THis Name Affection , Affection , what it signifies . 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 Meta●●mia subiecti . ●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 .

AFfections are distinguished , The diuision of Affections , 1. in respect of the Obiect . 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 1. Loue . affect a thing ; and

Hate , being a vehement 2. Hate . affection of disliking .

The simple deriuatiue Affections arise from the Primitiue : as ,

From Loue , and liking of Good ,

COncerning the Causes 1. Of Philosophers , which deriue from the Humors of Perturbations , there are two contrarie Opinions : One of the Philosophers , that conceiued all perturbations to arise from the Complexions , or Humours , that is , from the bodie and carnall part of man .

The other is of Diuines , 2. Diuines , from the Soule . 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 From the Soule proued . of the Soule in these perturbations , without the vse of Senses , as in dreams : secondly , as also by the contrary temper of Diseased parties , when 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 Answ. to Obiect . 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 How the Soule suffers from the Body . 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 aboue 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 Ground of these false Conceits , concerning Affections . 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 1. Stoikes . ●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 . Wherein , 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 : 2. Epicure , and his confusion . 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 diuine soule to the guide & lur● of corruptible flesh : eue● wherein they seemed t● bee wise , they becam● fooles , confounding 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 1. Cor. 15 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.

ANother speciall helpe to constant Obedience .

Here obserue First these generall Rules concerning Affections , in Rules for iudging hereof . regard of iudging thereof .

That they are not simply to bee discerned by 1. Their condition . 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 2. Their true ground ground of all holy Affections , is sound Knowledge of Prou. 19. 2. 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 3. Touching their Obiects . haue generally one maine Obiect , namely , Our God in Christ Iesus , and so subordinate , The saluation of 1. Generall . the Soule .

But particularly , each of 2. Particular . them hath it seuerall and proper Obiect , whereon it is bent , and conuersant therein ; so that here the Rules are .

That the particular Obiects With their Rules . must be subordinate to the generall , and included therein , both for direction 1. Rule . 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 2. Rule . 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 3. Rule . 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 4. Rule . 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 , 5. Rule . 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 6. Rule . 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 Vse 1. 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 2. 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 ; 7. Rule . Limitation . 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 1. By the Word . 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 .