The Power of Godliness, Book 3 · Chapter 2
CHAP. II. Generall Rules to direct us how to deale with them that be passionate. How the Affections may be divided. Of the sanctified exercise of those Affections that embrace their Object, and of those that decline their Object, with Reasons to move us to affect that which is good, and to avoid that which is evil. The Reason why we are so backward to good, and forward to evil. A comparison betwixt the meanes of Vertue, and allurements to Vice. Of the Kindes of Affections, viz. Intellectuall and Sensuall, These are not to be abandoned, but onelyonly moderated.
Question, SInce men by nature are addicted to conversation, let us consider of and set down some generall Rules, whereby we may be directed, how to live and deale with them that be passionate?
A. 1. Likeness causeth love, and as every one judgeth he doth best, or at least approveth well; even so, he cannot disapprove, but allow the same in others. We see that Lyons, Tygres, and Leopards,Nec tua laudabis studia, aut aliena reprendes, Nec cum venari volet ille, poemata; angges. Gratia sic fratrum geminorum, Amphionis atque zethi dissiluit. Horat. Epist. lib. 1. 18. whose inclinations are most cruel, whose passions most fierce, yet one affecteth another, and liveth in quiet society, for the similitude of inclinations, and likeness of passions. Hereupon followeth, that if thou wilt please thy master-friend, or companion, thou must as much as may be without sinne apparell thy self with his affections, and condescend to what is pleasing in his sight, so farre as will stand with a good conscience. But sometimes likeness of passion engendreth contention, as we say one Potter hateth another, and among proud men there are ever brawlings: for if similitude of passions prejudicateth profit, dignity or honour, then likeness of affections causeth dissention. Proud men be pleased with praises, honour, and account, discontented with comparisons, with commending their equals, in not yeelding them honour, in disparaging their actions. This wisely discerned and fore-known, giveth direction how we may prevaile with men addicted to such passions. 2. Men commonly hate those whom they know to be of contrary passions; whereupon proceedeth that common Proverb, He that hateth whom I love, how can he love me? For, as fire with fire doth never jarre, so fire and water can never agree. From which ground may be drawn this Rule, That when men are p…ssessed of a vehement passion, they must not be dealt with by apprehension or indignation, especially in vehement manner, but rather by mild and soft perswasions. For, he that is passionate will hardly be perswaded by him, whom he conceiveth contrary to him: yea, often those that at other times were good friends, in time of passions for such opposition, fall into endless contention. We see, when an house in the middest of the street is vehemently inflamed, it were bootless to quench the flame with water, but the best remedy, and commonly practised, is to pull down the next houses, that thereby the lack of foment might diminish the flame: so, him that rageth with anger, hardly you shall appease by wrangling or chiding, but either answer mildly, for, a soft answer pacifieth strife; or answer nothing, withdrawing the matter of anger from the sight. This Rule holdeth universally in all those which be our equals, or at least do not much exceed us in state, or we them. But if a superiour, or a Magistrate see his inferiour, or subject, vehemently carried in any passion, he may threaten or reprehend him, because one passion often cureth another: so here, the passion of fear may expell the passion of anger, lust, or what else soever tempteth, either to the passionates evil, or any disorder in the Common-wealth; albeit, if the passion tend not presently to some sinne or great offence, it may be better to deferre such reprehensions till the subject be more capable of them. 3. Be not too credulous to men in their own causes: for as self-love for the most part conceives what appertaineth to our selves, with a greater shew of good and honesty, then indeed the thing carrieth with it; so men moved therewith, declare the matter as they conceive it: for words spring from conceits, these are the Tree, those the Flowers and leaves, which do follow by just proportion. Contrariwise, other mens matters, which hinder our profit or cross our designes, for the most part we extennate and abase. 4. Mild modest, humble, meek men are beloved universally, because we think them vertuous, who will honour or not contemn us. If Jacob bow before his Brother Esau, speak courteously,Gen. 33.2, 3, 4. call him My Lord, he shall asswage his fury. Gideon by his mild and modest answer,Judg 8.2, 3. pacified the anger of the Ephraimites, who began very hotly, though without any just cause, to expostulate with him, that he called them not to go with him to Battell against the enemies.Prov. 15.1. A soft answer putteth down anger. The second blow makes the fray, as the Proverb goeth. Wrath wanteth matter to work upon, if it be not opposed. Meekness shameth anger; humility makes pride to hang down the head. Thus David by Abigails mildness, was stayed from the bloudy attempt which Nabals boisterous roughness provoked him unto. Thereby Abraham prevailed with Lot. Contraries are cured with contraries, as we know, and Physicians cure not hot Agues by inflaming, but asswaging. The skilfull Fencer doth scape many a blow, and foyl his adversary by declining and giving back, and not by opposing his body and weapon