The Power of Godliness, Book 3 · Chapter 1
CHAP. I. Reasons to shew why our Affections are to be exercised according to the Rule of Gods Word. How a man may come to know to what Passion his soul most bendeth. How the Affections are to be ordered. What that disorder of Affection is, that must be shunned; And how it may be discovered. The meanes by which unmortified Passions are to be subdued.
Question, AFfections and appetite are subordinate to the will, let us therefore see how they are to be exercised; and first, what Reasons there be to shew, that we must carefully look to our Affections, and exercise them according to the Rule of Gods Word.
A. There be divers Reasons that may confirme it. The first taken from the effects of disordered passions. 1. Wise men confess, and ignorant prove, that passions blind their judgments and reason. As when the eyes are troubled, we cannot perceive exactly the objects of our sight; even so, when the heart is troubled, no man can come by the knowledge of truth. As the faculties of our eyes being pure and bright, it laboureth nothing to deprehend the least moaths, but if an ill humour descend from the head, or some darkness fall upon the eyes, a dimme cloud is cast before the Pearles thereof, which permitteth them not to see, even gross blocks: so it befalleth to the soul, when every inordinate affection is purged that might offend her, she seeth all things convenient most aptly, but being troubled with many passions, all that vertue she loseth, neither can she behold any high thing. Experience confirmeth this: for men troubled with vehement passions of hatred, ire, or love will bring many reasons to confirme their purpose, although after they have performed their pleasure, and the tempestuous passions are over-blown, they condemn themselves, and think their fact vicious, and their Reasons frivolous. Passions not unfitly may be compared to green Spectacles, which make all things resemble the colour of green; even so, he that loveth, hateth, or by any other passion is vehemently possessed, judgeth all things that occurre in favour of that passion, to be good and agreeable with reason. The reasons hereof may be, first, The soul being of a determinate power and activity, cannot attend exactly to two vehement and intentive operations together: wherefore the soul being possessed of a vehement passion, her force is so exhausted in that action, that if she will continue therein, she cannot exactly consider the reasons which may disswade her from attending or following such affections. The passion therefore that hindreth and stoppeth the eyes of the understanding from the consideration of those meanes which might move the mind to withdraw it self from that action, may well be said to blind the wit, as he which shutteth another mans eyes, maketh him blind-fold, not by taking away the power of seeing, but only by hindering it from action. The second reason is, not only a privation of consideration of those things, which may extinguish the passion, but also an enforcement or constraint, onelyonly to consider those Motives or Reasons which tend in favour of that passion. For although the main part of the souls activity be haled away with the passion, yet there remaineth some sparks of light in the understanding, to perceive what is represented unto it: which is almost nothing, but what may conduce to the continuation and preservation of the distempered affection, the imagination being prevented, and almost shut up with the consideration of that which feedeth the passion, and pleaseth the appetite. Furthermore, the imagination representeth to the understanding; not onelyonly Reasons that may favour the passion, but also it sheweth them very intensively, with more shew and appearance then they are indeed; for, as the Moon when she riseth or setteth, seemeth greater unto us, then indeed she is, because the Vapours or Clouds are interposed betwixt our eyes and her: even so, the beauty and goodness of the object represented to our understanding, appeareth fairer and goodlier then it is, because a cloudy imagination interposeth a mist. And here it falleth forth, as he which is most studious, is best learned; and commonly, he that is best learned, is most studious: so, he that once apprehendeth the pleasure of the passion, ordinarily followeth it, and the passion encreaseth the imagination thereof, and the stronger imagination rendreth the passion more vehement, so that oftentimes they enter with an inch, and increase an ell. The third Reason, which importeth more then both the other, proceedeth from a naughty will: for that the soul, having rooted in it, these two parts, sensitive and reasonable: the will perceiving that the soul rejoyceth, she also contenteth her self, that the inferiour appetite should enjoy her pleasure, or eschew her grief, with reason, or against reason, she careth not, so she may be made partaker. And for this cause she commandeth the wit to employ all the power and force, to finde out reasons and perswasions that all the appetite demandeth, standeth with reason, and is lawfull. Thus reason is brought to yeeld to the pleasures of sensuality; the Lord to attend upon the servant, and not only so, but being once entred into league with passions, it becometh a better friend to sensuality then the passions were before: for reason straight-waies inventeth ten thousand sorts of new delights, which the passions never could have imagined. 