the
           ●ody
           ,
           and
           all
           the
           actions
           ●hereof
           :
           so
           that
           it
           were
           ●onstrous
           and
           preposte●ous
           ,
           that
           the
           body
           should
           ●oue
           any
           such
           Affections
           〈◊〉
           the
           soule
           ,
           contrary
           to
           it
           ●mmortall
           and
           impassible
           ●ature
           .
        
         
           And
           therefore
           howsoe●er
           the
           wisedome
           of
           flesh
           was
           enforced
           to
           acknow●edge
           the
           Immortalitie
           of
           ●he
           soule
           ,
           both
           in
           that
           the
           ●nward
           power
           thereof
           ,
           in
           ●ccusing
           ,
           and
           excusing
           sinne
           ,
           necessarily
           reacheth
           beyond
           this
           life
           :
           And
           it
           ●aturall
           light
           soaring
           a●oue
           these
           earthly
           things
           ,
           doth
           argue
           plainely
           some
           further
           happinesse
           to
           belong
           
           thereto
           ,
           then
           to
           this
           life
           is
           incident
           :
           yea
           ,
           th●●
           not
           satisfaction
           thereof
           in
           any
           earthly
           thing
           whatsoeuer
           ,
           doth
           plainely
           euidence
           ,
           that
           there
           is
           some
           further
           happinesse
           to
           content
           the
           same
           :
           yet
           seeing
           this
           Light
           serueth
           onely
           to
           make
           inexcusable
           ,
           as
           appeareth
           by
           the
           contrary
           practise
           of
           men
           to
           their
           knowledge
           ,
           therefore
           hath
           it
           beene
           iustly
           giuen
           vp
           to
           such
           dotages
           ,
           and
           blockish
           imaginations
           :
           which
           ,
           though
           they
           crosse
           euen
           naturall
           light
           ,
           yet
           they
           may
           serue
           to
           the
           satisfaction
           of
           the
           flesh
           ,
           that
           so
           enioying
           herein
           a
           shew
           of
           happinesse
           ,
           they
           might
           be
           preuented
           of
           the
           search
           of
           
           ●he
           true
           happinesse
           ,
           which
           ●oncernes
           the
           Life
           to
           ●ome
           .
        
         
           And
           hence
           arose
           these
           ●●range
           and
           contrarie
           O●inions
           
           concerning
           the
           Affections
           ,
           according
           to
           ●hose
           diuers
           Models
           and
           ●deas
           of
           happinesse
           which
           ●he
           wise
           men
           of
           the
           world
           ●●amed
           to
           themselues
           .
           For
           whereas
           the
           Stoikes
           placed
           
           ●heir
           happinesse
           in
           such
           a
           ●ind
           of
           tranquilitie
           ,
           and
           ●eace
           of
           the
           mind
           ,
           which
           ●ight
           rather
           be
           
           senselesse
           ●f
           euill
           ,
           then
           sensible
           of
           any
           ●ood
           ,
           because
           they
           had
           no
           ●se
           ,
           nor
           experience
           of
           Grace
           ,
           to
           the
           subduing
           of
           ●heir
           affections
           ,
           and
           orde●ing
           them
           to
           the
           true
           ob●ects
           and
           ends
           :
           therefore
           
           in
           their
           carnall
           wisedome
           they
           coniected
           such
           a
           kind
           of
           senselesse
           happinesse
           ,
           as
           might
           be
           free
           from
           all
           affections
           :
           As
           esteeming
           them
           to
           be
           no
           better
           then
           Perturbations
           ,
           tending
           to
           disturbe
           the
           peace
           of
           their
           minds
           ,
           that
           so
           they
           might
           put
           out
           that
           light
           of
           conscience
           ,
           expressed
           in
           the
           Affections
           ,
           and
           accusing
           them
           of
           Enill
           ,
           whereby
           they
           were
           bound
           to
           the
           punishment
           of
           another
           life
           ,
           and
           so
           thereby
           confirme
           their
           imaginarie
           happinesse
           in
           the
           things
           of
           this
           life
           .
           VVherein
           ,
           though
           they
           did
           not
           obscurely
           discouer
           their
           notion
           of
           the
           
             soules
             immortalitie
          
           ,
           in
           that
           they
           laboured
           
           hereby
           to
           preuent
           that
           vse
           of
           conscience
           which
           conuinced
           the
           same
           ,
           by
           the
           sense
           of
           future
           punishment
           due
           thereto
           :
           so
           herein
           also
           did
           they
           plainely
           proue
           the
           wisedome
           of
           the
           flesh
           to
           be
           enmitie
           against
           God
           ,
           &
           their
           owne
           saluation
           ,
           in
           that
           they
           placed
           happinesse
           in
           such
           a
           benummed
           and
           senselesse
           an
           estate
           ,
           which
           of
           all
           other
           was
           farthest
           from
           true
           happinesse
           ,
           as
           hauing
           no
           feeling
           nor
           comfort
           thereof
           ,
           and
           by
           it
           
             sense
             lessenes
          
           in
           euill
           prooued
           necessarily
           the
           high
           way
           to
           most
           certaine
           condemnation
           ,
           as
           seruing
           to
           make
           vp
           the
           measure
           of
           sinne
           .
           And
           like
           vnto
           these
           ,
           is
           the
           conceit
           
           of
           the
           Libertines
           ,
           who
           mis-conceiuing
           the
           powe●
           and
           application
           of
           Christ
           ,
           as
           if
           he
           came
           to
           take
           away
           onely
           the
           sense
           of
           sinne
           ,
           and
           not
           the
           power
           and
           guilt
           of
           it
           ,
           doe
           therefore
           hereby
           measure
           their
           
             interest
             in
             Christ
          
           ,
           that
           they
           are
           senselesse
           in
           sinne
           ,
           commit
           it
           most
           greedily
           without
           any
           remorse
           ,
           and
           wallow
           most
           securely
           and
           desperately
           therein
           .
        