unto it. Cannon-shot batters down Castles and Walls, which yeeld not, but rebound from the soft pack of wooll, that gives place and resists not. The Lightning passeth by slight and slender Objects, but consumes and devoures the solid and well-compact substances. And yet, who is he that sheweth forth this meekness and wisdom? But (as is to be seen in the common jarrings and quarrels of men) the most count it their glory (and boast of it afterwards) when their words be fierce and more stinging then their fellowes, and come out of a furnace seven times hotter then his. What (saith he) did he think I would turn my face from him or be put down with words? No, I trow I gave him the full measure that he brought, yea ten for it, I spared him not a whit. Loe how fools fome out the froth of their own shame. It were indeed an honour for a man to depart, and say, I see he was not in frame to be answered with angry words, therefore I durst not strive to out-shoot the Devill (as it were) in his own bow. That which he thinks becometh him, I count it my reproach, who profess to fight against my corrupt nature. But this is not to be taken, as though in all things we ought to yeeld to froward and peevish persons, but in our own private cases onelyonly, and when we lawfully may, but in no cases or matters that are contrary to Gods will, or prejudiciall to his honour. If any rough, boisterous, proud spirit, be more incensed by meekness, rather then overcome thereby; roughness towards such bad and base natures, is more meet then kindness, so a man keep his measure, and contain himself within the limits of his calling, and under colour of resisting sinne in another, disobey not God, give not liberty to his own disordered passions. Thus Elisha willed the Elders to answer Jehorams servant.2 King. 6.32. 5. If thou wouldst work a man to pensiveness, sorrow for sin, the fear of God, take the opportunity that God seemeth to offer, when he openeth the ear, and mollifyeth the heart by afflictions. Crosses that make the heart sad, and cast it down with heaviness, make way for the entrance of godly sorrow, strike then for the iron is hot. 6. No man ought to be employed to any Office, Act, or Exercise contrary to his natural passions or inclination. For, by long experience we learn, that men be oftentimes imployed to one Trade, and never can profit therein; contrariwise, when either they of themselves, or others, do change that course to another, whereunto they are inclined, they become very excellent men. For, if inclination be lacking, the subject strive against the stream. This rule may not be understood so absolutely, but that it admitteth some limitation, for some contrary inclination or passion, proceedeth not from defect of nature, or inability of mind, but from an ill and vitious self-will or wilfulness, and then it were good with sweetness and inticements to allure such a person to follow that Science, Art, or Trade, whereunto nature most inclineth him. Another exception is, if the impediments of nature be but small, and the habiliments otherwise great, then the one ought to over-rule the other; and after a little labour in overcoming that impediment, will follow a great facility in the atchievement of the rest.
Q. How may the Affections be divided?
A. They may be ranked into two kinds: Some embrace their Objects; as love, joy, desire. Other shunne and decline them; as hatred, fear, &c. First, Touching the order of passions in generation and production, they all acknowledge love to be their Fountain, Root, and Mother. For those that fly evil, presuppose the love of some good, the which that evil depriveth; as for example, Who hateth death, but he which loveth life? Who feareth adversity, but he that loveth prosperity? And amongst them that prosecute good, love proceedeth: for the passions of our mind are not unlike the motions of our bodies: for as things naturally moved, have an appetite or natural inclination to the place whereunto they are moved, and rest therein: so it is with the affections, desire and joy presuppose love of what we move unto, or rejoyce in. This ordinary course keep passions: but sometimes this subordination is changed: for, if a man be wounded, upon a suddain, the present passion of grief and ire invade him: and so in many other cases, by accident, the foresaid order may be broken. Secondly, If we discourse of those Passions with reside in the sensitive appetite, it ever intendeth pleasure and delight, because therewith nature is most contented: from which intention followeth love, hatred, ire and such like. Nevertheless, Vertuous men, whose passions are ruled by reason, level at an higher marke, and subordinate pleasure to honesty, and delight to Vertue; because (as we say) glory waiteth on Vertue, as the shadow followeth the body: even so, unto good actions followeth a certain pleasure and sweetness. Thirdly, If we compare our passions in dignity or perfection, then those wherewith we prosecute good, are more excellent then those wherewith we eschew ill: and among these, love holdeth the principall place, and as a Queen in dignity preceedeth the rest: because that love uniteth the lover in affection with the Object beloved, love is the root of all other affections, love joyneth us in friendship with God and man.
Q. Wherein consists the sanctified exercise of those affections that embrace or prosecute their Object?
A. In this, that they move to all known good soundly, orderly, in fit season, constantly at the command and appointment of a lively and wel-planted Faith.