2 Passions seduce the will: because the wit being the guide, the eye, the stirrer, and director of the will, which of it self being blind, and without knowledge, followeth that the will representeth, propoundeth and approveth as good. Wherefore the waves and billowes of apparent reasons, so shake the sandy shelfe of of a weak will, that they mingle it with them, and make all one. Besides, appetite and affection being rooted in the same soul with the will, if it be drawn or flyeth from any object, consequently the other must follow: even so, the object that haleth the sensitive part, draweth with all the will, and inclining her more to one part then another, diminisheth her liberty and freedom. Moreover, the will, by yeelding to the passion, receiveth some little bribe of pleasure, the which moveth her to let the bridle loose unto inordinate appetite: because she hath ingrafted in her two inclinations, the one to follow reason, the other to content the sense: and this inclination (the other being blinded by corrupt judgment, caused by inordinate passion) here she feeleth satisfied. Finally the will being the governess of the soul, and loathing to be troubled with much dissention among her subjects, as an uncarefull Magistrate neglecteth the good of the Common-weale to avoid some particular mens displeasure; so the will being afraid to displease sense, neglecteth the care she ought to have over it; specially perceiving that the soul thereby receiveth some interest of pleasure, or escheweth some paine. 3. Passions mightily change the quiet temper and the disposition of the mind: for the mind is at peace when the will ruled by prudence, over-ruleth, moderateth and governeth passions: and on the contrary, the soul is troubled, when passions arise up and oppose themselves against the rule of Government. First, Passions rebell against reason, and undermine the understandings of men to their great molestation. For, no sooner doth the mind endeavour to ascend to Heaven by contemplation, but inordinate passions hale the heart back again, and draw it down to the earth, or privily steale upon us, and transport the soul clean another way. Secondly, One passion fighteth with another; as fear opposeth anger, covetousness prodigality. And on a suddain men fall from one extream passion into another; as from the prime of joy into the Sea of grief. Thirdly, Passion is unsatiable. How encreaseth the passion of covetousness, as riches encrease? And herein we may resemble our passions to men affected with a dropsie, who the more they drink, the more they thirst: for drink causeth such a desire and encreaseth it; even so, a vehement inordinate passion inclineth vehemently the soul to embrace or fly the object propounded; and a stronger passion causeth a stronger propension and inclination, and consequently an insatiable desire of pleasure, or an exorbitant abhomination of paine. Fourthly, Inordinate passions either prevent reason, or are stirred up by a corrupt judgment, and therefore neither observe time, nor place: but upon every occasion would be leaping into action, importuning execution. Let a man fall a praying or studying, or be busie in any negotiation of importance, and very often he shall feel a heedless passion to rush in upon him, importuning him even to leave all, and prosecute revenge, lust, gluttony, or some other unbridled desire. Sometimes you shall have a number of greedy passions like so many young Crowes halfe straved gaping and crying for fond, every one more earnest then another to be satisfied; to content them all is impossible, to content none is intollerable, to prosecute one and abandon the rest, is to carry so many hungry Vipers gnawing upon the heart strings of the soul. Fifthly, There is no man in this life which folloeth the stream of his passions, but expecteth and verily believeth to get at last firme rest, contentation, and full satiety of all his appetites: the which is as possible, as to extinguish a burning Ague with hot Wines, or drown an Eele with water. For, the desires of passion keep neither sense, order, nor measure. Sixthly, Inordinate passion it self is an extream torture and vexation; the Lord in great wisdom having so ordained, that they that will give way unto them, should feel the burden and trouble of them. Doth not anger, envy, and pride more disquiet them that be distempered, then they be able to hurt or annoy any other man? 4. Rashness, inconstancy, craftiness are the companions of inordinate passions. The Resolutions and determinations of the passionate are unripe, inconsiderate, not well concocted: for judgment blinded with passion, considereth not exactly, for the importance of the business, those circumstances which may withdraw it from the prosecution of such a vitious action. As they are uncircumspect, so be they inconstant, changing from the purposes and resolutions, which they had prudently determined in the calme of their passions. And yet passions breed craft, enforcing the mind to excogitate new waies and meanes for performance of what is affected. What is said of love, that it is most witty, that may be said of all other passions. For, the passion delighting or afflicting the mind, causeth the judgment to think, invent, devise all meanes possible, either to enjoy the passion of delight, or to avoid the molestation of sadness and fo…r. 5. Inordinate passions are hurtfull to the body, impaire health, breed humours, nourish diseases, shorten life. The second reason, to shew that affections must be rightly ordered, is taken from the profit and benefit of the affections well guided, and discreetly moderated. For, they rather serve for instruments of Vertue, then foments of Vice, and as an occasion of victory, then a cause of foyl. Christ our Saviour in whom neither sinne, nor inordinate affection could fall, no doubt was subject to these passions. My soul is heavy even unto death. He began to be afraid and heavy. The Scriptures do exhort us to love, fear, sorrow, rejoycing, mercifulness, &c. And therefore it were blasphemous to say, that absolutely all passions were ill, for so the Scriptures should exhort to evil. Lastly, If the motions of our wils be vertuous, directed with the square of Gods Law and Prudence, if the inferiour appetite or passions obey and concurre with the will, then with much more ease and pleasure, and delight, vertuous actions are accomplished and performed: Yea, oftentimes they take away the molestation and tediousness that occure in the practice of good works. (But of this more hereafter, in the holy exercise of particular affections.)
