THE MYSTERY OF THE HOLY GOVERNMENT of our Affections. CONTAINING THEIR Nature, Original, Causes, and Differences. Together with the right Ordering, Trial, and Benefit thereof: As also resolving diverse Cases of Conscience, incident hereunto. Very necessary for the Trial of Sincerity, and increasing in the Power of Godliness.  
The first Book.  
LONDON, Printed by Bernard Alsop, and are to be sold at his House, at S. Anne's Church, near Aldersgate.   

TO THE RIGHT Honourable, Worshipful, and my very bountiful Benefactors, the Hon: Sir Thomas Smith, most Worthy Governor of the East Indian Company, Together with the grave Committees, & the rest of that famous Society: All Health and Happiness.  
RIght Honourable, Worshipful, and dearly beloved in our Lord jesus: It hath been an ancient and laudable Custom of the Church of God, as to ordain generally certain ordinary Love-feasts and Christian Meetings, for the more comfortable exercise and maintenance of Brotherly Love, which is the Bond of Perfection: so more especially, when the Lord hath enlarged himself in any extraordinary Favour unto his Church, by delivering the same out of some desperate and inexplicable danger. We have not only the express command of God, to be enlarged in thankfulness accordingly, but to express our thankfulness: as principally by exercising ourselves in Psalms and Hymns, and spiritual rejoicings; so also (to testify our renewed interest in the Creatures, which such Extremities might have utterly deprived us of) in this respect also, to solace ourselves in a more liberal use thereof by solemn Feast, and all such outward Means, as together with inward refreshing of the Mind, might also tend abundantly to the comfort of the body; as being much weakened and disenabled with the fear and expectation of former Dangers. And thus we may find, that the Church of God hath upon such Occasion accordingly practised. See Hest. 9 Nehem. 8.  
And thus do we at this day solemnize the Memorial of our Wonderful and glorious Deliverance from the Kingdom of Darkness, by the True Light of the World, jesus Christ: Who as at this Time shined as it were in the darkness and obscurity of his Humane Nature, that so he might bring Light out of Darkness, and by his abasing of himself unto the shape of a Servant, might restore us to the glorious liberty of the Sons of God. Wherein howsoever happily we are not free from some unjust imputation of superstition, by such, who being not able to discern between the right use, and abuse of things, do therefore condemn our Liberty for the common abuse thereof in these licentious Times, by turning the same as an occasion to the flesh: yet neither aught their aspersions any whit to discourage any religious heart from an holy improving of his Liberty to the glory of God, seeing they proceed rather of superstitious singularity than any sound ground of Truth: Neither may we doubt, but that our reverend and spiritual Behaviour herein, as it shall justly clear us from any imputation of superstition, so it may also free us from the danger of any such abuse, which the looseness of the times is guilty of. For howsoever it may not be denied, but that such Observations as were merely of Humane Invention; or though they were of God's appointment, yet tending to the obscuring and abrogating of the Truth of Christ, were merely superstitious, and so to be renounced of us, as they were abolished by Christ: such as were the Ceremonies of Moses, and whatsoever else of the like nature: Yet whatsoever Ordinances have their Equity from the Law of God, and Practise of the Saints, according thereunto, and withal are so far from opposing the Virtue of Christ, or Christian Liberty, as that both in their Intent and Use they may further to the more comfortable enjoying of both: as these have their sufficient warrant, because they further that blessed Communion between God and Man, and serve also for the maintenance of holy Society between Man and Man; so may we lawfully use our Liberty herein, so all things be done to the Glory of God, and mutual Edification: Especially, seeing the lawful Custom of our Church and State ought to bind us wisely herein, if we will not be contentious, whereof we have no such custom, neither the Churches of God. And therefore, howsoever to him that doubteth, this liberty may be sin; & that much more, if he shall proceed to condemn others, wherein himself is not resolved; and that most of all, if he shall deprive himself of the liberty in good things, upon pretence of some evil that doth hang upon the same (as the manner of some is:) yet should this rather provoke us to improve our liberty to the best in all spiritual manner, that so either the Mouth of Iniquity may be utterly stopped, or opened graciously to glorify our God with us, even on our behalf. The Means and Trial hereof, seeing it consists in the holy ordering and government of the Affections, as evidencing the inward purity of the heart; which being purified by Faith, all things become pure thereunto: therefore shall this Direction at this Time prove most seasonable, wherein by our liberty in the flesh, we may be so easily provoked to exceed to the satisfying of the flesh. Neither only shall it serve for the restraining of Intemperancie at this time: But seeing the whole course of our Christian Life is graciously led, and so accordingly followeth the wise Temper of our Affections, and so is also approved and perfected thereby: Therefore also shall this Light prove a profitable Guide, to conduct us throughout all the Difficulties and Infirmities thereof: As serving for an Armour both to enable us in the Conquest of such Enemies, which will be sure at all times to oppose us in our Heavenly journey; as also the better to comfort us, in regard of such Infirmities, and outward failings, which do oftentimes mainly challenge the truth of our proceeding. For as, if there be a willing mind, the Lord accepts it above what we do, or can do, that so we may discern a truth of Grace in the imperfection thereof: so seeing the Lord will perfect the work he hath begun in us. And yet in that manner, that still his power must be seen in our weakness, that he may have the only glory; therefore as this is for the present our evidence of sincerity, that we love & affect what we cannot do, grieving withal for our failing herein; so by these contrary affections about the same Object, we do not only justify the Spiritual combat, but do daily interest ourselves hereby in the virtue of our Christ, by whom we are not only sustained in the combat, above any ability in ourselves, but also by his virtue, we are daily strengthened against all oppositions, that so in time we may be more than Conquerors. But of these things more particularly in the Treatise ensuing. Which as I have now according to my promise, published for the Common good; so because we live in a profane and surfeiting Age, wherein all is counted too little for the satisfying of the Flesh: and every little too-much, that serves by the restraining thereof to the satisfaction of the Mind: therefore are my Meditations sorted accordingly; As in some brevity and much weakness, to stumble the profane, who stands upon colour more than cloth, doting rather upon what may affect and puff up the giddy brain, then what may reform and humble the honest heart: so thereby also to exercise, and stir up the dulness of the best; that what seems not so apparent at the first view, may by more serious Meditation and fervent prayer be better conceived, and more profitably digested. And therefore also have I been the briefer in this General discovery of the government of the Affections; because my purpose is (Godwilling) to add shortly hereunto a Particular Discovery of each several Affection, according to their Order, Nature, and Differences; wherein by the Grace of God there may be some profitable supply in special, for what soever is wanting in the General direction. Mean while, that I might not be wanting to the season, whereby the time may in some measure be redeemed, and the hearts of God's children raised up to further hope. I have thought good first to frame these Walls and Gates for the City, that so the Inward buildings may be more safely erected and perfected. Of all which, as I have been bold to make choice of your Honours & Wor. as Patrons; and Guardians, as to whom being already bound by so many former favours; I could not choose but renew my Bonds, by paying this poor Interest, though far I hope from any base Usury: yet binding hereby to a continual debt of love, which is then best paid, when still it is owed. And so I humbly request you to accept thereof, 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 endeavours herein, not according unto that which I have, but answerable to my affection therein. Comforting myself herein: that seeing God hath given you wisdom to discern of things that differ, and our hearts are in the hands of God, that if we prevail with him, we shall prevail with men: therefore, as my desire herein, is to approve myself unto God and the consciences of his people; so other things shall be so far supplied, as that still the power of God may be seen in our weakness, and the Lord may have the glory of all his mercies. What others aim at in these endeavours, I matter not; neither do I envy at what they reap: much less doth it stumble me, what this way of making ourselves known to the World, daily hears of, either vainglory or filthy lucre, or such like: It sufficeth me, that my reward is with God, and that I have daily experience of the difference between his payment and man's, that so I might trust him better, and man the less; and yet still not to fail any good occasion, whereby I may provoke men, that they may be like unto God in a wiser disposal of their Affections. This is that I aim at in this Treatise. This I shall heartily labour for in my best devotions and supplications unto our God for you, that he would increase in you all wisdom and spiritual understanding, that you may approve the most excellent, and like wise Merchants, still be buying that Precious Pearl; and having once obtained it, labour still to husband it with most advantage to God's glory and the good of his Church, being never weary of welldoing, that so you may reap in due time if you faint not, that so you may fight the good fight of faith and finish your course with joy, and so lay hold of Eternal life. And so I heartily commend you all to the grace of God in Christ jesus. Resting in him.  
Your Hon: and Worsh: with all that I am or may be. Th. Cooper.   

The Contents of this Book.  

OF the N●tion of this term Affection, and the diverse acceptions thereof. Chap. 1.  
Of the General Distribution of affections into their several classes & kinds. ch. 2.  
Of the causes of Affections and Perturbations. ch. 3.  
Rules for the right judging of Affections and their sincerity. ch. 4. 

1. Concerning their ground.  
2. Their Object.  
3. Their End.    
General rules for the right ordering and trial of them: especially in regard of such ●entations as do accompany ●he same. ch. 5.  
How we may discern the ●entation from the Affection. ch. 6.  
How to order our affections. 