Q. What Reasons are there to move us to Affect that which is good.
A. If we that be Christians will expend what meanes we have to do good, and what to do ill, we shall find that these be fewer in number, and weaker in force and efficacy, then the other. We are moved to do well, First, By the law of nature imprinted in our hearts, like a Lanthorne,Rom 2.1…, or a Torch to direct us in the darkness of the continuall night of this miserable life. Secondly, We see in every good Common-weale vertuous men preferred, esteemed, and accounted of, why then should not credit and reputation nourish and augment vertue? Thirdly, By natural discourse a man may well perceive how the Oyl of his carnall Lamp daily consumeth, the natural heat vanisheth, death approacheth; And therefore, why should not the vicinity and certainty of death cause him to lead a vertuous life? Fourthly, Nothing can have more force to allure a man to do well, then the peace and tranquility of the mind; a quiet and serene conscience is a continuall Feast; this we gaine by Vertue, this we loose by Vice. Fifthly, Why was Christ drawn up the Cross, but to draw us to Vertue from Vice? Why was he crucified, but to kill sinne? Why did he rise again, but to quicken us to newness of life? Sixthly, The internall gifts of God; the Armour of faith, hope, and charity, with graces and favours, wherewith the Holy Ghost endueth our souls, fortifies us against vice, and habilitates exceedingly to vertue. Seventhly, The manifold inspirations of God, tend to no other end, then to perswade us to vertue, and disswade us from vice. Eighthly, Why hath God provided so many Teachers and Preachers, but to be so many watchmen over the House of Israel, to keep them from sinne, and allure them unto godliness. Ninthly, The holy Scriptures were written with the finger of God, as Registers of his Eternall Will, Letters of Love to invite us to Vertue, and threatnings of ire, to dehort us from Vice. Therein by more sure authority he delivereth unto us whatsoever he had written more obscurely in the Book of nature, perswading, directing, counselling to goodness, Piety, and Religion: disswading, diverting, threatning, and terrifying from vice, impiety and ungodliness: wherefore one of the chiefest scopes for which that Sacred Volume was sent from Heaven, was to make us decline from evil, and do good, die to Old Adam, and live to Christ, crucify sinne, and follow Vertue. Tenthly, The Sacraments of the Church, those Seales of the Covenant, and linkes wherewith the Members of Christs Church are United in Religion; Were they not instituted for the spirituall refreshing and watering of our souls to the increase of Vertue? Eleventhly, God in his infinite wisdom and love, hath given us, not onelyonly Teachers in words, but also Actors in deeds; not onelyonly them that filled our ears with godly perswasions, but also them which represented Vertue most lively to our eyes, with good examples and holy actions: so were the lives of Saints in all ages as so many Starres, which give us light how to walk in the darkness of this life, and so many spurres to prick us forward, that we should not linger in so Divine a Voyage. Their fervent charity reprehendeth our lukewarmness, their diligence in Gods service, our negligence, their watching and praying, our sluggishness and indevotion. But above all we have the spotless example of our Saviour Christ for our imitation, who most exactly fulfilled whatsoever was required of him, whose life is a perfect patterne and samplar of all true holiness without the least blemish or imperfection. Twelfthly, Those who live in Christs true Catholike Church, by the Communion of Saints enjoy another mean to do well, and that is the common prayers and supplications of the faithfull, which beate continually at the gates of Gods mercy, and doubtless return not void again. Thirteenthly, Adjoyne hereunto the supernaturall Providence of God, which feedeth the Fowles of the ayr, and clotheth the Lilies of the field; who being so carefull of unreasonable creatures, what shall we think he doth to the faithfull? questionless, he neither will sleep nor slumber that watcheth the House of Israel, he will keep his servants as the Apple of his eye, he will give them meat in due season, he will finally sustaine their weakness, erect them if they fall, direct them if they erre, succour them if they want, refresh them in the heats of concupiscences, mitigate the tempests of their temptations, moderate the waves of wicked occasions. Fourteenthly, Vertue of it self, even naked, if neither reward had been promised, nor punishment threatned, might sufficiently have moved us to love her, and follow her: because her internall beauty, her grace and excellency, her fruit and sweetness is such, that her possession may be thought a sufficient remuneration. What wise man doth not esteem goodness the greatest Riches, the best Treasure, the soundest credit? Philosophers did erre when they placed happiness in the possession of moral vertue: but in that error was enwrapped a truth, viz. that true Vertue was a rare and precious Pearle, Divinity, pure and excellent, exceeding all delights that nature affordeth, or art inventeth. Fifteenthly, Unto all these may be added, the rare and precious Promises that are made to them that follow after righteousness. If God had onelyonly terrified us from sinne with inexplicable paines, every discreet man might have had sufficient cause to abhorre it: but besides, having invited us to vertue, by promising ineffable joyes. Who can now excuse us? What can we pretend? With reward he pricks us forward, with torments he draws us backward; he bridles our wantonness with one, and spurres on our slothfulness with the other.
Q. Is it not mercenary and servile to yeeld obedience to God, being moved with hope of reward?
A. It is not: for if the Lord be pleased by such Arguments and meanes to move and perswade us to obedience, how can it be mercenary or servile if we be moved with it? The Gospel, which is called the Law of Faith, was given for our direction, is the most perfect and compleat rule of life.Joh. 3.16.18. Rom. 2.7. Heb. 11.26. But the Gospel teacheth plainly, that it is lawfull to obey God in hope of future reward.