Q. How may a man come to know his Affections, or to what Passion his soul most bendeth?
A. 1. Consider with what company thou most delightest, and in them thou shalt see a patterne of thy passions: for like affecteth like, Customs and companies are Cousen Germans; and manners and meetings for the most part sympathize together. 2. Thoughts and words discover affections. If one think and speak much of beauty, vaine attire, glory, honour or reputation; if he feel in his heart, that often he desireth to be praised, or to insinuate his own praise, it is most manifest that the passion of pride pricketh him. And so of all other affections: because the mind doth think, and the tongue will speak according to the passions of the heart. For, as a Rat running behind a painted cloth, betrayeth her self; even so, a passion lurking in the heart, by thoughts and speeches discovereth it self. Out of the abundance of the heart the mouth speaketh. For, as a River abounding with water, must make an inundation, and runne over the banks; even so, when the heart is overflown with affection, it must find some passage by the mind, mouth or actions. 3. By a certain reflection we may come to discerne our passions or Affections. Marke in other men their words, gestures and actions, when they seem to thee to proceed from affection ordinate or inordinate; and having well noted the fruits of affection, make then a reflection upon thy self, and weigh whether thou hast done, or daily doest such like. 4. It is good also to have a wise and discreet friend, to admonish us of our passions, when we erre from the path and plain way of Vertue: for self-love much blindeth a man; and another may better judge of our actions, then we can our selves. 5. It chanceth sometimes by the Providence of God, that our enemies, (who pry into our actions and examine more narrowly our intentions then we our selves) discover unto us better our passions, and reveale our imperfections, then we our selves. Lastly, A good way to know the inclinations of the mind, is like the manner we come by the knowledge of the inclinations of our bodies, that is, by long experience. For, as we say, if a man, before forty years of age be not a good Physician of his own body, that is, if he know not whether his inclination bendeth, what doth him good, what bringeth harme, he deserveth to be registred for a fool; even so, he that in many years by continuall practice of his own soul perceiveth not where his passions lie, he scarce deserveth the Name of a wise man, As he may be begged for an ideot, who riding an horse for twenty years every day from morning to night, yet knoweth not the qualities of his horse, and the wices whereunto he is subject; so he which every day manageth his own soul, if after twenty years labour he cannot find whither the inclinations tend, he may well be thought either very passionate, or very simple.
Q. How are the Affections to be ordered?
A. According to the command of faith, uniformely, universally, sincerely, constantly. Cleaving to all good in an holy order, and shunning all evil in their severall kinds and degrees, as they are discovered to be evil by the power of faith judging according to the Word of truth. In what order the affections must be carried unto their severall objects, hath been noted before in the sanctification of the will and powers subordinate, and may be taken thence.