         
           Thus
           as
           the
           Stoike
           and
           Libertine
           placed
           their
           happinesse
           in
           meere
           stupiditie
           and
           blockishnesse
           ,
           so
           the
           Epicure
           on
           the
           contrary
           ,
           placing
           happinesse
           in
           the
           sense
           ,
           and
           in
           such
           things
           as
           might
           best
           affect
           the
           same
           ,
           for
           the
           enioying
           
           of
           present
           delight
           ,
           and
           
             car●all
             appetite
          
           ,
           as
           esteeming
           it
           no
           happinesse
           ,
           which
           is
           ●ot
           by
           sense
           enioyed
           :
           ●onceiued
           therefore
           so
           ●nely
           of
           the
           soule
           ,
           that
           it
           ●erued
           onely
           as
           salt
           ,
           to
           keepe
           the
           body
           from
           pu●rifying
           ,
           and
           make
           it
           sen●ible
           of
           delight
           ,
           and
           so
           ●oncluded
           of
           the
           Affecti●ns
           ,
           as
           to
           be
           onely
           the
           ef●ects
           of
           the
           
           Complexions
           ●nd
           Humors
           of
           the
           body
           ,
           ●eruing
           onely
           to
           expresse
           ●heir
           naturall
           inclinations
           ●nd
           operations
           ,
           to
           the
           sa●isfying
           of
           the
           Flesh
           :
           
           Wherein
           ,
           as
           they
           plainely
           discouered
           their
           estranging
           from
           
             the
             life
             of
             God
             ,
             through
             the
             ignorance
             that
             was
             in
             them
             ,
          
           in
           their
           confining
           
           their
           Affections
           to
           〈◊〉
           carnall
           and
           senselesse
           pa●●
           of
           nature
           :
           I
           meane
           ,
           th●
           body
           ,
           separated
           from
           th●
           soule
           ,
           whereby
           they
           v●terly
           excluded
           themselue●
           from
           all
           true
           notion
           o●
           the
           Deitie
           ,
           from
           all
           tru●
           fellowship
           with
           Him
           which
           is
           onely
           attayne●
           by
           the
           Mind
           and
           Affect●ons
           thereof
           :
           so
           in
           thi●
           their
           prostituting
           of
           thes●
           noble
           affects
           of
           the
           diuin●
           soule
           to
           the
           guide
           &
           lur●
           of
           corruptible
           flesh
           :
           eue●
           wherein
           they
           seemed
           t●
           bee
           wise
           ,
           they
           becam●
           fooles
           ,
           cōfounding
           themselues
           in
           their
           owne
           imaginations
           ,
           and
           ouerthrowing
           that
           sensuall
           happinesse
           which
           they
           fancied
           
           herein
           .
           For
           whereas
           they
           placed
           their
           chiefe
           happinesse
           in
           the
           sense
           &
           feeling
           of
           carnall
           delights
           ,
           
             Let
             vs
             ●at
             and
             drinke
             ,
             for
             to
             mor●ow
          
           
           
             we
             shall
             die
          
           ;
           they
           did
           vtterly
           depriue
           themselues
           of
           that
           which
           they
           most
           aymed
           at
           ,
           namely
           ,
           ●o
           enioy
           the
           sense
           &
           com●ort
           of
           these
           sensuall
           meanes
           :
           in
           that
           they
           deri●ed
           and
           placed
           these
           affections
           only
           from
           and
           in
           ●he
           complexions
           and
           hu●ours
           ,
           which
           of
           themselues
           are
           altogether
           void
           of
           sense
           ,
           and
           appetite
           .
           Wherein
           ,
           as
           they
           altoge●her
           bewrayed
           their
           igno●ance
           of
           the
           true
           happi●esse
           ,
           and
           so
           iustly
           depri●ed
           themselues
           thereof
           ,
           in
           
           that
           they
           placed
           it
           onely
           in
           the
           enioying
           of
           suc●
           corruptible
           things
           ,
           which
           end
           with
           this
           life
           :
           so
           ,
           howsoeuer
           their
           mayne
           ayme
           herein
           was
           ,
           that
           by
           imputing
           these
           perturbations
           to
           complexions
           and
           humours
           ,
           they
           might
           hereby
           conclude
           a
           
             determining
             of
             sinn●
             with
             this
             life
             ,
          
           and
           so
           a●
           hope
           of
           the
           
             determining
             〈◊〉
             punishment
          
           .
           (
           seeing
           these
           affections
           ending
           heere
           the
           other
           which
           proceede●
           therefrom
           ,
           must
           necessarily
           end
           also
           :
           )
           or
           else
           ,
           seeing
           these
           humours
           are
           im●patible
           ,
           senselesse
           ,
           &c.
           therefore
           sinne
           proceeding
           hereof
           ,
           must
           neede●
           be
           a
           meere
           priuation
           ,
           a
           nullitie
           ,
           &c.
           
        
         
         
           Yet
           as
           herein
           they
           discouered
           themselues
           to
           be
           
             without
             God
          
           ,
           and
           so
           
             without
             hope
          
           of
           the
           life
           of
           Glorie
           :
           so
           hereby
           they
           made
           vp
           more
           speedily
           the
           measure
           of
           their
           sinne
           ,
           and
           so
           were
           led
           like
           
             fooles
             vnto
             the
             Stocks
          
           ,
           and
           Oxen
           to
           the
           Shambles
           .
        
         
           Wherein
           ,
           that
           they
           might
           make
           vp
           the
           measure
           of
           their
           damnation
           .
        
         
           Behold
           herein
           a
           further
           delusion
           of
           the
           Sadduces
           ,
           
           imagining
           ,
           that
           these
           
             carnall
             Affections
          
           shal
           accompanie
           vs
           to
           Heauen
           ;
           that
           the
           Happinesse
           thereof
           consists
           onely
           in
           satisfying
           our
           carnall
           appetites
           ,
           that
           so
           we
           need
           not
           make
           scruple
           of
           them
           ;
           nay
           ,
           that
           
           we
           may
           giue
           the
           bridle
           most
           freely
           vnto
           them
           :
           as
           beeing
           the
           next
           way
           to
           haue
           an
           Heauen
           vppon
           Earth
           ,
           to
           prepare
           our selues
           on
           Earth
           vnto
           Heauen
           .
        