Q. Wherein stands the sanctified Exercise of the Affections that decline or fly from their Object?
A. In this that they shunne or decline all evil soundly, orderly, constantly according to the direction of Gods Word.
Q. What Reasons are there to fly and avoid that which is evil?
A. 1. The remorse of conscience, which in the very act of sinning, keepeth the watch of our souls, adviseth us by barking, that enemies are present: and after that we have sinned, how the wall is broken, and consequently opened to the invasion of infernall Thieves. 2. The infamy and discredit which waiteth upon vice, for, such aversion all men by nature carry in their minds from sinne, that no man can esteem in his heart, or love truly any vitious man. 3. All States and Kingdoms ordered by Laws, and governed by reason, appoint punishment for vices, according to their qualities; for what mean, Prisons, Stocks, Fetters, Gives, Racks, Gallows, Hatchets, but to warn us that their creation was for sins extirpation? 4. If there were a Kings Sonne of most beautifull countenance and divine aspect resembling his Father as much as a Sonne could do; Who would not judge this Prince both inhumane and mad, if he would cut mangle, and disgrace his own face with grisly wounds, and ugly formes? What an injury were this against his Father? What an offence against all his Parents? Even such cruelty use sinners to themselves and God: because by sinning they deface that lively Image of God, according to which they were created and so are injurious not onelyonly to themselves, but also to their God, their Father, their King. 5. Who spoileth Gods Temple, is accounted irreligious, who prophaneth his Church, is thought sacrilegious: and who but he that hath lost all sparks of piety, dare adventure to attempt so henious a crime? Yet the Vitious adventure and performe it, they prophane their bodies and souls, they sell them to lust and wickedness, they expell the Holy Ghost from them, they put him forth of his just possession, which he holdeth over them as a Father by vertue, and after by wicked deserts enforce him as a Judge, like prisoners, to jayle them by Justice. 6. The horrible punishments mentioned in Scriptues inflicted for sinne, even in this life, (if we had grace) might drive us from sin. For, what cast Adam out of Paridise? Sinne. What wounded him in nature, and spoiled him of grace? Sinne. What drowned the World? Sinne. What rained fire and brimstone from Heaven upon those infamous Cities of Sodome and Gomorah? Sinne. Many Examples more might be brought out of the Old and New Testament; as deaths of private men and Princes, subversions of Armies, dispersions of Countries, mortality of thousands, famine, warres, and plagues, captivities, and imprisonments, for no other cause inflicted then wickedness and sinne. But, let us onelyonly fix our eyes upon the Sonne of God nayled upon the Cross, and we shall see how sinne mangled his body and afflicted his soul; those nayls, teares, streames of blood, exclamations, gall, and paines, are monuments of sinne, and memories of our wicked and perverse life. 7. Above all other evils incident to an evil life, of great force to restrain our untoward affections from sin, is the extream wrong we offer to God by it, transgressing his Law, perverting his order, disposition, and providence, injureing his infinite goodness, which ought of all creatures to be beloved, despising his Majesty, to which as to their last end, all men ought to direct their actions: And finally, shewing our selves ungratefull to his love, the which ought to be affected with all submission, obedience and gratitude. 8. What can more deterre men from wickedness, then their own private loss, or move them more to vertue then their own private gaine? By vice our souls are spoiled of their Riches, their most precious Robes, and heavenly Attyre; by vertue they are apparelled: by vice they are wounded to the very centre; by vertue they are healed; by vice they are impoverished, by vertue enriched; by vice they are defiled, by vertue cleansed; by vice they become dennes of Devils, by vertue seates of Glory. 9. Sensible Reasons want not to draw us from vice, no day or houre passeth wherein appeareth not some silent Sermon or real perswasion, to avoid sinne and follow goodness. Do we not see daily men die? Is not death of the body caused by the death of the soul? Is it not an effect of Adams disobedience? Whence proceed so many diseases, plagues, pestilences? What first brought hunger and thirst, paine and weariness, sweat and labour? What causes our daies to be so short, and full of misery? nothing but sinne and disobedience. 10. Wicked men do not onelyonly by offences hurt themselves, and injure the Majesty of God, but also they abuse his gifts and benefits; like ungratefull debtors, who oppugne their creditours with their own goods. For, the ungodly use that power of soul God gave them to love him, to hate him; that wit he bestowed upon them to meditate upon his Law and Commandements, they pervert by thinking how to transgress them; that heart he imparted to affect their Neighbours in pure love and charity, that they defile with malice and dishonesty; that tongue he lent them to utter his praises, that they blot with Oathes and Plasphemies; those hands he framed as flowing Conduits to feed the poor, those are wholly imploied to avarice and rapine; and to be brief, the soul and body which ought to have been kept in holiness and sanctification, they abuse to offend God with sinne and prevarication. 11. All cretures which God created for the use of man, and as servants attended upon him as their Master; all they, I say, exclaime against a vitious life; they are so many Trumpets, which cease not to sound the abuses we offer them, by offending their Maker. The Sunne giveth light, to work works of light, and not to live in the shadow of darkness; and so of the rest. 12. The horrible paines of Hell thundred in holy Writ, the weeping and gnashing of teeth, the worme which will gnaw perpetually upon the very heart of the soul, with remorse of conscience: those inextinguible flames of infernall Furnaces; those remediless paines and torments without hope of recovery, remission or mitigation; and above all that privation and loss of the sight of the face of God, prepared for all those that would serve him in sanctity and holiness of life: all these evils, certainly to be incurred, might sufficiently move any wise man to look about him, what he doth, whether he goeth, what reckoning he must make, for these be not May-games, but sacred truths registred in Scriptures, daily put in execution, hourely felt, and of every wicked man to be proved.