Q. How are these Affections moved in us?
A. Faith moveth, animateth, and setteth bounds to all sanctified affections: but there are sundry Motives to stirre them up. The first is sound and true reason; But, not every kind of reason hath force to stirre up affection, but an urgent and potent, either really or at least in conceit: This we may prove by experience, for common and ordinary Motives move us not much to love or like a thing: wherefore God to induce the Israelites to wish and desire the Land of Promise, described it as a Countrey flowing with milk and hony, &c. And commonly every one who would perswade us to love or affect any thing, highly commendeth it; or contrariwise, if a man would have us to hate and detest any thing, he endeavoureth as much as may be to make apparent the excess of evils, or great damages it importeth. Passions then must be moved with urgent Reasons clearly, distinctly, soundly apprehended. And he that would move passion in other must deale discreetly, imitating herein the common practice of prudent Physicians, who apply their Medicine to the same Maladies with particular respect and consideration of the Patients temper; and so to a little Child they will not give the like purgation they would to a strong man. In like manner, common people and profound Doctors, are not to be perswaded with the same Arguments: for, popular perswasions these prize not, and deep demonstrations they pierce not. The way to fit both sorts, is, to propound deep Reasons plainly, and plausible Perswasions sharply, that the plainness of the one may make them plausible, and acuteness in the other may make them pleasant. In the Reasons which are produced to move and affect, great perspicuity is required, because the attention which otherwise should be imployed about the affection, will wholly be consumed or drawn to the understanding: for, it is impossible to attend much at one time both to speculation and affection. Again, our reasons should be largely declared, yet with sharp and short variety inter-laced, resembling a volley of shot speedily delievered, but not without bullets to batter down the wals of wilfull affections. And as Passions are diverse, so Motives to stirre them up are various. 2. Affections are moved by the holy use of the senses, which are the gates whereby pass and repass all messages sent unto them. Affections are stirred by the hearing of the ear,Lam. 3.51. much more by the sight of the eye. Mine eye breaketh my heart. No sense is so sure and certain of his object and sensation, as the sight; no sense rangeth abroad and pierceth the Skies like unto this; no sense hath such variety of Objects to seed and delight it, as this; no sense imprinteth so firmely his formes in the imagination, as this; no sense serveth the soul so much for knowledge, as this; no sense is put so oft in action, as this; no sense sooner moveth, then this; and consequently, no sense well guided, more profitable to the soul then this. And here it is to be considered, that affections are not onelyonly moved by their principall objects and directly, but also by certain appurtenances, appendices, or scraps of the principal object, indirectly, which appertaine and have some reference thereunto. The reason of it, is from the very nature and heart of every affection: for when we love God, our Parents, or friends, we are well pleased, and contented with all those treasures of goodness, honesty, wealth, and all other perfections they have, and wish them such as beseem them, which they want: and this we desire to see performed, and rejoyce when it is accomplished: In hatred and envy contrariwise, every one detesteth not onelyonly the person, but also all that pertaineth unto him; neither can he abide to see any thing prosper which concerneth him. 3. Musick will move affections; as joy, and sadness. Heavenly Songs, as they be Arguments of spirituall joy, so do they kindle and inflame it. But how causeth Musick sorrow and sadness? What are Jeremies lamentable threens, but a sorrowfull Song breathed over the City of Jerusalem? What are Davids penitentiall Psalmes, but mournfull Themes inclining the soul to sorrow for sinne? Elizeus prepared his spirit to receive the influence of Prophesie by the straines of Musick. David in penning Psalms, ordaining Instruments, providing Musicians for the service of God, by Word and Deed taught us,Psal. 84.8. by the vertue of Musick to stirre up men to devotion. And for this cause it hath been usuall amongst them in the old Testament, after any great grace or favour shewed them by God, to rouse up their souls with musicall Songs and Instruments to give thanks, to give him thanks, and praise his Name, for the bestowing of such benefits,Exo. 15. Jud. 5. imparting to them such great good, or delivering them from such evils. And the Christian Church for the same effect useth the harmony of voyces, and that by the warrant of the holy Ghost. 4. Action in the Speaker doth move affection in the Hearer: But here it is to be noted, that he that would affect another in any kind, must be moved first himself: and as the internall passion is more vehement, the externall perswasion will be the more potent. For, how shall my reasons perswade another, when they have not first wrought upon my self?