         
           Thus
           the
           
             Wisdome
             of
             the
             Flesh
          
           ,
           as
           it
           is
           
             enmitie
             against
             God
          
           ,
           so
           it
           iustly
           proues
           i●
           
           owne
           confusion
           .
           And
           therefore
           it
           being
           apparant
           by
           that
           which
           hath
           beene
           said
           before
           ,
           that
           our
           Affections
           cannot
           proceed
           immediately
           from
           the
           Complexions
           ,
           or
           Humours
           ,
           but
           from
           the
           Diuine
           Spirit
           ;
           these
           grounds
           may
           be
           further
           added
           ,
           by
           way
           of
           conclusion
           ,
           for
           the
           confirmation
           hereof
           .
        
         
         
           As
           first
           ,
           that
           the
           Affections
           in
           
             wicked
             Men
          
           ,
           euen
           
           in
           the
           best
           complexions
           ,
           and
           temper
           of
           the
           body
           ,
           euen
           when
           they
           are
           furthered
           with
           all
           outward
           contentments
           ,
           to
           the
           satisfying
           of
           the
           flesh
           ,
           as
           in
           the
           best
           measure
           of
           health
           and
           outward
           prosperitie
           ,
           are
           then
           most
           vile
           &
           outragious
           .
           Whether
           wee
           consider
           such
           Affections
           as
           concerne
           the
           
             acting
             of
             sinne
          
           ;
           as
           appeares
           in
           the
           pursuit
           of
           our
           
             Lust
             ,
             Reuenge
          
           ,
           or
           such
           like
           :
           or
           take
           notice
           of
           such
           as
           concerne
           the
           
             punishment
             thereof
          
           ,
           as
           
             Feare
             ,
             Horror
          
           ,
           and
           the
           like
           .
           As
           appeared
           in
           Belshazz●r
           ,
           
           in
           the
           midst
           of
           his
           greatest
           riot
           ,
           and
           pompous
           
           Excesse
           .
           Which
           plainely
           argues
           ,
           that
           they
           
             follow
             the
             temper
             of
             the
             Minde
             ,
          
           and
           not
           the
           condition
           of
           the
           Body
           .
        
         
           As
           also
           ,
           on
           the
           other
           side
           ,
           the
           Affections
           of
           the
           godly
           ,
           in
           the
           worst
           constitution
           ,
           and
           condition
           of
           the
           Body
           ,
           and
           Outward
           Estate
           ,
           are
           yet
           notwithstanding
           ,
           by
           the
           grace
           of
           God
           ruling
           in
           the
           heart
           ,
           made
           more
           pure
           and
           tempera●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
           ●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
           
             ●ill
             Affections
          
           ,
           or
           such
           as
           ●re
           more
           inclinable
           there●o
           ;
           but
           euen
           the
           best
           must
           ●hus
           be
           tryed
           ,
           if
           they
           make
           ●s
           fitter
           for
           Gods
           seruice
           :
           ●s
           Anger
           ,
           if
           we
           can
           fall
           to
           ●ray
           ;
           Zeale
           ,
           if
           we
           can
           re●it
           
             priuate
             Offences
          
           ,
           &c.
           
        
         
           First
           I
           say
           ,
           our
           Affections
           
           must
           be
           informed
           and
           ●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
             ●casion
             of
             the
             World
          
           ,
           as
           ●leasure
           ,
           Profit
           ,
           &c.
           or
           it
           ●ay
           bee
           some
           illusion
           of
           ●atan
           ,
           to
           deceiue
           vs
           with
           Error
           ,
           in
           stead
           of
           Truth
           .
           Or
           at
           the
           best
           ,
           it
           will
           ●rooue
           no
           better
           then
           some
           
             sudden
             flash
          
           of
           the
           
             ●ll-lightning
             Spirit
          
           ,
           to
           make
           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
           ●●●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
           ou●
           Affections
           are
           ,
           so
           wee
           shall
           profit
           in
           the
           Word
           ,
           and
           holy
           Duties
           .
           And
           therefore
           wee
           should
           labour
           not
           so
           much
           for
           Knowledge
           ,
           which
           may
           puffe
           vp
           ,
           as
           for
           
             good
             affections
          
           ,
           which
           may
           so
           humble
           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
           Grace
           ,
           in
           the
           well-ordering
           of
           any
           of
           them
           ,
           there
           will
           be
           a
           mixtu●●
           of
           that
           which
           is
           〈◊〉
           with
           that
           which
           is
           ●●●●●tuall
           :
           Heere
           therefore
           wee
           must
           be
           wise
           ,
           to
           dis
           cerne
           betweene
           thinges
           that
           differ
           :
           And
           so
           to
           iudge
           of
           the
           sinceritie
           of
           our
           Affections
           ;
           not
           as
           they
           are
           not
           mingled
           at
           all
           with
           contrary
           tincture
           
           (
           for
           this
           it
           must
           be
           ,
           for
           the
           Euidence
           and
           Tryall
           of
           their
           sinceritie
           ,
           in
           discerning
           and
           mastering
           of
           them
           :
           )
           but
           rather
           by
           that
           which
           is
           predominant
           in
           this
           mixture
           ,
           which
           preuayles
           in
           the
           end
           ;
           first
           ,
           by
           drawing
           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
           w●●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
           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
           ;
           thē
           they
           are
           quickned
           frō
           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
           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
           thereof
           in
           the
           presence
           of
           God
           ,
           and
           so
           labour
           for
           the
           acceptance
           of
           it
           aboue
           the
           worth
           thereof
           ,
           in
           the
           merit
           of
           Christ
           ,
           and
           we
           also
           maintaine
           the
           Spirituall
           
           Combate
           betweene
           the
           Flesh
           and
           the
           Spirit
           .
        
         
           9.
           
           If
           our
           affections
           run
           
           more
           vpon
           heauenly
           then
           earthly
           things
           ,
           and
           wee
           can
           begin
           our
           desires
           for
           earthly
           things
           from
           a
           
             spirituall
             ground
          
           ,
           and
           so
           can
           vse
           them
           with
           a
           
             spirituall
             desire
          
           ,
           still
           to
           thriue
           in
           grace
           ,
           and
           to
           a
           
             spirituall
             end
          
           ,
           namely
           ,
           to
           further
           vs
           to
           Heauen
           ;
           this
           is
           an
           argument
           of
           the
           circumcising
           thereof
           :
           thus
           may
           wee
           learne
           to
           order
           them
           aright
           .
        