1. In regard of ourselves.  
2. Towards others.  
3. Towards God.    
Of the Benefits of this holy Ordering and trial of our Affections.  
Cases of Conscience incident hereunto: whereof, 

1. Whither Faith be an affection.  
2. Concerning the Object of our Affections, whether it be an argument of unsanctified affections to be more conversant about earthly, then heavenly 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 judgement of them.  
Secondly, In the holy disposing and employing of them on their several Objects.    
Concerning the right judgement of Affections: here first consider we.   
THE GOVERNMENT of the Affections.  

CHAP. I.  
Of the Notion of this term Affection, and the diverse senses thereof.  
THis Name Affection, 
Affection, what it signifies.  in our common Occasions, usually importeth these three things.  
First, either those Desires and Motions to such several Objects as are offered in the world, whether they be good, or bad, and so it is a term convertible with Appetite. Genes. 3. 16.  
Secondly, or else it is used in a more restrained sense, to express our desires to good things.  
Or, thirdly it extends itself, to express those manifold passions of the mind which are the fuel to our desires, & bellowes there unto, which by the Stoikes were called perturbations, as conceiving them not to stand with the tranquillity of the mind, to interrupt and disgrace the same. By others, are called the Passions thereof: as discovering a more violent working of the same, or some great violence offered thereunto. And are usually called Affections, as expressing the several affects and desires of the mind, in the outward man. In which sense the holy Ghost calls them Members (Mortify therefore your earthly members: Col. 3. 4.) as by a figurative speech signifying, that these affections exercise 
Meta●●mia subiecti.  themselves in our earthly members, as using them 〈◊〉 the expressing thereof; 〈◊〉 joy and Sorrow by the Countenance; Fear and Hope, by the Hands and ●eet; Anger by the whole Body, etc. And in this ●ense we take them in this Treatise, and so do prosecute them, first generally in this first Book, & the● particularly, according to their several Distinctions hereafter.   

CHAP. II.  
Of the general Distributio● of the Affections into their several Classes.  
Affection's are distinguished, 
The division of Affections, 1. in respect of the Object.  in regard o● the Object, or Extent.  
Touching the Object all Affections and Perturbations may be reduced to two Heads: either Simple, such as have no mixture of any other perturbations; or Compound, such as are derived of other.  
The simple Affections are of two sorts.  
First, Primitive, which are the ground of all the rest.  
Secondly, Derivative, such as are derived from those Primitives.  
The Primitive Affections are two: namely,  
Love, whereby we vehemently 
1. Love..  affect a thing; and  
Hate, being a vehement 
2. Hate.  affection of disliking.  
The simple derivative Affections arise from the Primitive: as,  
From Love, and liking of Good,  
If it be present, proceedeth joy.. 
3. joy..   
If it be to come, Hope. 
4. Hope.   
From Dislike, and hate of Evil,  
If it be present, ariseth Grief, and heaviness of 
5. Grief.  heart.  
If it be a future Evil, than Fear riseth from 
6. Fear.  the mislike of Hate. And these I take to be all the simple Perturbations.  
The Compound are such as have part of the simple, by mixture, and that either of the Primitive simple, or the Derivative, and of the Primitives, with simples only, or mixed with Derivatives.  
Such as are mixed of Primitives only, are either unequally mixed, of Love, and Liking, or of Mislike, and Hate: or mixed equally of them.  
Of the first sort, taking more part of liking, is the 
7. Laughter.  Affection of Laughter: Wherewith, we with some discontentment, take pleasure at that, which is done or said ridiculously: of which sort, are Deeds and Words unseemly, or unmeet, and yet move no compassion: as when one scaldeth his mouth with an hot Pie, etc. We are discontented with the hurt, yet joy at the Event unexpected by the party, and that we have escaped it: from whence cometh Laughter. Which, because it exceedeth the mislike of the Thing that hurteth, bursteth out into vehemency on that side, and procureth that merry Gesture.  
If on the other side, the thing be such, as the mislike exceedeth the joy we have of our freedom from that evil, then ariseth Pity, and Compassion. And these Perturbations take their beginnings 
8. pity.  of the Primitives, unequally mixed: whereby one of them doth after a sort obscure the other.  
The other, are such as have equal Mixture, and those are Envy and jealousy.  
If the thing we love, be such, as we have not part of, then springeth an Hate or mislike of the party, who enjoyeth that we want, and like of, and so breedeth Envy, a grief 
8. Envy whar.  for the prosperity of another, or good success whatsoever, wherein we have no part.  
If it be such a benefit as we enjoy, and are grieved it should be communicated to others, and whereun we refuse a partner, this is called jealousy, incident 
9 jealousy.  to Amorettoes, and aspiring Natures: and these are compounded of the Primitives alone, like, or mislike, love, or hate.  
Those which are mixed of Primitives and Derivatives, are of two sorts, according as the Primitives, that is to say, mixed of love, or hate.  
Now love mixed with 
10. Trust. 11. Distrust  Hope, breedeth Trust: With Love and Fear, Distrust.  
Hate, or Mislike, compounded with Hope, breedeth Anger: whereby we 
12. Anger.  are displeased with that which misliketh us, and in hope of being satisfied of that which offered the mislike: are driven to Anger, the Affection of Revenge.  
If it be any thing, wherein we have displeased ourselves, it is called Shame. 
13. Shame.   
If it be compounded with Fear, it is called 
14. Bashfulness.  Bashfulness.  
If the dislike be taken from another, the composition is of Hate and Anger, and thereof springeth Malice. 
15. Malice.   
These are Perturbations, compounded of Primitive passions, with their derivatives.  
Of Derivatives betwixt themselves, arise Despair, 
16. Despair  and confident Assurance.  
Despair is compounded of Heaviness, Grief, and Fear.  
Confidence, of joy and 
17. Confidence.  Hope.  
Out of Hope, and Faith, Patience. 
18. Patience.   
Thus in general of the distribution of Affections, in regard of their several grounds, nature, and comparison between themselves.  
Secondly, Affections may be divided, in regard of 
2: In respect of the Extent.  their Extent: as some concern only this life.  
As first, all such as concern Evil, as Hate, Fear, Grief, jealousy, Pity, Laughter, Envy, Anger, Shame, Bashfulness, Malice, Despair, etc.  
Secondly, some such as concern Good: which because it cannot be perfectly attained 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 concern both his life and the life to come, as joy and Love..   

CHAP. III.  
Of the Causes of Affections and Perturbations.  
COncerning the Causes 
1. Of Philosophers, which derive from the Humours  of Perturbations, there are two contrary Opinions: One of the Philosophers, that conceived all perturbations to arise from the Complexions, or Humours, that is, from the body and carnal part of man.  
The other is of Divines, 
2. Divines, from the Soul.  that hold all perturbations, howsoever they may be occasioned, from the diverse Temperatures of Nature, yet to proceed immediately from the disposition of the Divine Soul, either qualified with grace, and so expressing the same in the further aim and employment of such Affections, as tend to good, or else oppressed with corruption, and so discovering itself in those Affections of Malice, Envy, etc.  
This latter to be true, appeareth first by the Operation 
From the Soul proved.  of the Soul in these perturbations, without the use of Senses, as in dreams: secondly, as also by the contrary temper of Diseased parties, when such humours do most abound, as in the jaundize, though Choler abound, yet there ●s least sign usually of Anger: thirdly, & especially seeing these are Evils of sin, therefore seeing the Soul is the immediate subject of sin, and not the Body, the Body accidentally sins for the Souls sake: it must needs follow, that these Affections proceed from the Soul, and not the Body, not the Humours, etc.  
And therefore, though 
Answ. to Object.  the Soul seem to follow the temperature of the body, in regard, that the body being out of temper, the mind also fareth accordingly: yet neither is this general, but only in some persons, and upon some occasions. Neither that, that it may only at all be so referred to the body, as that it doth actually work upon the soul, making it suffer thereby. But either this falls out, in regard 
How the Soul suffers from the Body.  of the near conjunction of the soul and body, the soul sympathising herein with the body, as a loving companion: or the justice of the Lord, by this outward chastisement of the body, arrests the soul, to give up it account, or affects the same in mercy, to renew repentance: It being a certain ground, that the soul is the only ●●d prime mover of the ●ody, and all the actions ●hereof: so that it were monstrous and preposterous, that the body should ●oue any such Affections 〈◊〉 the soul, contrary to it immortal and impassable ●ature.  
And therefore howsoe●er the wisdom of flesh was enforced to acknowledge the Immortality of ●he soul, both in that the ●nward power thereof, in accusing, and excusing sin, necessarily reacheth beyond this life: And it natural light soaring above these earthly things, doth argue plainly some further happiness to belong thereto, then to this life is incident: yea, th●● not satisfaction thereof in any earthly thing whatsoever, doth plainly evidence, that there is some further happiness to content the same: yet seeing this Light serveth only to make inexcusable, as appeareth by the contrary practice of men to their knowledge, therefore hath it been justly given up to such dotages, and blockish imaginations: which, though they cross even natural light, yet they may serve to the satisfaction of the flesh, that so enjoying herein a show of happiness, they might be prevented of the search of ●he true happiness, which concerns the Life to ●ome.  