Q. What is the disorder of Affection that must be shunned?
A. Affections be disordered. 1. When they are blindly or superstitiously moved, and not according to sound judgment. If the mind, which is the guide of affection, mistake and erre, the affections, which follow the errour of mind, cannot keep good rank. Zeal is evil, when it is not according to knowledge. 2. Affections, that prevent judgment or resist reason, and follow sense, inclination, or appetite, are unruly and inordinate.Gal. 5.24. Rom 1.26. Rom. 7.5. God hath ordained, that affections should ever keep within the pale of sound reason, and move according to her information: if at any time they refuse her guidance, and turn after vanity, agreeable or pleasing to corrupt sense, they are without compass and range amiss. And the danger of giving way to loose affections is very great: for, as wild horses that have gotten the reignes upon their own necks, runne hither and thither to the danger of the rider: so passions carry men up and down into many evils, after they have burst the bands of reason. He that hath no rule over his own spirit, is as a City broken down and without Wals. As a City without fence lyeth open to the spoyl to be sacked,Prov 25.28. burned, and taken by the enemy at pleasure: so are they exposed to the tentations of Satan, and to the fraud and illusion of wicked men, who are ruled by their lusts and passions. 3. Partiall affections are vicious, when some good suiting with our disposition or corrupt affection is desired, loved, pursued, but some other no less good, necessary and excellent is disaffected. Universall good is the object of good affections: if we affect not every good that beareth the stamp of God, we affect no good sincerely as we ought. 4. Immoderate affections are vicious, when some inferiour good is desired with greater eagerness then is meet,2 Tim 1 7. 1 Tim 3.2. Tit. 2.5, 12. Gen. 30.1. and the chief not affected as it ought. The desire of Children is not unlawfull, but to be passionate for them, as was Rachel, Give me Children or else I die, is much awry. 5. Inconstant flitting affections are to be reprehended: for, God requires that the heart be constantly set upon him, and carried to that which he requireth. 6. Affections are most out of order when they resist good, and follow evil.
Q. How are disordered Affections discovered and made manifest to others?
A. By words and deeds, speech and action. Speech is the image of life, and discovereth what is hidden in the mind. If mens words openly tend to their own commendations, if they brag or boast of their valour in warres, learning, qualities given by nature, or purchased by nature, it is plain that they are of a proud disposition. If they discourse lasciviously or shamelessly, questionless what the tongue speaketh the heart affecteth. Much speech and hasty, proceedeth from rash foolishness. A fool uttereth all his mind, Prov. 29.11. In some majesticall and very grave persons, whose prudence and wisdom men much admire, few words pithy and leasurely spoken, argue both wisdom, gravity and magnanimity: but slowness of speech in some others, if it proceed not from naturall impediment in the instruments of speaking, is a token of slowness in conceiving, or of some great vain conceit they have of their own wisdom, which they would distill into other men by drops. Much affectation in speech proceedeth from most vain and notorious pride, which maketh men seek to please itching ears to gaine applause and commendation from them. Scoffing, gibing, nipping, and quipping with intendment of disgrace, proceedeth from pride and malice. For, it declareth contempt of others, or a great desire to bring them into disesteem. To dispute contentiously about matters that surpass our capacity, or at least that we understand not, for lack of exercise, study, or practice, cannot but argue great ignorance or arrogancy: for, no wise man will contend in such matters as he knoweth not. It is not unbeseeming an ignorant man to propound his doubt to the learned, that he may be informed: but to contend about things beyond our sphere is no point of wisdom. Contradictions speech, whereby men shew themselves in company, able to controll, and gainesay other mens opinions, is rooted in vain glory. To discover secrets of importance to every man almost upon the first fight, before tried and sound experience of firme and faithfull friendship; is a token of much indiscretion and simplicity. The wicked inventions; which many use to sow dissention between friends, proceedeth from a most malitious, uncharitable, and envious mind, which hateth the peace of friends; it argueth also a crafty politick wit, apt to sift out other mens actions Affections also are discovered by actions: for, as if the fruit and flowers be corrupted or vicious, we know the root must be infected: so if mens words or actions be disconforted, doubtless the soul cannot be well-disposed. A troubled Fountain yeeldeth unpure water, and an infected Soul, vitious actions. Pride, choler, and covetousness, commonly wait upon great Gamesters, who vaunt of their gaine, if they win, chafe if they be crossed in their game, and in as mad a mood, boast of their loss, if they lose. Although the most pleasure in play consisteth in Victory, yet to affect it too much, to rangle, to chafe, to fret therefore argueth an unmortified affection. To think, talk, and earnestly procure to have great chear, to feast often, to delight therein much, are tokens of gluttony. Jerfull and fumish pronuntiation is the flame of that choler that lodgeth in the breast. Fidling about our Garments, gazing upon our selves, majesticall walking (except in persons of authority) are tokens of foolishness, pride and inconstancy. If we see one much to please himself with others praises, and (as it were) to feed upon the wind of mens words; we may be assured that self-love and vanity possess the best tenement of his heart. And this we may know, if the person praised, either openly confess it, understand insinuate it, or as it were with a countenance silently approve it: for, as Gold is tried by the fire, so a man by the mouth of a Prayser. New-fangledness in apparell proceedeth from levity and inconstancy of mind: and the root of gay and gorgeous apparell, pride and arrogancy. Commonly by conversation men discover their affections: for he that frequenteth good company, for the most part is honest, and he that useth ill company, can hardly be vertuous. But of these things more at large in the discovery of particular Affections.