         
           10.
           
           Our
           affections
           must
           
           begin
           from
           our selues
           to
           others
           ;
           and
           from
           others
           ,
           returne
           vnto
           our selues
           againe
           .
        
         
           11.
           
           Wee
           must
           labour
           
           to
           quicken
           and
           order
           our
           Affections
           ,
           by
           Prayer
           ,
           Singing
           ,
           and
           Meditation
           especially
           .
        
         
           12.
           
           In
           most
           weightiest
           Occasions
           ,
           we
           must
           especially
           
           watch
           ouer
           our
           affections
           ,
           because
           now
           Satan
           will
           by
           them
           peruert
           vs
           herein
           .
        
         
           13.
           
           Our
           affection
           must
           be
           sutable
           to
           the
           qualitie
           of
           the
           Obiect
           ,
           and
           hence
           to
           be
           rightly
           iudged
           .
        
         
           
             Concerning
             others
          
           ,
           Our
           affections
           are
           to
           bee
           ordered
           thus
           towards
           Men.
           
        
         
           First
           ,
           According
           
             to
             the
             diuersitie
             of
             Gods
             graces
             in
             them
             ,
          
           so
           must
           wee
           affect
           accordingly
           ,
           and
           not
           according
           to
           outward
           endowments
           of
           Nature
           ,
           or
           
           Worldly
           Happinesse
           .
           For
           this
           is
           to
           haue
           respect
           of
           Persons
           ;
           and
           so
           is
           condemned
           ,
           
             Iam.
             2
             ,
             3
             ,
             4.
             
             Act.
          
           10.
           34
           ,
           35.
           
        
         
           Secondly
           ,
           According
           
             to
             present
             Necessitie
          
           ;
           so
           wee
           must
           affect
           those
           that
           are
           in
           greatest
           present
           Want
           ,
           howsoeuer
           farre
           inferiour
           in
           Grace
           to
           others
           ,
           that
           are
           not
           in
           such
           extremitie
           :
           and
           out
           of
           our
           tender
           compassion
           ,
           minister
           present
           reliefe
           vnto
           them
           ;
           that
           so
           it
           may
           appeare
           ,
           wee
           doe
           it
           for
           Gods
           sake
           ,
           and
           not
           vpon
           any
           goodnesse
           in
           them
           :
           expecting
           our
           recompence
           from
           the
           Lord
           ;
           which
           we
           are
           like
           to
           loose
           from
           men
           .
        
         
         
           Thirdly
           ,
           Whereas
           there
           
           are
           
             some
             Callings
          
           on
           Earth
           which
           doe
           in
           some
           sort
           represent
           the
           Maiestie
           and
           
             Office
             of
             God
          
           :
           as
           the
           Calling
           of
           the
           
             Magistrate
             ,
             Minister
          
           ,
           &c.
           
           Therefore
           herein
           also
           there
           must
           be
           a
           wise
           ordering
           of
           our
           Affections
           .
           As
           that
           ,
           howsoeuer
           ,
           in
           generall
           ,
           we
           must
           affect
           where
           there
           be
           best
           Graces
           ;
           yet
           now
           ,
           if
           the
           case
           stand
           betweene
           a
           Magistrate
           ,
           though
           wicked
           ,
           and
           a
           
             priuate
             Christian
          
           :
           wee
           must
           more
           affect
           the
           Magistrate
           ,
           because
           he
           is
           the
           Image
           of
           Gods
           
             Maiestie
             ,
             Power
          
           ,
           &c.
           and
           in
           regard
           of
           his
           Place
           and
           Office
           ,
           is
           to
           execute
           the
           Will
           of
           God
           ,
           
           whether
           for
           good
           or
           euill
           ,
           and
           so
           is
           an
           image
           of
           Gods
           free
           and
           absolute
           Power
           .
           I
           say
           ,
           in
           these
           respects
           we
           must
           more
           lone
           ,
           feare
           ,
           and
           regard
           the
           Magistrate
           ,
           then
           any
           
             priuate
             Christian
          
           howsoeuer
           ,
           superiour
           in
           spirituall
           Graces
           .
        
         
           The
           Reasons
           are
           :
        
         
           First
           ,
           Because
           the
           outward
           
           Calling
           of
           the
           Magistrate
           ,
           and
           such
           Gifts
           as
           may
           concerne
           the
           same
           ,
           is
           that
           which
           the
           Lord
           in
           wisdome
           hath
           set
           ouer
           not
           onely
           the
           persons
           of
           priuate
           men
           ,
           but
           euen
           their
           
             best
             Gifts
          
           also
           ,
           either
           to
           reward
           them
           for
           the
           Good
           they
           doe
           ,
           or
           else
           to
           punish
           them
           for
           the
           Euill
           they
           doe
           :
           yea
           ,
           to
           correct
           them
           
           also
           for
           the
           good
           they
           may
           doe
           ,
           because
           they
           haue
           fayled
           in
           the
           measure
           thereof
           :
           so
           that
           ,
           wherein
           we
           thinke
           we
           haue
           most
           cause
           to
           spurne
           at
           gouernment
           ,
           because
           happily
           it
           layes
           the
           burthen
           vpon
           the
           wrong
           horse
           ,
           vexing
           the
           Doues
           ,
           and
           
             acquitting
             the
             Crowes
          
           ,
           as
           hee
           sayth
           .
           Yet
           herein
           we
           haue
           greatest
           cause
           to
           loue
           the
           Magistrate
           :
           As
           not
           onely
           being
           herein
           an
           Image
           of
           the
           Diuine
           Prouidence
           ,
           in
           bearing
           with
           the
           wicked
           in
           great
           patience
           ,
           and
           correcting
           his
           children
           ;
           but
           also
           expressing
           herein
           the
           Diuine
           Goodnesse
           :
           first
           ,
           of
           his
           
             generall
             Prouidence
          
           to
           the
           Wicked
           ,
           in
           sparing
           
           them
           ;
           and
           therein
           ,
           his
           
             speciall
             Prouidence
          
           to
           the
           Godly
           ,
           in
           sparing
           the
           Wicked
           ,
           for
           the
           triall
           of
           his
           Children
           ;
           and
           so
           of
           his
           Goodnesse
           herein
           to
           his
           Saints
           ,
           in
           correcting
           them
           here
           ,
           that
           they
           may
           not
           be
           condemned
           hereafter
           ;
           and
           so
           of
           his
           
             speciall
             Prouidence
          
           to
           the
           Wicked
           ,
           in
           hardning
           them
           by
           his
           patience
           to
           the
           Day
           of
           Slaughter
           .
        