And hence arose these ●●range and contrary Opinions 
Ground of these false Conceits, concerning Affections.  concerning the Affections, according to ●hose diverse Models and ideas of happiness which ●he wise men of the world ●●amed to themselves. For whereas the Stoikes placed 
1. Stoikes.  ●heir happiness in such a ●ind of tranquillity, and ●eace of the mind, which ●ight rather be senselesse ●f evil, then sensible of any ●ood, because they had no ●se, nor experience of Grace, to the subduing of ●heir affections, and ordering them to the true objects and ends: therefore in their carnal wisdom they coniected such a kind of senseless happiness, as might be free from all affections: As esteeming them to be no better than Perturbations, tending to disturb the peace of their minds, that so they might put out that light of conscience, expressed in the Affections, and accusing them of enil, whereby they were bound to the punishment of another life, and so thereby confirm their imaginary happiness in the things of this life. Wherein, though they did not obscurely discover their notion of the soul's immortality, in that they laboured hereby to prevent that use of conscience which convinced the same, by the sense of future punishment due thereto: so herein also did they plainly prove the wisdom of the flesh to be enmity against God, & their own salvation, in that they placed happiness in such a benumbed and senseless an estate, which of all other was farthest from true happiness, as having no feeling nor comfort thereof, and by it sense lessenes in evil proved necessarily the high way to most certain condemnation, as serving to make up the measure of sin. And like unto these, is the conceit of the Libertines, who mis-conceiving the powe● and application of Christ, as if he came to take away only the sense of sin, and not the power and guilt of it, do therefore hereby measure their interest in Christ, that they are senseless in sin, commit it most greedily without any remorse, and wallow most securely and desperately therein.  
Thus as the Stoic and Libertine placed their happiness in mere stupidity and blockishness, so the Epicure on the contrary, placing happiness in the sense, and in such things as might best affect the same, for the enjoying of present delight, and carnal appetite, as esteeming it no happiness, which is ●ot by sense enjoyed: conceived therefore so only of the soul, that it served only as salt, to keep the body from putrefying, and make it sensible of delight, and so concluded of the Affection's, as to be only the effects of the Complexions ●nd Humours of the body, keruing only to express ●heir natural inclinations ●nd operations, to the satisfying of the Flesh: 
2. Epicure, and his confusion.  Wherein, as they plainly discovered their estranging from the life of God, through the ignorance that was in them, in their confining their Affections to 〈◊〉 carnal and senseless pa●● of nature: I mean, th● body, separated from th● soul, whereby they utterly excluded themselves from all true notion o● the Deity, from all tru● fellowship with Him which is only attained by the Mind and Affect●ons thereof: so in thi● their prostituting of these noble affects of the divine soul to the guide & lur● of corruptible flesh: eue● wherein they seemed t● be wise, they become fools, confounding themselves in their own imaginations, and overthrowing that sensual happiness which they fancied herein. For whereas they placed their chief happiness in the sense & feeling of carnal delights, Let us ●at and drink, for to morrow 
1. Cor. 15  we shall die; they did utterly deprive themselves of that which they most aimed at, namely, ●o enjoy the sense & com●ort of these sensual means: in that they deri●ed and placed these affections only from and in ●he complexions and humour's, which of themselves are altogether void of sense, and appetite. Wherein, as they altogether bewrayed their ignorance of the true happi●esse, and so justly deprived themselves thereof, in that they placed it only in the enjoying of suc● corruptible things, which end with this life: so, howsoever their main aim 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 here the other which proceede● therefrom, must necessarily end also:) or else, seeing these humours are im●patible, senseless, etc. therefore sin proceeding hereof, must neede● be a mere privation, a nullity, etc.  
Yet as herein they discovered themselves to be without God, and so without hope of the life of Glory: so hereby they made up more speedily the measure of their sin, and so were led like fools unto the Stocks, and Oxen to the Shambles.  
Wherein, that they might make up the measure of their damnation.  
Behold herein a further delusion of the Sadduces, 
4. Sadduces.  imagining, that these carnal Affections shall accompany us to Heaven; that the Happiness thereof consists only in satisfying our carnal appetites, that so we need not make scruple of them; nay, that we may give the bridle most freely unto them: as being the next way to have an Heaven upon Earth, to prepare ourselves on Earth unto Heaven.  
Thus the Wisdom of the Flesh, as it is enmity against God, so it justly proves i● 
Rom. 8. 7.  own confusion. And therefore it being apparent by that which hath been said before, that our Affections cannot proceed immediately from the Complexions, or Humours, but from the Divine Spirit; these grounds may be further added, by way of conclusion, for the confirmation hereof.  
As first, that the Affections in wicked Men, even 
3. Reason's proving, that they arise from the mind.  in the best complexions, and temper of the body, even when they are furthered with all outward contentments, to the satisfying of the flesh, as in the best measure of health and outward prosperity, are then most vile & outrageous. Whether we consider such Affections as concern the acting of sin; as appears in the pursuit of our Lust, Revenge, or such like: or take notice of such as concern the punishment thereof, as Fear, Horror, and the like. As appeared in Belshazz●r, 
Dan. 5.  in the midst of his greatest riot, and pompous Excess. Which plainly argues, that they follow the temper of the Mind, 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 temperate, more conformable to the will of God, more fitted to the right end.  
Secondly, unto which if we add, that it is the 
Tit. 2. 11.  Grace of God only (whereof the Soul is only capable) that altereth and purgeth our affections of their corrupt and pestilent qualities, and so turneth them to their contrary and proper Objects; as, Slavish Fear, into Filial Fear, Carnal love, into the love of God, and goodness, etc. By this it necessarily followeth, that our Affections proceed immediately from the Soul, and have their residence therein.  
Thirdly, if we shall consider, that our most principal and noblest Affections, of Love and joy, are not determined and perfited in this life, but do accompany us after death; as whereby we express our enjoying of eternal Happiness, even when the body lies rotten in the Grave: this is a plain evidence, that they arise out of the Soul, as their proper Fountain.   

CHAP. FOUR  
Of the wise governing and trial of the Affections.  
ANother special help to constant Obedience.  
Here observe First these general Rules concerning Affections, in 
Rules for judging hereof.  regard of judging thereof.  
That they are not simply to be discerned by 
1. Their condition.  themselves, as being in themselves, for the most part, not simply good, or evil: but as they depend upon their true Grounds, affect their proper Objects, and aim at their right Ends.  
And therefore Know we, that the true 
2. Their true ground  ground of all holy Affections, is sound Knowledge of 
Prou. 19 2.  the thing we affect, and of our estate and right to and in the thing we do affect: so that no Knowledge, no sound Affection, no Right therein, no Hope for well-ordering of them.  
Secondly, observe we, That all holy Affections 
3. Touching their Objects.  have generally one main Object, namely, Our God in Christ jesus, and so subordinate, The salvation of 
1. General.  the Soul.  
But particularly, each of 
2. Particular.  them hath it several and proper Object, whereon it is bend, and conversant therein; so that here the Rules are.  
That the particular Objects 
With their Rules.  must be subordinate to the general, and included therein, both for direction 
1. Rule.  and Limitation also: all must be from the Lord, in him, and for him, Rom. 11. for the obtaining of salvation.  
The particular Objects must be the Bounds to 
2. Rule.  each particular Affection; as shall appear afterward. Our hatred must properly be against sin, not goodness; our love to Good, and not Evil, etc.  
Our Affections must so 
3. Rule.  be squared to the Objects, as that it only level therein at that which is proportionable thereunto. That whereas there is in the Object the person, or thing, wherein the quality is, and the Quality itself; and the person, or thing, is to be diversely affected, in regard of the different quality thereof. Therefore the sincerity of the Affection appears, in aiming at the Quality, and so, for it, respecting the person, or thing. As to affect a thing for it goodness, to hate it, for the evil. And yet so, as whereas the substance is of God, and the quality of Satan. Therefore here may be a concurrence of contrary Affections in one main Object. As that the person of a sinner (being God's workmanship) is to be beloved; though we hate the sin of the person: the good of the same person may be loved, though we hate the contrary evil in him.  
And therefore, whereas 
4. Rule.  the Ground, next unto Faith, as of our worship of God, and duties unto Men, is Love; howsoever our affections are different in themselves, yet they must all be derived from this principal affection of Love: We must hope, grieve, rejoice, etc. because we love; and love must be the end and aim of ●ll: Therefore we are angry, we fear, we hope, we joy, that we may still love, and make better way for the manifestation thereof.  
And so, as love is an affection, 
5. Rule.  that is the ground and end of all other affections, and therefore all must be subordinate thereunto: so also is there a subordination of other contrary affections one to another, that they may end in this love: as hatred is subordinate to love, grief to joy, fear to hope, etc. as being not contraries in diverse subjects, but all the same general: as no otherwise respecting diverse subordinate Objects, but that they aim at one Principal, as furthering each other in their particular contrary, and different Objects to that one Principal, namely, the glory of God, and salvation of the Soul.  
Hereby shall we know 
6. Rule.  the sincerity of our Affections, if they are proportionable to the Object, and measure thereof: as, If the sins of the Times be grievous, and extraordinary, so our grief be suitable: If the mercies of God, and his deliverances, be wonderful, so our joy and Thankfulness be answerable. And this may serve for the just conviction of our Times.  