Q. How are unmortified Passions to be subdued?
A. 1. To bridle extraordinary and unlawfull pleasures, it is good to accustome our selves to abstaine from lawfull and not prohibited. He shall not fall in things unlawfull, that warily restraines himself sometimes in things lawfull. For, if one be addicted to drunkenness, he shall with more facility overcome this passion, if he abstaine from strong drinkes he most affecteth, even at such times as lawfully he may use them. 2. Fly the occasions which may incense the passions where unto we are inclined: for a commodious and fit occasion to steale maketh oftentimes Thieves, who otherwise would have been honest men. Wherefore he that committeth himself to Sea in a boisterous tempest, deserveth to suffer Shipwrack, and he that willingly without necessity dealeth with infected persons, may blame himself if he fall into their diseases. For this cause the Lord commanded that the Nazarites which were consecrated to him, should drink no Wine, nor any thing that might cause drunkenness: and lest they should by eating Grapes and great Reysins be allured to drink Wine,Numb. 6 1, 2, 3. he commanded them they should neither eat Grapes nor Reysins. The third remedy may be drawn out of the very poyson of passions, that is, when a most vehement and rebellious motion assaulteth us, when the fierceness and tyranny thereof well-nigh possesseth us, when we are almost yeelding consent unto it: then should we turn the force of our soul with as much endeavour as we can to the contrary good,1 Cor 10. 2 Cor. 8.9. and with one naile drive out another; make of tentations a benefit, let vertue in infirmity and weakness of resistance be more perfect and ennobled. For, as in Warres the valiantest Souldiers in greatest encounters are best tried, so in most vehement passions, the resolutest minds are best proved. For, Josephs chastity had never been so glorious, if his unchast Lady had not so vehemently allured him to defile the Bed of his Lord. Jobs patience had never been so conspicuous, if the passion of grief and sadness had not so violently seized upon him. Abrahams fortitude had never been so heroicall, if the death of his onelyonly Son had not cut in a manner his heart-strings asunder. This meane is one of the most forcible and important remedies that men can use, especially for two causes. The first, that by these contrary acts are bred in the souls, certain habits, helps, stayes, or inclinations most opposite unto our passions: and therefore the passions being strong, they cannot be overcomed, but by the might of excellent vertue. For, as the deeper a Tree is rooted in the ground, it requireth greater force to pull it up; even so, the greater possession the passions have taken of the soul, the greater vertue it needeth to supplant it. It seemeth that Job, after so m…ny temptations practised this remedy, when he saith,Job. 13.15. Although God kill me, yet I will hope in him For questionless, those pangs did incite him to desperation; the which with contrary trust in God he most valiantly suppressed Another cause may be yeelded, for that many passions proceed, not onelyonly from the inclinations of nature, alterations of humours, b…t by the very suggestion of the Devill, who watcheth his opportunity, to take men at an advantage, and to induce them to sundry inordinate affections; for which cause they are called unclean Spirits, because they lead men into unclean passions and actions. The Devill therefore seeing his temptations so valiantly resisted, his poysoned Darts rebounding into his own breast, I mean his illusions redound to his own shame and confusion, dareth not be so bold another time to invade so strong a Fort, but with all his Troope will fly from it, as a swarm of flies dare not approach near unto a boyling Pot.Jam. 4.7. Resist the Devill, and he will fly from you. The fourth remedy is to resist passions