Q. Is it not servile to forego sinne for fear of punishment?
A. The Scripture expresly commandes the faithfull,Mat. 10.28. Heb. 4.1. & 2, 3. & 10.26. to fear him who is able to cast soul and body into Hell. In which words is contained not onelyonly a description of the person that is to be feared, but also a reason, why that person, as a a Judge and Lord armed with that power, is to to be feared; as is manifest by the antithesis, fear not them that can kill the body, that is, for fear of that death which they can inflict upon you, do not commit those things which are acceptable to them, displeasing to God, but do that which is acceptable to God for fear of eternall death, which he can and will inflict, if to please men ye deny him As long as we live, the Law of faith, established or ratified with promises of eternall life, and comminations of eternall death, doth continue. But so long as the Law of faith continueth, so long continueth our obedience effected by meanes of the threatnings and promises. For, what arguments God useth to move us, it is not absurd for us to be moved with them. But God is pleased to use Arguments drawn from comminations of eternall punishment. Again, the reason of that positive obedience is one, which is performed to some Commandement, and that freely, and willingly; another of that, which floweth rather from some motion or force of nature, then from the Commandement of another and our choice and liberty. For, that obedience is best performed, which is performed according to his will, who gave the Law. But it is performed according to his will, when any man performeth it moved with those Arguments, by which the sovereigne Commander would have his Law to be established. Nor is it servile to be moved to obedience for fear of eternall death, but grudgingly, unwillingly, not freely to performe some externall acts of obedience. If a man easily, freely, with propense will, that is, with all his heart and all his soul, yeeld obedience to the Commandement of his superiour, with whatsoever argument he be moved to obey, he is said to obey as a Sonne, not as a slave. Nevertheless, the Child of God is not distrustfully to fear falling into condemnation; but so to fear it as to be warned against sinne, which leadeth unto it. He is to fear it as a thing which he is assured to escape, but so as he must withall depart from iniquity. The godly mans confidence in the Promises of mercy, is no greater then his care to walk in obedience; his assurance to escape eternall death, is answerable to his casting off the works of darkness: so, that fear of eternall wrath, as it makes men fly from sinne, may well stand with confident assurance of eternall happiness and finall perseverance.
Q. If we have so many meanes, so forcible, so Divine, so continuall, so supernaturall, to serve God, to follow Vertue, to fly Sin; What is the reason that we are so dull and untoward to good, so forward to evil, for one that doth well, thousands do ill?
A. The main cause is Original corruption, whereby we are prone to evil, slow to good. But besides this, we may adde these Reasons. 1. The lack of prudent meditation. Men miscarry so often in this perigrination, through the want of good consideration: because most of the meanes God hath vouchsafed to bestow upon us, require a certain meditation and ponderation. For, they be like hot coales, the which you may take in your hands, and presently cast away without burning, [because all actions wel nigh require time or space for their operations] but if you hold them a while, you shall feel their effects. So it falleth forth in the Mysteries of our faith, he that meditateth, burneth, he that prefunctorily runneth over them, scarce feeleth their heat. Meditation bloweth the coales by consideration, whereunto followeth the flame of love and affection: for otherwise what profit can we take of the inconstancy of our lives, and certainty of our deaths, of the severe and infallible judgment of God, the inexplicable paines of Hell, the ineffable joys of Heaven, if we never consider them? What availeth us to have the Scriptures, that God punished in this life so many with extraordinary deaths, that by sinnes we are spoyled of grace, wounded in nature, dis-inabled to goodness, and incited to illness, if we never ruminate them in our minds, or ponder them in our considerations? Questionless, it were to swallow meat without chewing, which rather endamageth bealth, then restoreth the lost forces. The second reason is ill education and wicked company.Jer. 13.23. As it is impossible for the Ethiopian to change his skin, so is it for youth brought up licentiously to change their ill manners; for use breedeth facility, facility confirmeth nature, nature strongly inclined, can hardly be diverted from her common course, but followeth her vitious determination. Again, ill examples and ungodly conversation imprinted in tender years and weak souls, take such root, that hardly after they can be supplanted. This we see by experience, that as those speak with whom Children converse, purely, or barbarously, so Children learn. Wherefore holy Writ hath instructed us, that as a man useth wise or foolish company,Prov. 13.20. 1 Cor. 15.33 so he shall become himself wise or foolish. A man therefore being brought up among wicked men, for the most part accommodateth himself to their humours; the reason is, not onelyonly, because, as men perswade by words, so they do much more by deeds, every action being a silent perswasion, but also for that many examples, I know not how, come at length, to breed such impressions in men, that even vices seem vertues. The third reason is present delectation: for that we hope is future, that pleasure worldlings perceive, is present. Sensible pleasure feedeth the corporal substance of senses, and therefore we easily perceive it: but vertue affecteth the soul, not after so palpable and gross manner, and therefore despise it. Wherefore mens souls, by inveterated customs used to sensuall and beastly delights, either not believing, or mistrusting, or rather doubting of spirituall joys, they neglect, and for the most part care not for them, contenting themselves with their present estate,Psal. 49.12, …0. not looking any further: and so as beasts they live, and as beasts they die. For, since they see not by faith present, those things which we expect by hope, or abhorre by fear, in the mean time the Devill, flesh and world, delighting them with a present baite, they neglect that they should expect, and accept that they find next: not unlike to Children, who preferre an Apple before their Inheritance: For, worldlings will be of the surer side, they think it better to possess one Bird in their hands, then expect two in the fields; to be sure of a present commodity, then to be uncertain of a future gaine. Fourthly, The lack of preservation hindereth our spirituall profit; because our souls without prayer, meditation, the Sacraments of the Church, exercise of vertue, and works of piety, those balmes which God has prepared as preservatives, are soon infected with vices, and stink with sinnes; not unlike a dead body, which for lack of a living soul daily falleth away by putrefaction, looseth colour, temperature, all sweetness, and becometh gastly, loathsome and stinking. If we be negligent in the meanes of grace, remiss in the service of God, inconstant in the pursuit of vertue, no marvell if vice grow, and our appetite to vertue decrease exceedingly.