First, In that though 
Use 1.  there be some fear of God, yet it is not proportionable to the means.  
We have been better taught, then to fear God so little.  
We have had greater judgements, then that we should be so secure.  
Secondly, In that we 
2.  set not our Affections high enough in good things, and yet rack them too far in evil things.  
We fear not God enough, and yet fear the World too much.  
We love the World too scantly, and love our profits too excessively: And so there is a jar in both. Our Fear in spiritual things, is defective; in worldly things, excessive.  
So, in this proportion, if we love God without limitation, as the most excellent Object, and our Neighbour as ourselves; this is to proportion the Affection to the Object.  
Our Affections are good Servants, but bad Masters; 
7. Rule. Limitation.  that is, they must not bear rule, but still be in subjection to their several Limitations of the Word, our Callings, the common Good: without which, the best Affection, even of Zeal and Love, may be evil: Not only ●ill Affections, or such as ●re more inclinable thereto; but even the best must ●hus be tried, if they make ●s fitter for God's service: ●s Anger, if we can fall to ●ray; Zeal, if we can re●it private Offences, etc.  
First I say, our Affections 
1. By the Word.  must be informed and limited by the Word: that is, Whereas the Lord hath given us a sure Word, both as a Light shining in a dark place, to enlighten the darkness of our nature, and so as a Guide, to the well-ordering thereof: If our Affections now follow, and not run before our Knowledge.  
We first know what to love, and then affect the same: and if our Affections are proportionable to our knowledge, we affect so far, as we are informed and persuaded of the truth; and according to the particular truth we know, so our particular affection is levelied at, and confined thereunto. This is a certain evidence of the true light and ordering thereof: Hereby we shall hold out, and continue therein.  
Whereas otherwise, if we affect what we know not, this may either arise from some tickling delight of the flesh, from Vainglory, and such like, or else from some outward occasion of the World, as pleasure, Profit, etc. or it ●ay be some illusion of ●atan, to deceive us with Error, in stead of Truth. Or at the best, it will groove no better than some sudden flash of the ●ll-lightning Spirit, to make us more inexcusable. Our 
Heb. 6. 4. 5.  affections, in all these respects, will vanish and decay, according to the failing of those several Occasions.  
And secondly, if our affections exceed our judgement, and knowledge of the Truth, we shall not only be driven to question the truth of our judgement: but also by our affections, exceeding our knowledge, we may either be caused to do things doubtfully, without found information, and so sin therein, Rom. 14. Or else, by the strength and violence of our Affections, we may be drawn to do that which is contrary to our judgement; and so therein also offer violence to our Consciences.  
And thirdly, if our Affections only aim at generals, 
2. To the Objects.  and are not confined to their particular Objects; We conceive we love God, and yet cannot seek him only in jesus Christ; and in such Ordinances as reveal him unto us, cannot rest therein, for the quieting of our Consciences, and enabling us to Obedience. Our Affections are not in Faith, and so cannot be acceptable unto God, because all our affections unto God must arise from the knowledge and apprehension of his love unto us in jesus Christ: We love him, because he loved us first, 1. joh. 4. 17. Not as if we could deserve his Love, by loving him first; or could answer his Love with equal measure: but because he hath freely, and infinitely loved us, therefore we labour, in our weak measure, to love him again, to approve hereby our thankfulness unto him, and so to give him the glory of his free goodness.  
Secondly, I say, that our 
3. To our Callings.  affections must be squared and limited according to our several Callings, in regard of the execution of them. I say, in regard of the execution thereof outwardly, That though every Christian is equally bound to love God above all, and so to testify his love, not only by affecting his glory, grieving at his dishonour, but also by all outward occasions, as may express the same: yet seeing the Lord hath ordained several Callings in the Church and Commonwealth, and these both distinct, by their several Offices and Duties, and so also subordinate to each other, for the maintenance of the common peace and public 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 severally express their affection herein, as their Callings do limit or enlarge the same. As that the Magistrate may testify his zeal to God's glory, not only in being angry at sin, but in punishing the same; which a private man may not do: His only Weapons herein, must be Prayers & Tears. And so the Minister may testify his zeal to God by his public Calling, in reprooving, convincing, and censuring publicly: all which, a private man may not do, because God is the God of Order, and requires no more at our hands, than he allots unto us. 1. Cor. 14. 40.  
Thirdly, I say our affections 
3. The Occasions.  must be suitable to the occasions and condition of the Times and Church where we live, and so to our own particular Occasions. As that we must weep with them that weep, and rejoice with them that rejoice. Rom. 12. 15. 16. In general calamities or sins threatening them, we must be mourners, Ezech. 9 jerem. 13. 17. Howsoever the Multitude are senseless, and careless, Prou. 14. 16. In general Blessings, we must rejoice and abound in Thankesgiving to our God, Psal. 126. 34. Psal. 118. Howsoever the Wicked may gnash their Teeth, and pine away, Psal. 112. 10, 11.  
And yet seeing there is 
9  an holy Order to be observed in our Affections, according to the more excellent Objects: As that our God and his Glory must have the chief place; the public Good, the next, before our own private: Therefore our ●●●ctions must be suited and mixed accordingly. As if it stand with God's Glory, to punish Nadab and Abihu with fire from Heaven, for offering strange fire unto God; Aaron, their Father, must prefer God's glory before the good of his Family, 
Levit. 10.  and in silence submit to the will of God. Though Nehemiah for his own private be in good case; yet because the house of his God lies waste: therefore, though he stand before such a Monarch, as would not endure any such melancholy passion; yet his sad countenance 
Nehem. 2.  must needs bewray his Affection to his God, and compassion with his distressed and desolate Church.  
Yea, such must be our holy wisdom and temper herein; as that seeing the public must be preferred before the private: Therefore, though our private case be safe, and yield us sound matter of rejoicing; yet we must withal be sorrowful for the public: yea, our particular joy must give way thereto: And though in private it go ill with us; yet we must rejoice in the public good, and be comforted in our particular distress, by the consideration of the public welfare of the Church of God.  
Thus of the Object of our Affections, and Rules therein.  
Now, concerning the 
The End.  End of all our holy Desires; this is suitable to the Object, Even the glory of God, and salvation of the Soul, subordinate thereunto: And so the Rules are also accordingly.  
A second general Rule there is concerning our Affections; That as they must be informed by Knowledge, so they must be bounded thereby: reaching only so far unto their objects, aa the Word alloweth. Our Desires must be subordinate to the Will of God, all tending to Holiness, and building forward to Heaven.  
And hence ariseth a 
Affection's 〈◊〉 〈◊〉 spiritual Thrift.  third Rule, That as ou● Affections are, so we shall profit in the Word, and holy Duties. And therefore we should labour not so much for Knowledge, which may puff up, as for good affections, which may so humble us in ourselves, as withal they may quicken to well-doing.  
And hence ariseth a fourth Rule, That as the affection is, so will be the acceptance of our service. It is not the thing done, but the cheerful mind that God accepts, 2. Cor. 8. 12. 2. Cor. 9 11.  
And this affordeth also another comfortable Rule, 
5.  That as God accepteth the will for the deed; so though we fail in the outward Act, yet it is the good affection, that shall stand in stead thereof. It is enough for Abraham, 
Genes. 22 11, 12.  to be willing to sacrifice his Son. This is the Trial of his Faith; this is the Deliverance of his Son, and the confirmation of the Covenant, Genes. 22. & 2. Cor. 8. 12.  
And hence also ariseth 
6. How to judge of the sincerity of Affections, in the corruption of them.  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 mixture of that which is 〈◊〉 with that which is ●●●●●tuall: here therefore we must be wise, to does cerne between things that differ: And so to judge of the sincerity of our Affections; not as they are not mingled at all with contrary tincture (for this it must be, for the Evidence and Trial of their sincerity, in discerning and mastering of them:) but rather by that which is predominant in this mixture, which prevails in the end; first, by drawing us nearer unto God in holiness; secondly, by most abasing us in ourselves; thirdly, by enabling us to more conscionable practice of Divine worship; fourthly, by making us more profitable to the Saints, for the increase of Christ's Kingdom.  
As for example: All our Affections must aim at Love, and be ordered thereby; That must be predominant: And so Sorrow must be subordinate to joy, Fear to Hope, etc.  
A seventh Rule concerning 
How to distinguish between Affections, and their Tentations  our Affections, is, That we be wise to distinguish between our Affections themselves, and the several Tentations that do accompany them, and are shrouded under them.  
Because, as in the wicked 
Note.  every affection being wholly impure, is nothing else but a mass of Tentations; all inciting to evil, all hindering from goodness: 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 usually is either so like the affection itself, or so overshadoweth the same, as we can hardly discern the Tentation, and Colour, from the affection and purity thereof, in the time of Tentation.  
And therefore learn we thus to distinguish between the affection and tentation, accompanying the same.  
First, as it was in the 
Rules hereto 1.  Travail of Rebecca, that Esau came out first, and jacob afterward; so usually it falleth out in the Travail of our affections.  
The profane motion 
The Tentation first breaks out  will usually peep out first: The flesh will first seek itself, that so it may prevent the onset of grace, and quash it in the beginning and first quickening of the Affection.  