at the beginning. In all soares and diseases it is an approved Rule, that we must withstand the beginnings. Cure the wound whiles it is green: and take Physick before the Malady have taken rooting. Use the remedy for vertue, that Pharaoh practiced for tyranny, in killing all the Infants of the Jews, lest they should encrease too much, and so over-runne his Countrey. Passions, while they knock at the door of the mind, whilest they are a little entertained if we expell them not quickly, they will lodge longer with us then we would have them. And the most easie way of all, and by spirituall men daily put in ure, is to drive the thoughts to some other object: for, as we use in common conversation, when two be brawling about any thing, to divert their talk to another matter (for as long as they continue about the same subject, they are in danger to fall into the same inconvenience). so the best way to expell an inordinate passion, is, to transport the attention to some other matter; as he that will be rid of an ill guest, the worse he entertaineth him, the sooner he shall be dispatched of him. The fifth remedy to mortifie passions is,1 Cor. 9.27. to chastise the body. For, questionless he that pampereth his body, feedeth his enemy, and he that will feed it wi h dainties, cannot but find it rebellious. Spare diet, and much waking, is the best meanes to tame wild Beasts: Pamper an Horse, and you shall have him too wanton: Pamper the flesh, and it will kindle passion to over-rule. And he that will mortifie his passions, and let his body flow with delicates, doth like him which will extinguish fire by adding more fewell. The sixth remedy requireth a resolute good will and endeavour to attain unto this perfect Government of a mans self: whence-from will follow a diligent execution of mortification; for, such a man will not cease daily and incessantly to demand grace and favour of God to overcome his rebellious nature, resist temptations, whithstand all false allurements of this inticing world. Such an one will examine daily his conscience, and note what thoughts, words, or deeds against God himself, and his Neighbour, he hath committed; whereby either vertue is extinguished, or vice encreased: Such an one will determine in the morning when he ariseth, not to let pass that day, without the extirpating of some stinking and poysoned thorne, and planting some sweet and pleasant flower within the Garden of his Soul: Such an one will not onelyonly prevent occasions, but also arme himself as well as he can to resist such temptations as he knoweth especially shall be offered in certain places and companies, which he cannot conveniently avoid. To this helpeth greatly the consideration of that small pleasure, passions do yeeld; for almost in a moment they are commenced, practised, and past: wherefore much better it were to cross them a little, and win a Crown of Glory, then to please them a moment, to be condemned to Hell. The seaventh remedy, when thy passions are most vehement, then humble thy self before God with sorrow and shame, and seek for succour from Heaven; fly under the wings of Christ, beat at the gates of Mercy, and by the Prayer of Faith, crave grace to overcome thy misery. He is thy Father, and will not give thee a Serpent, if thou ask him a Fish: cast down thy self before him, open thy soares and wounds unto him, and the good Samaritane will poure in both Wine and Oyl; and then thou snalt see thy p…ssions melt and fall away as Clouds are consumed by the Sunne. Lastly, by serious meditation upon the death and resurrection of Christ, we must work our hearts into the similitude of Christ, that his vertues may be stamped upon our soul, and we be made like unto him in righteousness and true holiness. The healing vertue of Christs death applied unto our hearts, will heale our affections, and renew them according to their first integrity.