Q. Let us briefly compare the means of Vertue and the allurements to Vice, that it may the better appeare which are the more forcible and weighty?
A. 1. The Devill by his suggestions allureth us to sinne. He represents pleasures with a goodly shew, propounds vertue as a most bitter Object. His craft is wonderfull, his malice extream, his experience long, his forces mighty, his darts invisible. But unto these inticements of Satan, we may oppose the inspirations of the holy Spirit, the admonitions of the Word, the readiness of the good Angels to further us in the waies of holiness. 2. By evil examples we are vehemently inticed to vice and wickedness. But we have the express charge of God to walk in holiness, which is more to be regarded then many examples of the wicked. We have also the examples of Christ and his Apostles, the Prophets and Saints daily preached, besides the practises of many godly men living amongst us, whom we see, which cannot but countervaile the examples of men, either void of reason or Religion: for, who is he, but either an Atheist or a fool, who will imitate anothers vices contrary to law, conscience and reason, onelyonly because he seeth many do so? 3. Inconstancy, whereby we become wonderfull various, and fickle in our own estates, exercises, and manner of living, is a great impediment to godliness. But against this inconstancy may be opposed many meanes to goodness, of greater force and efficacy, the which can more constantly further us to goodness, then inconstancy can incite to illness. Have we not registred in holy Writ, and sounding alwaies in our ears, the inexplicable joys of Heaven promised to the godly, and the terrible paines of Hell threatned to the ungodly? Will not the fear of Gods judgment, which hourely we attend, enforce us to watch and pray, lest we be taken at unawares? May not the incertainty of our deaths, move us to a constancy in life? Will not so many warnings of Death, Judgment, Hell, Heaven, so often inculcated, sufficiently stirre us up to stand upon our ward? Cannot so many stayes of grace uphold and stay the inconstancy of nature? How many are withholden from wickedness, onelyonly through terrour of temporall judgment? and shall not so many terrours countervaile a fickle and inconstant inclination? where lieth the Anchor of hope, and unmoveable grounds of faith and charity? 4. Sensuall pleasures work strongly upon the nature of man to draw it to vice. But what are all these fading, transitory pleasures? which waver like wind, quickly cloy, sting like scorpions, give no contentment; What are they in comparison of that true Peace, divine, solid, pure, permanent joy of the Holy Ghost, that passeth understanding, which God bestoweth upon them that fear him? What to that pleasure, comfort and contentment that issueth from vertuous actions? But most of all, what to the incomprehensible joys of Heaven freely prepared for, and certainly expected of them that follow righteousness. 5. Discontent with our estates is no small hinderance to the progress of vertue. But those who attend indeed to serve God, find a certain secret Manna, a Paridise of Consolations, which will easily mitigate the crosses and discontentments ministred by a nature ill inclined: for, as God permitteth no evil to escape unpunished, so he letteth pass no good unrewarded; and although this reward shall be reaped in the Harvest of Eternall life, yet with a quiet conscience, the tranquillity of mind, an internall peace and consolation in heavenly affairs, he fully in this life recompenseth all disasters and calamities which occurre. The crosses of this life should drive us to the practice of holiness: because without godliness there is no contentment. Wealth cannot stay, riches cannot satisfie the mind of man; the pleasure of sinne is a deadly torment, a continuall vexation unto the heart. What then will quiet and content the soul? Nothing but true piety and godliness. It is good to have the heart stayed, or ballaced as it were, with grace, Heb. 13.9.not with meats. That that must keep the Ship stiffe and steady on the Sea, must not be leavers and shores without it, but weight and ballast within it. So, that that must stay a mans raging and ranging desires, must not be the outward supporting of his worldly estate, but the inward ballacing and setling of the heart and mind; that which Gods grace alone can do.Psal. 37.16. Prov. 15.16. And in regard hereof it is that the Psalmest saith, that a small matter to the godly, is much better then the greatest wealth and riches, that the ungodly or mighty hath or can have. It is godliness then alone, that can cause true contentment; and that can cause true contentment alone. Godliness alone bringeth man home unto God, out of whom true contentment cannot be had. For, the foul of man, as it beareth the Image of God, so nothing can satisfie it, but he whose Image it beareth. 6. Many and great persecutions are raised against them that exercise themselves in well-doing, which doth not a little hinder many from the practice of holiness. But against the terrors of persecution sundry encouragments may be opposed. First, As he that guideth by his providence the sterne of mens souls, permitteth them not to be moyled with tentations above the forces and abilities wherewith they are indued; so likewise, he will not see them so dejected with crosses, that he will not errect them with consolations. So said he, who well had tried the passions of the Cross: For as the passions of Christ abound in us, even so by Christ aboundeth our comfort. 2 Cor. 1.5. Psal. 93.19. Heb. 12.5.Secondly, If we weigh that the Sunne setteth the same houre to him that passed the day in good works, in fasting and prayer, as to him which viciously spent it in feasting and play, we shall perceive how vain fancies, and voluble crosses vanish away as little Clouds before the Northerne winds. Thirdly, The troubles of this life are nothing in comparison of the eternity of pleasures, provided and kept in store for them that with patience continue in well-doing. Worldly men will lay out money before hand for great advantage; And shall not we adventure our goods, honour, liberty and life in the cause of God, for an incorruptible Crown of Glory? It is the best traffick to part with all that we have, even life it self for Christ his sake: For, they that forsake all for the truth and Gospel, shall reape a thousand-fold more in this life, and in the world to come Eternall Glory. 