         
           The
           like
           may
           bee
           said
           concerning
           the
           
             Faithfull
             Minister
          
           :
           That
           whereas
           hee
           is
           the
           
             Interpreter
             ,
             one
             of
             a
             thousand
             ,
             to
             declare
             vnto
             Man
             his
             Righteousnesse
             ,
          
           Iob.
           33.
           22.
           
           Yea
           ,
           is
           so
           gracious
           with
           God
           ,
           as
           both
           to
           be
           the
           
             Mouth
             of
             God
          
           vnto
           the
           people
           ,
           the
           Lord
           
           reuealing
           his
           Will
           for
           our
           saluation
           ,
           by
           their
           Ministerie
           ;
           aa
           also
           to
           bee
           the
           
             Mouth
             of
             the
             People
             vnto
             God
             ,
          
           both
           to
           obtaine
           Blessings
           for
           them
           ,
           and
           also
           
           to
           remooue
           Iudgements
           from
           them
           ,
           Exod.
           32.
           
        
         
           So
           that
           if
           hee
           doe
           not
           pray
           for
           them
           ,
           the
           Lord
           will
           not
           heare
           their
           prayers
           ,
           Ierem.
           14.
           11
           ,
           12.
           
           If
           he
           pray
           for
           them
           ,
           the
           Lord
           will
           be
           gracious
           ,
           and
           pardon
           their
           Offences
           .
           And
           so
           hee
           is
           ,
           as
           the
           
             Chariots
             and
             Horsemen
             of
             Israel
          
           ,
           to
           preserue
           the
           Land
           from
           desolation
           ,
           and
           maintaine
           the
           peace
           thereof
           .
           Therefore
           as
           these
           are
           
             worthie
             of
             double
             honour
          
           ,
           1.
           
           Tim.
           5.
           17.
           so
           wee
           must
           affect
           
           them
           accordingly
           ,
           as
           those
           which
           
             watch
             ouer
             our
             Soules
          
           ,
           and
           must
           giue
           vp
           their
           account
           for
           vs
           ,
           that
           so
           they
           may
           giue
           it
           vp
           with
           Ioy
           ,
           and
           
             not
             with
             Griefe
          
           ,
           Heb.
           13.
           18.
           
        
         
           Yea
           ,
           howsoeuer
           the
           person
           
           of
           the
           Minister
           may
           be
           exorbit●●t
           and
           scandalous
           ;
           yet
           in
           regard
           of
           his
           Calling
           ,
           wee
           are
           bound
           to
           heare
           him
           :
           And
           if
           wee
           affect
           him
           not
           ,
           we
           cannot
           
           profite
           by
           him
           ;
           ●hee
           may
           benefite
           vs
           ,
           though
           himselfe
           be
           reproued
           ,
           1.
           
           Cor.
           9.
           
           Yea
           ,
           with
           the
           Apostle
           :
           If
           Christ
           be
           preached
           ,
           whether
           
           of
           Enuie
           ,
           or
           Uaine-glorie
           ,
           or
           any
           such
           by-respects
           ;
           yet
           wee
           must
           reioyce
           in
           the
           Truth
           ,
           and
           
           the
           rather
           embrace
           the
           same
           ,
           as
           hauing
           herein
           a
           gracious
           
             triall
             of
             our
             Sinceriti●
          
           :
           that
           wee
           receiue
           the
           Word
           ,
           not
           
             with
             respect
          
           
           
             of
             Persons
          
           ,
           for
           the
           Uessels
           sake
           ;
           but
           as
           from
           the
           Lord
           ,
           1.
           
           Thess.
           2.
           13.
           and
           in
           Obedience
           to
           his
           Ordinance
           .
           As
           also
           ,
           hauing
           matter
           to
           exercise
           our
           
             spirituall
             Wisdome
          
           ,
           in
           discerning
           things
           that
           differ
           :
           to
           seuer
           the
           truth
           of
           the
           Word
           from
           the
           scandals
           of
           the
           Parson
           ;
           to
           trie
           all
           things
           ,
           and
           hold
           that
           which
           is
           good
           ,
           1.
           
           Thess.
           5.
           
        
         
           Yea
           ,
           herein
           wee
           haue
           singular
           matter
           to
           
             exercise
             our
             Loue
          
           ;
           both
           in
           praying
           for
           his
           Parson
           ,
           
           that
           God
           may
           make
           him
           more
           profitable
           :
           and
           so
           mourning
           for
           his
           Defects
           ,
           as
           that
           by
           our
           Meekenesse
           and
           Humilitie
           wee
           seeke
           by
           all
           holy
           meanes
           to
           winne
           him
           to
           more
           faithfulnesse
           ,
           by
           being
           faithfull
           in
           the
           obedience
           of
           that
           Truth
           which
           hee
           hath
           deliuered
           :
           as
           knowing
           ,
           that
           
             our
             sinne
          
           is
           the
           cause
           that
           our
           Pastour
           is
           so
           defectiue
           .
        
         
           And
           therefore
           mourne
           wee
           especially
           for
           our
           owne
           Sinnes
           ;
           so
           wee
           may
           giue
           him
           example
           to
           doe
           the
           like
           ,
           or
           else
           make
           him
           herein
           inexcusable
           .
        