And this falleth out either 
And why. 1. Want of preparation.  for want of due preparation to the duty, in curbing the Flesh, and tying the Ass, when we go to sacrifice.  
Or though we be never 
2. Satan's Policy.  so well prepared, Satan will now put in, by stirring up Corruption, to damp the Fruit in the first peeping out thereof.  
And the wise and gracious 
3. God's providence.  God, by this impudency of the flesh, stirs up the Spirit to a more glorious resistance, by an earnest setting of the heart on God, and craving his assistance, by confounding the flesh, and stripping it of all confidence and partnership in the w●●ke, that so he may have all the glory.  
And therefore the Rules 
Use hereof.  herein are, first, to distrust our Affections in the first motions to Good; secondly, to examine and try them by the Word, to refine, and quicken them in the Blood of Christ.  
A second Rule, to discern 
2. Rule. Constancy in Affections.  the tentation from the affection, is the Constancy thereof. For if the affection hold one to the Object; and is the more inflamed thereon, the more it is opposed: if it recover it coolings, and faintings, and so increase and hold out, to the accomplishment of the work; this is a sign of the sincerity thereof. But if it faint and vanish, and yield to the Opposition, than it is carnal, & swallowed up of the Tentation; unless it be in time of Tentation.  
A third Rule herein is, 
3. Rule. Increase in power.  That if the affection begin in weakness, and so increaseth by practice of holiness; than it is spiritual: but if be sudden and hot at the first, and feel no increase by the Ordinances of God, but rather quaileth in the use of them; than it is rather the Tentation, than the power of the Affection.  
A fourth Rule herein is, That if the Affection outlast 
4. Rule. Outlasting the Action.  the Action: either if it be accomplished, yet still we desire to better it; or if it fail, yet still it is more kindled to recover again; this is a sign of the inward Life thereof. But if it give over with the Action, either ending in the thing done, or quailing, because of the thing undone; this rather is the power of Tentation, doting upon the outward Action, than the power of Affection, approving itself unto God, and not measuring itself by the success of the Action, either way, but by the love of God discerning inward and general obedience.  
A fifth Rule hitherto is, That if our Affection hath 
5. Rule. Sound Ground.  a sound Ground, and rely on the Word; then are they spiritual: but if either ignorantly or superstitiously they are carried to any Object; this is rather the power of Tentation, than the Rectitude of the Affection.  
6. And so if our Affection 
6. Rule. Direct means.  carries us by indirect means, here we may suspect the strength of Tentation.  
7. Especially, if they 
7. Rule. Right Ends  draw us to contrary ends, this argueth plainly the power of Tentation, and convinceth manifestly the corruption of the Affection.  
Thus may we discern between the Tentation, and Affection.  
And these are the Rules concerning the Right judgement of our Affections.  
And so of such Directions as concern the right ordering of them.   

CHAP. V.  
How to order affections for ourselves.  
Unto which we may add these Rules, for the more holy ordering, and so benefiting, by them: as also for the Trial of Sincerity therein.  
Whereof some concern 
How to order Affections for ourselves.  ourselves: as that,  
First, When the case concerneth ourselves, we must ever learn to suspect our own Opinion, and Affection: as being over-weened with eonceit of ourselves, and so subject to much self-love and deceit in one selfeiudgement.  
Secondly, We must labour more for Affection, then for Knowledge; because Knowledge puffeth up, and so causes barrenness; but Affections humble, and provoke to obedience: by the one, we may rule others, but by these, rule ourselves.  
Thirdly, We must make 
In company.  our Affections as little known in company as may be; so did joseph: because the discovery of Affection causeth imputation of Hypocrisy from others unto us, and causeth occasion of offence, by perverting them to the flesh from us unto others.  
Fourthly, We must try 
By use,  our affections hereby, that if they make us less fit to pray, more unable to do the good we should, less careful to avoid sin, than they are evil: But when on the contrary, they can provoke us to well doing, prevent sin; them they are quickened from God's grace.  
Fiftly, If whatsoever we have in the judgement, we 
and Practice.  have also in the Affection, endeavouring to practise as we know, and so desiring still to know more that we may practise; this argues the sincerity of our Affections. Thus they are to be ordered: Because this implies the subjection of the will and heart, and so of the whole man, to the obedience of Christ jesus.  
Sixtly, Hereby also we 
By contrary Bent.  shall discern the sincerity of our Affections: If as by nature we inclined to one Vice more than another; so now we are more affected to the contrary Virtue. As if by nature we were more disposed to Choler and Fumes; so now we are more affected to peaceableness and meekness. If naturally we were more inclined to Sloth; so now we are more active and diligent in good things.  
Seventhly, Yea this is 
By contrary measure.  a notable Trial hereof, That whereas naturally we were furious, and violent to evil, we can be now more zealous and fervent in good: whereas before we were more obstinate and desperate in evil, we can be now more constant and resolute for good: whereas before we were more desperate, in unnecessary and wilful troubles, we can be now more courageous and victorious in those that are laid upon us, for good things. If the more violent our affections were to evil by nature, the more fervent they shall be in the work of Grace; this is a certain token of the true change of them.  
The reason hereof is, because usually whom the Lord converteth from a more desperate estate of sin: as hereby they are more bound unto him; so shall they express what he aimeth at herein: namely, to be more jealous of his glory, to labour more abundantly therefore.  
Thus as the Apostle Paul was more violent in persecuting the Saints; so was he more zealous for the glory of his God: so did he labour more abundantly than the rest, for the advancement thereof, 1. Tim. 
1. Cor. 15.  1. 17. Thus, because much was forgiven to that great Sinner, therefore much more did she love; the more she had offended her God before, the more did she labour to please him afterward, Luk. 7. 47.  
Eightly, Whereas the 
By their sincerity.  trial of Sincerity in general is, That God must be preferred above all things, above all earthly things whatsoever, yea above all heavenly things, as they concern us, or any interest we have therein: We must respect God simply for himself, & for that goodness that is in him, without any respect of whatsoever benefit may redound to us thereby. Therefore by this Rule also we may try the sincerity of our Affections: That as they come more nearly to the nature and absoluteness of God; so they are more pure and heavenly: that as God loved us for his own sake, & not for ours; so we can love him for his own sake, and not for any benefit redounds unto us hereby: nay, rather than we will fail in our love unto him, and his Glory, we can be contented to renounce all love unto ourselves; not only to suffer whatsoever afflictions for his sake, but even to be accursed, rather than he should be dis-honoured, Rom. 9 12. Exod. 32.  
So because our sin it is, which displeaseth God, and it is the punishment that may displease us: If therefore we can grieve simply for our sins, because our God is grieved with them, and not rather for the punishment whereby we are like to smart: being rather willing, if it could be put to our choice, to undergo even Hellish torments, so we might be free from sin, whereby we may offend our God; then to enjoy Heaven, with condition of impurity: so, that though there were no Hell to punish, nor Heaven to reward us; yet we could hate sin, and love righteousness. This is a very gracious Evidence of the sincerity of our Affections: Hereby we may know a great measure of God's grace in the mortifying of our Affections, and quickening of them to the life of Glory.  
Ninthly, Concerning 
Concerning evil and good.  our Affections to evil: because they are like the waters, that if the floodgates be open, grow headstrong and unresistable; therefore we are to nip them in the blade, nay, if it be possible, stifle them in the Womb, lest they grow so violent, as that they cannot be mastered. But touching good Affections, because they are like the 
〈◊〉. 4. 19  Morning Light, that shineth more and more unto the perfect Day; therefore they are to be cherished daily, and quickened by the Word, and Prayer: that so they may master not only our corrupt desires, but also bring in subjection all our gifts of Illumination.  
Yea, all other saving 
Note.  Graces may be turned as it were into Affections; that the zeal of God's House may even eat us up: Nothing may be seen, in comparison of our Affections; these may prevail and reign over all.  
7. As we must take notice of this, That we are subject to one Affection more than another.  
First, in regard of our different Condition: as in Prosperity, to Pride, Anger, Uncharitableness, etc. and so in Adversity, to Fear, Impatiency, Despair, etc.  
Secondly, and so in regard of our Natural different disposition, by reason of Complexion and Education, Society, etc.  
Thirdly, as also in regard of our different Callings, as to Covetousness, Ambition, Deceit, etc.  
So in regard hereof 
Rule herein.  know we, that it is a good sign of Grace to discern the predominancy of the special affection, so that we labour principally against the same, avoiding the Occasions lawfully, and strengthening ourselves, by the contrary means to subdue and weaken the power thereof.  
8. If we can turn all the Graces of God into affections, as to hear with Fear and joy, to pray with Fervency and Zeal, to give Alms cheerfully; so that indeed the whole action is swallowed up of the Affection, and converted thereunto.  
Tenthly, Whereas every 
In regard of the combat.  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 we have received from Adam: the Condition of both which is, that they are always striving against each other; The Spirit lusteth against the Flesh; and, the Flesh lusteth against the Spirit: so according to this continual Combat, the Affections are to be ordered, and tried.  
As first for the ordering of them: The Affections 
For ordering.  of the unregenerate part must be always led and ordered by those of the Regenerate; our love of Earthly things, directed by, and subordinate to our love of the Heavenly; our fear of Punishment ordered and subdued to our fear of God and his goodness.  