7. Negligence in serving God, or seeking meanes how to come to our end, is a great impediment of vertue: when matters of honor, pleasure or profit are sought with double diligence. But against this poyson we have divers remedies, and cures of vertue to heale these sores of vice. For, consider but with thy self, that notable Parable and palpable Reason taught us by Christ, and proved by continuall experience, when the rich man hath massed up his Treasures with hook and crook, moyling and toyling, when he thinketh to enjoy, loe, a voice cometh, Thou fool, this night shall they fetch thy soul from thee, and then whose shall all these things be? And doubtless, if men were wise, the continuall fear of death might enforce them to condemn such a drudging life. Besides, if all creatures by the instinct of nature, endeavour so much to winne their full and compleat perfection, Why should we degenerate so farre from our own nature, as not to accomplish that we lack? Mark but the Seed cast in to the ground, how it laboureth to die, after to live, how it fixeth his roots, pierceth the ground to enjoy the Sunne and ayr, erecteth the stem, springs and husks, issues the ear, yeelds with the winde, and never gives over till Corne be brought to a full maturity. We see how new Wines, Beer, and all Liquors work, by boyling the rawer parts, expelling the dregs, reducing themselves to a due temper, proportionated mixture and perfection: if these insensible creatures so industriously labour to come to their end, shall not we endeavour to atchieve our end, and perfection, and felicity? If they according to their small ability imploy their naturall Talents, why should not we endued with so many graces, procure our own spirituall good and welfare? All things naturally move to their center or place of rest, and so much the swifter, as they come nearer unto it. You cannot hold a stone in the ayr, but it will fall down, and its motion will be more speedy in the end then in the beginning Heaven is the habitation and resting place of the soul, it cannot be quiet till it come thither, from whence it came.Rom. …3.1 And should not we covet happiness and perfection with the more earnestness, as we come nearer unto salvation? Why standeth God at the doors of our heart beating, but to inter in? Why do Gods servants cry out upon our negligence, but to bring us to diligence?Apoc 3.20. Why doth God punish many in the prime of their years, in the fat of their fortune,Jer. 25.34. in the glory of their prosperity, but to advertise us by their examples of the inconstancy of this world, and that we might learn to be wise by their losses, to be vigilant and carefull by their carelessness. 8. The flesh molesteth us in the service of God, with an Army of unruly sensuall passions, for the most part withdrawing from goodness, and haling to illness. They toss and turmoile our miserable souls, as tempests and waves the Ocean Sea, which never standeth quiet. Our souls are puffed up with self-love, shaken with fear, now flowing with concupiscences and desires, and presently ebbing with desperation and sadness: joy altereth the mind, and ire tyrannizeth and consumeth both body and mind. Against the garboile of these tumultuous passions, we may oppose the barking, biting and gnawing of a wounded conscience, which waiteth continually upon inordinate passions. Also we may oppose the Law of nature, the brevity of all pleasures; for no passion can long content the mind, but even a gust of pleasure gulleth the soul, and so cloyeth it, that the very dainties seem loathsome. Hereunto may be added, the infamy and disgrace, which commonly accompanieth exorbitant passions. What gaine we by fulfilling passions and giving way to lusts? When the account is cast, nothing is gotten but this, that we have changed our condition, and are become bruitish. The beasts of the field enjoy sensuall delights in common with man; and if we hunt after none but these, be contented to loose spirituall comforts to possess them, do we not make our selves worse then bruitcreatures, in that we degenerate from our kind, and conforme unto them? Lastly, Passions are set in subjection to the will, which is the commander of the outward man, that they cannot draw us to evil, unless we yeeld unto them. They may stirre and rebell against reason, but cannot prevaile to the committing of evil, if the will consent not. 9. The many occasions offer'd daily to do ill, the great readiness of matter and favourers thereof, are main impediments of vertue, furtherances of vice. The world is full of allurements, the occasions of sinne are ever at hand, and multitudes are ready to tempt and perswade unto wickedness. But if the matter be well weighed, we have many motives and means to do good, more then occasions to do ill, as appears by that which hath been said before. Compare the occasions of sinne, with the causes and reasons why thou shouldst eschew evil, and follow that which is good, to wit, the Law of God, the light of nature, the peace of conscience, the joys of Heaven, the torments of Hell, the manifold blessings that accompany well-doing, the sundry crosses, afflictions, evils, disgraces that pursue the sinner and ungodly, and upon little consideration it will be most evident, that the means of good are most weighty and forcible. There be many that perswade to evil, some, though few in comparison that counsell to good: but the advice of one that teacheth or informeth what is just and upright, is to be preferred before the suggestions of many thousands that would allure to evil: for, the force of perswasion depends upon the truth and soundness of reasons alledged, not the multitude of voices: But truth favours them, that undertake the maintenance of piety, and exhort others to the practice of it; they use deceit that would allure unto sinne. What?Prov. 24.24. that the works of darkness bring infamy and disgrace, even in the judgment of them that sollicit unto it. The inciters unto sinne, cannot but disregard them, that consent unto their counsell.