         
           Which
           as
           it
           reproueth
           the
           
           giddinesse
           of
           our
           people
           ,
           
           which
           heape
           vp
           Teachers
           
           vnto
           themselues
           ,
           according
           to
           their
           owne
           Lusts
           ,
           forsaking
           and
           disgracing
           those
           whom
           God
           hath
           set
           ouer
           them
           ,
           vpon
           pretence
           of
           their
           insufficiencie
           of
           Gifts
           ,
           or
           other
           defects
           ;
           so
           it
           ought
           to
           aduise
           vs
           ,
           to
           be
           
             humbled
             for
             our
             owne
             sinnes
          
           ,
           when
           any
           such
           stumbling
           blockes
           are
           offered
           .
        
         
           Assuring
           our selues
           ,
           
           That
           if
           wee
           can
           truely
           examine
           and
           compare
           ,
           not
           out
           vaine
           and
           presumptuous
           Affections
           after
           the
           most
           eminent
           Gifts
           ,
           but
           our
           measure
           of
           profiting
           answerable
           to
           the
           meanest
           Gifts
           in
           truth
           ,
           wee
           shall
           find
           ,
           if
           wee
           deale
           truely
           
           with
           our
           owne
           Hearts
           (
           may
           I
           not
           speake
           of
           those
           that
           presume
           most
           in
           this
           case
           )
           that
           wee
           are
           generally
           to
           learne
           the
           very
           first
           grounds
           of
           Religion
           ,
           Heb.
           5.
           11.
           and
           so
           are
           short
           of
           answering
           the
           meanest
           Gifts
           .
        
         
           And
           so
           may
           iustly
           feare
           ,
           that
           whereas
           we
           would
           be
           
           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
           s●me
           :
           in
           which
           sense
           wee
           here
           speake
           of
           these
           Affections
           .
        
         
           A
           
             second
             Rule
          
           is
           ,
           That
           
           though
           some
           Affections
           respect
           our selues
           &
           others
           ,
           yet
           they
           must
           be
           subordinate
           to
           our
           respect
           of
           God.
           Our
           Affections
           to
           God
           must
           be
           without
           Limitation
           :
           Wee
           cannot
           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
           ,
           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
           in●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
           ?
           And
           can
           we
           grieue
           especially
           at
           that
           ,
           which
           heretofore
           was
           our
           principall
           reioycing
           ?
           Can
           we
           delight
           in
           the
           mortifying
           of
           the
           flesh
           ?
           and
           reioyce
           that
           wee
           can
           sorrow
           for
           
           sinne
           ?
           and
           can
           we
           so
           reioyce
           in
           all
           spirituall
           comforts
           ,
           as
           that
           we
           can
           also
           be
           sorrowfull
           for
           our
           abuse
           of
           them
           ?
           so
           that
           we
           can
           be
           alwayes
           sorrowing
           ,
           and
           alwayes
           reioycing
           :
           reioycing
           in
           our
           God
           ,
           and
           his
           Goodnesse
           ;
           sorrowing
           ,
           that
           wee
           cannot
           reioyce
           as
           we
           should
           ;
           that
           we
           cannot
           doe
           the
           good
           we
           would
           :
           reioycing
           in
           this
           ,
           that
           wee
           haue
           got
           the
           masterie
           of
           some
           sinnes
           ;
           and
           yet
           sorrowing
           for
           our
           many
           faylings
           ,
           and
           faintings
           euen
           in
           those
           conquests
           ,
           &
           for
           that
           body
           of
           sin
           ,
           that
           hangeth
           so
           fast
           vpon
           vs
           ?
           Can
           we
           discerne
           our
           Affections
           thus
           turned
           vpside
           down
           ?
           
           out
           ioy
           into
           sorrow
           ,
           our
           sorrow
           into
           ioy
           ,
           that
           so
           our
           carnall
           ioy
           in
           sinne
           may
           bee
           first
           swallowed
           vp
           of
           carnall
           sorrow
           for
           the
           punishment
           thereof
           :
           And
           our
           carnall
           sorrow
           may
           be
           preuented
           of
           extreame
           despaire
           ,
           by
           the
           glad
           Tidings
           of
           Gods
           mercie
           in
           Iesus
           Christ
           ,
           speaking
           peace
           vnto
           our
           soules
           ,
           and
           breeding
           spirituall
           ioy
           by
           the
           euidence
           of
           our
           adoption
           .
           And
           so
           our
           ioy
           in
           the
           goodnesse
           of
           our
           God
           may
           still
           worke
           in
           vs
           a
           spirituall
           sorrow
           and
           repentance
           of
           all
           our
           secure
           wayes
           ,
           that
           so
           wee
           may
           cleaue
           vnto
           our
           God
           in
           new
           obedience
           :
           And
           so
           still
           as
           
           wee
           can
           now
           reioyce
           in
           the
           truth
           of
           our
           endeuours
           ;
           so
           wee
           can
           also
           mourne
           for
           the
           imperfection
           of
           them
           ;
           that
           so
           wee
           may
           still
           labour
           to
           be
           found
           in
           Christ.
           Surely
           ,
           by
           these
           changes
           and
           contrarieties
           of
           our
           Affections
           ,
           wee
           may
           vndoubtedly
           conclude
           a
           truth
           of
           our
           Conuersion
           ,
           and
           proceeding
           therein
           .
        
      
       
         
         
           
             A
             Case
             of
             Conscience
             ,
             here
             to
             bee
             resolued
             ,
          
           Whether
           it
           be
           an
           argument
           of
           vnsanctified
           Affections
           to
           be
           more
           placed
           on
           Earthly
           then
           Heauenly
           things
           .
        
         
           THe
           Resolution
           hereof
           consists
           in
           a
           wise
           distinction
           of
           our
           Affections
           :
           which
           may
           be
           considered
           eyther
           as
           they
           are
           mixt
           ,
           and
           so
           they
           are
           at
           the
           best
           ;
           or
           ,
           as
           they
           are
           predominant
           ,
           and
           so
           the
           better
           part
           preuayles
           against
           the
           worse
           .
        