Secondly, For the trial 
And Trial.  of our Affections, here also the Rule is, That seeing we are but in part regenerate; therefore our Affections are then most suitable, when we can express contrary Affections about the same Action.  
As first, That we can rejoice 
Note.  in our God, and his goodness, and yet grieve that we are not answerable thereto; that we cannot comprehend the measure thereof, that we cannot walk worthy the same.  
Secondly, That we can so grieve for sin, as that we can also rejoice in this, that we do by unfeigned sorrow testify our Obedience unto God, our hatred of sin, and our endeavour to Repentance: That we can so fear our God, and his Goodness, as withal we can hope and trust in his mercy, and rely thereupon.  
The reason hereof is, that as by the one affection we justify our Regeneration in part; so by the other contrary, we convince and mortify the unregenerate. By both, thus contending with each other in the same action, we approve the truth thereof in the presence of God, and so labour for the acceptance of it above the worth thereof, in the merit of Christ, and we also maintain the Spiritual Combat between the Flesh and the Spirit.  
9 If our affections run 
In regard of the Object.  more upon heavenly then earthly things, and we can begin our desires for earthly things from a spiritual ground, and so can use them with a spiritual desire, still to thrive in grace, and to a spiritual end, namely, to further us to Heaven; this is an argument of the circumcising thereof: thus may we learn to order them aright.  
10. Our affections must 
In respect of reflection  begin from ourselves to others; and from others, return unto ourselves again.  
11. We must labour to quicken and order our Affections, by Prayer, sing, and Meditation especially.  
12. In most weightiest Occasions, we must especially 
Note.  watch over our affections, because now Satan will by them pervert us herein.  
13. Our affection must be suitable to the quality of the Object, and hence to be rightly judged.  
Concerning others, Our affections are to be ordered thus towards Men.  
First, According to the diversity of God's graces in them, so must we affect accordingly, and not according to outward endowments of Nature, or Worldly Happiness. For this is to have respect of Persons; and so is condemned, jam. 2, 3, 4. Act. 10. 34, 35.  
Secondly, According to present Necessity; so we must affect those that are in greatest present Want, howsoever far inferior in Grace to others, that are not in such extremity: and out of our tender compassion, minister present relief unto them; that so it may appear, we do it for God's sake, and not upon any goodness in them: expecting our recompense from the Lord; which we are like to lose from men.  
Thirdly, Whereas there 
Affections united to the most excellent Object.  are some Callings on Earth which do in some sort represent the Majesty and Office of God: as the Calling of the Magistrate, Minister, etc. Therefore herein also there must be a wise ordering of our Affections. As that, howsoever, in general, we must affect where there be best Graces; yet now, if the case stand between a Magistrate, though wicked, and a private Christian: we must more affect the Magistrate, because he is the Image of God's Majesty, Power, etc. and in regard of his Place and Office, is to execute the Will of God, whether for good or evil, and so is an image of God's free and absolute Power. I say, in these respects we must more lone, fear, and regard the Magistrate, than any private Christian howsoever, superior in spiritual Graces.  
The Reasons are:  
First, Because the outward 
Reason's hereof.  Calling of the Magistrate, and such Gifts as may concern the same, is that which the Lord in wisdom hath set over not only the persons of private men, but even their best Gifts also, either to reward them for the Good they do, or else to punish them for the Evil they do: yea, to correct them also for the good they may do, because they have failed in the measure thereof: so that, wherein we think we have most cause to spurn at government, because happily it lays the burden upon the wrong horse, vexing the Doves, and acquitting the Crows, as he saith. Yet herein we have greatest cause to love the Magistrate: As not only being herein an Image of the Divine Providence, in bearing with the wicked in great patience, and correcting his children; but also expressing herein the Divine Goodness: first, of his general Providence to the Wicked, in sparing them; and therein, his special Providence to the Godly, in sparing the Wicked, for the trial of his Children; and so of his Goodness herein to his Saints, in correcting them here, that they may not be condemned hereafter; and so of his special Providence to the Wicked, in hardening them by his patience to the Day of Slaughter.  
The like may be said concerning the Faithful Minister: That whereas he is the Interpreter, one of a thousand, to declare unto Man his Righteousness, job. 33. 22. Yea, is so gracious with God, as both to be the Mouth of God unto the people, the Lord revealing his Will for our salvation, by their Ministry; aa also to be the Mouth of the People unto God, both to obtain Blessings for them, and also 
jam. 5. 17.  to remove judgements from them, Exod. 32.  
So that if he do not pray for them, the Lord will not hear their prayers, jerem. 14. 11, 12. If he pray for them, the Lord will be gracious, and pardon their Offences. And so he is, as the Chariots and Horsemen of Israel, to preserve the Land from desolation, and maintain the peace thereof. Therefore as these are worthy of double honour, 1. Tim. 5. 17. so we must affect them accordingly, as those which watch over our Souls, and must give up their account for us, that so they may give it up with joy, and not with Grief, Heb. 13. 18.  
Yea, howsoever the person 
Note.  of the Minister may be exorbitant and scandalous; yet in regard of his Calling, we are bound to hear him: And if we affect him not, we cannot 
Matth. 23. 1  profit by him; ●hee may benefit us, though himself be reproved, 1. Cor. 9 Yea, with the Apostle: If Christ be preached, whether 
Phil. 1. 16.  of Envy, or Uaine-glorie, or any such by-respects; yet we must rejoice in the Truth, and the rather embrace the same, as having herein a gracious trial of our Sincerity: that we receive the Word, not with respect 
jam. 2 4.  of Persons, for the Uessels sake; but as from the Lord, 1. Thess. 2. 13. and in Obedience to his Ordinance. As also, having matter to exercise our spiritual Wisdom, in discerning things that differ: to sever the truth of the Word from the scandals of the Parson; to try all things, and hold that which is good, 1. Thess. 5.  
Yea, herein we have singular matter to exercise our Love; both in praying for his Parson, that God may make him more profitable: and so mourning for his Defects, as that by our Meekness and Humility we seek by all holy means to win him to more faithfulness, by being faithful in the obedience of that Truth which he hath delivered: as knowing, that our sin is the cause that our Pastor is so defective.  
And therefore mourn we especially for our own Sins; so we may give him example to do the like, or else make him herein inexcusable.  
Which as it reproveth the 
Use.  giddiness of our people, which heap up Teachers 
1. Tim. 4. 2.  unto themselves, according to their own Lusts, forsaking and disgracing those whom God hath set over them, upon pretence of their insufficiency of Gifts, or other defects; so it ought to advise us, to be humbled for our own sins, when any such stumbling blocks are offered.  
Assuring ourselves, 
Note.  That if we can truly examine and compare, not out vain and presumptuous Affections after the most eminent Gifts, but our measure of profiting answerable to the meanest Gifts in truth, we shall find, if we deal truly with our own Hearts (may I not speak of those that presume most in this case) that we are generally to learn the very first grounds of Religion, Heb. 5. 11. and so are short of answering the meanest Gifts.  
And so may justly fear, that whereas we would be 
Note.  generally thought better than we are, as being ashamed that we have been so short in answering so long and gracious time of our Visitation: therefore God hath given us up to this Presumption, to judge of our Teachers, that we may justify ourselves, and so to this wand'ring and hunting after those, as we take it, of the best Gifts; that so, by following them inordinately, we may be conceited to be that we are not, men of greater understanding, of more spiritual experience, as being able to reach and attain to their measure, and so thereby be further hardened in our own ignorance and corruptions.  
Thirdly, Our Affections to others, must be derived from our Affection to ourselves: we must begin at home, and so be enlarged abroad; so love others, out of love to ourselves; so to be zealous against others sins, as to begin at home, etc.  
And secondly, Our Affections to others must return home again: if by grieving for others sins, we can do little good upon them, let our grief return home for our own sins; yea, let us be grieved, that they are not grieved.  
Fourthly, Our Affections to others must be always bounded within the Rules of the Word, & the glory of God: We must so affect the salvation of others, as may stand with God's glory, with the good of his Church, according to his Word. We must so grieve for their sins, as that we submit to Gods will, and not hinder our Callings, 1. Sam. 16. 1.  
We must so pity them, as not to harden them in sin, not to pamper them in wantonness, etc.  
Secondly, Towards God.  
For the right ordering of our Affections toward 
Order of Affections towards God.  God, this general Rule must be observed, That there are some Affections which properly and only belong unto him: as Trust and Hope; these are peculiar only to the Lord: so that it is high Treason to that supreme Majesty, to transfer them to any other.  
As for Trust: Only in the Lord; Not in Princes, not any, Psal. 146. 2, 3.  
So for Hope: Only in God; not in Man.  
The meaning is, not that we must not trust them, that is, yield some civil credit to them, as to their words, to their actions, etc. in regard of temporal things, nor that we must not hope well of them in charity, 1. Cor. 13. in regard of spiritual, because we know not the contrary: but we must not repose any religious confidence in them concerning salvation; neither hope in them, as being able to effect the s●me: in which sense we here speak of these Affections.  