Q What are the kinds of Affections?
A. Of affections some are Intellectuall, others Sensuall. That there are some affections in the highest, and chiefest part of the soul, cannot be doubted: For, to God the Scriptures ascribe love, hate, ire, zeal, who cannot be subject to any sensitive aberrations. And therefore, as in him they are perfections, and we are commanded, and may imitate him in them, there is no reason why they should be denied unto us, in such sort as they be perfect, and that is principally in the intellectuall power of the soul. Besides, we know most certainly, that our sensitive appetite cannot love, hate, fear, hope, &c. but what by imagination or sensitive apprehension may be conceived: for, we may love an ill thing, but we cannot love an unknown thing. Now experience teacheth us that men do fear the judgments of God, they love him, and hope in him, they hate sinne, and exercise many notable affections which reason prescribeth, and whereunto the sensitive apprehension ascendeth not. Finally, as our wit understandeth whatsoever our senses perceive, even so our will may affect whatsoever our passions do follow: for, as the object of the wit is all truth, real or apparent, so the object of our will is all goodness indeed, or carrying the gloss thereof. But these affections which reside in the reasonable part or power of the soul, differ much in nature and quality from those that inhabite the inferiour parts of the soul: because, these being bred and born in the highest part of the soul, are immateriall, spirituall, independant of any corporall subject, but those of the sensitive appetite are materiall, corporall, and depending upon some bodily instruments.
Q. How may it appear that these passions, specially the sensitive, are not to be abandoned, but onelyonly moderated according to the Rule of reason and faith?
A. 1. Vertue never ruines that which is wholly conformable to reason. But what is more reasonable then to see a man moved with pity and compassion of his like, of his friends, or of his kinsman? What inhumanity were it for a Mother to see her Child in the throat of wild a Beast, or exposed to Ship-wrack, or broken upon a Wheele, or torn in pieces by tortures, or only sick of some violent infirmity, and not to have her soul sensible of grief? Would we that a vertuous man should not be touched with indignation to see crimes honoured, and the wicked advanced to the height of dignities? These motions being so just, were it not a great cruelty to seek to suppress them, as it were, in despight of nature? 2. To apprehend evil, to fear punishments, to attend recompences with joy, to long after Promises, are they not so many incouragements to piety, temperance, and other vertuous actions? Who is it then, that will blame so commendable a thing? Nay, is it not to quench the fruits of vertue, and to deny it the content which is due unto it, in enting off thus generally all passions? For, who knoweth not, that she doth usually plant in the souls of men an ardent love of the goodly fruits which she produceth? What just man but feels a certain pleasure and sweetness in the effects of justice? What sober man but receives content in the actions of sobriety? 3. Who doth not know but the passions of our souls are the objects of many excellent vertues, which do moderate them, and reduce them unto reason, when they seek to fly out? Fortitude is nothing but a mediocrity betwixt fear and hardiness: That is to say, it is nothing but a vertue by meanes whereof we do moderate our exceeding fear, and our immoderate boldness. The like may be said of courage, patience, perseverance, modesty, honesty, temperance, and divers others. 4. The sensitive appetite is a present of nature, which God hath freely bestowed upon us: but vertue never destroyes nature, but adds unto it the perfection which it wants. It must then suffer the sensitive appetite to act according to his inclination, yet moderating his motions, and restraining them under the Laws of reason. For, as health doth not consist in the ruine of contrary qualities which are found in man, but in the temperature which a good constitution gives them: And, as to make a perfect musique, we must not take away the diversity of Tunes, but reduce them to a good accord to make the Harmony perfect; so the strivings of vertue consist not wholly to root all naturall Passions out of the soul, but to moderate and governe them by the Rule of reason. 5. Passions, if they grow inordinate, be infirmities of the soul: but if they submit to reason and the Laws of faith, they are instruments and objects of vertue, the armes of reason, and as it were lively sparks which inflame desires in our souls.