         
           Take
           them
           as
           they
           are
           mixt
           :
           And
           so
           because
           the
           
           
             corrupt
             part
          
           first
           breakes
           out
           ,
           and
           so
           is
           more
           sensible
           ,
           and
           so
           still
           accompanies
           the
           
             better
             part
          
           in
           the
           processe
           of
           the
           Worke
           ,
           and
           will
           haue
           a
           fling
           euen
           in
           the
           issue
           ,
           to
           share
           with
           God
           ,
           and
           rob
           him
           of
           his
           Glory
           ;
           and
           so
           though
           happily
           the
           intention
           and
           purpose
           bee
           to
           the
           best
           ,
           and
           in
           the
           issue
           of
           it
           ,
           may
           prooue
           best
           to
           the
           confounding
           of
           the
           flesh
           :
           yet
           in
           regard
           of
           the
           appearance
           of
           that
           of
           flesh
           ,
           as
           being
           more
           naturall
           and
           sensible
           to
           a
           carnall
           eye
           ;
           it
           may
           bee
           coniectured
           ,
           that
           the
           Affection
           is
           more
           vpon
           that
           which
           is
           carnall
           ,
           then
           that
           which
           is
           spirituall
           .
        
         
         
           Especially
           if
           wee
           consider
           ,
           That
           as
           
             Earthly
             things
          
           haue
           a
           present
           and
           necessarie
           vse
           in
           all
           Occasions
           ;
           so
           bring
           they
           a
           kinde
           of
           Warrant
           with
           them
           :
           As
           to
           vse
           them
           ,
           so
           to
           affect
           them
           ,
           that
           so
           we
           may
           take
           comfort
           in
           them
           ;
           and
           by
           this
           comfort
           be
           prouoked
           vnto
           thankfulnesse
           .
        
         
           So
           that
           thus
           to
           affect
           ,
           is
           not
           to
           affect
           them
           as
           earthly
           ,
           but
           as
           heauenly
           things
           ;
           as
           turned
           to
           the
           right
           end
           ,
           and
           being
           good
           Foundations
           and
           Euidences
           to
           a
           better
           life
           .
           1.
           
           Tim.
           6.
           19.
           
        
         
           Onely
           the
           Triall
           is
           in
           the
           
             setting
             of
             the
             Affection
          
           ,
           and
           resting
           of
           the
           same
           in
           these
           earthly
           things
           ,
           Psal.
           62.
           10.
           
        
         
         
           Col.
           3.
           2.
           
           It
           is
           one
           thing
           to
           affect
           euen
           the
           meanest
           things
           ,
           as
           Gods
           blessings
           ,
           which
           wee
           are
           to
           receiue
           cheerefully
           ,
           and
           returne
           thankfully
           vnto
           our
           God.
           And
           another
           thing
           ,
           to
           
             set
             the
             Affections
          
           vpō
           thē
           ,
           that
           is
           ,
           first
           ,
           to
           rest
           in
           the
           thing
           ,
           not
           in
           the
           giuer
           thereof
           .
           Secondly
           ,
           so
           to
           rest
           in
           the
           present
           ,
           as
           we
           place
           happinesse
           heerein
           ,
           and
           not
           make
           it
           a
           step
           to
           a
           further
           happinesse
           .
           Thirdly
           ,
           so
           to
           giue
           way
           vnto
           these
           affections
           ,
           for
           the
           possessing
           of
           our
           hearts
           ,
           as
           that
           either
           we
           leaue
           no
           roome
           for
           spirituall
           Obiects
           ,
           but
           are
           wholly
           taken
           vp
           with
           desire
           and
           pursuit
           of
           earthly
           things
           ,
           or
           so
           to
           
           diuide
           our
           hearts
           to
           the
           entertainment
           of
           these
           diuers
           Obiects
           ,
           as
           that
           either
           they
           doe
           equally
           share
           in
           our
           desires
           ;
           we
           are
           indifferent
           to
           either
           ,
           wee
           can
           serue
           God
           and
           Mammon
           alike
           ,
           wee
           can
           be
           as
           eager
           ,
           take
           as
           great
           delight
           in
           the
           prosecuting
           and
           enioying
           of
           these
           ,
           as
           the
           other
           .
           Or
           else
           ,
           as
           it
           vsually
           fails
           out
           ,
           that
           if
           once
           wee
           grow
           to
           this
           equall
           partition
           ,
           the
           Handmaid
           will
           shortly
           perke
           aboue
           the
           Mistresse
           ,
           the
           carnall
           Obiect
           will
           preuaile
           aboue
           the
           Spirituall
           ,
           and
           so
           wee
           shall
           labour
           more
           for
           the
           meat
           that
           perisheth
           ,
           then
           for
           that
           which
           endureth
           for
           euer
           .
        
         
         
           Thus
           to
           set
           our
           Affections
           vpon
           earthly
           things
           ,
           is
           indeed
           to
           giue
           more
           roome
           in
           our
           hearts
           for
           the
           World
           ,
           then
           God
           ,
           and
           so
           to
           exclude
           God
           ,
           in
           regard
           of
           the
           World
           ;
           and
           this
           is
           carnall
           and
           diuellish
           .
        
         
           But
           so
           to
           affect
           earthly
           things
           ,
           as
           to
           make
           them
           steps
           to
           higher
           blessings
           ,
           as
           to
           acknowledge
           our
           faithfulnesse
           in
           the
           least
           ,
           because
           God
           loues
           a
           cheerefull
           giuer
           ,
           and
           husband
           of
           his
           meanest
           blessings
           ,
           is
           indeed
           in
           earthly
           things
           to
           affect
           heauenly
           :
           The
           resolution
           rests
           in
           the
           meanes
           ,
           and
           end
           of
           affecting
           these
           things
           ;
           that
           if
           we
           prosecute
           our
           Affections
           
           by
           holy
           meanes
           ,
           and
           subordinate
           still
           these
           thinges
           to
           better
           ;
           wee
           may
           affect
           them
           lawfully
           ,
           and
           thereby
           affect
           the
           better
           .
        