A second Rule is, That though some Affections respect ourselves & others, yet they must be subordinate to our respect of God. Our Affections to God must be without Limitation: We cannot love him enough, we cannot fear him too much; so far as possibly we may, our affections must be enlarged proportionably to the Object; they must be boundless, and endless, as the Object is. But those to our neighbour 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 God's glory.   

CHAP. VI  
Of the Benefit of the right use of holy Affections.  
FIrst, Hereby we shall be sure to profit and thrive in all well-doing: for as the thing is affected, so it is increased and continued.  
Secondly, Hereby we shall discern undoubtedly the true work of Grace begun in us; for as is the Affection, so is the truth of the heart: Look what we love, what we fear, what we rejoice in, what we are sorry for; these will discern the uprightness of the heart.  
Thirdly, Hereby also we shall approve ourselves in the growth of Grace: for as our Affections are more quickened to holy duties, as we more love and rejoice in them, as we more fear and hope in the continuance of them, as we are more grieved in ourselves for our failing, are more zealous against sin, more angry against it; so we do thrive in well-doing. And  
Fourthly, So also by our Affections we may discern our perseverance, and constancy, in well-doing; each of them being furtherances thereunto, and assurances thereof.  
Fiftly, Our Affections rightly ordered, will enable us to have more comfortable fellowship with God in Prayer, Meditation, etc. as quickening our zeal of his Glory, our love unto his Majesty; procuring our more free and bold access into his glorious presence, our more entire and cheerful society with him, our better contentment in his providence; enabling us with more patience to wait upon him, and so to strive more effectually with him, that we may not be sent empty away.  
Sixtly, These also well ordered, will prove gracious helps for our more comfortable society with men, to our mutual profit and advantage: As whereby,  
First, we are enabled and enlarged to do them most good.  
Secondly, and so hereby fitted to maintain the fellowship, as being enabled to overcome whatsoever evils may arise, to the breach thereof, with our Patience and Meekness: And so fitted to further each other to the Heavenly Communion.  
Seventhly, Especially whereas there are three special Times, wherein our Affections are not only much distempered, but even quite perverted, so far as we can perceive, from their right Objects, and use; namely,  
First, The Time of Desertion; when our God withdraweth the Light of his Countenance from us.  
Secondly, The Time of violent Distress; by reason of acute Diseases: as in Fevers, power of Melancholy, etc.  
Thirdly, The Time of vehement Tentation; by the Malice of Satan.  
In all these, as we must be wise to judge of our Affections, and ourselves by them; so we may reap sound comfort thereby, both to prevent distraction and despair, as also give hope of recovery thereout.  
As first, generally, That our Affections must not be measured by any of these extraordinary Conditions; we may not be judged by the distemper of our Affection in them.  
First, because the distemper is contrary to the main bend of our hearts, in our ordinary course of Sanctification: and,  
Secondly, When we come to ourselves again, and can judge rightly of things, we are the first that judge ourselves, and condemn our folly and ignorance in such distem pers: and Ps. 73. 22.  
Thirdly, Our God looks upon us, not as we are transported with these distempers, but as he hath from everlasting loved us in Christ, and in his singular wisdom and mercy, hath intended to turn our distem pers, as to the manifestation of our privy corruption; as it was in job, Cap. 3. so to the purging out of more inward and dangerous evils; of Pride, Vainglory, etc. And so to the advancing of his free mercy, and goodness, not only in sustaining us by his mighty power, in these Desertions; but in overcoming our Distempers, by his wonderful lenity and goodness: as he dealt with jonas; and making 
Ch. 11.  way hereby, for the better quieting and settling of our unruly and carnal heat and affections, for the time to come, by casting us wholly out of ourselves upon his free mercy in Christ jesus, and so renewing us 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 conformity to his Will, that so he may crown and perfect his own work in us; merely, for his own sake, by his own mighty Arm, that he may have the only glory of all his mercies.  
Particularly, We may observe a special hand of God in each of these Occasions:  
As first, In the Case of Desertion. And here let the examples of job and David 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 contrary buffet and sense of his displeasure, job. 6. 2. Ps. 38. 4, 5. Ps. 77. 8.  
Hereupon follows a strange distemper of their Affections: in stead of joy, bitter Sorrow; yea, sorrow provoking to rage, and 
Ps. 77.  repining against the providence of God: whereby they increased the 
job. 3. job. 62. 12.  burden, and were ready to sink under the same, by despair.  
Yet we see how mercifully the Lord sustains them in the midst of these Terrors.  
First, It befalls not them as they foolishly fear, and wish.  
Secondly, They are kept in some measure of Sobriety, to leave the secret work to God: yea, in some measure of Fatth, as to rely on the power of God: yea, in some measure, nay, in an excellent measure of Love; though he forsaketh, yet he is still my God, Ps. 22. And therefore David concludeth, Will the Lord forsake for ever? Not so 
Ps. 77. 7, 9, 10.  much doubting, that he will forsake; as wrestling with God by Faith, that he may not forsake for ever: as gathering from the former times, that he hath been gracious; and so concluding, from the faithfulness of God, that he will not forsake for ever. Yea, victorious job professeth confidently his love unto God, even in the greatest extremity, Though he kill me, yet I will trust in him, job. 16. 13. And lastly, when the Lord hath tried them in the Furnace, and their dross is purged out, their Affections return to their right kind again, yea, much more refined; to the denial of themselves, and so to their more sober and constant furtherance in the work of Grace, job. 42. 2, 3, 4.  
Secondly, Concerning the distemper of our Affections in acute Diseases: wherein if Satan hath not usually an hand, to increase the fire; yet the violence of the Disease is sufficient to disorder and pervert the judgement for a time, and so to distract and distemper the Affections. Yet seeing we speak and do that in these extremities, which is contrary to our former constant course; and when we are recovered, we either have forgotten what we did, or spoke, or else do condemn ourselves for the same: herein is our comfort, that our God will not impute unto us what hath fallen out in this case.  
And so we may also conclude of the Time of Tentation, That whatsoever distempers fall out in this case, as they are mercifully bounded within the general Condition, That nothing hath befallen us herein, but what is incident to Man; so their disorder shall not be imputed to us, but to the 
1. Cor. 10. 13.  malice of Satan. And the Lord in mercy will give that issue, as that we shall both bear the burden without groaning under it, and be freed thereof so far, as shall make for his Glory, and our good. But of this elsewhere, God willing, more at large.  
Eightly, Whereas it is a most desperate Policy in Popery, to detain unstable and deceived souls in their damnable Errors, and so to draw such like Novices to their Lure: That if it please God to afford light unto any, whereby they have some inkling of their Deceits, and so have some inward motion, or affection, to renounce the same, and embrace the Truth; they presently suggest unto them, that this is a dangerous tentation, and devilish illusion: that so they might hereby deter them from embracing the same, and so detain them in their Egyptian Bondage. This trial of Affections will prove an excellent means to resolve them herein.  
For as by those Rules formerly laid down, to discern the Affection from the Tentation, they may easily discern the truth of Affection from the power of Delusion: so especially, in that saving knowledge, is laid down both to be the ground and bounds of all holy Affections; hereby they shall be sure to discern the efficacy of Delusion from an upright Affection.  
And so also, by a wise observation of these differences, may the weak Christian be preserved graciously from Apostasy; as hereby knowing what he holdeth, and so holding that which is good.  
To conclude, there is not a better evidence of the sincerity of the heart, than the well-ordering of the Affections: because howsoever we may bridle from outward gross Actions, yet our Affections will discover the corruption of our heart, and inclination thereto.  
And on the other side, howsoever we may be hindered from the outward action of well-doing, by many occasions, as want of opportunity, violence of tentation, inability, and the like; yet our Affection thereto, either by grieving that we cannot do it, or going so far as our ability will serve, or endeavouring above our ability, is a gracious evidence of the sincerity of our hearts.  
Nay, we shall find, that there is not a better spur to provoke us to well-doing; not any more effectual bridle to restrain from sin, then are our Affections.  
For as if we do any good, we must first be affected with the love of it, before we can attempt the same: or else if we do undertake it upon by-respects, as to please men, to satisfy carnal ends; we shall easily give over when these props fail, only it is the love of Goodness, for itself, will make us constant therein: So, on the contrary, we shall never forsake evil conscionably, unless we first hate it for itself, and loathe as well the corruption thereof, as fear the danger of the same. If upon any other respects we shall leave sin, as for fear of punishment, for credit, etc. these respects will prove means sometimes even to return to such sins, or worse; which have been the occasions to lay them aside for a season.  
And therefore as it is the mercy of our God to show us oft times in our Affections what we may do in our Actions: so it is also his singular goodness, to forewarn us of many evils which we may otherwise fall into, even by the sway of our Affections leading thereunto.  