Q. How is a man to behave and carry himself when he is troubled with passions?
A. The first point of Prudence, which all prudent men confess and observe, is to perswade our selves when we are moved with a vehement passion, that our souls are then, as it were infected with a pestilent Ague, which both hindereth the sight of our eyes, and the taste of our tongues, that is, corrupteth the judgment, and perverteth the will; that as certain Spectacles make Mountains seem mole-hils, and others, mole-hils like Mountains; even so, passions make the passionate to judge all those things which tend to the favour of his passion, reasonable, great and worthy, and all that stands against it, base, vile and naughty. Hereupon followeth, that at what time the passion is afloate, and reigneth, it were not good to make any resolution or determination of change: for, there be few men living, which have not over-shot themselves in this point, and repented when their souls were calmed, that they committed when they were tempested. 2. The second point may be, Not to vex and trouble thy selfe too much when a passion seizeth upon thee, but diverting thy mind from it, and restraining thy consent as well as thou canst from yeelding unto it; and in short time thou shalt see it vanish away: as we prove in daily temptations of ire, sadness, love, lust, and such like, which fall and consume away even by themselves; either because the impression made in the imagination diminisheth, or the attention of the soul distracted with other matter, faileth, or some other passion expelleth it, or the Devill ceaseth to tempt, either all these, or most of them mitigate, consume, and wholly subvert that passion which before so troubled us, and seemed insuperable. The third point which ought principally to be considered, and well weighed of those whose passions are most vehement and inordinate, is this, that they which perceive in themselves such disordered affections, ought first to know the root of them to be self-love, and the greater they find the boughs of their passions, the greater and deeper root let them be assured, lyeth hidden under the bottome of their soul: for which cause, such men must perswade themselves to have great difficulty to vertue, and extream facility to vice: that as they love pleasures of the body exceedingly, so they hate all that may hinder or oppose it self thereunto mightily. That they be blinded as Battes in their own conceits, apprehending that they love or hate, far differently from that it is in very deed; that they be commonly too rash, attempting greater enterprises then their forces are able to performe, and for the most part more bold then wise, guiding their actions not by reason and judgment, but by haire-braine affections. And as they are headlong and obstinate when strong passions possess them, so are they irresolute and inconstant when a weak affection doth move them. For, being accustomed to follow their appetites, as long as they continue they persist in one mood: but after the weak passion is appeased, their judgments and determinations are changed. These men ought to be wonderfull in their words, and circumspect in their actions, alwaies having themselves suspected: wherefore it is good for them, first, To crave of God help and grace, to overcome so hard a nature. Secondly, To conferre with wise and discreet men about their own affairs and determinations, rather relying upon them then their own judgments. Thirdly, That every day they use some mean to overcome their perverse nature: for, as we prove by experience, such men have many crosses and griefs of mind; their company commonly all eschew, and to be short they are a burden to themselves, and others: whereas if they would but with a little diligence moderate their passions, they would be humble and affable; there is no sort of men, whose conversation would be more gratefull then theirs: for they are like unto a fat soyl that yeeldeth great abundance of what is sown, Good or Evil, Corne or Darnell, Flowers or Weeds. The fourth point of Prudence is, To conceale as much as we can our inclinations, or that passion we know our selves most prone to follow. For it impeacheth questionless greatly a grave mans credit, a great mans authority, and a civil mans good conversation, to be subject to some one only inordinane passion: for such a corrupt judgment hath now so much prevailed with men, yea, and ever hath been, that they will contemn the whole, for some notable defect; as for example, if we see a Picture of man or woman, drawn with excellent colours, great proportion, and Art; yet if there be but one eye, one arme, yea, or one finger out of square, men will say, the Image is spoiled for that one defect: even so, we try by daily talk, that commonly men descant upon other mens doings; they will say, such a Nobleman is resolute in Wars, goodly in Person, but subject to choler, too much addicted unto his own judgment; such a man excelleth in learning, but pride over-ruleth him; such a Senatour judgeth profoundly, but is impatient in hearing of causes; such a man reigneth in the Pulpit, but is blinded with covetoussnes; such a man giveth great Almes, but attendeth too much to good cheer. Many inconveniences may follow, if others know what passions men are subject unto; for if thy enemies would be revenged of thee, no fitter meanes they might sleightly use, then to procure some way whereby thy passions should be stirred and put in execution: for by often ministring matter, thy passions would easily subdue thee, and by those baits it will not be hard to bring thee into the power of thine adversary. It is therefore a point of wisdom, to conceale passions as much as may be, and seriously to dispraise in words, that passion whereunto we are most inclined. I say not this, because I would have men to regard more their credit and reputation with men, then the approbation of God, or to dread the danger of an enemy, more then the great displeasure of Almighty God, or yet to do one thing, and speak another, but that if he cannot but sometime of fragility slide, it may be a good way to recall him again, and not to fall so often, if he speak in dispraise of his own fault: for men will be ashamed to commit often, that they themselves dispraise eagerly. Lastly, It is an high point of Prudence to look well into the measure, deformity, and inconvenience of our passion, to shame our selves for it before God, and to endeavour to master and overcome our selves in private: so shall we be better able to subdue and keep them under in our conversing with others. To abate the power of turbulent affections, it is good every day to be drawing somewhat from them, and if at any time they exceed, (though but a little) upon private occasions, to curb them by the power of grace, and to arraigne them before the Tribunall of Grace. Continuall watchfulness and daily judging of our smaller Aberrations, doth keep under sinne, that it shall not domineer over us.