         
           This
           is
           to
           liue
           by
           Faith
           ,
           and
           not
           by
           Sense
           ,
           euen
           in
           outward
           things
           .
           This
           is
           to
           reioyce
           in
           God
           ,
           and
           not
           in
           the
           things
           themselues
           .
           This
           is
           to
           lay
           vp
           a
           good
           foundation
           against
           the
           Day
           of
           Christ
           ,
           1.
           
           Tim.
           6.
           19.
           20.
           
           Especially
           if
           wee
           consider
           these
           two
           things
           .
        
         
           First
           ,
           that
           the
           Lord
           conueyes
           
           vnto
           vs
           euen
           the
           most
           spirituall
           Blessings
           ,
           by
           outward
           and
           carnall
           meanes
           ;
           as
           the
           Word
           ,
           by
           an
           Earthen
           Vessell
           ;
           the
           
           Sacraments
           ,
           by
           outward
           Elements
           .
           And
           secondly
           ,
           that
           wee
           receiue
           such
           blessings
           by
           the
           Ministerie
           of
           the
           Flesh
           ;
           as
           by
           hearing
           the
           Word
           ,
           eating
           the
           Bread
           ,
           &c.
           which
           ,
           as
           the
           Wisedome
           of
           God
           ,
           no
           doubt
           ,
           hath
           intended
           ,
           for
           the
           humbling
           of
           the
           Flesh
           ,
           that
           it
           should
           not
           rest
           in
           the
           outward
           Instrument
           ,
           but
           in
           the
           inward
           operation
           of
           the
           Spirit
           ;
           so
           also
           hath
           it
           his
           especiall
           worke
           for
           the
           triall
           of
           the
           Spirit
           ,
           that
           it
           leads
           vs
           from
           that
           which
           is
           obuious
           to
           Sense
           ,
           to
           that
           which
           is
           apprehended
           by
           Faith
           :
           that
           so
           being
           in
           the
           Flesh
           ,
           yet
           wee
           
           may
           not
           liue
           after
           it
           ,
           but
           
           rather
           vse
           the
           flesh
           for
           the
           mortifying
           of
           the
           flesh
           .
           As
           that
           ,
           if
           wee
           were
           not
           Flesh
           ,
           we
           should
           not
           be
           thus
           led
           along
           with
           rudiments
           and
           elements
           ,
           to
           the
           capacitie
           thereof
           ;
           and
           because
           wee
           are
           thus
           led
           with
           elements
           ,
           therefore
           the
           Lord
           hauing
           now
           supplyed
           our
           Infancie
           and
           weakenesse
           ,
           wee
           should
           not
           bee
           weakelings
           still
           ,
           needing
           Milke
           ,
           &c.
           
           but
           rather
           grow
           on
           to
           strength
           ,
           and
           power
           of
           Grace
           ,
           that
           so
           wee
           may
           digest
           the
           strongest
           Meat
           .
        
         
           The
           summe
           of
           all
           is
           :
           The
           Wicked
           affect
           heauenly
           thinges
           with
           an
           earthly
           appetite
           ,
           and
           so
           all
           
           things
           are
           impure
           vnto
           
           them
           :
           the
           Godly
           affect
           earthly
           thinges
           with
           an
           heauenly
           appetite
           ,
           and
           so
           all
           thinges
           are
           pure
           vnto
           them
           .
           The
           Wicked
           affect
           heauenly
           things
           for
           earthly
           thinges
           sake
           ,
           and
           so
           all
           become
           earthly
           vnto
           them
           :
           the
           Godly
           affect
           earthly
           things
           for
           heauenly
           things
           sake
           ,
           and
           so
           all
           things
           become
           heauenly
           .
           The
           Godly
           find
           a
           loathsomenesse
           in
           affecting
           earthly
           things
           ,
           and
           so
           are
           prouoked
           to
           hunger
           after
           heauenly
           ;
           the
           Wicked
           find
           a
           loathsomenesse
           in
           affecting
           heauenly
           things
           ,
           and
           so
           rather
           seeke
           to
           quench
           their
           thirst
           in
           the
           puddle
           of
           earthly
           pleasure
           :
           
           the
           Godly
           findea
           want
           of
           Heauenly
           things
           ,
           and
           so
           still
           affect
           the
           best
           Graces
           ;
           the
           Wicked
           are
           neuer
           satisfied
           with
           Earthly
           things
           ,
           and
           so
           still
           tyre
           themselues
           in
           pursuit
           after
           them
           .
           So
           that
           it
           is
           the
           predominancie
           of
           the
           Affection
           ,
           that
           determines
           the
           right
           ordering
           thereof
           .
           Whereupon
           it
           settles
           most
           ,
           wherein
           it
           sets
           vp
           it
           rest
           :
           How
           it
           subordinates
           the
           inferiour
           to
           the
           superiour
           ,
           and
           aymes
           at
           the
           chiefest
           end
           ,
           euen
           the
           glorie
           of
           God
           ,
           and
           saluation
           of
           the
           Soule
           .
        
         
           And
           secondly
           ,
           it
           is
           the
           issue
           of
           the
           Affection
           ,
           that
           approoues
           the
           sinceritie
           
           thereof
           .
           If
           God
           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
             .
          
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A19292-e2240
           
             Affection
             ,
             what
             it
             signifies
             .
          
           
             Meta●●mia
             subiecti
             .
          
        
         
           Notes for div A19292-e2470
           
             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
             .
          
        
         
           Notes for div A19292-e4100
           
             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.
             
          
        
         
           Notes for div A19292-e5350
           
             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.
             
          
           
             Aff●●●ions
             〈◊〉
             〈◊〉
             ●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
             prouiden●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
             
          
        
         
           Notes for div A19292-e8820
           
             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.
             
          
        
         
           Notes for div A19292-e11430
           
             Ch.
             11.
             
          
           
             Ps.
             77.
             
          
           
             Iob.
             3.
             
             Iob.
             62.
             12.
             
          
           
             Ps.
             77.
             7
             ,
             9
             ,
             10.
             
          
           
             1.
             
             Cor.
             10.
             13.
             
          
        
         
           Notes for div A19292-e12510
           
             Note
             .
          
           
             Rom.
             8.
             4.
             
          
           
             Heb.
             5.
             12.
             
          
           
             Tit.
             1.
             15.