What should I say? Can we have a better Evidence of the truth of our Conversion, than the alteration of our Affections? Can we now delight in such things, which before we loathed? And can we grieve especially at that, which heretofore was our principal rejoicing? Can we delight in the mortifying of the flesh? and rejoice that we can sorrow for sin? and can we so rejoice in all spiritual comforts, as that we can also be sorrowful for our abuse of them? so that we can be always sorrowing, and always rejoicing: rejoicing in our God, and his Goodness; sorrowing, that we cannot rejoice as we should; that we cannot do the good we would: rejoicing in this, that we have got the mastery of some sins; and yet sorrowing for our many failings, and faintings even in those conquests, & for that body of sin, that hangeth so fast upon us? Can we discern our Affections thus turned upside down? out joy into sorrow, our sorrow into joy, that so our carnal joy in sin may be first swallowed up of carnal sorrow for the punishment thereof: And our carnal sorrow may be prevented of extreme despair, by the glad Tidings of God's mercy in jesus Christ, speaking peace unto our souls, and breeding spiritual joy by the evidence of our adoption. And so our joy in the goodness of our God may still work in us a spiritual sorrow and repentance of all our secure ways, that so we may cleave unto our God in new obedience: And so still as we can now rejoice in the truth of our endeavours; so we can also mourn for the imperfection of them; that so we may still labour to be found in Christ. Surely, by these changes and contrarieties of our Affections, we may undoubtedly conclude a truth of our Conversion, and proceeding therein.   

A Case of Conscience, here to be resolved, Whether it be an argument of unsanctified Affections to be more placed on Earthly then Heavenly things.  
THe Resolution hereof consists in a wise distinction of our Affections: which may be considered either as they are mixed, and so they are at the best; or, as they are predominant, and so the better part prevails against the worse.  
Take them as they are mixed: And so because the corrupt part first breaks out, and so is more sensible, and so still accompanies the better part in the process of the Work, and will have a fling even in the issue, to share with God, and rob him of his Glory; and so though happily the intention and purpose be to the best, and in the issue of it, may prove best to the confounding of the flesh: yet in regard of the appearance of that of flesh, as being more natural and sensible to a carnal eye; it may be conjectured, that the Affection is more upon that which is carnal, then that which is spiritual.  
Especially if we consider, That as Earthly things have a present and necessary use in all Occasions; so bring they a kind of Warrant with them: As to use them, so to affect them, that so we may take comfort in them; and by this comfort be provoked unto thankfulness.  
So that thus to affect, is not to affect them as earthly, but as heavenly things; as turned to the right end, and being good Foundations and Evidences to a better life. 1. Tim. 6. 19  
Only the Trial 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 even the meanest things, as God's blessings, which we are to receive cheerfully, and return thankfully unto our God. And another thing, to set the Affections upon them, that is, first, to rest in the thing, not in the giver thereof. Secondly, so to rest in the present, as we place happiness herein, and not make it a step to a further happiness. Thirdly, so to give way unto these affections, for the possessing of our hearts, as that either we leave no room for spiritual Objects, but are wholly taken up with desire and pursuit of earthly things, or so to divide our hearts to the entertainment of these diverse Objects, as that either they do equally share in our desires; we are indifferent to either, we can serve God and Mammon alike, we can be as eager, take as great delight in the prosecuting and enjoying of these, as the other. Or else, as it usually fails out, that if once we grow to this equal partition, the Handmaid will shortly perk above the Mistress, the carnal Object will prevail above the Spiritual, and so we shall labour more for the meat that perisheth, then for that which endureth for ever.  
Thus to set our Affections upon earthly things, is indeed to give more room in our hearts for the World, than God, and so to exclude God, in regard of the World; and this is carnal and devilish.  
But so to affect earthly things, as to make them steps to higher blessings, as to acknowledge our faithfulness in the least, because God loves a cheerful giver, and husband of his meanest blessings, is indeed in earthly things to affect heavenly: The resolution rests in the means, and end of affecting these things; that if we prosecute our Affections by holy means, and subordinate still these things to better; we may affect them lawfully, and thereby affect the better.  
This is to live by Faith, and not by Sense, even in outward things. This is to rejoice in God, and not in the things themselves. This is to lay up a good foundation against the Day of Christ, 1. Tim. 6. 19 20. Especially if we consider these two things.  
First, that the Lord conveys 
Note.  unto us even the most spiritual Blessings, by outward and carnal means; as the Word, by an Earthen Vessel; the Sacraments, by outward Elements. And secondly, that we receive such blessings by the Ministry of the Flesh; as by hearing the Word, eating the Bread, etc. which, as the Wisdom 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 especial work for the trial of the Spirit, that it leads us from that which is obvious to Sense, to that which is apprehended by Faith: that so being in the Flesh, yet we 
Rom. 8. 4.  may not live after it, but rather use the flesh for the mortifying of the flesh. As that, if we were not Flesh, we should not be thus led along with rudiments and elements, to the capacity thereof; and because we are thus led with elements, therefore the Lord having now supplied our Infancy and weakness, we should not be weaklings still, needing Milk, etc. 
Heb. 5. 12.  but rather grow on to strength, and power of Grace, that so we may digest the strongest Meat.  
The sum of all is: The Wicked affect heavenly things with an earthly appetite, and so all things are impure unto 
Tit. 1. 15.  them: the Godly affect earthly things with an heavenly appetite, and so all things are pure unto them. The Wicked affect heavenly things for earthly things sake, and so all become earthly unto them: the Godly affect earthly things for heavenly things sake, and so all things become heavenly. The Godly find a loathsomeness in affecting earthly things, and so are provoked to hunger after heavenly; the Wicked find a loathsomeness in affecting heavenly things, and so rather seek to quench their thirst in the puddle of earthly pleasure: the Godly findea want of Heavenly things, and so still affect the best Graces; the Wicked are never satisfied with Earthly things, and so still tire themselves in pursuit after them. So that it is the predominancy of the Affection, that determines the right ordering thereof. Whereupon it settles most, wherein it sets up it rest: How it subordinates the inferior to the superior, and aims at the chiefest end, even the glory of God, and salvation of the Soul.  
And secondly, it is the issue of the Affection, that approves the sincerity thereof. If God give Solomon abundance of Earthly things, and he give his heart to seek out pleasure, and contentment therein: yet, if upon experience of the vanity and insufficiency of these things, to content the mind, he renounce these carnal Delights, yea, even what is good in them, in regard of the end that doth accompany the same, and so soar up higher by this experience, to the highest good; Is not this the right use of all Earthly desires? Is not this to sanctify even these desires of Earthly things, by making them Whetstones, to quicken Heavenly Affections, and so to settle them more firmly upon durable and proportionable Objects?  
FINIS.   

To THE CHRISTIAN Reader.  
ACcording to my Promise, in my last Treatise of the Government of the Thoughts; I have now supplied thee (dear Christian) with some further directions for the well-ordering and subduing of thy unruly and rebellious Affections: A Task as so much the more difficult, than the former, of ruling the Thoughts, by how much carnal Reason and fleshly wisdom, bears more sway herein, and so gives more strength and warrant to the excesses thereof: so in this respect also the more necessary to be undertaken, as being that wherein even the best do much fail in the wise temper thereof, and yet are very hardly brought to discern their aberrations therein. For what one the one side through the ignorance of the right Objects whereon our affections are to be placed, and the right measure of Proportion to their Objects: And on the other side, by reason of such collusions of carnal wisdom, making good our distempers therein: very lamentable it is to observe how easily many, other wise good men, have been miserably transported into these aberrations either in the excess or defect. As also how hardly they have been reclaimed to the right temper again: nay, not so much as to discern wherein they have fallen. May we not observe both these true in jonas his case? how easily fell he through ignorance, and self love into a violent fit of rage, and how hardly was he reduced to see his error herein. That which he should have rejoiced in, in the truth of judgement, that the Lord had mercy upon that People, voiced to destruction: we see proves an occasion, through spiritual Pride and Selse-love blinding of him; that I say, proved a means to make him even burst with anger, not sparing God himself in his rage and fury: And with what great Patience doth the glorious Lord seek 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 justify his fumes, though it were to the condemning of God himself?  
The like we might exemplify in the other affections. And had we not then great need of some light to further us herein, both that we may see our own errors herein, and also be graciously enabled to moderate the same. Accept than I pray you my endeavour herein: And in the fear of God make use of such directions as are afforded hereunto. I doubt not but as thou shalt perceive a right aim herein, so thou wilt not measure the truth of God by my infirmities, but rather take occasion hereby to glorify God the more, if that his power shall any whit shine throughout such mists of humane corruption. In the conclusion of my last Book howsoever I may be censured to give way to too much passion, yet for mine own part, I bless God with my soul, for giving me so much Patience, as that when I might have righted myself by deeds to the utter wrack of such who have sought by slanders and desperate practices my utter undoing. It hath pleased my gracious God so to guide me therein, as only to give them a general Item of their wicked designs, that so they may be brought to Repentance: which as I do heartily pray for, so my endeavour by God's mercy shall be to watch over my affections with more heed and resolution: that so I may keep my peace more comfortably with my God, howsoever I make account still to be more and more encountered by unreasonable men. And so I desire thee also to walk after the same Rule, labouring so far as possibly thou mayest to be at Peace with all men, by possessing thy soul in patience and overcoming evil with good.  
And so I commend thee (heartily) to the Grace of God: wishing thee to expect shortly as here a general directson for the Affections in general: so a particular discovery of each Affection in their lively colours, that so thou mayest be furnished with what may particularly inform thee herein, and thereby be enabled to walk peaceably with God and Men, to thy comfortable being in this thy Pilgrimage, and so to the better preparing of thee to thy Country which is above.  
To this end, And so I rest Thy poor Remembrancer at the Throne of Grace. Th. Cooper.